Knox was a renowned Calvinist divine in Scotland, who fought publicly against Mary Queen of Scots ascending the throne, meanwhile attacking Queen Mary of England. This text was written as part of the Scottish debate, and coincidently was published just before Elizabeth was crowned in England. Text from: the first edition, 1558, pp. 2ff, g^rff. [This passage from Knox is quoted from Renaissance Women: A Sourcebook: Constructions of Feminity in England, edited by Kate Aughterson (New York: Routledge, 1995), pp.138-139. The above note is from Aughterson as well.]

THE FIRST BLAST OF THE TRUMPET TO AWAKE WOMEN DEGENERATE

To promote a woman to bear rule, superiority, dominion or empire above any realm, nation, or city is repugnant to nature, contumely to God, a thing most contrarious to his revealed will and approved ordinance, and finally, it, is the subversion of good order, and all equity and justice.

In the probation of this proposition, I will not be so curious as to gather whatsoever may amplify, set forth, or decore the same, but I am purposed, even as I have spoken my conscience in most plain and few words, so to stand content with a simple proof of every member, bringing in for my witness God's ordinance in nature, his plain will revealed in his word, and the minds of such as be most ancient amongst godly writers.

And first, where I affirm the empire of a woman to be a thing repugnant to nature, I mean not only that God by the order of his creation hath spoiled women of authority and dominion, but also that man hath seen, proved and pronounced just causes why that it so should be. Man, I say, in many other cases blind, doth in this behalf see very clearly. For the causes be so manifest that they cannot be hid. For who can deny that it repugneth to nature, that, the blind shall be appointed to lead and conduct such as do see? That the weak, the sick and the impotent persons shall nourish and keep the whole and strong, and finally, that the foolish, mad and frenetic shall govern the discreet, and give counsel to such as be sober of mind? And such be A women compared unto man, in bearing of authority. For their sight in civil regiment is but a blindness: their strength weakness: their counsel foolishness: and judgement frenzy, if it be rightly considered.

I except such as God by singular privilege and for certain causes known only to himself hath exempted from the common rank of women, and speak of women as nature and experience do this day declare them. Nature, I say, doth paint them forth to be weak, frail, impatient, feeble and foolish: and experience hath declared them to be unconstant, variable, cruel, and lacking the spirit of counsel and regiment. And these notable faults have men in all ages espied in that kind, for the which not only they have removed women from rule and authority, but also some have thought that men subject to the counsel or empire of their wives were unworthy of all public office. For thus writeth Aristotle in the second of his Politics: what difference shall we put, saith he, whether that women bear authority, or the husbands that obey the empire of their wives be appointed to be magistrates? For what ensueth the one, must needs follow the other, to wit: injustice, confusion, disorder. The same author further reasoneth, that the policy or regiment of the Lacedomians (who other ways amongst the Grecians were most excellent) was not worthy or reputed to be accompted amongst the number of commonwealths that were well governed, because the magistrates and rulers of the same were so much given to please and obey their wives. What would this writer (I pray you) have said to that realm or nation where a woman sitteth crowned in parliament amongst the midst of men? Oh, fearful and terrible are thy judgements (oh, Lord) which thus hast abased man from his iniquity! I am assuredly persuaded that if any of those men, which illuminated only by the light of nature, did see and pronounce causes sufficient why women ought not to bear rule nor authority, should this day live and see a woman sitting in judgement, or riding from parliament in the midst of men, having the royal crown upon her head, the sword and sceptre born before her, in sign that the administration of justice was in her power: I am assuredly persuaded that such a sight should so astonish them that they should judge the whole world to be transformed into Amazons, and that such a metamorphosis and change was made of all the men of that country as poets do feign was made of the companions of Ulysses, or at least, that albeit the outward form of man remained, yet should they judge that their hearts were changed from the wisdom, understanding, and courage of men, to the foolish fondness and cowardice of women. Yea, they should further pronounce that where women reign or be in authority, that there must needs vanity be preferred to virtue, ambition and pride to temperancy and modesty, and finally that avarice the mother of all mischief must needs devour equity and justice.... They neither may be judges, neither may they occupy the place of the magistrate, neither yet may they be speakers for others. The same is repeated in the third and the sixteenth books of the digests: where certain persons are forbidden, that they be no speakers nor advocates for others. And among the rest are women forbidden, and this cause is added, that they do not against their shamefastness intermeddle themselves with the causes of others, neither yet that women presume to use the offices due to men. The law in the same place doth further declare that a natural shamefastness ought to be in womankind, which most certainly she loseth whensoever she taketh upon her the office and estate of man.