A Mirror meet for all Mothers, Matrons, and Maidens, entitled the Mirror of Modesty, no less profitable and pleasant, then necessary to be read and practised.  
Imprinted at London for Edward White, at the little Northdore of Paul's at the Sign of the Gun.   

TO THE RIGHT virtuous Matron, and singular good Lady Anne, wife to the right worshipful sir Thomas Lodge knight, E. W. wisheth long life, and prosperous estate.  
Having along time debated with myself (my very good Lady) after the copy of this pamphlet was come into my hands, to whom I might best dedicated the same, your L. at last came to my remembrance, as the Lady too whom I did know myself to be so greatly beholden, by many received courtesses, that I could not but confess myself bound to be mindful of requital, to the uttermost of my power, and therefore noting the title that it beareth, being the Mirror of Modesty, I knew none so worthy, (at least to whom I was indebted of duty) as your Ladyship to be patroness hereof, because that the virtue whereof it beareth the title, doth so gloriously shine in you, as very Envy herself cannot but confess (much rather a right deming mind) that it is your desert to have it, both for affirming that which is contained therein (by your life) to be laudable, and also to encourage other by your support to follow your steps, to attain to your achieved fame. Wherefore although the gift be far unable, to gratify the lest part of the favour I have found, yet I have boldly presumed too present it unto you, as being assured (considering your courteous Nature) of courteous acceptation, and the rather because it is a Mirror to teach Maidens to be Modest, whereof you have always been a Mistress, and therefore may the better judge if it be well wrought, by perusing it at your best leisure, which not doubting but ye will do. I cease from further troubling you, with my dutiful commendations, and daily intercession to the Almighty, for the happy estate, and prosperity of your Ladyship, that am your worships most bounden E. W.   

¶ The Epistle to all Mothers, Matrons, and Maidens of England.  
IN seeing right honourable Mothers, and virtuous Matrons the great abuse that by the default of good bringing up, many of our English Maidens do daily run into, to the great reproach of their Parents, hearts grief of their kinsfolk, infamy of their persons, and (which is most to be lamented) loss of their souls, I thought it no less than my bounden duty to take in hand this little work, Entitled the Mirror of Modesty, to the end that by looking in the same, both such Mothers and Matrons, as have charge of children and youth under them, may know the only ready means, by the help of God's grace so to instruct them, as no doubt great amendment will ensue, and also all Maidens and young Children themselves, see the direct and strait path to perpetual felicity, wherefore what so ever herein is written, I beseech you as friendly to accept, as it is willingly offered: For trust me not of Pride, or vainglory (as thinking myself the only sufficient man to writ upon so worthy a matter have I made this enterprise, but I have done it part for recreation, part for goodwill, on hope to see amendment, and that which is the cheefeste part, to provoke some far better able them I, by seeing my little volume so friendly accepted, to take in hand a larger and pithier piece of work, touching the same sense and meaning: My request therefore is simple to judge, faithfully to reap, willingly to keep, and heartily to observe all that which followeth, to your own profit, my comfort, and Gods high glory, to whom be all honour, Majesty and power, for ever and ever.  
Amen.   

¶ The Mirror of modesty meet for all Mothers and ancient Matrons to look in, to deck their young daughters and maidens minds by: Made by T. S  
FOr as much as the weakness of our nature is such, as we are more inclined and prove to imitate and follow those things that be hurtful unto us, than those that be good and profitable. In my judgement there is nothing more meet, especially for young Maidens than a Mirror, there in to see and behold how to order their doing, I mean not a Crystal Mirror, made by handy Art, by which Maidens now adays, do only take delight daily to trick and trim their tresses, standing tooting two hours by the Clock, looking now on this side, now on that, lest any thing should be lacking needful to further Pride, not suffering so much as a hare to hung out of order, no I mean no such Mirror, but the Mirror I mean is made of an other manner of matter, and is of much more worth than any Crystal Mirror; for as the one teacheth how to attire the outward body, so the other guideth to garnish the inward mind, and maketh it meet for virtue, and therefore is entitled a Mirror, meet for Matrons and Maidens, for Matrons to know how to train up such young Maidens as are committed to their charge and tuission, and for Maidens how to behave themselves to attain to the seat of good fame. For although that a number of them before whom this Mirror may come, be branches sprung from so virtuous a tree, or brooks descending from so sweet a Fountain, as there is no doubt but the branches and brooks will be like unto the breeders. Yet (the more pity) we see oftentimes proof to the contrary, the cause whereof can not be thought to proceed, but by want of good instruction. As it is not only evident to be seen in men that are reasonable, but in things that are reasonless, yea (not straying from my example) in plants, for they by wanting the continual care and diligence, that is necessary for them, are seen to lack their natural force and virtue, and finally become wild. Likewise the horse by default of well teaching and training up, will loose a great part of his gallant majesty, whereto naturally he is inclined. So that by how much the more the likelihood of any maiden is of virtue, by so much the more aught there a care and diligence to be had in conserving her, as a thing precious and of great valour, and therefore I wish all Mothers and Matrons not to be so careless, as not trusting any other thing that they have, of little or no estimation at all, but under the safeguard and sure keeping of careful and trusty folk, will nevertheless commit their children at adventure to the tuission of such, as either by too dainty an entreaty, will corrupt their tender minds, or by too importunate a rudeness, drive them into undecent fearfulness, yea, per adventure into disdain and hate of such things, as aught to be followed and loved. Therefore concerning the Matron to whom any young Maiden is to be committed (I say) she aught what so ever she be, to be Grave, Prudent, Modest, and of good counsel, to th'end that such Maidens as she hath in tuting, may learn her honest and womanly demeanour, and sure she aught especially, and above all things, beware that their tender minds, replenished with divine beauty and bounty, be not corrupted by seeing undecent demeanours. Touching the Maiden desirous of good fame, if she being by▪ Nature of beautiful form, in deaking herself by a Crystal Mirror, will be sure not to suffer (as before I said) so much as a spot, if she espies it upon her face, the beauty of which is most frail, and fadeth like a flower in short space: how aught her mind, in which is represented the true Image of God, to be kept not only from great spotof sin, but from the jest that is, likewise such garments as be gallant▪ garnished with gold, which (notwithstanding, how gorgeous so ever they be to the eye, are but dirt and dross,) we see both Mothers and Mistresses to be so curious as so near as they can, they will not permit so much as a mote to remain upon them, and yet God he knows they be so negligent, and careless over their Daughters, and Maidens (the most part of them) as they never regard or respect their behavioures, to the end that if they be bad, they may amend them, or if good so continue them, but as though the care of their well teaching and training up, did not appertain or belong to them, they let them pass, but alas, what should I talk of Mothers, yea or of Fathers, seeing that for the most part, although they themselves be wise, and grave of judgement, yet their virtue, and Prudence, is overcome and blinded by affection, therefore I think it more meet and convement, for Parents to set their Children forth to be taught, but under whom? under every one that bears the name of a teacher. No, but in that respect they are to do, as if they were to make choice of some Painter, to take in hand to draw their own picture, to do the which there is no doubt, but they would seek and search out, so nigh as they could, him that is most famous and excellent in that art, and so aught they to do, and with much more care in seeking such as they will commit their children unto, to be instructed, because by their instruction and training up, they are▪ forever to be made or marred. Now to the end ye may know the Mistress meet to take charge over children▪ I will describe her unto you by particular qualities, and so for the orderly the qualities meet to be taught every maiden.  
first, she that doth take upon her, too train up any young maiden, aught to be endued with so singular Prudence, as that (which others can hardly perceive in long continuance of time) she taught by the looks and behaviour of the Maid, may soon discern, and see what is to be hoped, and what feared in her, and so preventing at the beginning by brief▪ and expedient remedies, that which she feareth, shall with mild and Prudent instructions, nourisheing that which she hath good hope of bring her in short time to perfectness. Moreover for so much as there is greater danger, in that which is feared, than profit in that which is hoped, our Matron aught before all things carefully to cut from her heart, all that which she feareth in her to be evil. Imitating therein the wise and expert labourer, who never soweth Corn in any ground, that he knoweth to be good and fertile, before he hath first diligently purged and rooted up such evil weeds, Thorns and brambles, as are over grown therein, which done, yet she may not leave her care and diligence, but after that she hath taken from h●r heart the most that she can all that, which hindereth in her the augmentation of virtue, and therein hath sown the sedes of the same and seen it spring her second care shallbe to take heed, lest (as often times young and tender plants, not stayed with firm and strong props, shaken with the blustering winds, do fall to the earth, loose their vigour, and in the end whither and die) the virtue that hath taken a little root in her heart, being shaken sometimes by tempests of affections, and not having firm and sure props to staieit, do perish. Which thing that it may come to pass in short space, will sufficiently appear to him that is in doubt, by considering that not only in youth, when the seeds of virtue are new sown in their minds, but also in ripe age, when as virtue doth flourish and increase, there is great need of such, as by their wisdom and instruction may sustain and govern them, until such time as virtue hath taken deep root in them, and then (as we see a strong and sturdy Oak to stand stiff and immovable against the blusterous blasts of fierce winds) so in their hearts how boisterous so ever the tempestuous blasts of humane affections do blow, it is not to be doubted but virtue will abide without moving, or rooting out; now because it hath been said before, that a wise and prudent Matron aught to know that which is to be feared, and likewise hoped for in a Maid, she shall come to the same by grave and wise counsel, and by using the like policy that Ulysses did (who for to get knowledge of Achilles being trained up in company of Licomedes daughters in women's attire) among many other gallant knacks meet for Maidens, did make show of weapons, meet for knights, whereon Achilles had no sooner cast his eyes, but presently he left the trifling toys of women, and fell too handling of them, by which Ulysses knew him. Thus she shall soon perceive whereto she is inclined, yet shall she not present unto her any vicious thing, in blaming or detesting it, but shall set before her the contrary virtues, giving high commendation to the good, and utter dispraise to the bad. Also our good Matron shall give her to understand, how goodly a beauty and gallant ornament chastity is in a young Maiden, and if it appears that she leaves her ear unto such praies, and by semblance, desireth not only too seem such a one, but to be such a one, the signs willbe evident, that her heart hath in horror the contrary crimes. But if our Matrove, perceive by signs that she is bend otherwise, then wisely, and prudently (taking occasion the most advisedly she can) she shall discourse unto her, the lives of some renowned Ladies, who lived virtuously, and thereby purchased immortal fame and renown, but before I pass any farther, I will stay too show the use of many unwise Fathers, who being more dainty, and effeminate in following their pleasures, then wise and diligent in seeking the profit of their Daughters, do give them, so soon, as they have any understanding in reading, or spelling, to cone and learn by heart books, ballads, Songs, sonnets, and Ditties of dalliance exciting their memories thereby, being then most apt to retain for ever, that which is taught them, to the same manner of order, for the hearts of youth, are therein to be compared to new vessels, which for ever will keep the savour and taste, of that licore where with it is first filled and seasoned, therefore I would wish our good Matron to eschew such use, as apestilent infection, for no doubt the weak age of youth, and evil conversation of many, gives copious, and abundant matter enough to evil, and much more than wise Parents would wish, I am sure without need to be taught it so long time before, but in steed of such books and lascivious ballads, our wise Matron, shall read or 'cause her Maidens to read, the examples and lives of godly and virtuous Ladies, whose worthy fame, and bright renown, yet liveth and still will live for ever, which she shall make choice of, out of the holy Scripture, and other histories both ancient and of late days which, books will not only delight them, but as a spur it will prick and incite their hearts, to follow virtue, and have vice in horror and disdain, yea their minds by that means, not only of those that are grown to ripeness of years and strength of nature, but also those of tender and young age, willbe come noble and magnaminous thereby, for you shall never repeat the virtuous lives of any such Ladies as, Claudia, Portia, Lucretia and such like were, but you shall kindle adesire in them to tread their steps, and become in time like unto them, and too disdain and have in horror those that to the contrary, pass the course of their lives in wickedness, and not only shall our Maiden be forbidded, to read any such books or ballads, as may make her mind (being of itself very delicate) more feeble and effeminate, but also from all those things that any way may make her unworthy of a laudable reputation, among which, it is not to be thought how hurtful and dangerous, the acquaintance and familiarity of young gossopes is, who under coverture, of jentillitie, gallant attire, and costly ornaments, or (which is most infectious) under feigned Religion and honesty, do hide corrupt and wicked manners, and yet such as are evil may easily be known, when the authority of great personages support them, and even as a disease is then most contagious, when those that are infected, have a colour lively, and most likely to be healthful, so vice hide under jentillitie and honour, and covered with the visor of false semblance, and feigned honesty, doth hurt much more, than when the evil life or lewd behaviour of such personages, are discovered and made manifest; but I think it not necessary, to admonish our Matron after the manner of some, to be so strickte to her Maidens, as to withdraw them from the acquaintance and familiarity of children, how be it that they be of like age, although that in the same age the seed of Sin no doubt springeth, and the fruit thereof in little time ripeneth, and increaseth too abundantly, which thing the learned and grave Doctor of great authority saint Jerome showeth by example of a shameless harlot, who more brutishly than any reasonless beast, would make boast and vaunting brags of her lascivious life, saying, that since she could remember in her youngest years, the filthy pleasure of flesh was not dainty unto her: o horrible brag, o execrable boast, and most damnable life: well our prudent Matron to remove such detestable dangers from her young Maidens, shall in nowise permit them, to have acquaintance with kitchine Servants, or such idle housewives, as commonly and of custom, do thrust themselves into the familiarity of those of good calling, and under colour of friendliness, do oftentimes work great mischief, and are therefore to be avoided and shunned, as infectious diseases, for sure there is no one thing so unseemly, for a young maiden of good calling, or more hurtful to her good fame and name then to be seen and heard among such as I before mentioned, tattling, and telling of foolish tales by the fire side, but in stead thereof, I mean of telling or hearing of fables told in such company, our Matron shall 'cause them that are committed young into her government, to propound in the company of womanly Maidens, and so near as she can in her own presence, pithy questions, and grave sentences, to pose one an other, and sometimes tell the lives of godly virgins, and the Matron herself to delight them, who of necessity aught to be stored with studied demands, and witty arguments, shall modestly intermeddle herself among them, and to them in whom she sees any desert, she shall to encourage the other, yield commendation, and so make them all strive to attain to the like, and it would not be amiss, seeing that the continual presence of her that is a Mistress, by her great gravity and virtuous usage, doth rather engender in a good mind affection of reverence, than occasion of bold wantonness, the which more appeareth in youth, then in ripe age, if she made choice among many of some modest, and well behavoured Maiden, who not only by virtuous demeanour, shall give the rest occasion to imitate her virtue, but also be unto them recreative, and delightful in grave and weighty causes, for there be some things, which sometimes do seem unto some very sharp and noisome, although that of Nature delightful, and of their proper object do delight the senses, and do move with singular pleasure, that age more than any other, which thing if it be truth, as it certainly seemeth, how much aught our Matron to take heed, that it happens not in those things, in which there is no delight at all. Well, as a wise Matron should (seeing that in children, the strength of understanding cannot be so great, as they may always be troubled with grave matters) this our Matron shall (at lest if she will do well) intermeddle honest mirth with grave matter. And also if at any time there be any Maiden worthy of correction, let the Mistress rather incline in her chastening to mildness, than madness, favour then fury, and rightly use the part of a good Physician, who to cure young children of their corporal maladies, do give them wormwood, or such like bitter thing, anointed over with Honey, to the end that they deceived by the upper sweetness, may swallow down the wholesome bitterness, and thereby receive help of their disease. Moore over our good Matron, shall show to her Maidens a modest merry countenance continually, and if they do evil rebuke them in such sort, as although it be not with bitter words, or sharp stripes, yet they shall well know, they have offended greatly, reserving cruelty for the last remedy, and yet the same to be then also of little endurance, lest that which should serve for a remedy used to often, becomes scorned and nothing esteemed, as the old Proverb is, To much of any thing, is good for nothing.  
Besides when any Maiden is driven into a trembling fear, by her mistress sudden sharp frowning as no doubt some, being of mild and gentle Natures will be soon, our good Matron shall presently change her sour lowering into a sweet smiling, and with gentle and virtuous informations, and cheerful promises put her out of fear, for in no wise I would wish any too be over pressed by fear, because thereby many become even simple like fools, and whereas some parents be of opinion that it is necessary for Maidens, to be skilful in Philosophy Moral and Natural, thinking it an honour unto them to be thought well learned, I for my part am the contrary because that by the same, they are made to understand the evelles immynente too humane life, yea thereby is opened unto them, the inclinations and proneness, which naturally even from our cradles we have unto vice, which knowledge is not requisite to be in young women. Likewise the examples of evil and wicked men, the corrupt lives and lewd customs of those that have conversation with us, the heaps of pleasures, pastimes, delights, and recreations, and the deceits and guiles of our ghostly enemy from the which we see how the wary wise man can hardly defend himself (I leave the young and tender virgin) with the protection and armour of great learning: too which, or against which if I should flatly answer, that the evil use of learning hath more often times been cause of discommodytie and damage, than the right and laudable use of it hath been of profit and benyfite, I should per adventure be suspected of some for such a one as did the same to the derogation, slander, and reproof of learning, which thing I utterly deny, and yet I can allege infinite examples to prove my proportion, as first, Room the chief City and seat of the worldly empire, and victorious over all Nationes, I can approve, and bring in acuthoritie, that it hath been six hundredth years and more without the knowledge of Letters, and also that from thence all Philosophers by public proclamations were exiled, as corrupters of good and virtuous life: Contrariwise, when the study of Philosophy and Eloquence flourished therein, it lost liberty, and finally fell into the servitude and obedience of one man. Also the city of Athens (which above all other was named to have got the glory, and renown for learning, and teaching of wisdom to the world) at such time as the Accademia, the Portico, and the Licio was most celebrated by the frequentation of noble and famous Philosophers, fell into servitude and subjection, and therefore in the same the use of Eloquence was prohibited, as a ruin and Pestilence to the public weal, and maim to Law and Justice. Likewise Sparta might be brought in, for that along time, whiles it had Eloquence in horror and hate, thinking the use of it more meet for effeminate and wanton idle men, then for courageous and warlike champions, it flourished as chief of all Grece with great glory, but because I have taken in hand to instruct a Christian Maiden, laying aside all other examples, I might bring in the example of our Saviour, that Rock of infallible verity, who utterly blamed the wisdom of the world, as enemy to good life and religion. But my intent is not, neither was it ever, to attribute such evil as springeth from the malice of wicked men, and their corrupt nature, to the sacred study of learning, to which I have given my mind so much as in me say all my life time. But my purpose is to prove that in a virtuous virgin, and modest Maiden, such use is more dangerous and hurtful, then necessary or praise worthy. Some perhaps will allege that a Maiden being well learned, and able to search and read sundry authors, may become chaste and godly, by reading the godly and chaste lives of diverse: but I answer who can deny, that, seeing of herself she is able to read and understand the Christian poets, too weet, Prudentio, Prospero, Iwenco, Pawlino, Nazianzeno, and such like, that she will not also read the Lascivious books, of ovid, Catullus, Propercius, Tibullus, and in Virgil of Aeneas, and Dido, and among the Greek Poettes of the filthy love (if I may term it love) of the Gods themselves, and of their wicked addulteries and abominable Fornications, as in Homer and such like, and to the same also (seeing that Parents will be so Ambitious, as they will take delight to see their daughters dispute in Philosophers Schools) who can warrant that when it seems good unto her, that she will not as well defend the perversed opinion of the Epicure, as the same of Zeno, and Chrysippus, there be some that among a few learned Ladies, will allege per adventure Cornelia to be excellent, she that was Mother unto the two Gracchi noble Citizens of Rome, and yet that Lady as it is known that she taught her Sons to be no less seditious and violent, then eloquent and learned. So taught she her Daughter (as some grave authors have judged) to put her husband to death, in whom the magnificence and Majesty of that Empire consisted. Unto the Ladies of Lelius was no greater commendation given than they could speak wisely in their Mother tongue. Likewise Portia, the wife of Brutus was not half so much commended, for having learned of her Father, the Doctrine, and decrees of the Stoical Philosophers (which nevertheless no ancient Author affirm) as she was for keeping loyalty and faith to her husband, and for being of a patiented and noble mind, a meet virtue for the Daughter of Cato, who was her Father. As touching Mantinaea, Assiothea, and Lasthemia (I leave to talk of Leontium that defended fleshly pleasure against Theophrastns) who changed their womanly attire, and entered manlike in to the Schools of Plato, and there among amorous and Lascivious youth disputed of the moving of Principles and of causes, or Damma, who taught to the world the doctrine of Pythagoras her father, or Aspasia, or Diotima, or Thargelia who were famous in the study of Philosophy, they I say never got so much fame by their learning, as they did defame, for their unhonest and loss living. And sure I suppose there is no Man of reason and understanding, but had rather love a Maiden unlearned and chaste, then one suspected of dishonest life, though never so famous and well learned in Philosophy. Wherefore I wish all Parents too beware and take heed, how they suffer their young Daughters being frail of Nature, to be bold disputers, and to the end I may not be thought naked of examples to prove the contrary, I maintain (seeing it behoveth me more to contend with authority than reason) that where these obstinate defendors of learning to be meet and necessary in women, can bring in one example, I will allege a number to the contrary. For the Histories as well ancient as of those of late days are full of the Noble facts and renowned deeds done by rare and Excellent Ladies, which as well for their noble courage and magnanimous hearts as for their chaste and virtuous lives have been and for ever willbe most Famous and renowned in the world, and yet had no learning, as it hath been seen, both in Sparta, Rome, Persia, Phocia, Chios, Argiva, and divers other places, whose names have been celebrated in time past, and to our time present have left behind them more matter to wright on touching their virtue, than ever either Erinua, Sappho, or Corinna, did writ themselves of excellent and famous men. And who is it that will deny that it is not more praise and honour too do noble deeds, then to writ of them, sure I think none, I am therefore of this advise, that it is not meet nor convenient for a Maiden to be taught or trained up in learning of humane arts, in whom a virtuous demeanour & honest behaviour, would be a more sightlier ornament, than the light or vain glory of learning, for in learning and studying of the arts there are two things finally proposed unto us, that is recreation and profit, touching profit, that is not to be looked for, at the hands of her that is given us for a companion in our labours, but rather every woman aught wholly to be active and diligent about the government of her household and family, and touching recreation by learning that cannot be granted her, without great danger and offence to the beauty and brightness of her mind; seeing then that the government of estates and public weals are not committed into the hands of women, neither that it is lawful or convement for them to wright laws, by which men should be ruled and governed, as Draco, Lycurgus, and Numa Pompilius did, neither as professors of Science and faculty, to teach in Schools the wisdom of Laws and Philosophy, and seeing also that in such studies, as yieldeth recreation and pleasure, there is no less danger, that they will as well learn to be subtle and shameless Lovers, as cunning and skilful writers, of Ditties, Sonnetes, Epigrams, and Ballads, let them be restrained to the care and government of a family, and teach them to be envious in following those, that by true virtue have made little account of those, that to the prejudice of their good names, have been desirous to be reputed Diotimes, Aspaties, Sapphoes', and Corinnes. For such as compare the small profit of learning with the great hurt and damage that cometh to them by the same shall soon perceive (although that they remain obstinate therein) how far more convenient the Distaff, and Spindle, Needle and Thimble were for them with a good and honest reputation, than the skill of well using a pen or writing a lofty vearce with disfame and dishonour, if in the same there be more erudition than virtue; moreover who is he that will doubt that the Maid, will not become perfect and well accomplished (how be it that it be hard to be believed, seeing that now adays they be wedded and committed to the government of a household so young) which in company, and by the instruction of many both wise and virtuous and by long experience have been taught the manner, how to govern a household wisely, sure I will never condescend that any Maiden surmounting in herself the estate of an active wife, or for too name her by one word economical, should by climbing up the Ladder of natural Philosophy, being so difficile, adventure to get to the contemplation of such things, as rather of idle men, which have been many years exercised in reading, is to be desired then hoped for. But for so much as the hope of such things are obtained with so great danger, and that in all other faculties, which are to be got by practice and knowledge (having to make choice) such are sooner chosen, that they are informed to have small knowledge, and great experience, than those that have great knowledge, and small practice, I think it necessary that Maidens be committed no otherwise, under the care and charge of a wise and prudent Matron, who by long use is become skilful and expert, then if to be transported into a strange and far Country, and would commit our goods and Merchandise to a wise and expert Mariner, making little account of him, that only by information of the astrolabe, or the Cards of Ptolemy do promise' us (having never travailed from home) sure safeguard, it aught to suffice that a Maiden, being become wise, by the instruction and teaching of her prudent Mistress, doth give good hope that in time when occasion shall serve, she will be sufficient to govern a household and family discreetly. And yet notwithstanding all this, I would not have a Maiden altogether forbidden, or restrained from reading, for so much as the same is not only profitable to wise and virtuous women, but also a rich and precious jewel, but I would have her if she read, to read no other books but such as be written by godly Fathers, to our instruction and soul's health, and not such lascivious Songs, filthy Ballads, and undecent books as be most commonly now a days set to sale, to the great infection of youth, the names of which to recite would require a long time, and to writ a great volume being more pleasant than profitable, long then learned, gallant then godly. Wherefore leaving them as unworthy to be mentioned, I would have our Maiden, I mean her that will attire her mind by this Mirror to read, (if she delight to be a reader) the holy scripture, or other good books, as the books of plutarch, made of such renowned and virtuous women as lived in time paste, and those of Boccas tending to the same sense or some other, nearer to our time, and let her in reading, consider what she read, for in them she shall not only read words, which if they be not garnished with good examples, be nought worth. But also godly deeds and holy enterprises of virtuous virgins and worthy Women, by which she may increase and augment her virtue by immytating their lives. Let her read I say and with the same print in her mind the lives of such noble Ladies as lived in Troy, Sabina, Phocia, Argiva, and Rome, for no doubt she shall learn great example of pity to her Country, by Megestona, Aretaphila, Tolicreta, and by judith and Hester. And true love and loyalty to their husbands by Lucres, Portia, and Camma, in some to make an end of strangers, she shall find example of virtue, Religion, and holiness in a number of virgins, as in Cicile, Agathe, Theodore, Barbara, and infinite other who with the prize of their bloods, did suffer incredible torments, for the profession of a godly faith. And above all for delight, if she love to be delighted in virtue, let her read that worthy book of Martyrs, compiled by that famous Father and worthy man of God master Fox. Now to return to our Matron, I would wish her to frame in the minds of them that she takes to govern, a true Religion and piety, avoiding wholly superstition, as a capital Pestilence. I trust that at this present, in which time especially among us here in England, where the Gospel is so freely and sincerely preached, I need not to declare from the beginning to the end, where in the one is different from the other, I mean true religion, from false superstition, for so much as I think there be but few at lest of any age, that are ignorant how Religion is a virtue which consisteth in mediocrity, the which even as it hath on the one side impiety, which is one of the extremities, so hath it on the other side superstition, no less pernicious than impiety. Which thing I would wish our Matron to make manifest to our Maiden, among other things appertinente to a Christian, also she shall enforce her to be humble, and lowly of heart, because that humility is not only a Christian and civil virtue, but the very Foundation and pillar of all Christian and civil virtuous, for it engendereth in us, the knowledge of ourselves (as much as our weakness may or can comprehend) and therefore it will give her the understanding of god's Sapience, Bounty, and Puissance (which she aught to know to be infinite, not only in creating the whole world by admirable ordinance of nothing, and filling and garnishing it with great ●●rietie of all things, but in conserving it in the same being by eternal and divine Providence) and it will not only show her that all that which may be in a young Maiden, but all that which may be in Kings and Emperors, and all that which was in them that in time past sprounge out of the Licio, Portico, or Accademia with fame and renown to be wise, in comparison of that which God may or can, and esteeming all that which by any manner of means may in us have the name of bounty and goodness compared to that of gods, is most abominable wickedness, and to do this our wise Matron shall set before her all that which may be learned by godly men, and by daily instructions shall teach her that our Saviour Christ, came not into the world to be served but to serve, and that he said to his Apostles that were at strife for the highest place, that he which was greater than the other should be inferior, and that he which humbled himself should be exalted, which is, that they only were lifted up that knew themselves, which divine virtue hath not only been laudable among Christians. But in Socrates it was a sign of singular wisdom in that he rightly adjudged him wise which knew himself to know nothing, and no doubt our Maiden may easily attain to this virtue, if our Matron do but carefully instruct her, to take heed, not only too those that be more noble than herself, and more mighty or more rich, but (which is of more greater importance) to those that be the most virtuous and wise, and not unto the wanton and wicked, as the world commonly use by which she shall find and reap double profit and commodity, for she knowing that in the world there be many noble Ladies, and rich Dames inferior to her, she shall abate in herself that which before was in her of haughtiness and arrogancy, a vice sure noisome, and taking heed to the virtuous, shall so much as it lieth in her, endeavour herself to attain to the same virtue, whereof she knoweth she hath want. Likewise our Matron shall show to our Maiden how foul, filthy, unseemly and disorderly a thing it is, for any woman to learn every day of an other woman (being abroad and seeing them that are bravest attired) how to trick and trim up themselves after the most newest and gallantest fashion, to set out their bodily beauty; and will not, but as careless, have respect to the seemly and comely virtues and precious ornaments of the mind, for which, wise and worthy women are highly accounted of. But now adays it seemeth to some, and that to the most part, that it is a godly ornament, and a brave setting out to a young Maiden, if she among the rest can she we herself, to be an excellent fine singer, or a cunning player upon Instruments, which thing, although it be confirmed by some gallant glozing reasons: I for my part do not only discommend, but judge that a thing of no little danger, which aught in all women to be eschewed. For as Music if it be used to a laudable and good intention, hath no evil in it, but deserveth a place emoug the other Arts, the which appertaining properly to men, be called Liberal: Yet notwithstanding, under the shadow of virtue (as for the most part a loather Arts and faculties, be foolishly acknowledged for virtues) it beareth a sweet bait, to a sour and sharp evil. Therefore I wish our Maiden, wholly to refrain from the use of Music, and seeing that under the coverture of Virtue, it openeth the door to many vices, she aught so much the more to be regarded, by how much the more the danger is great, and less apparent. I must confess that the use of singing and delicate playing upon Instruments and sweet harmony is necessary, but for whom? For those that be overworn with grief, sorrow, trouble, cares, or other vexasion, have need of recreation, as Agamennon had in Homer, and Saul in the holy Scripture, by the Harp and sweet singing of David, who therewith pacified his fierce and furious passions, and revoked them to a mild and quiet Spirit, but in stead of using it to so good an intention, it is converted to a poison, for it is only at banquets and feasts, to which as if the delicious and sweet meats, did not sufficiently effeminate the minds of men and women: the excellentest musicans are called, where to the sweet accords of sundry Instruments, often times artificial lascivious songs are adjoined thereby, no other wise, then as dried wood being laid on the fire with little blowing, will kindle and burn, to kindle in their hearts the flames of lewd affections, that are not yet strongly stayed up by virtue, and by such new devices to burn them. It is said, that from the false sweetness of the Sirens songs. Ulysses a Prince famous among the Greeks, and said to be nourished with heavenly food, in the very bosom of Sapiencs jupiter's daughter, could hardly escape, and shall we then without fear, give so much trust to a young Maiden, daintily and tenderly trained up, that she not only by hearing, but by learning so wanton an Art, will not become wanton and effeminate.  
Plato very wisely did think it a thing of great importance, among the customs of Citizens, to set down what manner of Music Citizens might use. Of which the City of Lacedaemon yields ample witness, which (wholly abhorring all such Music, as might make their minds feeble or effeminate) choose the same which yielding a manly and a magnanimuous sound, made men courageous, hot, and desirous of immortal glory, and defended itself in such wise many years from corruptiou: Likewise Lycurgus a Prince of great wisdom and learning, would not but in time of war, and in battle have any Music, and the same was such, as animated and incited the minds of men to the defeuce of their Countries and Common weals, and did moderate the unmoderate movings of the body, to the end that by just measure and due order, they might march against their enemies, where the dainty Music, which we now adays commonly and only use for delight, did seem unto him (as truly it is) able to engender in the hearts of men the contrary, how be it, that they be of valiant and noble courage, and therefore did banish such Music, as would make hardy men cowards. And not only in that City (in which by a long time, such pleasure had no place, as brought other Cities, yea only the same that was the Empire of the whole world to ruin) but in Athens also, in which all other sorts and kinds of delights and pleasures have been invented, as of lowable Arts and Sciences, the same was prohibited. Alcibiades feeling in his mind a marvelous sweet accord of divine harmony, by the sacred study of Philosophy, disdained as of a noble courage this dainty Art, the which to our great hurt and hindrance, by so much the less it is unknown to us, by so much the more it delighteth and pleaseth us. But to the end it may not seem, that I have of a determined and set purpose, undertaken to beat Music down, I grant it necessary unto those that can not, or have not wherewith better to employ, or pass out their idle time, and yet surely in my mind and judgement Philip of Macedon did very wisely reprove his son Alexander, in saying that he had profited too much in Music, and was therein become to excellent, and that to other it might seem meet to be a Musician, and not to a Prince. And therefore, no doubt it were more meet for a Civil Citizen, or a modest Maiden, much more, any honourable person, too bend their ears unto Musicians and singers, thinking the harking unto them more convenient, (and yet the same to be but for recreation) than they themselves to be hearkened unto by idle and wanton folk. I wish our Maiden, not only to learn all manner of Needle work, meet for a Maiden: but also all that which belongeth to the Distaff and Spindle, not thinking it unseemly to any of what estate or degree so ever, seeing that) Augustus Caesar Prince and Monarch of the world, was willing to have his daughter and Niece, skilful in the same. And which is more to the end, that she being become a married wife, may know the office and duty of household Servants, let her note, and look how aptly and cleanly they keep the Chambers, and other like places, how they dress meats, and without any disdain or arrogancy, how they lay leaven, and other necessaries meet for a housewife to know, and let her be present at every thing, that longeth to household affairs, for than will it be thought, that she being a wife, will approve such a one, as all wives aught to be, that is skilful in all household business, when in their youth they seem ready too learn all that, which belongeth to a Maiden. Now for so much as some virtues, the which, being in anoble Dame indeed or one of great estate or calling do seem of small praies, and yet if they be not in her, do often times 'cause them to run into great reproach, let them in this manner of living have a care, having that which is needful, to the maintenance and well ordering of their lives in estimation, that so accustomed and used they not only cease to desire, but disdain and abhor all that which may provoke and move them too gluttony, and sure it would not be amiss if to detect that vice (as also I have said in all other and above all in that which is contrary to chasticie) she learneth by looking in this Mirror to abhor and disdain all foul and unseemly usages even as Pallas did, by seeing in a Crystal Mirror or as some wright a clear running river how, unseemly her cheeks swelled when she played upon her wind instrument called a flute, and seeing how evil it was for one of her calling to have a face so disformed, she violently threw it from her and broke it upon the ground, renouncing quite the use of it and all such like. Moreover I would in no wise have our Maiden a liar, but always if she offendeth to confess the offence truly, rather than feign by falcehoode a virtue, for the confession of sin is occasion of penitence, but the simulation of virtue, is the alteration of the heart to arrogancy, and which is most dangerous, as a sickness being manifest is to be cured, and as the feigned health giveth no occasion of curing the malady that is secret, so the offence being manifest and healed by tonueniente remedies giveth occasion of goodness, but the dissimuled or feigned virtue without any remedy applied, nourished the contrary evil. Also I would wish our modest Maiden to be kept from the company of many, for always there is more to be feared in a greate company then in a small, and if any be infected of a great and grievous disease it is so much the more dangerous and contagious, and if in a multitude there be any mischief to be avoided, or depraved manners to be amended, they be always more difficile and hard to be ended then in a small a little number, for so much as evil increaseth by the usage of divers, and therefore it were good for our Maiden to live if it were possible in the company most commonly of one only, and yet so to eschew the multitude as not too have them in horrhor: I would also wish her to be instructed and taught to be friendly and affable to all, and to hounor them, and to be corteous to them, always granting to other the highest plases, and that not only to them that be her equals but to her inferiors, to th'end that such seeing her great courtesy to be commendable, may by example of her virtue have Pride in hate as a most pernicious evil. Besides I would not have her that will attire her mind by this Mirror, to be a babbler or great talker, but to consider that always much babbling and speaking is occasion of many faults, not only in youth, in which more then in other age it behoveth to learn but also in those of ripe years and gravity, which aught to be instructors and teachers of good demeanours. I therefore wish her diligently to hearken to all. But especially being in the company of grave and wise women, I wish her to be attentive to hear that which they say, and she not to speak to often, for as she that speaketh often is in danger to fail. So she that heareth much is in possibility to become more wise and learned, which thing to the end it may happen to our Maiden, I would wish her to take heed and note that which is uttered to the prays or dispraise of any, and thereafter to frame her life. Which thing she may easily discern by the gestures and behaviours of the hearers, who always with cheerful countenances are accustomed to rejoice at that which is good, contrary with a sour and sharp look and as it were with grief they accord to that which is evil and told without respect of place, time, person, or of such things as they talk of, or of themselves. In this wise she shall make election and choice of that which she aught to keep silent setting a law to herself, to do the one and eschew the other, for she aught to know that the use of the tongue is to be used soberly and discretely, for to that end nature, that wise work woman ordained the tongue to be enclosed as with a hedge within two rows of teeth, where contrary she hath left our ears open, the one to be ready to hear, and the other slow to speak, there be many excellent examples to be noted and worthy to be printed in the memory of every man and woman, out of many ancient works, but among the rest out of Erasmus his golden book, the which he hath left written full of the vices and virtue of the tongue, there be many to be taken, and therefore having cited the book by name, I doubt not but our Matron will 'cause our Maiden to read it on hope whereof I leave to rehearse the words in this volume. Touching her apparel that I am willing to teach and instruct, seeing that the same is one of those things which are named indifferent and for so much as use only makes it to seem diversly good and bad. I wish her not to be envious at others, neither she by her pompous attire, or over rich ornaments, to give other cause to envy her, and herself to be thought arrogant and ambitious, for it is no less dangerous to be envied, than it is to be envious. But to be always modestly arrayed. Now because it hath been said before, that she should carefully eschew the company of acquaintance, especially and before all that of Kitchine Maids, and light gossepes, I think it good here to counsel her again, to use her in such sort, as in her countenance and behaviour, that it appear not any, to proceed of a proud or arrogant heart, but let her intermeddle in their offices and affairs, with a modest gravity, garnished with pleasant and mild humility, always bearing in mind, how much the conversation of such tattlers as are more ready too speak that which they aught not, then too hearken to that which they aught, is greatly to be feared, they being evermore accustomed to be more busy in the reproving others faults, then ready to amend their own. Besides all this, I would wish our well adorned Maiden to be friendly and affable, so near as she can unto all, in yielding honour and reverence to the good, to obtain their love and good liking, and not to disdain, or reject the evil, to incur their hate. Also I must give remembrance to eschew one fault that is dangerous, unseemly, and more peculiar in young age, then in any other, the which because it covereth itself as it were, under the coverture of a such near virtue, as is both laudable, and a goodly ornament, is difficile of the most part to be avoided, and it consisteth only in an unseemly and foolish shamefastness, the which oftentimes passing under the habit of Custom and Nature, doth continued possession in ripe years, with occasion of great reproof. For truly as too much boldness (being a thing more convenient for those that to reprove vice, use the parts of divers personages in Comedies and Tragedies, then for a modest or mild Maiden) is to be shunned and eschewed, as a fault infamous: So to the contrary, too much fearfulness or shamefastness where it is needless, is a point of great folly, fit for babes to use, than such a one as I wish our Maiden to be, that delighteth to deck her mind by this Mirror, therefore restraining these two extremities, if any commit offence proper to young age, let them be shamefast, only in acknowledging their fault and not otherwise, and so not being obstinate in denying, they shall show great sign of amendment. And sure there can not be a greater chastisement, than the same that such a one shall conceive. Likewise where it behoveth her to show her virtue, she shall be ready but not to bold, and by a sudden blushing, which immediately will overspread her lily cheeks with roseate read, she shall show that she beareth in her breast a reverent heart, far separated from infamous and reproachful shame. In such wise I say, she shall with a cheerful countenance, and a well tempered gravity, casting her eyes to the earth, show of herself that which nevertheless, although she knows it will redound to her praise and commendation, she would willingly dissemble and feign not to care for. With this commendable confidence, when it behoves her through request to recite any Psalm, or other Spiritual song, or godly sentence, she shall set herself for the to do it with a mild refusal, yet altogether void of undecent affecting, which thing the most part of people can hardly eschew, and yet her prudent Matron, to the end that our Maiden maic be still in doubt of this affecting, shall hold her in suspect of her refuse. Of which thing in my judgement, there need no other advisement than the same which other have written. Among the Lacedæmonians being otherwise, men virtuous and of a severe discipline, uncorrupted in all other laudable Customs. This vice have been noted and marked, and that only in Aristotle chiefly, who in disdaining sumptuous apparel, sought ambitiously thereby to purchase fame and renown of magnanimity, and so in that disdaining, he showed himself to be proud and arrogant. Which▪ thing Plato wittily reproved in Diogenes, who whiles that by an importunate severity, he did tread under his feet the Coverlettes that he saw lying upon Plato his bed, far more rich and costly than it seemed to him convenient for a Philosopher, said that he trod under his feet, the pride and ambition of Plato. But Plato very readily and with great modesty answered and said, O Diogenes, thou treadest upon my Pride, with a far more haughty and lofty Pride than mine is. So that many oftentimes by reproving glory, do seek it. The which as it aught not to be desired viciously, so aught it not to be refused with too great an opinion of virtue. Because that in virtuous works, extremities be always vicious. They do truly dislike that do truly possess this virtue, otherwise they are not without affecting, although at the first show it seemeth otherwise. And therefore let our Maiden learn to dislike those things with judgement which she aught not to like, or if she aught to like, yet at the lest to make little show thereof, and that not with travel but with amilde and courteous countenance. And having opportunity to do any thing by which any praise or commendation is to be won, she shall neither dislike it, nor like it, more it behoveth her, for from thence it will spring that she making others to believe that she by denying that for commendation, which others do attribute unto her, she will be thought to deceive and merit much more. Now as touching Feasts and Pastimes I would not wish our Maiden, or at lest our Matron to suffer our Maiden in her tender years to frequent or haunt them, by reason that by the same it happens too many as it happened to Attalanta, whose near obtained victory was hindered by the glistering show of three golden balls which she stayed to gather up, whiles her adversary, over ran her and wan the Garland, which otherwise she herself had gained. Hard it is to say how much more efficacy the appearance of evil deeds, hath in the hearts and minds of youth, than the same of laudable examples shown a far of. And therefore to the end that in so gallant a race our Maiden may not see any thing to hinder or stay her achieving to the end. Let her leave the haunt of feasts and banquets and company of light housewives, and only settle her mind to take recreation and pleasure in walking the Gardens and pleasant Orchards at convenient time and dew leisure. But let see, whether am I gone, trust me the great desire that I have to adorn and deacke our Maiden, or better to say to ripen such virtues as are beginning to bud in her, hath transported me beyond my mark, much like to him, that walking by the way, being in deep consideration with himself touching his urgent affairs, and forgetting himself doth often pass the place that he appointed to go unto. So I at this instant see myself strayed beyond the limits that I had set to wright of this matter, therefore making an end, I pray God who only can do much more than any counsel or humane policy may imagine, so to guide the minds of all Mother's Matrons and Maidens, as they may far excel in their lives the order that I have set down in these leaves, and then no doubt but after this life, they shall in the life to come have fruition of heavenly felicity.  
Finis.  
qd. Thomas Salter.  
Ne ça ne la.   

A pretty pithy Dialogue between Mercury, & Virtue. Made by T. S.  Mercury. 
THE Goddess Virtue hath prayed me by her Letters, to make my present repair unto her: whereto I willynly accord, only to understand her pleasure, that ended, I must make speedy return toward jupiter.  Virtue. 
hail heavenly Mercury, Virtue saluteth thee, and yieldeth most hearty thanks, in that thou vouchsafest to come unto me, whereby I may be persuaded that I am not yet forsaken of all the gods.  Mercury. 
I partly understand your meaning, wherefore be brief good Virtue, and say thy mind, for I am commanded by jupiter, not to be long absent from him.  Virtue. 
Why is it not lawful then for me, neither may I be permitted to make my complaints (only to the Ambassador of the gods) to show the extremity of my calamity and oppression? Who shall I have to be revengers of my cause and injuries, if liberty and faculty be denied me, to have access unto jupiter, only I say unto thee Mercury, whom I have always accounted of, as my brother, and as such a one have honoured and reverenced thee; O I most miserable! to what place shall I fly? To whom shall I have recourse? Of whom else, or in what place shall I from henceforth ask succour, help, and comfort? Truly being so poorly appareled as I am, and evil entreated both of gods and men; and in this wise disdained and abandoned, even almost to my being cherished, or embraced of none, it were far better for me to be a block, than a goddess.  Mercury. 
Well Virtue, declare briefly thy cause of calamity, whiles I am attentive and inclined to hear thee.  Virtue. 
Alas, seest thou not how naked I am, miserably cast down, and well near honoured, or esteemed of none? Which evil hap and inconvenience is happened unto me, by the Boldness, Impiety, and Injury wrought against me by the proud, and arrogant goddess Fortune, I will tell thee Mercury, as I was extolled and lifted up in great honour and reputation in the Elysian fields among the excellent, modest, and famous personages Socrates, Plato, Demostenes, Cicero, Archimedes, Policles and many other such like spirits divine, the which during their life time did above all things, religiously love and honour me, and as also in those places so pleasant and delectable, many famous, valiant, and triumphaunte Kings, Princes, and worthies of sundry Countries, by multitudes come running to embrace me, and yield me all kind of honour and deutifull salutation, behold there came towards me in great haste, that impudent and insolent goddess Fortune, my capital and perpetual enemy, who guarded and encompassed with great companies of armed men, no less filled with boasting brags, and swollen with Pride, then ready to burst with grief, envy, and despite (to see me so honoured) advanced herself to displace me, crying a far of most arrogantly and furiously in this manner: Why how now Mistress many better, Lady of little, and Regente of right nought, is there no reverence to be shown, neither know you so much your manners, as to give place too your betters? To speak a truth, I nothing moved in deed at her coming, neither did I, or any of my company pass for her, wherefore she proceeded forth, and proudly said, why gentlewoman will you not stir? Is this the humility you show to the high presence of gods? Is this the reverence and honour thou yieldest unto them, thou presumptuous Callott that thou art? Credit me Mercury, I was greatly grieved with so undeserved an Injury, wherefore some what moved in mind, I thus answered; why proud goddess, it is not all thy lofty words, neither the power thou boostest of, that can make me either an abject, or nought worth. Besides I am not minded (how be it that we are bound to bow to our superiors) to bow or bend unto thee, lest I should run thereby into dishonour and infamy.  
This short and sharp answer so vexed Fortune, that furiously inflamed (without other occasion given) she forthwith stepped forward, and as one enraged ran violently upon me, breathing against me, a thousand▪ sunderie injuries and spiteful reprooffes, which I here pass over, with the contumelious and shawefull words, that she vomited out at her first coming, to the prejudice of mine honour. Wherefore, Plato being moved by her insolency, began contrary to the earthly goddesses fancy to dispute, and allege many things entreating of the duty of superious, what they aught to be in their vocations, and administrations. But she impatient at such demonstration, to break of his talk, suddenly said with a loud voice: O a void, a void from before my face and presence this bold prattler, for it is not appertinent for servants, to intermeddle with the estate of superiors. Cicero also grieved at the wrong done unto me, began to minister many examples, tending to the perfection of Kings, Princes, and Magistrates, how they aught to administrate justice, help the poor people, and in all things show themselves maintainers of honour and virtue. But (alas) at the same time also out of a company of armed men Mark Anthony stepped forth, armed to the advantage, and with a cruel stroke of his Gauntlet hurt Cicero in the face. Which seeing all my friends being astonished fearing a farther evil saved themselves by flight, because being unarmed they supposed themselves to weak to withstand so great a number armed and weaponed, and which were exercised warlike in spoils, rapes, and murders. I being then miserably forsaken and left of all my friends, those unkind and cruel warriors took me and tore of my garments piteously, and finally having cast me into a river hard by all bemird with mud, they with great joy, triumphing for such victory, over me went their ways singing, shouting, and dancing. Whereof to certify jupiter and declare unto him every thing as it passed, as soon as I had leisure I came hither. It is now a month and more since that I have every day stayed to be let in at the gate, praying the residue of Gods at their coming forth and going in, to be mine aiders. But alas they ever more fed me with excuses. For either they say they are busied about the making of Cowcombers, and Gourds to spring in their time and season, or else to paint and give gallant gay wings to Bees and Butterflies. Alas what should I say will they always be busied about such needless business? and never espy time and leisure to prefer my suit? But shall I ever remain shut out from among them, like one disdained and contemned? Helas it is long since gardeners took care and charge over Cowcombers, fearing lest by default of watering they would wether and dry up, and yet not withstanding no one of the Gods, or men, have any care or remembrance of me and mine affairs: Wherefore dear Mercury again, I most heartily Pray, entreat, and beseech thee (being truchman and herald to the Gods, to take this my just and pitiful cause in charge I come to thee for refuge, and humbly unto thee I complain as to him in whom my trust and hope is, beseeching that thou wilt take such order, that whiles I am uncharitably forsaken and separated from the Gods. I be not also had in derision and ignomy among men, for if I should it would be a great dishonour, shame, and slander to them, to see me who aught to be a chief among them, so little regarded and smally accounted of.  Mercury. 
Helas' Virtue I have hard of all thy inconvenience but so it is, that I can no ways yield thee remedy, for which I am heartily sorry considering the ancient and near amity between us, for hereof I advertise thee, thou hast taken in hand to hard and dificile a thing to prevail against Fortune, seeing that jupiter himself (seizing to speak of the other Gods) how be it that he knows himself greatly bound unto thee for many received benyfittes, yet hath he not Fortune only in more honour and reverence then thee, but he also feareth her force and puissance. For it is she that helped the Gods to mount up to the heavens, and when it pleaseth her by her force, she again can cast them down, therefore dear Virtue if thou be wise and wilt be ruled by good counsel, withdraw thyself from hence, and go keep company with the simple and base Gods, and there as one unknown do remain until the hate and wrath conceived by Fortune against thee be quenched.  Virtue. 
Ah than I see how it will ensue. I must needs return and hide myself for ever as one disdained and rejected of all.  Mercury. 
Virtue Adieu.  
Finis  
qd T. S.