Spudeus. 
Ever pla●●ng Gelasmie:  
Lord, when will you be wise & sad.  
In scholars should be modesty:  
But you play ever the wanton lad.  Gelasimus. 
¶ Is this your first salutation?  
You appear some quarrels to pick,  
In few words make relation,  
Wherefore with me you are so quick?  Spudeus. 
¶ I must in few words show my mind  
wheresoever I chance to come,  
Idle and vain I do you find  
Lo, here I have told you the some:  
And I know well that your parents  
To learn virtue, put you to school:  
You defraud them of their intents  
For daily you play the wanton fool.  
Also sitting at school among us  
What do you else but play and toy  
So that of you, all scholars say thus:  
Gelasimus is a wanton boy.  
Tu levior foliis, tunc cum sive pondere succi,  
To you I may this verse apply  
You are lighter than leaves without sap  
For good exercise you let go by  
And your own self in Idleness wrap.  Gelasimus. 
¶ Of you God send your friends much joy,  
I think you will prove a sage Solon  
O God save you and sweet saint Loy  
You are like to be a wise man anon,  
See you not lo, a good body  
When did my friends to you complain?  
Meddle you with your own study  
I do not your manners disdain.  
Multa facere ect, ubique putridum:  
About many things busy to be  
In every place (qd he) doth stink.  
curious you are in checking me  
But of yourself you do not think.  
Now sir, because you do thus report.  
When did you me so Idly find?  Spudeus. 
¶ Every hour full of play and sport  
And as light as feathers in the wind.  Gelasimus. 
¶ If I play, I am not Idle in deed  
As you yourself have testified:  Spudeus· 
¶ Idle as he, as saith saint Beede  
Which is never well occupied.  Gelasimus. 
¶ Interpone tuis, interdum gaudia curis:  
Sometime, saith the wise man Cato:  
Interlace mirth among thy cares.  
Wherefore do sober men unto plays go  
But to ease their minds in great affairs▪  
What saith the wise man Tully?  
Gamning and pastime we may use  
As sleep and other rest truly  
Which no honest person will accuse.  
Dum fata sinunt, vivite lati▪  
Doth not Seneca this verse write,  
While fortune suffereth, be merry.  
And so will I for all your spite  
Play and sing, hay dery dery.  
●era nimis vita est crastina, vive hody,  
yesterdays life is very late,  
Live to day. as much to say:  
Be merry and play with thy mate,  
Yea forsooth and that every day.  Spudeus. 
¶ As your memory I do commend  
In that you can Authors rehearse  
So I must needs you reprehend  
Because you abuse a good verse,  
I mean the verse of wise Cato  
●hich you did english competently  
But the sentence of Cicero  
You passed over negligently.  
We may right well use play and game  
As we use sleep and other rest  
But for what cause may we do the same?  
In that place, it is manifest.  
Than (saith he) when we have satisfied  
Other matters both weighty and grave  
Also when we have rectified  
Evils, wont public weals to deprave  
For he sayeth in his offices  
That nature hath not brought us forth  
To use plays, games and fantasies  
Which are matters nothing worth.  
But rather to severity  
And to more weighty studies  
Meet for men in authority  
And health for souls and bodies.  Gelasimus. 
¶ What speak you of senators  
In whose hands common weals did depend  
They were great learned orators  
Whose wisdom we can not comprehend  
Quod medicorum est▪  
Promittunt medici, tractant fabrilla fabri  
That longeth to Physicians  
Thereof they promise and talk largely  
Carpenters for their furtherans  
Talk and treat of Carpentry:  
We are lads, Scholars and Students  
Let us talk, as to lads is seemly:  
So shall we please God and our parents  
And men shall judge well of us truly.  Spudeus. 
¶ Well, of Idleness we began to speak  
Whereto you are much given I do see  
From that I covet you to break  
That more studeouse you might be  
A few sentences you have caught  
Which plainly you do moche abuse  
You apply them not as the Authors taught  
But your own Idleness to excuse.  Gelasimus. 
¶ You talk here like a great divine  
And altogether of Idleness  
I pray you vouchsafe the same to define  
Because it is so great wickedness.  Spudeus. 
¶ In the Tusculane questions  
Of Idleness, thus saith Tully,  
As touching all honest actions  
Idleness is an ignary uncomely  
Also an ircksomnesse of the mind  
When any good matter is begun.  
And therefore seeketh some other kind  
whereabout vainly it may run  
As thus you are set to school now  
To learn both virtue and science  
This is a good thing begun in you  
Godly is parent's will and pretence  
But a none ircksomnesse of heart  
And loathsomeness of well doing  
'Cause you to take another part  
And to give yourself to playing.  Gelasimus. 
¶ A certain wise man giveth warning  
Not over moche in study to stand  
For to some body Art and learning  
Are as a sword in a mad man's hand  
Doctrina scelesti, ect gladio in sani similis.  Spudeus. 
Truth, a wicked person without doubt  
To whom no honest thing is good  
mischievously uttereth learning out  
As one doth a weapon that is wood:  
But I would have you to note two things  
First: The goodly sequels of students  
Some have been counsellors to Kings  
Yea, though they have come of poor parents  
What were the chief counsels of Rome  
I mean when virtue flourished,  
Learned and grave in judgement and doom.  
Who their communalty most nourished.  
A thousand I could rehearse by name  
Of whom I read in divers stories  
Which through learning have come to fame▪  
And attained unto high glories.  
Qui probus atque idem doctus diademate talem  
Quis dignum neget? hic aliis precellit ut aurum  
Est oricalcho nobilius vitroque pyropus.  
He that is good and learned withal  
Who will deny suchone worthy  
To enjoy an honour royal  
Which we call a diadem truly  
For such one doth other excel  
As far as gold doth the copper pass  
And as precious stone or Birrall  
Excelleth counterfeits or glass  
Yet must learned men come of poor lineage  
Example of Mark Tully by name  
Virtue is a most sure heritage  
For that enhanceth to honour and fame.  Gelasimus. 
¶ Truly your words make me to smile  
You speak not of the ends of the same  
Either they were driven to exile  
Or else suffered death with shame.  Spudeus. 
¶ Impute that to ingratitude  
Mark this: Such is ever the reward  
Of the ignorant multitude  
Which did never virtue regard  
Suffered with shame say you? forsooth no:  
Happy are they which for virtues sake  
Suffer death, or into exile go  
So that patiently they do it take  
Also I will tell you as I think  
He that is endued with doctrine  
Shall never want money, meat nor drink  
So that to virtue he do incline  
But the fallible chances of fate  
He shallbe able to withstand  
And if he be deposed from his state  
Learning preserveth him in any land.  
Ipse tamen vidi nunquam, & vix credere possunt  
Vel perijsse fame, vel mendicasse disertum,  
I did yet never see, the poet doth say,  
And scarcely believe it I can  
That for hunger any shall decay  
That is in deed a learned man.  Gelasimus. 
Friend Spudeus I will be plain  
To obtain glory, I bend not my hope  
They that covet honour to attain  
At noon days for the way do grope.  
Ergo honour & fama▪ & myrtalis gloria laus▪  
Somnia sunt prorsus nil conducentia,  
Honour, fame worldly, glory and praise  
Are but dreams, for nothing profitable  
Therefore I am bend nothing that ways  
For I look not to be honourable.  Spudeus, 
¶ Lo this is your common fashion  
To truncate and destroy the verse  
Still for your own excusation  
And will not the whole sentence rehearse.  
Somnia sunt prorsus nil conducentia, quando  
Sorte magis quam virtute acquiruntur,  
They are dreams nothing profitable  
But when? when by chance they are acquired  
Rather than by virtue honourable.  
who so doth not desire honour  
The same doth no virtue regard  
For honour in good men ever more  
For virtue is a just reward.  Gelasimus, 
¶ Ha ha ha, to laugh you compel me  
In the fault wherein you did me charge  
Most evidently in you I see  
As I shall declare more at large.  
Turpe est doctori cum culpa redarguit ipsum▪  
It is a foul thing to a teacher  
When the same fault in him is found  
Which he rebuketh in other  
Himself first to teach he is bound  
I did truncate a verse you say  
Your later verse now do you scanned  
And whether I say true, prove you may,  
Or whether as a vexse it may stand.  Spudeus, 
¶ Serte magis quam virtute acquiruntur, at esto?  Gelasimus, 
¶ At esto? Have you found, at esto?  
In your first rehearsal that did lack  
You talk so moche de honesto  
That you cast rectum at your back.  Spudeus. 
¶ That (at esto) beginneth a new sentence,  
Which had been prolix to rehearse.  Gelasimus. 
¶ I perceive your cautelous pretence  
That sentence would your words requite  
Because you would appear faultless  
Taking upon you other to blame  
What followeth I will express  
Earnestly without mock or game:  
At esto,  
Quod tantum dignis tribuantur, dic mihi nunquid  
Corporibus prosint? certe nil. Animis ne?  
Tantundem hos inflant potius tumidosque levesque  
Nec non solicitos reddunt: se sub dere multis,  
Et servire solet multis, Ambire praecari,  
Munera largiri quisquis festatur honores.  
My formour words I must again rehearse:  
For honour (I say) I do not much care  
Hereto tendeth my formour verse  
Now these in english I will declare.  
Be it so, that honour and fame  
Are given only to the worthy  
What profit have men by the same?  
They profit nothing their body  
What commodity are they to the minds  
Even as much: they fill them full of pride  
And make them as light as the winds  
And fill them with care on every side  
Many must one serve and many flatter  
Pray, speak fair, and money pay  
Stoutly he must bear out the matter  
That will have honour at this day.  
Lo, who so hunteth for honour  
This disquietness he shall find  
To the body a long dolour  
And a continual sore to the mind.  
O bona paupertas, o non dum cognita diuum  
Munera, virtutum custos & amica pudori.  
¶ O Good poverty, o Gods good gift,  
Unknown is thy commodity  
Keeper of virtue through thy shift  
And a very friend to honesty.  
A mean state is surest of all  
dangerous it is high to climb  
The mighty Oaks have greatest fall  
When the low shrubs grow out their time  Spudeus. 
Your words be good, but you digress  
And decline much fro my purpose  Gelasimus. 
Go to hardly: your mind express  
Spare not your learning to disclose  Spudeus. 
¶ I counseled you lightness to leave  
And to give yourself to study  
To virtue I would have you to cleave  
commodious to soul and body.  
By examples ancient and old  
Steering up your hope as I thought  
But with sentences stout and bold  
You have set my counsel at nought.  
As I could have told you by name  
Of such as study in youth have loved  
Which have attained honour and fame  
And worthy men have been proved.  
Likewise of innumerable  
I can tell you also by name  
Which of birth have been honourable  
And yet their ends have been shame.  
Wherefore? this is the cause for a truth  
Their time full Idly they did spend  
And would not study in their youth  
Therefore shame & dishonour was their end.  
Let all youth of Idleness beware  
For it is the steppedame of virtue  
If you be caught once in her snare  
All mischiefs beside will soon ensue.  
Otia enim fomes Vitiorum est otia mentem  
Ad mala multa trahunt, oti comes ipsa libido est.  
It is the provoking of wickedness  
To many mischiefs it draweth the mind  
Unclennes accompanieth idleness  
No greater enemy to mankind.  Gelasimus. 
You may perceive well by my words  
That I have not been idle always  
Though sometime I set pytfalles for birds  
I am not idle, as perceive you may.  Spudeus. 
Your goodly wit I do commend  
And to praise god you have great cause  
But I have seen that doth me offend  
As I said in my former clause.  
Emollit otium Vires sicut rubigo ferrum.  
¶ Idleness weakeneth the strength  
Like as rust doth the iron fret  
Quick wits it dulled at length  
And breedeth infirmities great  
Have you not heard men of gravity  
Wish that they had learned in youth  
And have bewailed their vanity  
Cursing themselves with their own mouth  
Vidi iam iuuenem praemeret, cum ferior aetas  
Moerentem tardos praeterijsse dies.  
¶ I have seen (saith Quid) a young man  
When with more age pressed he was  
Mourning in himself now and than  
That idly he did let the days pass.  
Idleness bringeth in voluptuousness  
Whom good saints call the devils bait  
In voluptuousness is all wickedness  
Wherein youth to catch, the devil doth wait  Gelasimus. 
¶ An old proverb: Young saint old devil  
Which to you I may well apply.  Spudeus. 
¶ Thus rather he that in youth is a drivel  
Is most like a devil to die  
He that in youth no virtue will use  
As the common proverb doth say  
In age all goodness will him refuse:  
Which to hell is the path way  
As no fruit is found in that tree  
Whereon no flower did before appear  
Some age he can come to no degree  
Which in youth will use no virtue clear.  
juvenis existens multa bona disce:  
While thou art young, saith Menander,  
Many good things study and learn.  
About folly let not your mind wander  
give ear to wise men which do you warn  
Well may you be named Gelasimus  
Which scornful doth signify  
For whatsoever good men discuss  
You turn it to a scorn utterly.  Gelasimus. 
¶ And Spudeus may well be your name  
Which signifieth studious  
You study to get honour and fame  
So that you will be come furious.  Spudeus, 
¶ Not so, I trust there is a mean,  
I have learned to use modesty  
Not so will I to study lean  
That I shall forget honesty.  
I study not virtue to acquire  
Fame and honour thereby to attain  
Virtue for her own sake I desire  
In whom alone honour doth remain.  
Propter se virtus petitur non propter honorem.  Gelasimus. 
¶ I pray you let all this reasoning pass  
And tell me this: may I not sometime play?  Spudeus. 
¶ You remember what our talk was?  
As sleep and other rest Tully doth say.  Gelasimus. 
¶ I am glad of that by this light  
I wish that my master so would say.  
Men use to rest and sleep every night  
Than so might I play every day.  Spudeus. 
¶ Whether you may or no, you do  
Yea truly, and that without measure  
And such wantonness you add thereto  
That none other in your play have pleasure.  Gelasimus. 
¶ In good faith I play not other to please  
I use to play for mine own solace.  Spudeus. 
¶ But in your play you do other disease  
And in so doing you do trespass:  
Est modus in rebus sunt certi den●que f●n●s  
Quos ultra citraque nequit consistere rectum.  
¶ There is a comely mean in all things  
Therbe also certain limits pight  
Beyond the which if you pass the strings,  
Nothing that you do, can be done right  
In your play, and in all your affairs  
Learn you honest manners to use  
Let not idleness catch you in her snares  
And evil company do you refuse  
Corrumpunt etiam Sanctos commercia prava,  
Evil company doth corrupt always  
Even those that be well disposed  
Conceal no falsehood night nor day  
But of you let it be disclosed  
Serve God daily before any thing  
Fear him, beware his laws to offend  
Honour, love, and truly serve the king  
And where faults be, learn to amend:  
Your Father, Mother and Master  
Love, fear, serve, and gently obey:  
Of their goods be ye no waster  
With truth help to get that you may.  
Of ton●● and hand be you ever true,  
● oaths to swear,  
〈…〉 do you rue:  
〈…〉 bear.  
 
 
And you shall never go out of the way.  Gelasimus, 
¶ I have not so little wit, good friend,  
But that I perceive your intent  
I thank you both with heart and mind  
Your counsel is honest and prudent  
This one thing of you I would desire  
Daily that we may together talk  
At such a time as you shall require  
When you are best disposed to walk.  Spudeus. 
¶ I shallbe content with all my heart:  
Far ye well, God have you in his keeping.  Gelasimus. 
¶ Seeing that you will hence depart  
God preserve you waking and fleping.  
Finis.   

¶ Here after 〈…〉 the Dialogue 〈…〉 living of 〈…〉 which 〈…〉  Eda. 
GOd for me this day (I trust) hath wrought  
For yonder cometh she, whom I have sought  
I am glad that I have met with you Agna.  Agna. 
And I as glad to see you merry Eda  
It 'tis a strange thing to see you here alone.  Eda. 
My sister is but even now fro me gone  
And in deed we should have gone together  
But that I did see you coming hither  
To speak with you is my tarrying here  
I thought to salute you since you were so near.  Agna. 
I thank you gentle Eda for your good will  
Tell me dwell you with your Father still.  Eda. 
Yea I thank god, and still I purpose to do  
For I have none so good a friend to go too  
I see whereto this wretched world is bend  
Therefore I mind not other houses to frequent  
In our last talk you did to me disclose  
A goodly sentence of holy saint Ambrose  
Which while I live I shall bear in mind  
For great virtue forsooth therein I find.  Agna. 
Good lord do you those words so long remember  Eda. 
If I should forget them, my wit were slender.  Agna. 
As I did recite them, can you say them again?  Eda. 
To hear me say them, will you take the pain  Agna. 
Yea truly that I will, yeven with all my heart  
And help you, if you miss in any part.  Eda. 
That virgin which for Christ doth inquire  
To be among rude people, ought not to desire.  
Seldom seen without cause in the market place  
Never alone in the streets to show her face.  
It is not virgin like to be high in voice  
Neither in vile words or songs to rejoice  
Maiden like without nycenes in her pace  
No token of wantonness in her eyes or face.  
Lo Sister Agna these be the words I suppose  
Which you taught me out of Saint Ambrose.  Agna. 
Saint Ambrose wrote this of the virgin Mary  
From whose sentence you do not much vary  
Let her humility and form of virtue  
Be examples for you all your life to ensue.  
Who so doth the reward of Mary require  
Must follow Mary's virtue, with humble desire  
How meek, how pure how holy she was in deed  
You know, so that more to declare we shall not need.  
To know good things is right commendable  
But to follow them is most profitable.  
I praise greatly your goodly memory  
Yet I must warn you to beware of vainglory  
That is a vice of so crafty a villainy  
That it seeketh even virtue to accompany.  
Therefore a certain Doctor doth monish  
All persons which in virtue do flourish  
Of vainglory above all things to beware  
For he calleth it a crafty gywe or snare  
Whereby Satan waiteth to catch the vertuose  
And to frustrate them of their godly purpose.  Eda. 
¶ I thank you truly, for your godly council  
Your words I find as true as the Gospel  
God to witness, I have a purpose sure  
To keep both body and mind clean and pure  
So that neither consent word nor countenance  
Shall appear vain, by god's help & governance  
Yet I have had a delight to be commended  
And therein I wot well, I have offended  
For though I do things never so commendable  
Yet am I but a servant unprofitable.  
I do but that which is commended to me  
Neither all that, as in the Gospel I do see.  Agna. 
¶ Because you remember so well Christ's doctrine  
I will teach you a lesson of holy saint Austin:  
Uainglory of this world is great vanity  
And not else but a fallible suavity  
An unfruitful labour, a perpetual fear  
A sublimity peerless for any to bear  
A beginning without good providence  
And an end with unprofitable penitence.  
Lo good Eda, this is a virtuous lesson  
Ponder it with earnest discretion  
And with your chaste mind and purity  
Pray to God to give you humility  
For so much the more to God you are precious  
How much in your own eyes, you are conteintuos  Eda. 
¶ I trust in God also this lesson to bear away,  
And to follow it, I will do that I may:  
But gentle Agna, do you not yet depart  
For to you I would show the secrets of my heart  Agna. 
¶ Your request standeth with so good reason  
That I must needs tarry with you a season.  Eda. 
¶ Truly one thing maketh me much to lament  
And that is, sometime for mine own document  
I would keep company with Maids very fain  
And I find the most of them raumpysh & vain  
And like as many of them are passed all shame  
So fear they not God, neither honour his name▪  
If I chance with any of them to walk,  
Of beauty, or of gay raiment is their talk  
else of mar●age, or of young bachelors  
To speak shortly: they are vain claterers.  
Speak to them of God, and of obedience  
They far as persons without intelligence  
So that in their company keeping in deed  
Of ii perils, it is expedient to take heed:  
One is, (if I be not like to them) obloquy,  
The other is (if I be like the company)  
Lewd condition, by talk uncomely:  
Which things are a great grief to me truly.  Agna. 
¶ Children and servants are representations  
Of their parents and masters abominations  
Like as many parents are without the fere of god  
So from their manners the children be seldom odd  
My counsel is such Maids company to forsake,  
What they talk of you, no matter it doth make  
So that a pure conscience beareth you record  
That faithfully you serve jesus christ our lord  
Never be you without some virtuous book  
Whereon at void times you may diligently look  
¶ In good books truly is all my solace  
For in them I learn things wisely to compass  
First how I shall fear god our lord omnipotent  
To my Prince and parents to be obedient  
To love my familiars, to honour my betters  
To pity the needy, and to forgive my debtors.  Agna. 
As I will you to use books well, if you have any  
So I counsel you not to use very many  
For so many heads, so many wits they say  
Among the which all take not the right way.  
For some have written asmuch for affection  
As for any good zeal or instruction  
And as virginity is nothing without humility  
So neither of them is aught worth without verity  
Virtuous in good persons are so linked together  
That one can not avail without the other:  
What is virginity worth, joined with error  
Nothing but pain taking for infernal terror.  
That mind can never be scincere and pure  
Which in the faith of Christ standeth not sure.  
In Christ's Testament be stable eruditions  
Thereafter frame your life and conditions.  
Saint Ambrose wrote the life of saint Cecily  
Wherein are notable examples verily.  Eda. 
¶ Saving your tale, I have read the same story  
Where I find many things sounding to gods glory  
And chiefly this I noted in saint Cecily  
That the Gospel she bore in her heart secretly  
And as a Bee busily goeth from flame to flame,  
So she in all things served God day and hour▪  
And when other did sing & with instruments play  
Unto our Lord in her mind she did thus pray  
O Lord let my heart be pure and immaculate  
That I be not confounded with the reprobate  
She was no vain babbler of the holy Gospel  
But framed her life according to Christ's counsel  Agna. 
¶ O well noted good sister Eda in deed,  
God grant you in knowledge forward to proceed  
As you say, babblers there are to many  
The flowers they have, but they taste not the honey  
Saint Cecily kept the Gospel in her breast  
But in the mouth now only it doth rest.  Eda. 
¶ Better it had been never it to have known  
Then so vilely in the streets to have it thrown.  
Saints in time passed studied the Gospel  
To th'intent that in good life they might excel,  
As it is to see very well in their lives,  
Yea both of men & women, maids and wives▪  Agna. 
¶ Have you red the life of saint Agnes?  Eda. 
¶ I read it once in English doubtless  
If it be truly translated as it was  
All other Virgins of that age she did pass  
thirteen years of age, little past infancy  
martyrdom she suffered with great constancy.  Agna. 
¶ Saint Ambrose, as it is thought by the style  
Did her life in latin eligantly compile  
At xiii years of age (saith he) death she lost  
And found eternal life, though her life it cost,  
Full well loved she the flower of virginity  
That would die rather than spot her integrity  Eda. 
¶ What I am able to do, I do not find  
But without doubt I am of the same mind  
virginity? oh can there be any greater pleasure,  
Into this world we brought none other treasure  Agna. 
¶ It is even so: when into this world we came,  
Much misery we brought as the children of Adam  
Yet with us we brought this commodity  
In thought, word and deed, pure virginity.  
Nothing in mankind God loveth more  
Nothing so moche advanceth his honour  
Therefore scripture compareth virginity to Bisse  
The finest linen cloth that ever was or is,  
Writers thereof which do the nature know  
Say that it is a cloth as white as snow  
As Bysse doth all one linen pass in purity  
So above all virtues god loveth virginity  
It over passeth man's nature Doctors do say  
And make men like unto Angels always  
Greater (say they) is virgins victory  
Than the triumph of Angels in glory.  Eda. 
¶ Where as you speak of that kind of vesture  
Bysse is a precious cloth, that is most sure.  
But year it come unto the perfection  
It requireth great labour and correction  
For before to the whiteness they can it bring  
They use to beat it oft, and oft it to wring▪  Agna. 
¶ You say truth, yeven so virginity  
Must eftsoons be beat with humility  
It must be wrong with abstinence and prayer  
Before it be perfect, pure, clean and fair  
It must be rubbed with the soap of penance  
And bleached in the hot sun of sufferance  
Here to must we add perseverance to the end  
Which is our life in defence thereof to spend  
Thus shall we make a fair garment of Bysse  
And therewith entre, before the king of bliss.  Eda. 
Lord why have not the christian maids this talk  
When they meet, or together do walk  Agna. 
¶ I told you before that the parent's negligence  
Causeth most this, and like inconvenience  
The filthy persuasions of such as be old  
Kindle moche evil and make maids ever bold.  
Again, the bringing up of them in idleness  
Is thoccasion of moche unthriftenes  
They have no respect also unto the company  
Which to virginity is a great villainy  
Whosoever toucheth pitch shallbe defiled  
So by evil company many one is beguiled.  Eda. 
¶ Where as you talk of such as be aged  
I know that some have to filthily raged  
Having no respect their vile mouths to open  
Showing therewith many an unchaste token  
Yea forsooth, & that before young girls & boys,  
Whereby they learn to practise wicked toys.  
Ancient women & wives assembling together.  
Many times do not their talk honestly consider,  
Neither what they speak, where, nor before whom  
No truly little wisdom without, & less at home.  Agna. 
¶ O little regard they the terrible sentences  
Of Christ our Lord for such great offences.  
Better were it for such a corrupt person  
About his neck to have hanged a millstone  
And so in the midst of the sea drowned to be  
Than to offend any little one that believeth in me  
Also for every idle word spoken in vain  
They shall render a straight count again  
For they do not only themselves condemn  
But they cause other God's law to contemn.  Eda. 
¶ verily sister Agna, my mind doth me give  
That the word of God such men do not believe,  
I would they heard what God speaketh by Esay  
A boy of an hundredth year old shall die  
Namely when he laketh manners to age corespondent  
That is gravity, discretion, and a mind sapient  
understand me not here in any wise  
That I go about aged persons to despise.  Agna. 
¶ No I dare say, for you are taught otherwise  
Before the honourable and aged, do thou arise  
The order of nature where as is intelligence  
Teacheth us age in all men to reverence  
But where as evil manners in aged men be  
As from the face of a serpent we ought to fly  
Three things saith sirach my soul doth hate  
Wherewith I am grieved and at great debate:  
A poor man proud, a rich man a liar  
An old man a fool, and full of fleshly desire.  Eda. 
¶ I flee the company both of old and young  
Which be not honest in gesture deed and tongue  
With the holy, thou shalt learn to be holy  
Among fools we shall learn but folly  
Wherefore if I see any bent to inhumanytie.  
I avoid his folly and lewd vanity.  
With non do I use to common or dispute  
But with such, by whom I may have sum fruit.  Agna. 
¶ For so doing God be thanked for his grace  
A token that you intend virtue to embrace.  
I red in a book of virginity lately  
Where one compareth it unto a Lyly.  
Which if it be touched, as he doth express  
A none it will lose all the fair whiteness.  
So if virginity be touched a little  
Either with unclean thoughts or words idle  
It will lose the purity thereof anon  
Yea and the savour pleasing god will be gone.  
Wherefore hedge we in our garden with faith sure  
That our Lily from touching may be kept pure.  Eda. 
¶ I have red in a sermon of good authority  
That abstinence is a friend to virgynitie  
contrariwise, a full belly is an enemy  
Unto all maids that will live honestly  
I have heard my father talk of that matter  
He said that maids would fast with bred & water  
And did labour as much, & took pains as great  
As any day that they eat their meals and meat  
But as fasting is turned into surfaiting  
So is work turned into idle leutering.  
This I see in all states now for a surety  
The most part are given to fleshly liberty  
As sum withhold the truth of god in unrighteousness  
So of his word they make a cloak of maliciousness  
Yea young & old, maids, widows men & wives  
As it doth appear to plainly by their lives.  
To the good town they must go to drink wine  
Though they come again as drunk as swine.  Agna. 
Among the romans no greater offence there was  
Then for women at Taverns their times to pass  
A law there was, that they might no wine drink  
Which was no evil truly I do think.  
But when young girls will be wine bybbars  
It followeth, that they intend to be evil livers  
Wine sayeth Hierom, youth and lustiness  
Is a double kyndeling unto voluptuousness.  
Madness it is to add oil unto a fire  
But more madness to give youth their desire.  
There is better path to life everlasting  
Than (is being in the faith) prayer and fasting.  Eda. 
¶ May you tarry no longer here trow you?  Agna. 
The time draweth near that I must departed now.  Eda. 
¶ Let us talk iii or four sentences more  
And than in god's name you shall go.  
Me think that there is a great fault in parents  
Concerning their daughters attire & garments  Agna. 
¶ As all things are clean to them that be clean  
So in all things there is an honest mean  
I do not moche pass of the outward vesture  
So the mind be mourned with christian or nature  
asmuch meekness may be under a velvet gown  
As in one that weareth the worst coat in the town  
& as much pride in him that weareth a patched coat  
As in him that weareth gold about his throat,  
Superfluous disguising is very evil  
But painting of the hair cometh of the devil.  
o woman saith Ambrose, thou blottest out gods pictur  
When thou with painting alterest nature.  
I can not praise these new found disguisings  
Through pride they were of Satan's dyvysinges  
A holy man sayeth, that external superfluity  
Is a sign of an internal vanity  
wheresoever sayeth he, nice garments ye find  
You may be sure there to have the niceness of mind  
Would to god in garments there were more modesty  
I allow cleanliness in apparel with honesty.  Eda. 
¶ As of virtuous matters here we do talk  
So in our living, God give us grace to walk.  
How say you by singing and dancing  
To sin I judge them a great advancing  
My father will have me to play at the Lute  
Also at the Uirginalles wherein is small fruit.  Agna. 
¶ As in godly matters you are very wise  
So in things indifferent be not to nice.  
The best gifts of God may be abused  
The gifts therefore may not be accused,  
But they which abuse gods good gifts  
As all they do which are carnal unthrifts  
To can sing truly is right commendable  
If the circumstances be allowable.  
As the song to be good, sung with good intent  
The person the time the place honest and decent.  
In like manner at instruments to play  
A goodly gift of God it is truly I say.  
But abused, they may be through vain pride  
And when better things for them are laid aside  
In holy scripture we find that young damsels  
Sang Psalms, songs, & played at Timbrels  
Such Instruments as they used than  
Which have not been rebuked of any wise man.  
But those things were ever done in time  
To the honour of god, wherein was no crime.  
I tell you in this thing my poor advisement  
But lean you to a wise body's judgement.  
Now as for dancing, I wots not what to say  
Holy men have spoken against it till this day.  
And though king David danced before the Ark  
I wots not what to say for I am no clerk.  
But this is the sentence of some that be wise  
Dancing can be scarcely used without vice  
For by their own judgement you can not dance finely  
Without a great pride and secret envy.  Eda. 
¶ God save me then from learning that art  
Herodias daughter played a wicked part  
For through her dancing, most holy saint John  
By Herodes commandment was beheaded anon  
Pride and envy are sins which I detest,  
To avoid thoccasion of them I think it best  
When I see that any virtue thereby doth chance  
Then diligently will I learn to dance,  
God grant me grace to learn him to please  
To my mind that shallbe the greatest ease.  Agna. 
¶ I must bid you far well till to morrow  
Than to talk with you more, a time I will I borrow  Eda. 
¶ I thank you heartily for your great pain  
I shall think long till I speak with you again▪  
I desire you, this night in your meditation  
Devise in your mind against our next communication  
How I may serve god as he doth require  
Let this be our next talk I do you desire.  Agna 
¶ With a good will you shall know my heart  
God have you in his keeping I must depart.  Eda. 
¶ God be with us in farewell and greeting  
And send us again a merry meeting. Amen.  
Finis.   

❧ Here after followeth A Dialogue concerning wisdom and Will. Who reason together thus.  
TO spend the time honestly a season  
I think this to be a talk convenient  
Of Will and Wisdom a while to reason  
And who may justly be called sapient  
I think it meet therefore wisdom to define  
Tully calleth it a knowledge or science  
Of matters aswell heavenly and divine  
As of human things, in th'order of prudence.  
So that perfightely to know god's will  
That is, what of man, god doth require  
And the same in word and deed to fulfil  
Is the highest wisdom whereto man can aspire.  
Also what percayneth to comely order  
Among men at all times to be used  
And to keep the same in every bordre  
Is wisdom, of none to be refused.  
According hereto a Christian Poet  
Certain pleasant versis in Latin doth write  
Which if a while you will be quiet  
As well as I can, I will recite.  
Sed fortasse aliquis quaerit sapientia quid sit:  
Nil aliud certe est nisi prima scientia, per quam  
Mens pura & nulla mortali pondere praessa  
Libera terrenis affectibus atria coeli  
Scandit, & aethera cum dijs versatur in aulae,  
Sum perchance will ask, what is sapience  
Nothing else but a science principal  
Whereby (a mind spotted with no uncongruence  
Neither pressed with any sin capital  
But free from affections terrestrial)  
Unto the heavenly palaces doth ascend  
And is conversant with spirits celestial  
In heaven I mean, where god is without end.  
Many noble sentences be in that place  
Right worthy to be talked of in deed  
But because they require more time and space  
I leave them and will to other things proceed  
As in few persons is this Sapience  
So in all men living is there a will  
Which through stubborn disobedience  
Many one, both soul and body doth spill.  will. 
¶ Somewhat of Will here by your patience  
I must say according to learning  
And as you have praised sapience  
So of Will, let me say my meaning.  Wisdom. 
¶ Will playeth the wanton boy now and than.  
When Will without wit, reveleth alone  
He undoth many a wilful man  
Who would repent when the time is gone  Will. 
¶ Will is an appetite given to goodness  
According to prudent Aristotle's mind  
In the first book of Rethorickes he doth express  
The same sentence, or moche of that kind  
And the same Poet which you did rehearse  
(A Poet? no forsooth. rather a Divine)  
Right nobly speaketh of will in a verse  
As though will, doth not to evil incline.  
Suntque voluntatis bona plura & quatuor horum  
Praecipua existunt, prudencia▪ justitia atque  
Grandia quae aggreditur fortis discrimina virtus,  
Net non quae frenis nos temperat atque modestos,  
Efficit. etc.  
There be many good things longing to will  
And chiefly four Prudence, and justice,  
Strength, that noble virtue great things to fulfil  
Temperance, who restraineth sensual vice.  
These four be called virtues Cardinal:  
For of them all other virtues depend  
Of the which virtues, will is th'original  
Wherefore, will I may justly commend.  Wisdom. 
¶ I say still, that Wit is a crafty boy,  
Fain he would his wilful folly excuse,  
He hath played even now a subtle toy.  
For a learned sentence he did abuse  
Aristotle in the place of you alleged  
Whereas you say, he doth will define,  
Is of you trivicated and abredged  
Contrary to the Philosopher's doctrine,  
Will is an appetite of goodness sayeth he  
conjunct or rather subject to reason  
I say when Will to reason doth agree  
Than all things be done well, and in season  
But I speak only of that sturdy Will  
Which to obey reason doth proudly disdain  
Than both itself, it doth destroy and spill  
And putteth many another to pain.  
In that Will, which to reason doth consent  
Is all kind of good virtues contained  
Than it doth nothing whereof it should repent  
For all vices thereby are restrained.  Will. 
¶ Methynke you make little difference  
Betwixt Will and sensuality  
Will is equal with sapience  
Yea and higher in authority.  
For what could sapience or reason do  
Or any other power of the mind  
Except Will, would consent thereto  
Who hath power both to lose and to bind.  
Only in Will is free liberty  
When wisdom and reason have devised  
Will hath this power for a surety  
To let all that they have practised.  
Example. Reason and Wisdom do teach  
Perform this they can not which they preach  
Except Will thereto shall liberty give.  Wisdom. 
The pride of this stubborn Will, breaketh out  
And by little and little doth the self declare  
Will is proud, Will is sturdy and stout  
And yet miserable, being left bare  
Every man through Wyl alone is made a wretch  
But the more wretched as Austen doth publish  
When the same Will doth itself stretch,  
So far that he may his desire accomplish  
And also it followeth, that through evil Will  
Not every man a wretch is made  
But also the more wretched when he may fulfil  
That evil whereto evil will doth persuade,  
Thus he meaneth, the more power Will hath  
To do evil, the more wretched it is,  
The more power Will hath reason to scathe,  
The more bond, and the more doth a mis.  Will. 
¶ You have talked of evil will a long season  
I pray you what do you call the same evil will  wisdom. 
¶ That Will which is not subject to reason  
But seeketh his sensual rage to fulfil  
Now to make answer to your comparison.  
Where you prefer Will before reason,  
In deed, Will, and his wilful garrison  
Compare with God from whom all goodness come  
But in this point, wisdom doth will excel  
Wisdom is always good, and Will sometime evil  
Wisdom obaieth God, Will sometime doth rebel  
Wisdom, of God is led, Will sometime of the devil  
And let not will rejoice in his wicked power  
For the more power he hath to commit evil  
The more servile, the more vile day and hour,  
And the more draweth he unto the devil.  will. 
¶ To your sentence I can not much disagree  
In few words you have showed the bondage of will  
Now I pray you declare how it may be free  
And I will humbly hark unto your skill.  wisdom. 
When Will to Wisdom willingly doth incline  
(Now what wisdom is I declared before)  
Than Will, not of merits, but of grace divine  
Is enfrenchesed, and made free evermore  
Recte igitur quidam, liber solus sapiens est  
Dixere, Hic etenim solus ratione Magistra  
Castigat motus animi sensumque rebellem.  
Certain learned men forsooth said rightly  
A wise man only hath a free will  
For a wise man through lady reason aptly  
Chastiseth evil lusts, & the flesh rebelling stil.  
Reke this order. And than the will is free  
With Solomon ask of God his sapience  
Than to reasons rule always agree  
And hold sensuality in obedience  
He that can observe purely these four lines  
Not only a virtuous man I do him call  
But also I compare him to a divines  
And to the highest learned of them all.  Will. 
¶ I have Ministered communication  
somewhat contrary to verity  
That by your witty declaration  
I might be brought out of ambyguitie.  
For by reasoning and argument  
Matters of controversy and in doubt  
Are opened, made plain and evident  
And the verity searched and bolted out.  
Now to God humble thanks let us render  
For his wonderful work in mankind  
Who our misery so greatly did tender  
That he sent his son his lost sheep to find.  wisdom. 
¶ Say this before dinner or supper:  
Glory, honour and praise to God the father  
For all his benefits given unto us  
Who by his spirit vouchsafe us to gather  
Into the true faith of his son Christ jesus,  
We beseech that one God in Trinity  
To bless his creatures for us prepared,  
Rendre we thanks with all humility  
For his kindness to us in all things declared  
He grant us his gifts so meanly to take  
That our bodies may be in subjection  
Wherewith, such a lively sacrifice we may make  
As before him may be in acception.  Will. 
¶ He keep our tongues from talk of vanity  
From backbiting, slandering or lying  
At our table let there be such humanity  
As becometh his people both living and dying.  
In God's name now take your refection  
We have ended our talk for this season  
After your meal I must make an objection  
Concerning the highest parr called Reason.  
After dinner or supper say this  Wisdom. 
¶ Approach my friend I pray you & come near  
Go to now, propugne your objection  
And in the truth, show you a direction.  Will. 
¶ You said before that Will is than free  
When it is subject to reason and sapience  
This sentence to reason doth not agree  
There is no freedom where as is obedience.  Wisdom. 
¶ If Will hath any liberty at all  
The most is reason and wisdom to obey  
The freedom of Will, of itself is but small.  
When it refuseth reason to be his stay.  
To have licence to do evil is no liberty  
But the most vile bondage that ever was  
Now reason through grace hath this property  
To cause Will in the way of truth to pass.  
He that doth sin, is servant unto sin  
O what servitude is like unto this  
Non other advantage thereby do they win  
But hell, where Satan the devil dampened is.  
Contrary wise, there is no liberty  
Like the subjection unto virtue  
For that erecteth the soul into felicity  
If unto the end we do it ensue.  
Behold, here obedience is liberty  
And liberty (if I may it so name)  
Is vile bondage and utter seruylitie  
Which bringeth many a man to shame.  Will. 
¶ You have well satisfied my mind  
But where as you talked somewhat of reason  
I would know what reason is in kind  
Whom you say, Will must obey in season.  wisdom. 
Est autem ratio lumen quoddam atque animi Vis  
Qua curuum a recto secernimus, atque ab honesto  
Turpe. Oculusque solet mentis quandoque Vocari▪  
Reasson is a certain light & strength of the mind  
Whereby we discern the crooked from the right  
The filthy from the honest thereby we do find  
Therefore of the mind it is named the light.  
Lo here is this great clerk dyffinition  
Whereby what reason is you may learn  
Also reason is a perfect erudition  
By the Which good from evil we discern.  
Now reason, as the philosopher sayeth  
Ever more approacheth unto the be'st  
A directry of life an handmaid of faith  
Which loveth virtue, and doth vice detest.  Will. 
¶ Than I see if Will followeth reason  
It shall consent to all that is honest  
But sensuality worketh moche treason  
And doth both reason and Will greatly molest  
But where as in your definition aforesaid  
Of the mind also you made mention  
This term (mind) ought to be weighed  
Therein let us also know your intention.  wisdom. 
Mens igitur sol est animae, sunt sidera sensus.  
The mind to the soul is a sun bright  
Which illumineth the same with her clear shine  
By the mind the soul seeth to go right  
And needeth not out of the way to decline.  
As for the senses are as the divine stars  
Which give a shine, but not to work by  
Yea against reason they be obstacles and bars  
The motions of reason to stop or deny.  
Senses alonely do the brute beasts beutyfie  
But reason and senses both do enorne mankind  
Yet reason excelleth senses verily  
As a man a live excelleth a man dead and blind.  
Reason is the more noble part in deed  
For to heavenly things the mind it doth carry  
Senses hold man down, on the earth to feed  
And thereby man from beasts do not much vary.  will. 
¶ You put me in memory of a sentence  
Which the great clerk Lactantius doth write  
Would to God I had the wit and science  
As he meant it, the same purely to recite.  
That high artificer God our parent dear  
Hath given to man, sense, reason and sapience  
That man to be made of him it might appear  
For God is sense, reason, Wisdom & intelligence  
Of all the creatures that ever God did make  
In man he showed most his omnipotency  
Alas why did Adam his precept forsake  
For through sin he lost his innocency  
wisdom, Will, reason, mind be here declared  
If you will speak a word or ii of sense  
Which God in man hath also prepared  
I will no more trouble you, but depart hence.  Wisdom. 
Sum learned men call sense a power passive  
That is suffering objects variable  
sensuality is an appetite sensitive  
To the outward feeling very delectable.  
But senses are divided of philosophers  
Into senses external and internal  
Auicenna, Thomas, and their followers  
Speak also of senses Intellectual.  
Touching the senses external there be five  
That is, seeing, hearing, smelling, tasting, feeling  
Both men and beasts as many as be alive  
Have these five commonly, without differing  
These are as windows to intelligence  
For by them all things enter into understanding  
Of the which things, reason and sapience  
Appoint an order after their determining.  
We might minister hereof more matter  
Than to the auditors should be profitable  
Of many things to utter much clater  
Is loss of time, and nothing laudable.  Will. 
¶ There is not a word spoken this season  
But thereof some fruit I have gathered.  
The knowledge I have not farther to reason  
Which I trust is right well considered.  
To God if it will please you thanks to give  
Which with his benefits doth us feed  
We shall do but our duty, and I believe  
That in all our acts, the better we shall speed.  wisdom. 
¶ Thanks to the o father our creator  
Thanks to the jesus Christ the way & verity  
Thanks to the o spirit our consolator  
Thanks to the one blessed God in trinity.  
Amen.  
Finis.  
Compiled by John fisher student in Oxford.   

❧ Imprinted at London in Smithfyeld at the sign of the mitre, by John Tisdale for William Pickering dwelling at saint Magnus' corner.  
In the year of our Lord God M. D.L.UIII.  
The .v. day of March.