A Mirrhor mete for all Mothers, Ma­trones, and Maidens, intitu­led the Mirrhor of Mode­stie, no lesse profitable and pleasant, then neces­sarie to bee read and practi­sed.


Imprinted at London for Ed­ward White, at the little Northdore of Paules at the Signe of the Gun.

TO THE RIGHT vertuous Matrone, and singuler good Ladie Anne, wife to the right worshipfull sir Thomas Lodge knight, E. W. wisheth long life, and prosperous estate.

HAuing alōg tyme deba­ted with my self (my very good Lady) after the co­pie of this Pamphlete was come into my handes, too whom I might best dedicate the [Page] same, your L. at laste came to my remembraunce, as the Ladie too whom I did knowe my self to be so greatly beholden, by many re­ceiued courtesses, that I could not but confesse my self bound to be mindfull of requitall, to the vt­termoste of my power, and there­fore notyng the title that it bea­reth, beyng the Mirrhor of Mo­destie, I knewe none so worthie, (at leaste to whom I was indet­ted of duetie) as your Ladiship to be patronesse hereof, because that the vertue whereof it beareth the title, dooeth so gloriously shine in you, as verie Enuie her self can­not but confesse (muche rather a right demyng mynde) that it is your desarte to haue it, bothe for affirmyng that whiche is contei­ned therein (by your life) to be lau­dable, [Page] and also to incorage other by your supporte to followe your stepps, to attain to your atchiued fame. Wherfore although the gift be far vnable, to gratifie the least part of the fauour I haue found, yet I haue boldly presumed too presente it vnto you, as beeyng assured (consideryng your cour­teous Nature) of courteous ac­ceptation, and the rather because it is a Mirrhor to teache Mai­dens to be Modest, whereof you haue alwaies been a Mistresse, and therefore maye the better iudge if it bee well wrought, by perusyng it at your beste leasure, whiche not doubtyng but ye will dooe. I cease from further trou­blynge you, with my duetifull commendations, and daiely in­tercession to the Almightie, for [Page] the happie estate, and prosperitie of your Ladishippe, that am your worshippes moste boun­den E. W.

¶ The Epistle to all Mo­thers, Matrones, and Mai­dens of Englande.

IN seeyng right honourable Mo­thers, and ver­tuous Matrones the greate abuse that by the default of good bryn­ging vp, many of our Englishe Maidens doe daiely runne into, to the greate reproche of their Pa­rentes, hartes greef of their kins­folke, infamie of their persones, and (whiche is moste to be lamen­ted) [Page] losse of their soules, I thought it no lesse then my bounden duetie to take in hande this little worke, Intituled the Mirrhor of Mode­stie, to the ende that by looking in the same, bothe suche Mothers and Matrones, as haue charge of chil­dren and youth vnder them, maie knowe the onely ready meanes, by the helpe of Gods grace so to in­structe them, as no doubte greate amendemente will insue, and also all Maidens and yonge Children them selues, see the directe and straight pathe to perpetuall felici­tie, wherefore what so euer herein is written, I beseche you as frend­ly to accepte, as it is willyngly of­fered: [Page] For trust me not of Pride, or vainglorie (as thinking my self the onely sufficiente manne to write vppon so worthie a matter haue I made this enterprise, but I haue dooen it parte for recrea­tion, parte for goodwill, on hope to see amendement, and that whiche is the cheefeste parte, to prouoke some farre better able them I, by seyng my little volume so freend­ly accepted, to take in hande a lar­ger and pithier peece of woorke, touchyng the same sence and mea­nyng: My requeste therefore is simple to iudge, faithfully to reape, willyngly to keepe, and hartely to obserue all that whiche followeth, [Page] to your owne profite, my comfort, and Gods high glorie, to whom be all honour, Maiestie and power, for euer and euer.


¶ The Mirrhor of modestie meete for all Mothers and auncient Matrones to looke in, to decke their yong daugh­ters and maidens myndes by: Made by T. S

FOr as muche as the weakenesse of our na­ture is suche, as wee are more inclined and prone to imitate and followe those thynges that bee hurtfull vnto vs, then those that bee good and profitable. In my iudgemente there is nothyng more meete, especially for yong Maidens then a Mirrhor, there in to see and beholde how to order their dooyng, I meane not a Chri­stall Mirrhor, made by handie Arte, by whiche Maidens now adaies, dooe onely take delight daiely to tricke and trim their tresses, standyng tootyng twoo howers by the Clocke, lookyng now on this side, now on that, least any thyng should bee lackyng [Page] needefull to further Pride, not sufferyng so muche as a hare to hang out of order, no I meane no suche Mirrhor, but the Mirrhor I meane is made of an other maner of matter, and is of muche more worthe then any Christall Mirrhor; for as the one tea­cheth how to attire the outwarde bodie, so the other guideth to garnishe the inwarde mynde, and maketh it meete for vertue, and therefore is intituled a Mirrhor, meete for Matrones and Maidens, for Matrones to knowe how to traine vp suche young Mai­dens as are committed to their charge and tuission, and for Maidens how to behaue them selues to attaine to the seate[?] of good fame. For although that a nomber of them before whom this Mirrhor maie come, be braunches sprong from so vertuous a tree, or brookes discendyng from so sweete a Fountaine, as there is no doubte but the braunches and brookes will bee like vnto the breeders. Yet (the more pitie) wee see oftentimes proofe to the contrary, the cause whereof can not bee thought to proceade, but by wante of good instruction. As it is not onely euident to bee seen in menne that [Page] are reasonable, but in thynges that are rea­sonlesse, yea (not straiyng from my exam­ple) in Plantes, for thei by wantyng the continuall care and diligence, that is neces­sarie for them, are seen to lacke their natu­rall force and vertue, and finallie become wilde. Likewise the horse by default of well teachyng and trainyng vp, will lose a great parte of his gallant maiestie, whereto natu­rally he is inclined. So that by how muche the more the likelihoode of any maiden is of vertue, by so muche the more ought there a care and diligence to bee had in conseruyng her, as a thyng precious and of greate va­lour, and therefore I wishe al Mothers and Matrones not to be so carelesse, as not tru­styng any other thyng that thei haue, of lit­tle or no estimation at all, but vnder the sauegarde and sure keepyng of carefull and trustie folke, will neuerthelesse committe their children at aduenture to the tuission of suche, as either by too daintie an entreatie, will corrupt their tender myndes, or by too importunate a rudenesse, driue them into vndecent fearfulnesse, yea, per aduenture in­to disdaine and hate of suche thinges, as [Page] ought to be followed and loued. Therefore concerning the Matrone to whom any yong Maiden is to be comitted (I saie) she ought what so euer she be, to be Graue, Prudent, Modest, and of good counsell, to thende that suche Maidens as she hath in tutyng, maie learne her honeste and womanlie demea­noure, and sure she ought especiallie, and a­boue all thinges, beware that their tender minds, replenished with deuine beautie and bountie, be not corrupted by seing vndecent demeanours. Touchyng the Maiden desi­rous of good fame, if she beyng by▪ Nature of beautifull forme, in deakyng herself by a Christall Mirrhor, will be sure not to suffer (as before I said) so muche as a spot, if she espies it vpon her face, the beautie of whiche is moste fraile, and fadeth like a flo­wer in short space: how ought her minde, in whiche is represented the true Image of God, to be kept not onely from greate spot­of sinne, but from the lest that is, likewise suche garmentes as be gallant▪ garnisht with golde, whiche (notwithstandyng, how gorgeous so euer they be to the eye, are but durt and drosse,) we see bothe Mothers and [Page] Mistresses to be so curious as so nere as they can, they will not permit so muche as a mote to remaine vpon them, and yet God he knowes thei be so necligent, and carelesse ouer their Daughters, and Maidens (the moste parte of them) as thei neuer regarde or respect their behauioures, to the ende that if thei be bad, thei maie amende them, or if good so continewe them, but as though the care of their well teaching and trayn­yng vp, did not appertaine or belonge to them, they let them passe, but alas, what should I talke of Mothers, yea or of Fa­thers, seyng that for the moste parte, al­though they them selues be wise, and graue of Iudgement, yet their vertue, and Pru­dence, is ouercome and blynded by affecti­on, therefore I thinke it more meete and conuement, for Parents to set their Chil­dren forthe to be taught, but vnder whom? vnder euery one that beares the name of a teacher. Noe, but in that respect they are to doe, as if they were to make choise of some Painter, to take in hande to drawe their owne picture, to doe the whiche there is no doubt, but thei would seeke and serche out, [Page] so nye as thei could, hym that is moste fa­mous and excellent in that art, and so ought they to doe, and with muche more care in sekyng suche as thei will commit their chil­dren vnto, to be instructed, because by their instruction and trainyng vp, they are▪ fore­uer to be made or marde. Now to the ende ye maie knowe the Mistresse meete to take charge ouer children▪ I will discribe her vn­to you by particuler qualities, and so for the orderly the qualities meete to bee taught euery maiden.

Firste, she that doeth take vpon her, too traine vp any young maiden, ought to be indewed with so singuler Prudence, as that (whiche others can hardly perceiue in longe continuance of tyme) shee taught by the lookes and behauioure of the Maide, may sone discerne, and see what is to be ho­ped, and what feared in her, and so preuen­ting at the beginning by brief▪ and expedient remedies, that whiche she feareth, shall with milde and Prudent instructions, nourishe­ing that whiche she hath good hope of bring her in short time to perfectnesse. Moreouer for so muche as there is greater daunger, in [Page] that whiche is feared, then profite in that whiche is hoped, our Matrone ought before all thynges carefully to cut from her harte, all that whiche she feareth in her to bee euil. Imitatyng therein the wise and experte la­bourer, who neuer soweth Corne in any grounde, that he knoweth to bee good and fertile, before he hath first diligently purged and rooted vp suche euell weedes, Thornes and brambles, as are ouer growne therein, whiche dooen, yet she maye not leaue her care and diligence, but after that she hath taken from h [...]r harte the moste that she can all that, whiche hindereth in her the au­gmentation of vertue, and therein hath so­wen the sedes of the same and seen it spring her seconde care shalbee to take heede, least (as often tymes yong and tender plantes, not staied with firme and strong proppes, shaken with the blustryng windes, doe fall to the earth, lose their vigor, and in the ende wither and dye) the vertue that hath taken a little roote in her harte[?], being shaken som­tymes by tempestes of affections, and not hauyng firme and sure proppes to staieit, doe perishe. Whiche thyng that it maye [Page] come to passe in short space, will sufficiently appere to hym that is in doubt, by conside­ryng that not onely in youth, when the see­des of vertue are newe sowen in their min­des, but also in ripe age, when as vertue doeth florishe and increase, there is greate neede of suche, as by their wisedome and in­struction maye sustaine and gouerne them, vntill suche tyme as vertue hath taken depe roote in them, and then (as wee see a strong and sturdie Oke to stande stiffe and immo­uable against the blustrous blastes of fierce windes) so in their hartes how boisterous so euer the tempestious blastes of humaine affections doe blowe, it is not to be doubted but vertue will abide without mouyng, or rootyng out; now because it hath been saied before, that a wise and prudente Matrone ought to knowe that whiche is to bee fea­red, and likewise hoped for in a Maide, she shall come to the same by graue and wise counsaile, and by vsing the like pollicie that Ulisses did (who for to gette knowledge of Achilles beyng trained vp in companie of Licomedes daughters in womens attire) emong many other gallant knackes meete [Page] for Maidens, did make shewe of weapons, meete for knightes, whereon Achilles had no soner cast his eyes, but presently he leaft the triflyng toyes of women, and fell too handlyng of them, by whiche Ulisses knew hym. Thus she shall sone perceiue whereto she is inclyned, yet shall she not present vn­to her any vicious thyng, in blamyng or de­testyng it, but shall sette before her the con­trary vertues, geuing high commendation to the good, and vtter dispraies to the bad. Also our good Matrone shal giue her to vn­derstande, how goodly a beautie and gallant ornament chastitie is in a young Maiden, and if it apperes that she leues her eare vn­to suche praies, and by semblance, desiereth not onely too seeme suche a one, but to bee suche a one, the signes wilbe euident, that her harte hath in horroure the contrarye crymes. But if our Matroue, perceiue by signes that she is bent otherwise, then wise­ly, and prudently (takyng occasion the most aduisedly she can) shee shall discource vntoo her, the liues of some renowmed Ladies, who liued vertuouslye, and thereby purcha­sed immortall fame and renowme, but be­fore [Page] I passe any farther, I will staye too shew the vse of many vnwise Fathers, who beyng more daintye, and effeminate in fol­lowyng their pleasures, then wise and dili­gent in seekyng the profite of their Daugh­ters, doe giue them, so sone, as they haue a­ny vnderstandyng in readyng, or spellyng, to cone and learne by hart bookes, ballades, Songes, sonettes, and Ditties of daliance excityng their memories thereby, beyng then moste apt to retayne for euer, that whiche is taught theim, to the same maner of order, for the hartes of youth, are therein to bee compared to newe vesselles, whiche for euer will keepe the sauour and tast, of that licore where with it is first filled and seasoned, therefore I would wish our good Matrone to eschew suche vse, as apestilent infection, for no doubt the weake age of youth, and euell conuersation of manye, geues copious, and aboundant matter e­nough to euill, and muche more then wise Parentes would wish, I am sure without neede to bee taught it so longe tyme before, but in steede of suche bookes and lasciuious ballades, our wise Matrone, shall reade or [Page] cause her Maidens to reade, the examples and liues of godly and vertuous Ladies, whose worthy fame, and bright renowme, yet liueth and still will liue for euer, whiche shee shall make choise of, out of the holy Scripture, and other histories both aunci­ent and of late dayes whiche, bookes will not onely delight them, but as a spurre it will pricke and incite their hartes, to follow vertue, and haue vice in horror and disdaine, yea their mindes by that meanes, not onely of those that are growen to ripenes of yeres and strength of nature, but also those of ten­der and young age, wilbe come noble and magnaminous thereby, for you shall neuer repeate the vertuous liues of any suche La­dies as, Claudia, Portia, Lucretia and such like were, but you shall kindle adesire in them to treade their steppes, and become in tyme like vnto them, and too disdayne and haue in horrour those that to the contrarye, pas the course of their liues in wickednesse, and not onely shall our Maiden bee forbid­ded, to reade anye suche bookes or ballades, as maie make her mynde (beeyng of it self verie delicate) more feble and effemynate, [Page] but also from all those thynges that any waie maie make her vnworthie of a lauda­ble reputation, emong whiche, it is not to bee thought how hurtfull and daungerous, the acquaintaunce and famyliaritie of yong gossopes is, who vnder couerture, of Ien­tillitie, gallant attire, and costly ornamen­tes, or (whiche is moste infectious) vnder fained Religion and honestie, doe hide cor­rupte and wicked maners, and yet suche as are euill maie easely bee knowen, when the aucthoritie of greate personages supporte them, and euen as a disease is then moste contagious, when those that are infected, haue a colour liuely, and moste likely to bee healthfull, so vice hide vnder Ientillitie and honour, and couered with the visor of falce[?] semblance, and feined honestie, doeth hurte muche more, then whē the euill life or leude behauiour of suche personages, are discoue­red and made manifest; but I thinke it not necessarie, to admonishe our Matrone after the maner of some, to bee so strickte to her Maidens, as to withdrawe theim from the acquaintaunce and familiaritie of children, how bee it that thei be of like age, although [Page] that in the same age the seede of Synne no doubt springeth, and the fruite thereof in lit­tle time ripeneth, and increaseth too aboun­dantly, whiche thyng the learned and graue Doctor of greate aucthoritie sainct Ierome sheweth by example of a shamelesse harlot, who more brutishlie then any reasonlesse beaste, would make booste and vauntyng bragges of her lasciuious life, saiyng, that since she could remember in her youngest ye­res, the filthie pleasure of fleshe was not daintie vnto her: oh horrible bragge, oh exe­crable booste, and moste damnable life: well our prudente Matrone to remoue suche de­testable dangers from her yong Maidens, shall in nowise permit thē, to haue acquain­taunce with kitchine Seruauntes, or suche idle housewiues, as commonly and of cu­stome, doe thruste theim selues into the fa­miliaritie of those of good callyng, and vn­der colour of freendlinesse, doe oftentymes woorke greate mischeef, and are therefore to bee auoided and shonned, as infectious diseases, for sure there is no one thing so vn­semely, for a yong maiden of good callyng, or more hurtful to her good fame and name [Page] then to bee seen and heard emong suche as I before mentioned, tattlyng, and tellyng of foolishe tales by the fire side, but in stede thereof, I meane of tellyng or hearyng of fables told in suche companie, our Matron shall cause them that are committed yonge into her gouernement, to propounde in the companie of womanlie Maidens, and so nere as she can in her owne presence, pithie questions, and graue sentences, to pose one an other, and sometymes tell the liues of godlie Uirgines, and the Matrone her self to delight theim, who of necessitie ought to be stored with studied demaundes, and wit­tie argumentes, shall modestly entermed­dle her self emong theim, and to theim in whom she sees any desarte, she shall to in­courage the other, yeelde commendation, and so make them all striue to attaine to the like, and it would not bee amisse, seyng that the continuall presence of her that is a Mai­stres, by her greate grauitie and vertuous vsage, doeth rather ingēder in a good minde affection of reuerence, then occasion of bold wantonnesse, the whiche more appeareth in youth, then in ripe age, if she made choise [Page] emong many of some modest, and well be­hauoured Maiden, who not onely by ver­tuous demeanour, shall giue the reste occa­sion to imitate her vertue, but also bee vnto theim recreatiue, and delightfull in graue and weightie causes, for there be some thin­ges, whiche sometymes dooe seeme vnto some verie sharpe and noysome, although that of Nature delightfull, and of their pro­per obiecte doe delight the sences, and dooe moue with singuler pleasure, that age more then any other, whiche thyng if it be truthe, as it certainly seemeth, how muche ought our Matrone to take heede, that it happens not in those thynges, in whiche there is no delight at all. Well, as a wise Matrone should (seeyng that in children, the strength of vnderstandyng cannot bee so greate, as thei maie alwaies bee troubled with graue matters) this our Matrone shall (at least if she will doe well) entermedle honest mirthe with graue matter. And also if at any tyme there bee any Maiden worthy of correction, lette the Mistresse rather incline in her cha­stenyng to mildnesse, then madnesse, fauor then furie, and rightly vse the part of a good [Page] Phisitiō, who to cure yong children of their corporall maladies, doe giue them worme­wood, or suche like bitter thyng, annointed ouer with Honie, to the ende that thei de­ceiued by the vpper sweetnesse, maie swal­lowe doune the wholsome bitternesse, and thereby receiue helpe of their disease. More ouer our good Matrone, shall shewe to her Maidens a modest merie countenaunce cō ­tinually, and if thei dooe euill rebuke theim in suche sort, as although it be not with bit­ter wordes, or sharpe stripes, yet thei shall well knowe, thei haue offended greatly, re­seruyng crueltie for the laste remedie, and yet the same to bee then also of little indu­raunce, least that whiche should serue for a remedie vsed to often, becomes scorned and nothyng estemed, as the olde Prouerbe is, To muche of any thyng, is good for nothyng.

Besides when any Maiden is driuen into a tremblyng feare, by her mistresse sodaine sharpe frownyng as no doubt some, beyng of milde and gentill Natures will be sone, our good Matrone shall presently chaunge her sower lowryng into a sweete smylyng, and with gentle and vertuous informati­ons, [Page] and cherefull promises put her out of feare, for in no wise I would wishe any too bee ouer pressed by feare, bycause thereby manie become euen simple like fooles, and whereas some parentes bee of opinion that it is necessarie for Maidens, to bee skilfull in Philosophie Morall and Naturall, thin­kyng it an honour vnto theim to be thought well learned, I for my part am the contra­rie because that by the same, they are made to vnderstande the euelles immynente too humaine life, yea thereby is opened vnto them, the inclynations and pronenesse, whiche naturallie euen from our cradles wee haue vnto vice, whiche knowledge is not requisite to be in young women. Like­wise the examples of euill and wicked men, the corrupt liues and lewde customes of those that haue conuersation with vs, the heapes of pleasures, pastymes, delightes, and recreations, and the deceites and gui­les of our ghostlie enemie from the whiche we see how the warie wise man can hardlie defende hym selfe (I leaue the young and tender virgine) with the protection and ar­moure of greate learning: too whiche, or a­gainst [Page] whiche if I should flatly aunswere, that the euell vse of learnyng hath more of­ten tymes beene cause of discommodytie and domage, then the right and laudable vse of it hath beene of profitte and benyfite, I should per aduenture be suspected of some for suche a one as did the same to the dero­gation, slander, and reproofe of learnyng, whiche thing I vtterly denie, and yet I can alledge infinite examples to proue my proportion, as firste, Roome the chiefe Ci­tie and seate of the worldly empire, and vic­torious ouer all Nationes, I can approue, and bryng in acuthoritie, that it hath been sixe hundreth yeres and more without the knowledge of Letters, and also that from thence all Philosophers by publicke procla­mations were exiled, as corruptors of good and vertuous life: Contrariwise, when the studie of Philosophie and Eloquence flori­shed therein, it loste libertie, and finallie fell into the seruitude and obediēce of one man. Also the citee of Athens (whiche aboue all other was named to haue gotte the glorie, and renowme for learnyng, and teachyng of wisedome to the worlde) at suche time as [Page] the Accademia, the Portico, and the Licio was moste celebrated by the frequentation of noble and famous Philosophers, fell into seruitude and subiection, and therfore in the same the vse of Eloquence was prohibited, as a ruine and Pestilence to the publicque weale, and maime to Lawe and Iustice. Likewise Sparta might bee brought in, for that along tyme, whiles it had Eloquence in horrour and hate, thinkyng the vse of it more meete for effeminate and wanton idle men, then for couragious and warlike chā ­pions, it florished as cheef of all Grece with greate glorie, but because I haue taken in hande to instructe a Christian Maiden, lai­yng aside al other examples, I might bring in the example of our Sauiour, that Rocke of infallible veritie, who vtterly blamed the wisedome of the worlde, as enemie to good life and religion. But my intent is not, nei­ther was it euer, to attribute suche euill as springeth from the mallice of wicked men, and their corrupte nature, to the sacred stu­die of learnyng, to whiche I haue giuen my mynde so muche as in me laye all my life tyme. But my purpose is to proue that in a [Page] vertuous Uirgine, and modest Maiden, suche vse is more daungerous and hurtfull, then necessarie or praise woorthie. Some perhaps will alledge that a Maiden beyng well learned, and able to searche and reade sonderie aucthors, maie become chaste and godlie, by readyng the godlie and chaste li­ues of diuerse: but I aunswere who can de­ny, that, seyng of her self she is able to reade and vnderstande the Christian Poetes, too wete, Prudentio, Prospero, Iuuenco, Paw­lino, Nazianzeno, and suche like, that shee will not also reade the Lasciuious bookes, of Ouide, Catullus, Propercius, Tibullus, and in Uirgill of Eneas, and Dido, and a­monge the Greeke Poettes of the filthie loue (if I maie terme it loue) of the Goddes themselues, and of their wicked addulteries and abhominable Fornications, as in Ho­mer and suche like, and to the same also (se­yng that Parentes will be so Ambicious, as they will take delight to see their daugh­ters dispute in Philosophers Schooles) who can warrant that when it séemes good vnto her, that she will not as well defende the peruerst oppinion of the Epicure, as the [Page] same of Zeno, and Chrysippus, there be some that amonge a few learned Ladies, will al­ledge per aduenture Cornelia to bee excel­lent, shee that was Mother vnto the twoo Gracchi noble Citezens of Rome, and yet that Ladie as it is knowen that she taught her Sonnes to be no lesse sedicious and vio­lent, then eloquent and learned. So taught she her Daughter (as some graue authors haue iudged) to put her husbande to death, in whom the magnificence and Maiestie of that Empire consisted. Unto the Ladies of Lelius was no greater cōmendacion giuen then they could speake wisely in their Mo­ther toungue. Likewise Portia, the wife of Brutus was not halfe so muche cōmended, for hauyng learned of her Father, the Doc­trine, and decrees of the Stoicall Philoso­phers (whiche neuerthelesse no auncient Author affirme) as she was for kepyng loy­altie and faithe to her husbande, and for be­yng of a patient and noble mynde, a meete vertue for the Daughter of Cato, who was her Father. As touching Mantinea, Assi­othea, and Lasthemia (I leaue to talke of Leontium that defended fleshlie pleasure a­gainst [Page] Theophrastns) who chaunged their womanlie attire, and entered manlike in to the Schooles of Plato, and there among amorous and Lasciuious youth disputed of the mouyng of Principles and of causes, or Damma, who taught to the worlde the doctrine of Pithagoras her father, or Aspa­tia, or Diotima, or Thargelia who wer fa­mous in the studie of Philosophie, they I saie neuer got so muche fame by their lear­nyng, as thei did defame, for their vnhonest and losse liuyng. And sure I suppose there is no Manne of reason and vnderstandyng, but had rather loue a Mayden vnlearned and chast, theu one suspected of dishonest life, though neuer so famous and well lear­ned in Philosophie. Wherefore I wish all Parentes too beware and take heede, how they suffer their young Daughters beyng fraile of Nature, to be bolde disputers, and to the ende I maie not be thought naked of examples to proue the contrarie, I main­taine (seyng it behoueth mee more to con­tende with aucthoritie then reason) that where these obstinate defendoures of lear­ning to be meete and necessarie in women, [Page] can bryng in one example, I will alledge a nomber to the contrarie. For the Histo­ries as well ancient as of those of late daies are full of the Noble factes and renowmed deedes done by rare and Excellent La­dies, whiche as well for their noble courage and magnanimous harts as for their chast and vertuous liues haue beene and for e­uer wilbee moste Famous and renowmed in the worlde, and yet had no learnyng, as it hath beene seene, bothe in Sparta, Rome, Persia, Phocia, Chios, Argiua, and dyuers other places, whose names haue beene ce­lebrated in tyme past, and to our tyme pre­sent haue leaft behinde them more matter to wright on touchyng their vertue, then e­uer either Erinua, Sappho, or Corinna, did write them selues of excellent and famous men. And who is it that will denie that it is not more praies and honnour too doe noble deedes, then to write of them, sure I thinke none, I am therefore of this aduise, that it is not mete nor conuenient for a Maiden to be taught or trayned vp in learnyng of hu­maine artes, in whome a vertuous demea­nour & honest behauiour, would be a more [Page] sightlier ornament, then the light or vaine glorie of learnyng, for in learnyng and stu­diyng of the artes there are twoo thynges finallie proposed vnto vs, that is recreation and profitte, touchyng profitte, that is not to bee looked for, at the handes of her that is geuen vs for a companion in our labours, but rather euery woman ought wholelie to be actiue and diligent about the gouerne­ment of her housholde and familie, and tou­chyng recreation by learnyng that cannot bee graunted her, without greate daunger and offence to the beautie and brightnesse of her mynde; seyng then that the gouerne­ment of estates and publike weales are not committed into the handes of women, ney­ther that it is lawfull or cōuement for them to wright lawes, by whiche men should bee ruled and gouerned, as Draco, Licurgus, and Numa Pompilius[?] did, neither as pro­fessours of Science and facultie, to teache in Schooles the wisedome of Lawes and Philosophie, and seing also that in suche stu­dies, as yeldeth recreation and pleasure, there is no lesse daunger, that they will as well learne to be subtile and shamelesse Lo­uers, [Page] as connyng and skilfull writers, of Ditties, Sonnetes, Epigrames, and Bal­lades, let them be restrained to the care and gouernement of a familie, and teache them to bee enuious in followyng those, that by true vertue haue made little accoumpte of those, that to the preiudice of their good na­mes, haue beene desirous to bee reputed Diotimes, Aspaties, Sapphoes, and Corin­nes. For suche as compare the small profit of learnyng with the greate hurt and do­mage that commeth to them by the same shall sone perceiue (although that they re­maine obstinate therein) how far more con­uenient the Distaffe, and Spindle, Nedle and Thimble were for them with a good and honest reputation, then the skill of well vsing a penne or wrightyng a loftie vearce with disfame and dishonour, if in the same there be more erudition then vertue; more­ouer who is hee that will doubte that the Maide, will not become perfitte and well accomplished (how be it that it be harde to be beleued, seyng that now adaies they bee wedded and committed to the gouernment of a housholde so young) whiche in compa­nie, [Page] and by the instruction of manie bothe wise and vertuous and by longe experience haue beene taught the manner, how to go­uerne a housholde wisely, sure I will neuer condiscende that any Maiden surmounting in her selfe the estate of an actiue wife, or for too name her by one woorde Econe­micall, should[?] by climyng vp the Ladder of naturall Philosophie, beyng so difficile, ad­uenture to get to the contemplatiō of suche thynges, as rather of idle menne, whiche haue bin many yeres exercised in readyng, is to bee desired then hoped for. But for so muche as the hope of suche thynges are ob­tained with so greate daunger, and that in all other faculties, whiche are to bee got by practise and knowledge (hauyng to make choise) suche are soner chosen, that thei are informed to haue small knowledge, and greate experiēce, then those that haue great knowledge, and small practise, I thinke it necessarie that Maidens bee committed no otherwise, vnder the care and charge of a wise and prudente Matrone, who by long vse is become skilfull and expert, then if to bee transported into a straunge and farre [Page] Countrie, and would commit our gooddes and Marchaundize to a wise and experte Mariner, makyng little accompte of hym, that onely by information of the Astrola­bie, or the Cardes of Ptolomie doe promise vs (hauyng neuer trauailed frō home) sure sauegarde, it ought to suffice that a Mai­den, beyng become wise, by the instruction and teachyng of her prudent Mistres, doeth giue good hope that in tyme when occasion shall serue, she will be sufficient to gouerne a housholde and familie discretely. And yet notwithstandyng al this, I would not haue a Maiden altogether forbidden, or restrai­ned from reading, for so muche as the same is not onely profitable to wise and vertu­ous women, but also a riche and precious Iewell, but I would haue her if she reade, to reade no other bookes but suche as bee written by godlie Fathers, to our instruc­tion and soules healthe, and not suche lasci­uious Songes, filthie Ballades, and vnde­cent bookes as be moste commonly now a daies sette to sale, to the greate infection of youth, the names of whiche to recite would require a long tyme, and to write a greate [Page] volume beyng more pleasaunte then profi­table, long then learned, gallant then god­lie. Wherefore leauyng theim as vnwor­thie to bee mentioned, I would haue our Maiden, I meane her that will attire her minde by this Mirrhor to read, (if she de­light to bee a reader) the holie scripture, or other good bookes, as the bookes of Plu­tarche, made of suche renowmed and ver­tuous women as liued in tyme paste, and those of Boccas tendyng to the same sence or some other, nerer to our tyme, and lette her in readyng, consider what she reade, for in theim she shall not onely reade woordes, whiche if thei bee not garnished with good examples, be naught worth. But also god­ly deedes and holie enterprises of vertuous Uirgines and worthie Women, by whiche she maie increase and augmente her ver­tue by immytatyng their liues. Lette her reade I saie and with the same print in her minde the liues of suche noble Ladies as li­ued in Troie, Sabina, Phocia, Argiua, and Rome, for no doubte she shall learne greate example of pitie to her[?] Countrie, by Me­gestona, Aretaphila, Tolicreta[?], and by Iu­dith [Page] and Hester. And true loue and loialtie to their housbandes by Lucres, Portia, and Camma, in sōme to make an ende of stran­gers, she shall finde example of vertue, Re­ligion, and holinesse in a number of Uirgi­nes, as in Cicile, Agathe, Theodore, Bar­bara, and infinite other who with the prise of their bloudes, did suffer incredible tor­mentes, for the profession of a godly faithe. And aboue all for delight, if she loue to bee delighted in vertue, let her reade that wor­thie booke of Martyres, compiled by that famous Father and worthie man of God maister Foxe. Now to returne to our Ma­trone, I would wishe her to frame in the mindes of them that she takes to gouerne, a true Religion and pietie, auoidyng who­lie superstition, as a capitall Pestilence. I trust that at this presente, in whiche tyme especiallie emong vs here in Englande, where the Gospell is so freely and sincerely preached, I neede not to declare from the beginnyng to the ende, where in the one is different from the other, I meane true re­ligion, from falce superstition, for so muche as I thinke there bee but fewe at least of a­ny [Page] age, that are ignoraunt how Religion is a vertue whiche consisteth in mediocri­tie, the whiche euen as it hath on the one side impietie, whiche is one of the extremi­ties, so hath it on the other side superstition, no lesse pernitious then impietie. Whiche thing I would wishe our Matron to make manifest to our Maiden, emong other thin­ges appertinente to a Christian, also she shall inforce her to be humble, and lowly of harte, because that humilitie is not onely a Christian and ciuile vertue, but the verie Foundacion and Pilloure of all Christian and ciuile verteous, for it ingendreth in vs, the knowledge of our selues (as muche as our weakenesse maie or can comprehende) and therefore it wil giue her the vnderstan­dyng of gods Sapience, Bountie, and Pu­issance (whiche she ought to know to be in­finite, not only in creatyng the whole world by admirable ordynance of nothyng, and fillyng and garnishyng it with greate [...] ­rietie of all thinges, but in conseruyng it[?] in the same beyng by eternall and deuine Prouidence) and it will not only shewe her that all that whiche maie be in a yong Mai­den, [Page] but all that whiche maie be in Kinges and Emperours, and all that whiche was in them that in tyme paste sprounge out of the Licio, Portico, or Accademia with fame and renowme to bee wise, in compa­rison of that whiche God maie or can, and esteeming all that whiche by anie maner of meanes maie in vs haue the name of boun­ty and goodnesse compared to that of gods, is moste abhominable wickednesse, and to doe this oure wise Matrone shall set before her all that whiche maie be learned by god­lie men, and by daylie instructions shall teache her that our Sauiour Christe, came not into the world to be serued but to serue, and that he saied to his Apostles that were at strife for the highest place, that he whiche was greater then the other should be inferi­our, and that he whiche humbled hym selfe should be exalted[?], whiche is, that they onely were lifted vp that knewe them selues, whiche deuine vertue hath not onely beene laudable amonge Christians. But in So­crates it was a signe of singuler wisedome in that he rightlie adiudged him wise which knewe him selfe to knowe nothyng, and no [Page] doubt our Maiden maie casely attaine to this vertue, if our Matrone doe but careful­ly instruct her, to take heede, not onely too those that bee more noble then her self, and more mightie or more riche, but (whiche is of more greater importaunce) to those that bee the moste vertuous and wise, and not vnto the wanton and wicked, as the worlde commonlie vse by whiche she shal finde and reape double profit and commoditie, for she knowyng that in the worlde there bee ma­nie noble Ladies, and riche Dames inferi­our to her, shee shall abate in her selfe that whiche before was in her of hautinesse and arrogancie, a vice sure noysome, and ta­kyng heede to the vertuous, shall so muche as it lieth in her, indeuour her self to attaine to the same vertue, whereof she knoweth she hath want. Likewise our Matrone shall shewe to our Maiden how foule, filthie, vn­semely and disorderly a thyng it is, for any woman to learne euery daie of an other wo­man (beeyng abroade and seyng theim that are brauest attired) how to tricke and trim vp them selues after the moste newest and gallantest fashion, to sette out their bodilie [Page] beautie; and will not, but as carelesse, haue respecte to the semely and comely vertues and precious ornamentes of the minde, for which, wise and worthie women are highly accoumpted of. But now adaies it semeth to some, and that to the moste parte, that it is a godly ornamēt, and a braue settyng out to a yong Maiden, if she emong the rest can she we her self, to be an excellent fine singer, or a cunnyng plaier vppon Instrumentes, whiche thyng, although it[?] bee confirmed by some gallāt glosyng[?] reasons: I for my part doe not onely discommende, but iudge that a thing of no little daunger, which ought in all women to be eschewed. For as Musicke if it be vsed to a laudable and good intentiō, hath no euill in it, but deserueth a place e­moug the other Artes, the whiche apper­tainyng[?] properly to menne, be called Libe­rall: Yet notwithstandyng, vnder the sha­dowe of vertue (as for the moste parte a lo­ther Artes and faculties, bee foolishely[?] ac­knowledged for vertues) it beareth a swete baite, to a sowre and sharpe euill. There­fore I wishe our Maiden, wholie to refrain from the vse of Musicke, and seeyng that [Page] vnder the couerture of Uertue, it openeth the dore to many vices, she ought so muche the more to be regarded, by how muche the more the daunger is greate, and lesse appa­rent. I must confesse that the vse of singing and delicate plaiyng vppon Instrumentes and sweete harmonie is necessarie, but for whom? For those that bee ouerworne with greef, sorowe, trouble, cares, or other vexa­sion, haue neede of recreation, as Agamē ­non had in Homer, and Saule in the holie Scripture, by the Harpe and sweete syn­gyng of Dauid, who therewith pacified his fierce and furious passions, and reuoked them to a milde and quiete Spirite, but in steade of vsyng it to so good an intention, it is conuerted to a poison, for it is onely at bankettes and feastes, to whiche as if the delicious and sweete meates, did not suffi­ciently effeminate the myndes of men and women: the excellentest Musitians are cal­led, where to the sweete accordes of sondrie Instrumentes, often tymes artificiall lasci­uious songes are adioyned therby, no other wise, then as dried wood beyng laied on the fire with little blowyng, will kindle and [Page] burne, to kindle in their hartes the flames of leude affections, that are not yet strong­ly staied vp by vertue, and by suche newe deuises to burne theim. It is saied, that from the false sweetenesse of the Sirens son­ges. Ulisses a Prince famous emong the Grekes, and saied to be nourished with hea­uenly foode, in the verie bosome of Sapiencs Iupiters doughter, could hardly escape, and shall wee then without feare, giue so muche trust to a young Maiden, daintely and ten­derly trained vp, that she not onely by hea­ryng, but by learnyng so wanton an Arte, will not become wanton and effeminate.

Plato verie wisely did thinke it a thing of greate importaunce, emong the customes of Citizens, to sette doune what maner of Musicke Citezens might vse. Of whiche the Citie of Lacedemon yeldes ample wit­nesse, whiche (wholie abhorryng all suche Musicke, as might make their mindes fee­ble or effeminate) choose the same whiche yeeldyng a manlie and a magnanimuous sounde, made men couragious, hotte, and desirous of immortall glorie, and defended it self in suche wise many yeres from cor­ruptiou: [Page] Likewise Licurgus a Prince of greate wisedome and learnyng, would not but in tyme of warre, and in battaile haue any Musicke, and the same was suche, as animated and incited the myndes of men to the defeuce of their Countries and Com­mon weales, and did moderate the unmo­derate mouynges of the bodie, to the ende that by iuste measure and due order, thei might march against their enemies, where the daintie Musicke, whiche we now adaies commonly and onely vse for delight, did seme vnto hym (as truely it is) able to en­gender in the hartes of men the contrarie, how bee it, that thei bee of valiaunte and no­ble courage, and therefore did banishe suche Musicke, as would make hardie menne co­wardes. And not onely in that Citie (in whiche by a long tyme, suche pleasure had no place, as brought other Cities, yea one­ly the same that was the Empire of the whole worlde to ruine) but in Athens al­so, in whiche all other sortes and kindes of delightes and pleasures haue been inuen­ted, as of lowable Artes and Sciences, the same was prohibited. Alcibiades fee­lyng [Page] in his mynde a merueilous sweete ac­corde of diuine harmonie, by the sacred stu­die of Philosophie, disdained as of a noble courage this daintie Arte, the whiche to our greate hurte and hinderaunce, by so muche the lesse it is vnknowen to vs, by so muche the more it delighteth and pleaseth vs. But to the ende it maie not seeme, that I haue of a determined and sette purpose, vndertaken to beate Musicke doune, I graunt it neces­sarie vnto those that can not, or haue not wherewith better to imploye, or passe out their idle tyme, and yet surely in my minde and iudgemente Philip of Macedon did very wisely reproue his sonne Alexander, in saiyng that he had profited too muche in Musicke, and was therein become to excel­lent, and that to other it might seme meete to bee a Musicion, and not to a Prince. And therefore, no doubte it were more meete for a Ciuile Citezen, or a modeste Maiden, muche more, any honourable persone, too bende their eares vnto Musicions and syn­gers, thinkyng the harkyng vnto theim more conueniente, (and yet the same to bee but for recreation) then thei theim selues to [Page] be harkened vnto by idle and wanton folke. I wishe our Maiden, not onely to learne all maner of Nedle woorke, meete for a Mai­den: but also all that whiche belongeth to the Distaffe and Spindle, not thinkyng it vnseemely to any of what estate or degree so euer, seeyng that) Augustus Caesar Prince and Monarche of the worlde, was willyng to haue his daughter and Niece, skilfull in the same. And whiche is more to the ende, that she beeyng become a married wife, maie knowe the office and duetie of housholde Seruauntes, lette her note, and looke how aptly and cleanly thei keepe the Chambers, and other like places, how thei dresse meates, and without any disdaine or arrogancie, how thei laye Leuen, and other necessaries meete for a houswife to knowe, and lette her be present at euery thing, that longeth to housholde affaires, for then will it bee thought, that she beeyng a wife, will approue suche a one, as all wiues ought to bee, that is skilfull in all houshold businesse, when in their youthe thei seeme readie too learne all that, whiche belongeth to a Mai­den. Now for so muche as some vertues, [Page] the whiche, beyng in anoble Dame indéede or one of greate estate or callyng doe seeme of small praies, and yet if they be not in her, doe often tymes cause them to ronne intoo greate reproache, let theim in this maner of lyuing haue a care, hauyng that whiche is needefull, to the maintenaunce and well ordering of their liues in estimation, that so accustomed and vsed thei not onely seace to desire, but disdaine and abhorre all that whiche maie prouoke and moue theim too Glotonie, and sure it would not be amis if to detect that vice (as also I haue saide in all other and aboue all in that whiche is con­trarie to chasticie) she learneth by lookyng in this Mirrhor to abhore and disdaine all foule and vnseemely vsages euen as Pallas did, by seyng in a Christall Mirrhor or as some wright a clere ronnyng ryuer how, vnseemely her cheekes swelled when shee plaied vpon her winde instrument called a flute, and seyng how euill it was for one of her callyng to haue a face so disformed, she violently threw it frō her and brake it vpon the grounde, renouncyng quite the vse of it and all suche like. Moreouer I would in no [Page] wise haue our Maiden a liar, but alwaies if she offendeth to confesse the offence truelie, rather then faine by falcehoode a vertue, for the confession of sinne is occasion of peni­tence, but the simulation of vertue, is the alteration of the harte to arrogancie, and whiche is moste dangerous, as a sickenesse beyng manifest is to be cured, and as the fained health giueth no occasion of curyng the maladie that is secret, so the offence be­yng manifest and healed by tonueniente re­medies geueth occasion of goodnesse, but the dissimuled or fained vertue without a­ny remedie applied, nourished the contrarie euill. Also I would wishe our modest Mai­den to be kept from the companie of many, for alwaies there is more to be feared in a­greate companie then in a small, and if anie be infected of a greate and greuous disease it is so muche the more dangerous and con­tagious, and if in a multitude there be anie mischief to bee auoided, or depraued man­ners to be amended, they be alwaies more difficill and harde to be ended then in a small a little nomber, for so muche as euill increa­seth by the vsage of diuers, and therefore it [Page] were good for our Maiden to liue if it were possible in the companie moste commonlie of one onely, and yet so to eschew the mul­titude as not too haue theim in horrhor: I woulde also wishe her to bee instructed and taught to be frendlie and affable to all, and to hounor them, and to be corteous to them, alwaies graunting to other the highest pla­ses, and that not onely to them that be her e­qualles but to her inferious, to thende that suche seyng her greate courtesie to be com­mendable, maie by example of her vertue haue Pride in hate as a moste pernitious euell. Besides I would not haue her that will attire her minde by this Mirrhor, to be a babbler or greate talker, but to consi­der that alwaies muche babbling and spea­king is occasion of many faultes, not onely in youth, in whiche more then in other age it behoueth to learne but also in those of ripe yeeres and grauitie, whiche ought to be in­structors and teachers of good demeanors. I therefore wishe her diligentlie to harken to all. But especially being in the companie of graue and wise women, I wishe her to be attentiue to heare that whiche they saie, [Page] and she not to speake to oftē, for as she that speaketh often is in danger to faile. So shee that hereth much is in possibilitie to become more wise and learned, whiche thing to the ende it maie happen to our Maiden, I would wishe her to take heede and note that whiche is vttered to the praies or dispraies of any, and thereafter to frame her life. Whiche thing shee maie easely discerne by the iestures and behauiours of the hearers, who alwaies with cherefull countenances are accustomed to reioyce at that whiche is good, contrarie with a sower and sharpe looke and as it were with grief thei accorde to that whiche is euill and tolde without re­specte of place, tyme, persone, or of suche thinges as they talke of, or of themselues. In this wise shee shall make election and choise of that whiche she ought to keepe si­lent setting a lawe to her self, to doe the one and eschue the other, for she ought to know that the vse of the toung is to be vsed sober­ly and discretly, for to that ende nature, that wise woorke woman ordained the toung to bee inclosed as with a hedge within twoo rowes of teeth, where contrarie shee hath [Page] leaft our eares open, the one to be readie to heare, and the other slowe to speake, there bee manie excellent examples to bee noted and worthie to be printed in the memorie of euery man and woman, out of manie anci­ent woorkes, but among the rest out of E­rasmus his golden booke, the whiche he hath leaft written full of the vices and ver­tue of the toung, there bee manie to bee ta­ken, and therefore hauing cited the booke by name, I doubt not but our Matrone will cause our Maiden to reade it on hope wher­of I leaue to rehearce the wordes in this vo­lume. Touchyng her apparell that I am willing to teache and instructe, seeyng that the same is one of those thinges whiche are named indifferent and for so muche as vse onely makes it to seme diuersly good and bad. I wish her not to be enuious at others, neither she by her pompous attire, or ouer riche ornamentes, to giue other cause to en­uie her, and her self to bee thought arrogant and ambitious, for it is no lesse dangerous to bee enuied, then it is to bee enuious. But to bee alwaies modestly arraied. Now be­cause it hath bin saied before, that she should [Page] carefully eschewe the companie of acquain­taunce, especially and before all that of Kit­chine Maides, and light gossepes, I thinke it good here to counsaile her againe, to vse her in suche sorte, as in her countenance and behauiour, that it appeare not any, to pro­cede of a proude or arrogant harte, but lette her entermedle in their offices and affaires, with a modeste grauitie, garnished with pleasant and milde humilitie, alwaies bea­ryng in minde, how muche the conuersatiō of suche tattlers as are more readye too speake that whiche thei ought not, then too harken to that whiche thei ought, is great­ly to bee feared, thei beyng euermore accu­stomed to bee more busie in the reprouyng others faultes, then readie to amende their owne. Besides all this, I would wishe our well adorned Maiden to bee freendly and affable, so nere as she can vnto all, in yeel­dyng honour and reuerence to the good, to obtaine their loue and good likyng, and not to disdaine, or reiecte the euill, to incurre their hate. Also I must giue remembrance to eschewe one faulte that is daungerous, vnsemely, and more peculiar in yong age, [Page] then in any other, the whiche because it co­uereth it self as it were, vnder the couerture of a suche nere vertue, as is bothe laudable, and a goodlie ornamente, is difficile of the moste parte to be auoided, and it consisteth onely in an vnseemely and foolishe shame­fastnesse, the whiche oftentymes passyng vnder the habite of Custome and Nature, doeth continue possessiō in ripe yeres, with occasion of greate reproofe. For truely as too muche boldnesse (beeyng a thyng more conueniente for those that to reproue vice, vse the partes of diuers personages in Co­medies and Tragedies, then for a modeste or milde Maiden) is to bee shonned and es­chewed, as a fault infamous: So to the con­trary, too muche fearfulnesse or shamefast­nesse where it is needelesse, is a pointe of greate follie, fitter for babes to vse, then suche a one as I wishe our Maiden to bee, that delighteth to decke her minde by this Mirrhor, therefore restrainyng these twoo extremities, if any commit offēce proper to yong age, let thē be shamefast, onely in ac­knowledging their fault and not otherwise, and so not beeyng obstinate in deniyng, thei [Page] shall shewe greate signe of amendemente. And sure there can not bee a greater cha­sticemente, then the same that suche a one shall conceiue. Likewise where it behoueth her to shewe her vertue, she shall bee readie but not to bolde, and by a sodaine blushyng, whiche immediatly will ouerspread her lil­lie cheekes with roseat read, she shall shewe that she beareth in her breaste a reuerente harte, farre separated from infamous and reprochfull shame. In suche wise I saie, she shall with a cherefull countenaunce, and a well tempered grauitie, castyng her eyes to the yearth, shewe of her self that whiche ne­uerthelesse, although she knowes it will re­dounde to her praise and commendation, she would willingly dissemble and faine not to care for. With this commendable confi­dence, when it behoues her through request to recite any Psalme, or other Spirituall song, or godlie sentence, she shall set her self for the to doe it with a milde refusall, yet al­together voide of vndecent affectyng, which thyng the moste parte of people can hardly eschewe, and yet her prudente Matrone, to the ende that our Maiden maic bee still in [Page] doubte of this affectyng, shall holde her in suspecte of her refuse. Of whiche thyng in my iudgement, there nede no other aduise­ment then the same whiche other haue writ­ten. Emong the Lacedemonians beeyng o­therwise, menne vertuous and of a seuere discipline, vncorrupted in all other laudable Customes. This vice haue been noted and marked, and that onely in Aristotle cheef­ly, who in disdainyng sumptuous apparell, sought ambiciously therby to purchase fame and renowme of magnanimitie, and so in that disdainyng, he shewed hymself to bee proude and arrogant. Which▪ thyng Pla­to wittely reproued in Diogenes, who whi­les that by an importunate seueritie, he did treade vnder his feete the Couerlettes that he sawe liyng vppon Plato his bedde, farre more riche and costly then it seemed to hym conueniente for a Philosopher, saied that he trode vnder his feete, the pride and ambitiō of Plato. But Plato verie readily and with greate modestie aunswered and saied, O Diogenes, thou treadest vppon my Pride, with a farre more hautie and loftie Pride then myne is. So that many oftētymes by [Page] reprouyng glorie, doe seeke it. The whiche as it ought not to bee desired viciously, so ought it not to be refused with too great an opinion of vertue. Because that in vertu­ous woorkes, extremities be alwaies vici­ous. Thei doe truely dislike that doe truely possesse this vertue, otherwise thei are not without affectyng, although at the firste shewe it semeth otherwise. And therefore let our Maiden learne to dislike those thin­ges with iudgemente whiche shee ought not to like, or if she ought to like, yet at the least to make little showe thereof, and that not with trauell but with amilde and cour­teous countenance. And hauyng oportuni­tie to doe anie thing by whiche anie praies or commendacion is to be wonne, she shall neither dislike it, nor like it, more it beho­ueth her, for from thence it will spring that she making others to beleue that she by de­niyng that for commendacion, whiche o­thers doe attribute vnto her, shee will bee thought to deceiue and merite muche more. Now as touchyng Feastes and Pastimes I would not wishe our Maiden, or at least our Matrone to suffer our Maiden in her [Page] tender yeeres to frequent or haunt theim, by reason that by the same it happens too manie as it happened to Attalanta, whose neare obtayned victorie was hindered by the glisteryng showe of three golden balles whiche she staied to gather vp, whiles her aduersarie, ouer ranne her and wanne the Garlande, whiche otherwise she her self had gained. Harde it is to saie how much more efficacie the apparence of euill deedes, hath in the hartes and mindes of youth, then the same of laudable examples showen a farre of. And therefore to the ende that in so gal­lant a race oure Maiden maie not see anie thing to hinder or staie her atchiuing to the ende. Let her leaue the haunt of feastes and banketes and companie of light huswiues, and only settle her minde to take recreation and pleasure in walking the Gardens and pleasaunt Orchardes at conuenient tyme and dewe leisure. But let see, whether am I gone, trust me the greate desire that I haue to adorne and deacke oure Maiden, or better to saie to ripen suche vertues as are beginning to budde in her, hath transported me beyonde my marke, muche like to him, [Page] that walking by the waie, beyng in deepe consideration with him self touchyng his vrgent affaires, and forgetting him self doeth often passe the place that he appoin­ted to goe vnto. So I at this instaunt see my self strayed beyonde the limittes that I had set to wright of this matter, therefore makyng an ende, I praie God who onely can doe muche more then anie counsell or humaine pollecie maie imagine, so to guide the mindes of all Mothers Matrones and Maidens, as they maie farre excell in their liues the order that I haue sett doune in these leaues, and then no doubt but after this life, they shall in the life to come haue fruition of heauen­lie felicitie.

ꝙ. Thomas Salter.
Ne ça ne la.

A pretie pithie Dialogue betwene Mercurie, & Ver­tue. Made by T. S.


THE Goddesse Uertue hath praied me by her Letters, to make my presente repaire vnto her: whereto I willyn­ly accorde, onely to vnder­stande her pleasure, that ended, I muste make spedie retourne toward Iupiter.


Haile heauenly Mercurie, Uertue salu­teth thee, and yeeldeth moste hartie than­kes, in that thou vouchsafest to come vnto me, whereby I maie bee perswaded that I am not yet forsaken of all the gods.


I partely vnderstande your meanyng, wherefore bee breef good Vertue, and saie thy minde, for I am commaunded by Iupi­ter, not to be long absent from hym.


Why is it not lawfull then for me, nei­ther [Page] maie I be permitted to make my com­plaintes (onely to the Ambassadour of the gods) to shewe the extremitie of my cala­mitie and oppression? Who shall I haue to bee reuengers of my cause and iniuries, if libertie and facultie bee denied me, to haue accesse vnto Iupiter, onely I saie vnto thee Mercurie, whom I haue alwaies accom­pted of, as my brother, and as suche a one haue honoured and reuerenced thee; Oh I moste miserable! to what place shall I flie? To whom shall I haue recourse? Of whom els, or in what place shall I from henceforth aske succour, helpe, and comforte? Truely beeyng so poorely apparelled as I am, and euill intreated bothe of gods and men; and in this wise disdained and abandoned, euen almoste to my beyng cherished, or imbrased of none, it were farre better for me to bee a blocke, then a goddesse.


Well Vertue, declare breefly thy cause of calamitie, whiles I am attentiue and in­clined to heare thee.


Alas, seest thou not how naked I am, [Page] miserably caste doune, and well nere hono­red, or estemed of none? Whiche euill hap and inconuenience is happened vnto me, by the Boldnesse, Impietie, and Iniurie wrought against me by the proude, and ar­rogante goddesse Fortune, I will tell thee Mercurie, as I was extolled and lifted vp in greate honour and reputation in the E­lizian feeldes emong the excellent, modest, and famous personages Socrates, Plato, Demostenes, Cicero, Archimedes, Policles[?] and many other suche like spirites deuine, the whiche duryng their life time did aboue all thynges, religiously loue and honour me, and as also in those places so pleasaunte and delectable, many famous, valiaunte, and triumphaunte Kynges, Princes, and worthies of sonderie Countries, by multi­tudes come runnyng to imbrace me, and yeelde me all kinde of honour and deutifull salutation, beholde there came towardes me in greate haste, that impudent and inso­lent goddesse Fortune, my capitall and per­petuall enemie, who garded and incompas­sed with greate companies of armed men, no lesse filled with boostyng bragges, and [Page] swolne with Pride, then readie to burste with greefe, enuie, and dispight (to see me so honoured) aduaunsed her self to displace me, criyng a farre of moste arrogantly and furiously in this maner: Why howe nowe Mistresse many better, Ladie of little, and Regente of right naught, is there no reue­rence to bee showen, neither knowe you so muche your maners, as to giue place too your betters? To speake a truthe, I no­thyng moued in deede at her commyng, neither did I, or any of my companie passe for her, wherefore she proceaded forthe, and proudely saied, why gentlewoman will you not sturre? Is this the humilitie you shewe to the high presence of gods? Is this the re­uerence and honour thou yeeldest vnto thē, thou presumptuous Callott that thou art? Credite me Mercurie, I was greately greeued with so vndeserued an Iniurie, wherefore some what moued in mynde, I thus aunswered; why proude goddesse, it is not all thy loftie wordes, neither the power thou boostest of, that can make me either an abiect, or naught[?] worthe. Besides I am not mynded (how bee it that we are bounde [Page] to bowe to our superiours) to bowe or bend vnto thee, least I should ronne thereby into dishonour and infamie.

This shorte and sharpe aunswere so ve­xed Fortune, that furiously inflamed (with­out other occasion giuen) she forthwith step ped forward, and as one inraged ran violen­tly vpon me, breathyng against me, a thou­sande▪ sunderie iniuries and spightfull re­prooffes, whiche I here passe ouer, with the contumelious and shawefull woordes, that she vomited out at her firste commyng, to the preiudice of myne honour. Wherefore, Plato beeyng moued by her insolencie, be­ganne contrary to the yearthly goddesses fansie to dispute, and alledge many thinges intreatyng of the duetie of superious, what thei ought to bee in their vocations, and ad­ministrations. But she impaciente at suche demonstration, to breake of his talke, so­dainly saied with a loude voice: Oh a voide, a voide from before my face and presence this bolde prattler, for it is not appertinent for seruauntes, to entermeddle with the e­state of superiours. Cicero also greeued at the wrong doen vnto me, beganne to mini­ster [Page] many examples, tendyng to the per­fection of Kynges, Princes, and Magistra­tes, how they ought to administrate Iu­stice, helpe the poore people, and in all thin­ges showe them selues mainteiners of hon­nor and vertue. But (alas) at the same time also out of a cōpanie of armed men Marke Anthonie stepped forth, armed to the ad­uantage, and with a crewell stroke of his Gantlet hurt Cicero in the face. Whiche se­ing all my frendes beyng astonied fearing a farther euill saued them selues by flight, because being vnarmed thei supposed them selues to weake to withstande so greate a nomber armed and weaponed, and whiche were exercised warrelike in spoiles, rapes, and murders. I beyng then miserably for­saken and leaft of all my frendes, those vn­kinde and cruell warriours tooke mee and tore of my garmentes piteously, and final­lie hauing cast me into a Ryuer harde by all bemird with mudde, thei with greate ioye, triumphing for such victorie, ouer me went their waies singyng, showtyng, and daun­syng. Whereof to certifie Iupiter and de­clare vnto him euery thing as it passed, as [Page] sone as I had leisure I came hether. It is now a Moneth and more since that I haue euerie daie staied to bee let in at the gate, praiyng the residewe of Gods at their com­myng forth and going in, to be mine aiders. But alas they euer more fed me with excu­ses. For either they saie they are busied a­boute the making of Cowcombers, and Gourdes to spring in their time and season, or else to painte and giue gallant gaie[?] win­ges to Bees and Butterflies. Alas what should I saie will they alwaies be busied a­boute suche nedelesse businesse? and neuer espie tyme and leisure to preferre my sute? But shall I euer remaine shut out from a­monge theim, like one disdayned and con­tempned? Helas it is long since gardeners tooke care and charge ouer Cowcombers, fearing least by default of wateryng they would wether and drye vp, and yet not with­standing no one of the Gods, or men, haue anie care or remembraunce of me and mine affaires: Wherefore deare Mercurie a­gaine, I moste hartelie Praie, intreate, and beseche thee (beyng trouchman and he­rault to the Gods, to take this my iust and [Page] pitiefull cause in charge I come to thee for refuge, and humbly vnto thee I complaine as to hym in whome my trust and hope is, beseching that thou wilt take suche order, that whiles I am vncharitably forsaken and separated from the Gods. I be not also had in derision and ignomie amonge men, for if I should it woulde bee a greate disho­nour, shame, and slaunder to theim, to see me who ought to be a chief among them, so little regarded and smallie accounted of.


Helas Vertue I haue harde of all thy in­conuenience but so it is, that I can no wa­yes yeelde thee remedie, for whiche I am hartely sorie considering the auntient and neare amytie betwene vs, for hereof I ad­uertise thee, thou hast taken in hand to hard and dificile a thing to preuaile against For­tune, seyng that Iupiter him self (seasing to speake of the other Gods) how be it that he knowes him self greately bounde vnto thee for manie receiued benyfittes, yet hath he not Fortune onely in more honnour and re­uerence then thee, but he also feareth her force and puissance. For it is she that helpt [Page] the Gods to mount vp to the heauens, and when it pleaseth her by her force, she againe can cast them doune, therefore deare Uer­tue if thou be wise and wilt be ruled by good counsell, withdrawe thy self from hence, and goe kepe companie with the simple and base Gods, and there as one vnknowen doe remaine vntil the hate and wrath conceiued by Fortune against thee be quencht.


Ah then I see how it will ensue. I muste nedes retourne and hide my self for euer as one disdained and reiected of all.


Vertue Adiew.

ꝙ T. S.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.