H. R. Wheatley, “Samuel Pepys and the World he Lived in.” .

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  IX

  JOHN KNOX AND HIS RELATIONS TO WOMEN

  THE CONTROVERSY ABOUT FEMALE RULE

  When first the idea became widely spread among men that the Word of God, instead of being truly the foundation of all existing institutions, was rather a stone which the builders had rejected, it was but natural that the consequent havoc among received opinions should be accompanied by the generation of many new and lively hopes for the future. Somewhat as in the early days of the French Revolution, men must have looked for an immediate and universal improvement in their condition. Christianity, up to that time, had been somewhat of a failure politically. The reason was now obvious, the capital flaw was detected, the sickness of the body politic traced at last to its efficient cause. It was only necessary to put the Bible thoroughly into practice, to set themselves strenuously to realise in life the Holy Commonwealth, and all abuses and iniquities would surely pass away. Thus, in a pageant played at Geneva in the year , the world was represented as a sick man at the end of his wits for help, to whom his doctor recommends Lutheran specifics.

  The Reformers themselves had set their affections in a different world, and professed to look for the finished result of their endeavours on the other side of death. They took no interest in politics as such; they even condemned political action as Antichristian: notably, Luther in the 1 case of the Peasants’ War. And yet, as the purely religious question was inseparably complicated with political difficulties, and they had to make opposition, from day to day, against principalities and powers, they were led, one after another, and again and again, to leave the sphere which was more strictly their own, and meddle, for good and evil, with the affairs of State. Not much was to be expected from interference in such a spirit. Whenever a minister found himself galled or hindered, he would be inclined to suppose some contravention of the Bible. Whenever Christian liberty was restrained (and Christian liberty for each individual would be about co-extensive with what he wished to do), it was obvious that the State was Antichristian. The great thing, and the one thing, was to push the Gospel and the Reformer’s own interpretation of it. Whatever helped was good; whatever hindered was evil; and if this simple classification proved inapplicable over the whole field, it was no business of his to stop and reconcile incongruities. He had more pressing concerns on hand; he had to save souls; he had to be about his Father’s business. This short-sighted view resulted in a doctrine that was actually Jesuitical in application. They had no serious ideas upon politics, and they were ready, nay, they seemed almost bound, to adopt and support whichever ensured for the moment the greatest benefit to the souls of their fellow-men. They were dishonest in all sincerity. Thus Labitte, in the introduction to a book in which he exposes the hypocritical democracy of the Catholics under the League, steps aside for a moment to stigmatise the hypocritical democracy of the Protestants. And nowhere was this expediency in political questions more apparent than about the question of female sovereignty. So much was this the case that one James Thomasius, of Leipsic, wrote a little paper about the religious partialities of those 2 who took part in the controversy, in which some of these learned disputants cut a very sorry figure.

  Now Knox has been from the first a man well hated; and it is somewhat characteristic of his luck that he figures here in the very forefront of the list of partial scribes who trimmed their doctrine with the wind in all good conscience, and were political weathercocks out of conviction. Not only has Thomasius mentioned him, but Bayle has taken the hint from Thomasius, and dedicated a long note to the matter at the end of his article on the Scottish Reformer. This is a little less than fair. If any one among the evangelists of that period showed more serious political sense than another, it was assuredly Knox; and even in this very matter of female rule, although I do not suppose anyone nowadays will feel inclined to endorse his sentiments, I confess I can make great allowance for his conduct. The controversy, besides, has an interest of its own, in view of later controversies.

  John Knox, from to , was resident in Geneva, as minister, jointly with Goodman, of a little church of English refugees. He and his congregation were banished from England by one woman, Mary Tudor, and proscribed in Scotland by another, the Regent Mary of Guise. The coincidence was tempting; here were many abuses centring about one abuse; here was Christ’s Gospel persecuted in the two kingdoms by one anomalous power. He had not far to go to find the idea that female government was anomalous. It was an age, indeed, in which women, capable and incapable, played a conspicuous part upon the stage of European history; and yet their rule, whatever may have been the opinion of here and there a wise man or enthusiast, was regarded as an anomaly by the great bulk of their contemporaries. It was defended as an anomaly. It, and all that accompanied and sanctioned it, was set aside as a single exception; and no one thought of reasoning down from queens and extending their privileges to ordinary women. Great ladies, as we know, had the 3 privilege of entering into monasteries and cloisters, otherwise forbidden to their sex. As with one thing, so with another. Thus, Margaret of Navarre wrote books with great acclamation, and no one, seemingly, saw fit to call her conduct in question; but Mademoiselle de Gournay, Montaigne’s adopted daughter, was in a controversy with the world as to whether a woman might be an author without incongruity. Thus, too, we have Théodore Agrippa d’Aubigné writing to his daughters about the learned women of his century, and cautioning them, in conclusion, that the study of letters was unsuited to ladies of a middling station, and should be reserved for princesses. And once more, if we desire to see the same principle carried to ludicrous extreme, we shall find that Reverend Father in God, the Abbot of Brantôme, claiming, on the authority of some lord of his acquaintance, a privilege, or rather a duty, of free love for great princesses, and carefully excluding other ladies from the same gallant dispensation. One sees the spirit in which these immunities were granted; and how they were but the natural consequence of that awe for courts and kings that made the last writer tell us, with simple wonder, how Catherine de Medici would “laugh her fill just like another” over the humours of pantaloons and zanies. And such servility was, of all things, what would touch most nearly the republican spirit of Knox. It was not difficult for him to set aside this weak scruple of loyalty. The lantern of his analysis did not always shine with a very serviceable light; but he had the virtue, at least, to carry it into many places of fictitious holiness, and was not abashed by the tinsel divinity that hedged kings and queens from his contemporaries. And so he could put the proposition in the form already mentioned: there was Christ’s Gospel persecuted in the two kingdoms by one anomalous power; plainly, then, the “regiment of women” was Antichristian. Early in he communicated this 4 discovery to the world, by publishing at Geneva his notorious book — ”The First Blast of the Trumpet against the Monstrous Regiment of Women.”

  As a whole, it is a dull performance; but the preface, as is usual with Knox, is both interesting and morally fine. Knox was not one of those who are humble in the hour of triumph; he was aggressive even when things were at their worst. He had a grim reliance in himself, or rather in his mission; if he were not sure that he was a great man, he was at least sure that he was one set apart to do great things. And he judged simply that whatever passed in his mind, whatever moved him to flee from persecution instead of constantly facing it out, or, as here, to publish and withhold his name from the title-page of a critical work, would not fail to be of interest, perhaps of benefit, to the world. There may be something more finely sensitive in the modern humour, that tends more and more to withdraw a man’s personality from the lessons he inculcates or the cause that he has espoused; but there is a loss herewith of wholesome responsibility; and when we find in the works of Knox, as in the Epistles of Paul, the man himself standing nakedly forward, courting and anticipating criticism, putting his character, as it were, in pledge for the sincerity of his doctrine, we had best waive the question of delicacy, and make our acknowledgments for a lesson of courage, not unnecessary in these days of anonymous criticism, and much light, otherwise unattainable, on the spirit in which great movements were initiated and carried forward. Knox’s personal revelations are always interesting; and, in the case of the “First Blast,” as I have said, there is no exception to the rule. He begins by stating the solemn responsibility of all who are watchmen over God’s flock; and all are watchmen (he goes on to explain, with that fine breadth of spirit that characterises him even when, as here, he shows himself most narrow), all are watchmen “whose eyes God doth open, and whose conscience 5 he pricketh to admonish the ungodly.” And with the full consciousness of this great duty before him, he sets himself to answer the scruples of timorous or worldly-minded people. How can a man repent, he asks, unless the nature of his transgression is made plain to him? “And therefore I say,” he continues, “that of necessity it is that this monstriferous empire of women (which among all enormities that this day do abound upon the face of the whole earth, is most detestable and damnable) be openly and plainly declared to the world, to the end that some may repent and be saved.” To those who think the doctrine useless, because it cannot be expected to amend those princes whom it would dispossess if once accepted, he makes answer in a strain that shows him at his greatest. After having instanced how the rumour of Christ’s censures found its way to Herod in his own court, “even so,” he continues, “may the sound of our weak trumpet, by the support of some wind (blow it from the south, or blow it from the north, it is of no matter), come to the ears of the chief offenders. But whether it do or not, yet dare we not cease to blow as God will give strength. For we are debtors to more than to princes, to wit, to the great multitude of our brethren, of whom, no doubt, a great number have heretofore offended by error and ignorance.”

  It is for the multitude, then, he writes; he does not greatly hope that his trumpet will be audible in palaces, or that crowned women will submissively discrown themselves at his appeal; what he does hope, in plain English, is to encourage and justify rebellion; and we shall see, before we have done, that he can put his purpose into words as roundly as I can put it for him. This he sees to be a matter of much hazard; he is not “altogether so brutish and insensible, but that he has laid his account what the finishing of the work may cost.” He knows that he will find many adversaries, since “to the most part of men, lawful and godly appeareth whatsoever antiquity hath received.” He looks for opposition, “not only of the 6 ignorant multitude, but of the wise, politic, and quiet spirits of the earth.” He will be called foolish, curious, despiteful, and a sower of sedition; and one day, perhaps, for all he is now nameless, he may be attainted of treason. Yet he has “determined to obey God, notwithstanding that the world shall rage thereat.” Finally, he makes some excuse for the anonymous appearance of this first instalment: it is his purpose thrice to blow the trumpet in this matter, if God so permit; twice he intends to do it without name; but at the last blast to take the odium upon himself, that all others may be purged.

  Thus he ends the preface, and enters upon his argument with a secondary title: “The First Blast to awake Women degenerate.” We are in the land of assertion without delay. That a woman should bear rule, superiority, dominion or empire over any realm, nation, or city, he tells us, is repugnant to nature, contumely to God, and a subversion of good order. Women are weak, frail, impatient, feeble, and foolish. God has denied to woman wisdom to consider, or providence to foresee, what is profitable to a commonwealth. Women have been very lightly esteemed; they have been denied the tutory of their own sons, and subjected to the unquestionable sway of their husbands; and surely it is irrational to give the greater where the less has been withheld, and suffer a woman to reign supreme over a great kingdom who would be allowed no authority by her own fireside. He appeals to the Bible; but though he makes much of the first transgression and certain strong texts in Genesis and Paul’s Epistles, he does not appeal with entire success. The cases of Deborah and Huldah can be brought into no sort of harmony with his thesis. Indeed, I may say that, logically, he left his bones there; and that it is but the phantom of an argument that he parades thenceforward to the end. Well was it for Knox that he succeeded no better; it is under this very ambiguity about Deborah that we shall find him fain to creep for shelter before he is done with the regiment of women. 7 After having thus exhausted Scripture, and formulated its teaching in the somewhat blasphemous maxim that the man is placed above the woman, even as God above the angels, he goes on triumphantly to adduce the testimonies of Tertullian, Augustine, Ambrose, Basil, Chrysostom, and the Pandects; and having gathered this little cloud of witnesses about him, like pursuivants about a herald, he solemnly proclaims all reigning women to be traitoresses and rebels against God; discharges all men thenceforward from holding any office under such monstrous regiment, and calls upon all the lieges with one consent to “study to repress the inordinate pride and tyranny” of queens. If this is not treasonable teaching, one would be glad to know what is; and yet, as if he feared he had not made the case plain enough against himself, he goes on to deduce the startling corollary that all oaths of allegiance must be incontinently broken. If it was sin thus to have sworn even in ignorance, it were obstinate sin to continue to respect them after fuller knowledge. Then comes the peroration, in which he cries aloud against the cruelties of that cursed Jezebel of England — that horrible monster Jezebel of England; and after having predicted sudden destruction to her rule and to the rule of all crowned women, and warned all men that if they presume to defend the same when any “noble heart” shall be raised up to vindicate the liberty of his country, they shall not fail to perish themselves in the ruin, he concludes with a last rhetorical flourish: “And therefore let all men be advertised, for the Trumpet hath once blown.”

  The capitals are his own. In writing, he probably felt the want of some such reverberation of the pulpit under strong hands as he was wont to emphasise his spoken utterances withal; there would seem to him a want of passion in the orderly lines of type; and I suppose we may take the capitals as a mere substitute for the great voice with which he would have given it forth, had we heard it from his own lips. Indeed, as it is, in this little strain of rhetoric 8 about the trumpet, this current allusion to the fall of Jericho, that alone distinguishes his bitter and hasty production, he was probably right, according to all artistic canon, thus to support and accentuate in conclusion the sustained metaphor of a hostile proclamation. It is curious, by the way, to note how favourite an image the trumpet was with the Reformer. He returns to it again and again; it is the Alpha and Omega of his rhetoric; it is to him what a ship is to the stage sailor; and one would almost fancy he had begun the world as a trumpeter’s apprentice. The partiality is surely characteristic. All his life long he was blowing summonses before various Jerichos, some of which fell duly, but not all. Wherever he appears in history his speech is loud, angry, and hostile; there is no peace in his life, and little tenderness; he is always sounding hopefully to the front for some rough enterprise. And as his voice had something of the trumpet’s hardness, it had something also of the trumpet’s warlike inspiration. So Randolph, possibly fresh from the sound of the Reformer’s preaching, writes of him to Cecil: “Where your honour exhorteth us to stoutness, I assure you the voice of one man is able, in an hour, to put more life in us than six hundred trumpets continually blustering in our ears.”

  Thus was the proclamation made. Nor was it long in wakening all the echoes of Europe. What success might have attended it, had the question decided been a purely abstract question, it is difficult to say. As it was, it was to stand or fall not by logic, but by political needs and sympathies. Thus, in France, his doctrine was to have some future, because Protestants suffered there under the feeble and treacherous regency of Catherine de Medici; and thus it was to have no future anywhere else, because the Protestant interest was bound up with the prosperity of Queen Elizabeth. This stumbling-block lay at the very threshold of the matter; and Knox, in the text of the “First Blast,” had set everybody the wrong example and 9 gone to the ground himself. He finds occasion to regret “the blood of innocent Lady Jane Dudley.” But Lady Jane Dudley, or Lady Jane Grey, as we call her, was a would-be traitoress and rebel against God, to use his own expressions. If, therefore, political and religious sympathy led Knox himself into so grave a partiality, what was he to expect from his disciples? If the trumpet gave so ambiguous a sound, who could heartily prepare himself for the battle? The question whether Lady Jane Dudley was an innocent martyr, or a traitoress against God, whose inordinate pride and tyranny had been effectually repressed, was thus left altogether in the wind; and it was not, perhaps, wonderful if many of Knox’s readers concluded that all right and wrong in the matter turned upon the degree of the sovereign’s orthodoxy and possible helpfulness to the Reformation. He should have been the more careful of such an ambiguity of meaning, as he must have known well the lukewarm indifference and dishonesty of his fellow-reformers in political matters. He had already, in or , talked the matter over with his great master, Calvin, in “a private conversation”; and the interview must have been truly distasteful to both parties. Calvin, indeed, went a far way with him in theory, and owned that the “government of women was a deviation from the original and proper order of nature, to be ranked, no less than slavery, among the punishments consequent upon the fall of man.” But, in practice, their two roads separated. For the Man of Geneva saw difficulties in the way of the Scripture proof in the cases of Deborah and Huldah, and in the prophecy of Isaiah that queens should be the nursing mothers of the Church. And as the Bible was not decisive, he thought the subject should be let alone, because, “by custom and public consent and long practice, it has been established that realms and principalities may descend to females by hereditary right, and it would not be lawful to unsettle governments which are ordained by 0 the peculiar providence of God.” I imagine Knox’s ears must have burned during this interview. Think of him listening dutifully to all this — how it would not do to meddle with anointed kings — how there was a peculiar providence in these great affairs; and then think of his own peroration, and the “noble heart” whom he looks for “to vindicate the liberty of his country”; or his answer to Queen Mary, when she asked him who he was, to interfere in the affairs of Scotland: “Madame, a subject born within the same!” Indeed, the two doctors who differed at this private conversation represented, at the moment, two principles of enormous import in the subsequent history of Europe. In Calvin we have represented that passive obedience, that toleration of injustice and absurdity, that holding back of the hand from political affairs as from something unclean, which lost France, if we are to believe M. Michelet, for the Reformation; a spirit necessarily fatal in the long-run to the existence of any sect that may profess it; a suicidal doctrine that survives among us to this day in narrow views of personal duty, and the low political morality of many virtuous men. In Knox, on the other hand, we see foreshadowed the whole Puritan Revolution and the scaffold of Charles I.