But yet so to do▪ beseemeth not the manne, whiche beareth the ymage of God, whiche is in suche sorte heade and gouernoure to the womanne, as Christe is to his churche, and muche more synce that by hym is sette foorthe goddes glorye, whiche shoulde not be couered. On the other syde, as the wo∣manne is subiecte vnto her husbande, so is she apparayled to his honoure, agaynste whom, well maye she be coumpted reprochefull, yf she by vncoue∣ryng her heade in open places, shewe her owne vnshamefastenesse, and as though she were free, refuse obedience to her husbande. And as Christ is ho∣noured, yf the manne do hym seruice, and preache his glorie bare headed: so is the husbande honoured, yf his wife with reuerence, silence, and comelye apparel, shewe in her a sober obedience. But some one wyll saye: by what lawe is the womanne compelled to be subiecte to her husbande, and not cō∣trarye the husbande to his wyfe? Because what tyme god fyrste made man∣kynde, the manne came not of the womanne, but contrarye the womanne of the manne. First was Adam made of earthe and by the spirite of god a soule was geuen him, and then shortely after was Eue taken furth of hys syde, as she were a certayne porcion of the manne, and euen contrary to the commen course of nature, first was made that, whiche was more perfite, and than af∣terward was made the imperfiter. For that, that reason is in manne, the same in matrimonie is the husbād: and that, which is affecciō in the man, the same in matrimonie is the woman. Beside this, the man was not made for the wo∣mans sake, but the woman was made and geuen to the manne for his com∣forte, and for a helpe to bring furth issue by generacion: in whiche act, as the man is principall doer and fashioner, so is the womanne but the matier and sufferer. Nowe good reason is it, that to hym the preeminence shoulde be ge∣uen, whiche was both first made, and onely made of God, and not to the wo∣manne. And for asmuche as at the firste begynnyng of nature the husbande hath geuen vnto hym the tytle of preeminence, surelye the womanne oughte to acknowledge her condiciō, and not onely with a readynes to please, shewe her subieccion towarde hym, but also in reuerente behaueour to hym. But as the shauen head declareth a libertie, so is the coueryng of the head a token of subieccion. But and yf any womanne bee so farre paste shame, that she regarde not the syght of menne, yet for Aungels sakes and theyr testimonie beyng also presente at your solemne meetynges, lette her heade be couered, and in so doyng, she acknowledgeth what doeth beseme her. And yet speake I not this either to encourage the husbande to vse his wife as a vile dreuell, because she is commaunded to obeye, or to discoumforte the wyfe, because she is subiecte to her husbande, synce bothe are in christi∣an religion equall, besydes that oftetymes the husbande also needeth as∣well his wyues healpe, as the wyfe her husbandes.
And albeit at the begynnyng womanne was made of manne, yet nowe neyther the wyfe bryngeth foorth chylde without the manne, nor the manne canne become a father withoute a womanne. And yet there is no cause, why anye person shoulde for this with hymselfe be eyther to muche pleased or grieued, synce it is the ordinaunce of god, whiche after suche sorte setteth all thinges in an ordre.