© 2025 Transcribed into contemporary English with commentary by Colin Melbourne
The image of the modern woman is a skilful re-creation from the death-masks and portraits of Mary Queen of Scots courtesy Becca Segovia
John Knox continues his First Blast Against the Monstrous Regiment of Women
Repugnant to Good Order
Such is the empire and rule of all woman (as evidently before is declared) and therefore, I say; it is a thing plainly repugnant to good order, indeed, it is the subversion of the same. If any wish to reject the definition of Augustine, as either not proper to this purpose, or else as insufficient to prove my intent: Let the same man understand, that in so doing, he has not harmed my argument. For as I depend not upon the determinations of men, so think I my cause no weaker, albeit their authority be denied unto me. Provided that God by His will revealed, and manifest word, stand plain and evident on my side.
That God has subjected womankind to man by the order of his creation, and by the curse that He has pronounced against her is before declared. Besides these, He has set before our eyes, two other mirrors [67], in which He desires that we should behold the order, which He has appointed and established in nature: the one is, the natural body of man: the other is the politic, or civil body, of that commonwealth, in which God by His own word has appointed an order.
[Knox points to the natural created order of God as prima facie proof of his thesis. He continues to exemplify this by pointing to the human body and natural human society.]
In the natural body of man God has appointed an order, that the head shall occupy the uppermost place. And the head has He joined with the body, that from it, life and motion flow to the rest of the members. In it has He placed the eye to see, the ear to hear, and the tongue to speak, which offices are appointed to none other member of the body.
The rest of the members, have every one their own place and office appointed: but none may have neither the place nor office of the head. For who would not judge that body to be a monster, where there was no head eminent above the rest, but that the eyes were in the hands, the tongue and mouth beneath in the belly, and the ears in the feet. Men, I say, should not only pronounce this body to be a monster: but assuredly they might conclude that such a body could not long endure.
And no less monstrous is the body of that commonwealth [68], where a woman bears empire. For either does it lack a lawful head (as indeed it does) or else there is an idol [69] exalted in the place of the true head.
An idol I call that, which has the form and appearance, but lacks the virtue and strength, which the name and proportion do resemble and promise. As images have face, nose, eyes, mouth, hands and feet painted, but the use of the same, can not the craft and art of man give them: as the Holy Ghost by the mouth of David teaches us, saying[ 70]: they have eyes, but they see not, mouth, but they speak not, nose, but they smell not, hands and feet, but they nether touch nor have power to go.
And such, I say, is every realm and nation, where a woman bears dominion. For in despite of God (He of His just judgment, so giving them over in to a reprobate mind) may a realm, I confess, exalt a woman to that monstrous honour, to be esteemed as head [71]. But impossible it is to man and angel, to give unto her the properties and perfect offices of a lawful head.
For the same God that has denied power to the hand to speak, to the belly to hear, and to the feet to see, hath denied to woman power to command man, and hath taken away wisdom to consider, and providence to foresee the things, that, be profitable to the commonwealth: Indeed, finally He has denied to her in any case to be head to man: but plainly has pronounced that man is head to woman, even as Christ is head to all men [72].
If men in a blind rage should assemble together, and appoint themselves another head than Jesus Christ (as the papists have done: Their romish Antichrist [Popes. Ed]) should Christ therefore lose His own dignity, or should God give that counterfeit head power to give life to the body, to see whatsoever might damage or hurt it, to speak in defence, and to hear the request of every subject?
It is certain that He would not. For that honour He hath appointed before all times to His Only Son: and the same will He give to no creature besides: no more will He admit, nor accept woman to be the lawful head over man [73], although man, Devil, and angel will conjure in their favour. For seeing He has subjected her to one (as before is said) He will never permit her to reign over many. Seeing He hath commanded her to hear, and obey one, He will not suffer that she speak, and with usurped authority command realms and nations.
Chrysostom explaining these words of the apostle [74]: (the head of woman is man) compares God in His universal sovereignty to a king sitting in his royal majesty [75], to whom all his subjects are commanded to give homage and obedience, appear before him, bearing every one such a badge and recognition of dignity and honour, as he hath given to them: which if they despise and contemn, then do they dishonour their king, Even so saith he ought man and woman to appear before God, bearing the ensigns of the condition, which they have received of him.
Man has received a certain glory and dignity above the, woman, and therefore ought he to appear before his high majesty, bearing the sign of his honour, having no cover upon his head: to witness that in earth man has no head, (beware Chrysostom what you say, you will be called a traitor if Englishmen hear you [76]: for they must have my Sovereign lady and mistress, and Scotland has drunken also the enchantment and venom of Circe [An enchantress of Greek mythology. Ed.], let it be so to their own shame and confusion, he continues with these words) but woman ought to be covered, to witness, that in earth she hath a head, that is man. True it is (Chrysostom) woman is covered in both the said realms [77], but it is not with the sign of subjection, but it is with the sign of superiority, to wit, with the royal crown.
To that he answers in these words: what if man neglect his honour? he his no less to be mocked (saith Chrysostom) then if a king should depose himself of his diadem or crown and royal estate, and clothe himself in the habit of a slave.
What, I ask you, should this godly Father have said, if he had seen all the men of a realm or nation fall down before a woman? If he had seen the crown, sceptre, and sword, which are ensigns of the royal dignity, given to her, and a woman cursed of God, and made subject to man, placed in the throne of justice, to sit as God’s lieutenant?
What, I say, in this behalf, should any heart truly fearing, God have judged of such men? I am assured that not only should they have been judged foolish, but also enraged, and slaves to Satan, manifestly fighting against God and His appointed order.
The more that I consider the subversion of God’s order, which He has placed generally in all living things, the more I do wonder at the blindness of man, who does not consider himself in this case so degenerate, that the brute beasts are to be preferred to him in this behalf [78].
For nature has in all beasts printed a certain mark of dominion in the male, and a certain subjection in the female, which they keep inviolate. For no man ever saw the lion make obedience, and stoop before the lioness, nether yet can it be proved, that the hind taketh the conducting of the herd amongst the harts.
And yet (alas) man, who by the mouth of God has dominion appointed to him over woman, does not only to his own shame, stoop under the obedience of women, but also in spite of God, and of His appointed order, rejoices, and maintains that monstrous authority, as a thing lawful and just!
The insolent joy [79], the bonfires, and banqueting which were in London, and elsewhere in England, when that cursed Jezebel was proclaimed queen, did witness to my heart, that men were become more than enraged. For else how could they so have rejoiced at their own confusion and certain destruction? For what man was there of so base judgment (supposing that he had any light of God) who did not see the erecting of that monster, to be the overthrow of the true faith, and the assured destruction of England, and of the ancient liberties thereof? And yet nevertheless, all men so triumphed, as if God had delivered them from all calamity.
[Knox reels at the spiritual blindness of people rejoicing at Mary’s coronation, rather than overthrowing the monster and her idolatrous faith.]
[65]: De ciuit. Dei, lib. 19 ch. 13.
[66]: whatsoever is done without the appointment of God’s will, is done without order.
[67]: Two mirrors, in which we may behold the order of nature.
[68]: Commonwealths under the rule of women, lack a lawful head
[69]: Idol.
[70]: Psalm 115.
[71]: The empire of a woman is an idol.
[72]: I. COY. II
[73]: NOTE.
[74]: I. COY. II.
[75]: Mark the similitude of Chrysostom.
[76]: NOTE.
[77]: How women be covered in England and Scotland.
[78]: Brute beasts to be preferred.
[79]: Insolent joy brings sudden sorrow.
[Knox next writes in prayer to God at the halt in the English reformation, due to Mary’s ascendency to rule, following the death of young King Edward VI. Knox denounces the duplicity of fickle church ministers switching allegiance to idolatry in order to retain their positions and livelihoods.]
But just and righteous, terrible and fearful are thy judgments, o Lorde! For as thou did so punish men for unthankfulness [80], that man was ashamed not to commit villainy with man; and that because, that knowing thee to be God, they glorified thee not as God, even so hast thou most justly now punished the proud rebellion and horrible ingratitude of the realms of England and Scotland.
For when thou did offer thyself most mercifully to them both, offering the means by the which they might have been joined together for ever in godly union: then was the one proud and cruel, and the other inconstant, and fickle of promise.
But alas, did miserable England further rebel against thee. For albeit thou did not cease to heap benefit upon benefit, during the reign of an innocent and tender king [Edward VI Ed.] yet no man did acknowledge thy potent hand and marvellous working. The stout courage of captains, the wit and policy of counsellors, the learning of bishops [81], did rob thee of thy glory and honour. For what then was heard, as concerning the faith, but the king’s proceedings, the king’s proceedings must be obeyed? It is enacted by parliament: therefore it is treason to speak in the contrary. But this was not the end of this miserable tragedy. For thou did yet offer thy favours, sending thy prophets and messengers, to call for reformation of life in all estates [82]:
For even from the highest to the lowest, all were declined from thee (indeed, even those that should have been the lanterns to others) some I am assured did quake and tremble, and from the bottom of their hearts thirsted amendment, and for the same purpose did earnestly call for discipline.
But then burst forth the venom which before lurked; then might they not contain their despiteful voices, but with open mouths did cry: we will not have such a one to reign over us. Then, I say, was every man so stout, that he would not be brought in bondage [83]: no not to thee, O Lord, but with disdain did the multitude cast from them the amiable yoke of Christ Jesus.
No man would suffer his sin to be rebuked, no man would have his life called to trial. And thus did they refuse thee, O Lord, and your Son Christ Jesus to be their pastor, protector and prince.
And therefore hast thou given them over in to a reprobate mind. Thou hast taken from them the spirit of boldness, of wisdom, and of righteous judgment.
They see their own destruction, and yet they have no grace to avoid it. Indeed, they are become so blind, that knowing the pit, they headlong cast themselves into the same [84]; as the nobility of England, do this day, fighting in the defence of their mortal enemy the Spaniard.
Finally they are so destitute of understanding and judgment, that although they know that there is a liberty and freedom, the which their predecessors have enjoyed [Under Edward VI. Ed]]; yet are they compelled to bow their necks under the yoke of Satan, and of his proud ministers, pestilent papists and proud Spaniards. And yet can they not consider that where a woman reigns and papists bear authority, that there must needs Satan be president of the counsel.
Thus have you , O Lord, in your hot displeasure revenged the contempt of your graces offered. But, O Lord, if thou shalt retain wrath to the end, what Aeshe [? Please contact me if you know what this refers to.] is able to sustain? We have sinned [85], O Lord, and are not worthy to be relieved. But worthy art thou, O Lord, to be a true God, and worthy is your Son Christ Jesus, to have His Gospel and Glory advanced: which both are trodden under foot in this cruel murder and persecution, which the builders of Babylon commit in their fury, have raised against your children, for the establishing of their kingdom. Let the sobs therefore of thy prisoners, O Lord, pass up to your ears, consider their affliction: and let the eyes of your mercy look down upon the blood of such as die for testimony of your eternal verity: and let not your enemies mock your judgment for ever.
To you, O Lord, I turn my wretched and wicked heart: to you alone, I direct my complaint and groans: For in that Isle [Britain. Ed.] to thy saints there is left no comfort. Albeit I have thus (talking with my God in the anguish of my heart) some what digressed: yet have I not utterly forgotten my former proposition, to wit, that it is a thing repugnant to the order of nature, that any woman be exalted to rule over men. For God has denied her the office of a head. And in the intreating of this part, I remember that I have made the nobility both of England and Scotland inferior to brute beasts, for that they do to women, which no male amongst the common sort of beasts can be proved to do their females: that is, they reverence them, and quake at their presence, they obey their commandments, and that against God.
Wherefore I judge them not only subjects to women, but slaves of Satan, and servants of iniquity.
If any man think these my words sharp or vehement, let him consider that the offence is more heinous, than can be expressed by words. For where all things, be expressly concluded against the glory and honour of God, and where the blood of the saints of God is commanded to be shed, whom shall we judge, God or the Devil, to be president of that counsel? [86]
Plain it is, that God rules not by His love, mercy, nor grace in the assembly of the ungodly. Then it rests, that the Devil, the prince of this world, does reign over such tyrants. whose servants, I ask you, shall then be judged, such as obey, and execute, their tyranny? God for His great mercies’ sake, illuminate the eyes of men, that they may perceive in what miserable bondage they have been brought, by the monstrous empire of women.
[80]: Rom. I.
[81]: what robbed God OF HIS HONOUR in England in the time of the Gospel.
[82]: God’s benefits shown to England.
[83]: Discipline refused in England.
[84]: The nobility and the whole realm of England, caste themselves willingly in to the pit. [85]: Confession.
[86]: NOTE
The second glass [mirror], which God has set before the eyes of man [87], wherein he may behold the order, which pleases His wisdom, concerning authority and dominion, is that commonwealth, to the which it pleases His majesty to appoint, and give laws, statutes, rites and ceremonies not only concerning faith, but also touching their policy and rule of the same.
And against that order it does manifestly oppose, that any woman shall occupy the throne of God, that is, the royal seat, which He by His word has appointed to man. As in giving the law to Israel, concerning the election of a king, is evident. For thus it is written [88]: If thou shalt say, I will appoint a king above me, as the rest of the nations, which are about me: Thou shalt make thee a king, whom the Lorde thy God shall choose, one from amongst the midst of thy brethren, thou shalt appoint king above the. Thou may not make a stranger that is not thy brother.
Here expressly is a man appointed to be chosen king, and a man native amongst themselves, by which precept are all woman and all strangers excluded. What may be objected for the part or election of a stranger, shall be, God-willing, answered in the “Blast of the Second Trumpet”.
For this present, I say, that the erecting of a woman to that honour, is not only to invert the order, which God has established: but also it is to defile, pollute and profane (so far as in man lies) the throne and seat of God, which He has sanctified and appointed for males only [89], in the course of this wretched life, to occupy and possess as his ministry and lieutenant: excluding from the same all women, as before is expressed.
If any think the aforesaid law did bind the Jews only [90], let the same man consider, that the election of a king, and appointing of judges, did nether appertain to the ceremonial law, nether yet was it mere judicial [91]: but that it did flow from the moral law, as an ordinance, having respect to the conservation of both the tables. For the office of the magistrate ought to have the first and chief respect to the glory of God, commanded and contained in the former table, as is evident by that, which was given to Joshua by God, what time he was accepted and admitted ruler and governor over his people, in these words [92]: Thou shalt divide the inheritance to this people, the which I have sworn to their fathers, to give unto them: so that thou be valiant and strong, that thou may keep and do, according to that whole law, which my servant Moses hath commanded thee. Thou shalt not decline from it, nether to the right hand, nether to the left hand, that thou may do prudently in all things, that thou take in hand, let not the book of this law depart from thy mouth, but meditate in it, day and night: that thou may keep and do, according to every thing, that is written in it. For then shall thy ways prosper, and then shalt thou do prudently etc.
And the same precept God gave by the mouth of Moses [93], to kings, after they be elected, in these words [94]: when he shall sit in the throne or seat of his kingdom, he shall write to himself a copy of this law in a book, and that shall be with him, that he may read in it all the days of his life, that he may learn to fear the Lord his God, and to keep all the words of this law, and all these statutes, that he may do them etc.
Of these two places it is evident, that principally it appertains to the king, or to the chief magistrate, to know the will of God, to be instructed in his law and statutes, and to promote His glory with his whole heart and study, which be the chief points of the first table.
No man denies, but that the sword is committed to the magistrate, to the end that he should punish vice, and maintain virtue.
To punish vice I say, not only that, which troubles the tranquillity and quiet estate of the commonwealth by; adultery, theft or murder committed [95], but also such vices as are openly repugnant to the glory of God as; idolatry, blasphemy, and manifest heresy, taught and obstinately maintained: as the histories and notable acts of Hezekiah, Jehoshaphat, and Josiah do plainly teach us. Whose study and care was not only to glorify God in their own life and conversation, but also they wholeheartedly laboured to bring subjects to the true worship and honouring of God. And destroyed all monuments of idolatry, punished to death the teachers of it, and removed from office and honours such as were maintainers of those abominations. Whereby I suppose that it be evident, that the office of the king or supreme magistrate, has respect to the law moral, and to the conservation of both the tables.
[87]: NOTE.
[88]: Deut. 17.
[89]: God hath appointed man his minister and lieutenant.
[90]: Answer to an objection.
[91]: The election of a king flows from the moral law.
[92]: Joshua I.
[93]: Rulers should take head to this.
[94]: Deut. 17
[95]: what vices magistrates ought to punish.
Now if the law moral, be the constant and unchangeable will of God, to the which the Gentile is no less bound, than was the Jew [96]; and if God wants that amongst the Gentiles, the ministers and executors of His law be now appointed, as they were appointed amongst the Jews: further if the execution of justice be no less requisite in the policy of the Gentiles, than ever it was amongst the Jews: what man can be so foolish to suppose or believe, that God will now admit those persons, to sit in judgment or to reign over men in the commonwealth of the Gentiles, whom He by His expressed word and ordinance, did before exclude from the same?
And that women were excluded from the royal seat, the which ought to be the sanctuary to all poor afflicted, and therefore is justly called the seat of God (besides the place before recited of the election of a king, and besides the places of the New Testament, which be most evident) the order and election which was kept in Judah and Israel, does manifestly declare. For when the males of the kingly stock failed [97], as often as it happened in Israel and sometimes in Judah, it never entered in to the hearts of the people to chose and promote to honours any of the king’s daughters, (had he never so many) but knowing God’s vengeance to be poured forth upon the father by taking away of his sons, they had no further respect to his stock, but elected such one man or other, as they judged most apt for that honour and authority.
Of which premisses, I conclude (as before) that to promote a woman head over men, is repugnant to nature, and a thing quite contrary to that order, which God has approved in that commonwealth, which He did institute and rule by His word.
Continue reading John Knox : First Blast part 6
© 2025 Transcribed into contemporary English with commentary by Colin Melbourne
The image of the modern woman is a skilful re-creation from the death-masks and portraits of Mary Queen of Scots courtesy Becca Segovia