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THE DUTY OF WOMEN.

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reason against the preachers of God's word ? But here I would take an occasion, by the way of a digression, to speak somewhat to my sisters, the women, to do them some good too ; because I would do all folks good if I could, before I take my "ultimum vale," at leastwise here of this place, for I think I shall no more come here; for I think I have not long to live ; so that I judge I take my leave now of the court for ever, and shall no more come in this place.

Ahab was a king, but Jezabel, Jezabel, she was the perilous woman. She would rule her husband the king; she would bear a stroke in all things, and she would order matters as pleased her: and so will many women do, they will rule their husbands, and do all things after their own minds. They do therein against the order by God appointed them; they break their injunction that God gave unto them. Yea, it is now come to the lower sort, to mean men's wives; they will rule and apparel themselves gorgeously, and some of them far above their degrees, whether their husbands will or

But they break their injunction, and do therein contrary to God's ordinance. God saith, “Subdita eris sub potestate viri,” Thou shalt be subject under the power of thy husband. Thou shalt be subject; women are subjects ; ye be subjects to your husbands.

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At the first, the man and the woman were equal. But after that she had given credit to the serpent, then she had an injunction set upon her: “Subdita eris sub potestate viri,” Thou shalt be subject under the power of thy husband. And as for one part of her injunction, she taketh ; and she taketh one part of her penance, because she cannot avoid it; and that is, “In dolore paries,” Thou shalt bring forth children with pain and travail. This part of their injunction they take ; and yet is the same so grievous, that Chrysostom saith, if it were not for the ordinance of God, which cannot be made frustrate by man, they would never come to it again for no worldly good. But God hath provided herein. And as Christ saith in the gospel, “Mulier, cum parit, tristitiam habet," &c., The woman when she beareth a child hath sorrow ; but afterward she remembereth not the pain, because there is a soul brought forth into the world.

But as it is a part of your penance, ye women, to travail in bearing your children; so it is a part of your penance to be subjects unto your husbands; ye are underlings, underlings, and must be obedient. But this is now made a trifle and a small matter; and yet, it is a sad matter, a godly matter, a ghostly matter, a matter of damnation and salvation. And Paul saith, that

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a woman ought to have a power on her head." What is this, to have a power on her head ? It is a manner of speaking of the Scripture; and to have her power on her head, is to have a sign and token of power, which is by covering of her head, declaring that she hath a superior above her, by whom she ought to be ruled and ordered: for she is not immediately under God, but mediately. For by their injunction the husband is their head under God, and they subjects unto their husbands. But this power that some of them have, is disguised gear and strange fashions.

They must wear French hoods, and I cannot tell you, I, what to call it. And when they make them ready, and come to the covering of their head, they will call and say, Give me my French hood, and give me my bonnet, or my cap, and so forth. I would wish that the women would call the covering of their heads by the terms of the Scripture. As when she would have her cap, I would she would say, Give me my power. I would they would learn to speak as the Holy Ghost speaketh, and call it by such a name as St. Paul doth. I would they would, (as they have much pranking,) when they put on their cap, I would they would have this meditation, I am now putting on my power upon my head. If they had this thought in their minds, they would not make so much pranking up of themselves as they do now-a-days. But now here is a vengeance devil; we must have our power from Turkey, of velvet, and gay it must be, far fetched, dear bought; and when it cometh, it is a false sign. I had rather have a true English sign, than a false sign from Turkey. It is a false sign when it covereth not their heads, as it should do. For if they would keep it under the power as they ought to do, there should not any such tussocks* nor tufts be seen as there be ; nor such laying out of the hair nor braiding to have it

open. I would marvel of it, how it should come to be so abused, and so far out of order; saving that I know by experience, that many will not be ruled by their husbands, as they ought to be. I have been desired to exhort some, and with some I could do little in that matter.

But there be now many Adams that will not displease their wives, but will in this behalf let them have all their own minds, and do as them listeth. And some others again there be nowa-days that will defend it, and say it may be suffered well enough, because it is not express

*An old word for a braided lock of hair, Such locks the ladies of those times wore finely adorned ; some hanging down before, and others behind, of various lengths.

TUSSOCKS AND TUFTS.

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ed in Scripture, nor spoken of by name. Though we have not express mention in Scripture against such laying of the hair in tussocks and tufts, yet we have in Scripture express mention “De tortis crinibus," of wreathen hair, that is, for the nonce forced to curl. But of these tussocks that are laid out now-a-days, there is no mention made in Scriptures, because they were not used in Scripture time. They were not yet come to be so far out of order, as to lay out such tussocks and tufts. But I will tell thee, if thou wilt needs lay it out, or if thou wilt needs shew thy hair, and have it seen, go and poll thy head, or round it, as men do ; for to what purpose is it to pull it out so, and to lay it out? Some do it, say they, of a simplicity ; some do it of a pride ; and some of other caus

But they do it because they will be quarter-master with their husbands. Quarter-masters? Nay, half-masters: yea, some of them will be whole masters, and rule the roast as they list themselves.

But these defenders of it will not have it evil, because it is not spoken of in Scripture. But there be other things as evil as this, which are not spoken of in Scripture expressly, but they are implied in Scripture, as well as though they were expressly spoken of. For the prophet Isaiah saith, “ Væ qui consurgitis mane ad com

es.

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