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World History - Primary Sources - LibGuides at West Sound Academy

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Primary Sources: World History

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Trial by Ordeal in the Old Testament

The questions of regulations during an username show recorded in Article Katy Glassborow 21 August International Criminal Court. International Criminal Court, On the other hand, she advises him to follow Nebuchodnozor, who also violated divine law, on the path of Reformation Despite her excellent knowledge of Presbyterian and Independent arguments, and more generally of anti-royalist literature, she defends to the utmost the divine institution of monarchy with the King at the head of an Episcopal church The idea of tyrannicide appears totally illegal and unthinkable to her.

She disagrees with the analysis and conclusions of the Remonstrance but also with its method and presuppositions. Besides, she argues, bringing Charles to trial amounts to ignoring biblical precedents where only God could lawfully judge tyrants. Herod, she says, was not deposed by God despite his massacre of the Innocents, but was to be judged in heaven You were told long agone […] who was the Person in chief that God hath set to govern: you will see it suddenly, you that are so hasty to try your brethren that break your commands, and forget God, take heed, he is comming to tear you in pieces, and who shall deliver you, Christ will not own your cause.

The main reason for this divergence is religious as Elizabeth Poole originally moved in Baptist circles where many people considered the execution of the King as a necessity Like most members of her community and the officers gathered at Whitehall, she supported the fact that the King had to be punished but she abhorred the idea of an execution which she regarded as a transgression of divine law: the King had to be punished for his crimes but his body remained sacred.

The fact that she disapproved of tyrannicide did not mean she did not think Charles I was a genuine tyrant. The notion of an indestructible sacred bond existing between man and wife serves to invalidate the argument of the regicides who said that blood guilt had to be expiated Thus, Poole asserted that the people had to protect the King because of the covenant that existed between them; this covenant, however, was not reciprocal: in her quasi mystical representation of kingship the monarch is ultimately not accountable to the people but to God who alone is able to judge tyrants. Stretch not forth the hand against him: For know this, the Conquest was not without divine displeasure, whereby Kings came to reigne, though through lust they tyranized which God excuseth not, but judgeth; and his judgements are fallen heavy, as you see, upon Charles your Lord.

Playing with Another of her Sex

This may refer to the fact that the full meaning of tyrannicide and its consequences could only be fully grasped some time after the event. It may be also understood as a way to claim the right to counsel the Rump and the Council of State — in , Cromwell was still sympathetic towards Fifth Monarchists. In this tract, the death of King Charles is described as a providential sign of the imminent return of Christ. On the one hand, the Fifth Monarchist woman visionary characterizes the King as any regicide would have done; Charles is a wicked king who ruled in an arbitrary way infringing existing laws and inventing new ones, persecuting and enslaving the people, trampling justice:.

And hee thought to have changed those Lawes, which had been by preceding Princes made for the priviledges of the people, in civil, and spirituall respects; and to have imposed lawes destructive to the peoples freedom and liberty; and to have ruled all by his own will, and the people slaves thereunto. God suffered not such a man to die in his bed but as he was a man of blood so gave hee him blood to drink […].

For so it was written, verse 11; that he should be slain, and his body destroyed and given to the burning flame of justice. In other words, tyrannicide is the logical — almost mechanical — consequence of tyranny. No doubt such radicalism contradicts the assumption that women could not do anything but mourn and weep for the King. These prophetic contributions, however, should not be undervalued for they confirm the political independence of a few women who were neither instrumentalized nor manipulated.

Women and gender in seventeenth century England

Mary Pope does not mention any patron and seems to be guided only by the Bible and an accurate knowledge of the political situation. As for Elizabeth Poole, her case is more complicated, her visions bearing the mark of the disputes between the Levellers, army officers and Baptist ministers over what was to be done with the King. But as Manfred Brod and Susan Wiseman have shown 84 , Poole was probably not the puppet of a specific faction. In any case, it is clear that the prophetic genre as used by Cary, Pope and Poole did not serve as a mere device to authorize oneself; in the hands of women prophecy was a political weapon, a way to address burning issues.

In this sense, the genre of prophecy is not a limited means of expression for women. It provides them with a potent vehicle to voice their views and the right to participate in public discourse.

Numéros en texte intégral

Caricchio, G. Wolfe ed. An[other] Alarum of Warre, London, She followed the minister William Kiffin into the Particular Baptist sect. She was expelled from her congregation for heresy and immorality, and migrated to Abingdon, Berkshire Cf.