¶A devout treatise upon the Pater noster

/ made fyrst in latyn by the moost famous
doctour mayster Erasmus
/ and tourned
in to englisshe by a yong
vertuous and well
lerned gentylwoman of .xix.
yere of age

Woman seated at a reading desk with a book; behind her is a shelf with more books.
Coat of arms with four lions’ heads surrounding a fifth lion in the center, and two black birds flanking a rose at the top, all within a decorative border of stylized roses and pomegranates.

Richarde Hyrde/ unto the moost studyous and
vertuous yonge mayde Fraunces. S.
sendeth gretynge and
well to fare.

Ihave herde many men put great dout/
whether it shulde be expedyent and requisite
or nat/ a woman to have lernyng
in bokes of latyn and greke. And some
utterly affyrme that it is nat onely/ nother
necessarye nor profytable/ but also very noysome
and jeoperdous: Allegyng for their opinion
that the frayle kynde of women/ beyng enclynde
of their owne corage unto vice/ & mutable at every
newelty/ if they shulde have skyll in many thīinges
/ that be written in the latyn and greke tong/
compiled and made with great crafte & eloquēence/
where the mater is happely sōomtyme more swete
unto the eare/ than holsome for the mynde/ it wolde
of lykelyhode/ bothe enflame their stomakes a
great deale the more/ to that vice/ that men saye
they be to moche gyvēen unto of their owne nature
alredy/ and enstructe them also with more subtilyte
and conveyaunce/ to sette forwarde and accōomplysshe
their frowarde entente and purpose. But
these men that so say/ do in my jugement/ eyther
regarde but lytell what they speke in this mater/
or els/ as they be for the more parte unlerned/ they
envy it/ and take it sore to hert/ that other shulde
have that precious jewell/ whiche they nother have
theym selfe/ nor can fynde in their hertes to take a.ii. the payne a2v
the payne to gette. For fyrste/ where they reken
suche instabilite and mutable nature in women/
they saye therin their pleasure of a contensyous
mynde/ for the mayntenaunce of their mater/ for
if they wolde loke theron with one evyn eye/ and
cōonsydre the mater equally/ they shulde fynde and
well perceyve/ that women be nat onely of no lesse
constancy and discrecion than men/ but also more
stedfast and sure to truste unto/ than they.

For whether I praye you was more light and
more to be discōommended/ Helen that with moche
labour and sute/ and many craftye meanes/ was
at the last overcome and inticed to go away with
the kynges sonne of Troye? Dr. Parys/ whiche
with ones syght of her/ was so doted in her love/
that neyther the great chere and kyndenesse shewed
unto hym of her husbāande kyng Menelaus/
nor shame of the abomynable dede/ nor feare of
the peryll that was lyke to come therupon/ nor
the drede of god/ myght let hym to convey her awaye
/ contrary to all gentylnesse/ contrary to all
ryght/ all lawes and conscience? Nor the woman
casteth her mynde neyther to one nor other of her
owne proper wyll/ Whiche thyng is a sure token
of an upryght and a stedfaste mynde/ but by the
sute and meanes of the man: Whan he with one
loke of her/ is ravisshed of all his wyttes. Nowe
if here paraventure a man wolde saye/ yes/ they
be moved aswell as men/ but they dissemble/ forbeare
/ and wyll nat utter theyr stomakes/ nother
it is so cōonvenyent the womāan to speke as the man: that a3r
that shall nat helpe his excuse/ but rather hyndre
it/ for they be the more worthy to be allowed/ that
wyll nat be so farre oversene in that affectiōon/ whiche
is so naturally gyven to all thynges lyvyng/
but that they can remembre theyr duetie and honestie
/ where the man is many tymes so farre beside
his reason/ that he seeth nother where nor whāan/
nother to whom/ nor howe to behave hym selfe/
nother can regarde/ what is comely and what is
nat. For verily/ it is as uncōonvenient for the man
to demaunde that thynge that is unlaufull/ if he
coude perceyve/ as for the woman. And if bothe
theyr vyces were all open and shewed/ the man
shulde have moche more that he ought to be ashamed
of/ savyng that he is also in that poynt worse
than the woman/ in as moche as she is ashamed
of her faute/ be it never so small: and he is so farre
from that vertue/ that whan he hath done nought/
he rejoyseth of it & avaūunceth hymselfe/ as though
it were well done. And yet he is so unreasonable
in jugyng the woman/ that as Isocrates saythe
wherin he hathe no consyderation/ howe ofte or
howe sore he offende his wyfe: He wyll nat suffre
ones to be offēended hym selfe by her never so lytell:
where he wolde that she shulde take his dedes all
well in worthe. Wherfore in dede/ women be in
gaye case and happy/ if their honestie and prayse
must hange at the gyrdelles of suche people.

Nowe as for lernyng/ if it were cause of any yvell
as they say it is/ it were worse in the man than in
the woman/ bicause (as I have said here before) a.iii. he can a3v
he can bothe worse staye and refrayne hym selfe/
than she. And moreover than that/ he cometh ofter
and in mo occasyons thanne the woman/ in as
moche/ as he lyveth more forthe abrode amonge
company dayly/ where he shalbe moved to utter
suche crafte as he hath gotten by his lernynge.

And women abyde moost at home/ occupied ever
with some good or necessary busynesse. And the latyn
and the greke tonge/ I se nat but there is as
lytell hurt in them/ as in bokes of Englisshe and
frēenche/ whiche men bothe rede them selfe/ for the
proper pastymes that be written in them/ and for
the witty and craftie conveyaunce of the makynges:
And also can beare well ynoughe/ that women
rede them if they wyll/ never so moche/ whiche
cōommoditeis be farre better handeled in the latyn
& greke/ than any other lāangage: and in them
be many holy doctours writinges/ so devout and
effectuous/ that who soever redeth them/ muste
nedes be eyther moche better or lesse yvell/ whiche
every good body bothe man and woman wyll
rede and folowe/ rather than other. But as for
that/ that I here many men ley for the greattest
jeoperdy in this mater/ in good faythe to be playne
methynke it is so folysshe/ that scantly it is worthy/
eyther to be rehersed or answered unto. That is/
where they saye/ if their wyves coulde Latyn or
greke/ than myght they talke more boldely with
preestes and freres/ as who sayth/ there were no
better meanes (if they were yll dysposed) to execute
their purposes/ than by spekynge Latyn or greke/ a4r
greke/ outher els/ that preestes and freres were
cōommenly so well lerned/ that they can make their
bargeyne in latyn & greke so redily/ whiche thing
is also farre contrary/ that I suppose nowe a dayes
a man coude nat devyse a better waye to kepe his
wyfe safe from them/ than if he teche her the latyn
and greke tonge/ and suche good sciences as
are written in them: the whiche nowe most parte
of preestes/ and specially suche as be nought/ abhorre
and flye from: ye/ as faste in a maner/ as
they flye from beggars/ that aske them almesse
in the strete. And where they fynde faute with lernyng
/ bycause they say/ it engendreth wytte and
crafte/ there they reprehende it/ for that that it is
moost worthy to be commended for/ and the whiche
is one singuler cause wherfore lernyng ought
to be desyred/ for he that had lever have his wyfe
a foole than a wyse woman/ I holde hym worse
than twyse frantyke. Also/ redyng and studyeng
of bokes so occupieth the mynde/ that it can have
no leyser to muse or delyte in other fantasies/ whāan
in all handy werkes/ that men saye be more mete
for a woman/ the body may be busy in one place/
and the mynde walkyng in another: & while they
syt sowing & spinnyng with their fyngers/ maye
caste and compasse many pevysshe fantasyes in
their myndes/ whiche must nedes be occupyed/
outher with good or badde/ so long as they be wakynge.
And those that be yvell disposed/ wyll fynde
the meanes to be nought/ though they can never
a letter on the booke/ and she that wyll be good/ lernyng a4v
lernynge/ shall cause her to be moche the better.
For it sheweth the ymage and wayes of good lyvynge
/ evyn right as a myrrour sheweth the symylitude
and proporcion of the body. And doutlesse
/ the daylye experyence provethe/ that suche
as are nought/ are those that never knewe what
lernyng ment. For I never herde tell/ nor reed of
any woman well lerned/ that ever was (as plentuous
as yvell tonges be) spotted or infamed as
vicious. But on the otherside/ many by their lernyng
taken suche encreace of goodnesse/ that many
may beare them wytnesse of their vertue/ of whiche
sorte I coulde reherse a great nombre/ bothe
of olde tyme and late/ Savynge that I wyll be
contente as for nowe/ with one example of oure
owne countre and tyme/ that is: this gentylwoman
/ whiche translated this lytell boke herafter
folowyng: whose vertuous cōonversacion/ lyvyng/
and sadde demeanoure/ maye be profe evydente
ynough/ what good lernynge dothe/ where it is
surely roted: of whom other women may take example
of prudēent/ humble/ and wyfely behavour/
charitable & very christēen vertue/ with whiche she
hath with goddes helpe endevoured her selfe/ no
lesse to garnisshe her soule/ than it hath lyked his
goodnesse with lovely beauty and comelynesse/ to
garnysshe and sette out her body: And undouted
is it/ that to thyncrease of her vertue/ she hath taken
and taketh no lytell occasyon of her lernyng/
besydes her other manyfolde and great cōommodyteis
taken of the same/ amonge whiche cōommodyteisteis/ b1r
this is nat the leest/ that with her vertuous/
worshipfull/ wyse/ and well lerned husbande/ she
hath by the occasyon of her lernynge/ and his delyte
therin/ suche especiall conforte/ pleasure/ and
pastyme/ as were nat well possyble for one unlerned
couple/ eyther to take togyder or to conceyve
in their myndes/ what pleasure is therin. Therfore
good Fraunces/ seyng that suche frute/ profite
and pleasure cometh of lernyng/ take uno hede
unto the leude wordes of those that dispreyse it/
as verily no man dothe/ save suche as neyther have
lernyng/ nor wotteth what it meaneth/ which
is in dede the moost parte of men/ & as the moost
parte and the best parte be nat alwaye of one mynde
/ so if this mater shulde be tryed/ nat by wytte
and reason/ but by heedes or handes/ the greater
parte is lyke as it often dothe/ to vanquisshe and
overcome the better/ for the best parte (as I reken)
whom I accompte the wyseste of every age/ as among
the Gentyls the olde philosophers/ and among
the christēenmen/ the aūuncient doctors of Christes
churche/ all affyrme lernyng to be very good &
profitable/ nat onely for men but also for women/ that
whiche Plato the wyse philosopher calleth a bridell
for yonge people agaynst vice. Wherfore good
Fraunces/ take you the best parte and leave the
moost/ folowe the wyse men and regarde nat the
folysshe sorte/ but applye all your myght/ wyll/ &
dilygence to optayne that especiall treasure/ whiche
is delectable in youthe/ cōomfortable in age/ and
profytable at all seasons: Of whom without doute/ b cometh b1v
cometh moche goodnesse and vertue. Whiche vertue
who so lacketh/ he is without that thing that
onely maketh a man: Ye and without the whiche
a man is worse than an unreasonable beest/ nor
ones worthy to have the name of a man. It maketh
fayre and amyable/ that that is of nature deformed:
as Diogynes the philosopher/ whan he
sawe a yong man foule and yvell favoured of persone
/ but very vertuous of lyvenge: thy vertue
sayd he/ maketh the beautifull: And that that is
goodly of it selfe alredy/ it maketh more excellent
and bright. Whiche as Plato the wyse philosopher
saythe/ if it coude be sene with our bodily eyes/ it
wolde make men wondersly enamored and taken
in the love of it. Wherfore unto those especiall giftes
of grace that god hath lent you/ and endewed
you with all/ endever youre selfe that this precyous
diamōonde and ornament be nat lackyng/ whiche
had/ shall florisshe and lyghten all your other
giftes of grace/ and make them more gaye: and
lacked/ shall darke and blemysshe them sore.

And surely the beautie of it/ though ye had none
other/ shall gette you bothe greatter love/ more
faithfull and lengar to cōontynue of all good folkes/
than shall the beautie of the body/ be it never so
excellent/ whose love decayeth togyder/ with it that
was the cause of it/ and moost cōommenly before/ as
by dayly experyēence we maye se/ them that go toguyder
for the love of the bodily beautie/ within
a small whyle whan their appetyte is satisfyed/
repent thēem selfe. But the love that cometh by the meanes b2r
meanes of vertue & goodnesse shall ever be fresshe
and encrease/ ryght as dothe the vertue it selfe.
And it shall you come by non otherwise so redily/
as if you contynue the study of lernyng/ whiche
you be entred well in all redy: And for your tyme
and age/ I wolde saye/ had greatly profyted/ savynge
that chyldes age is so frayle accompted/
that it nedeth rather monicion and cōontynuall callynge
upon/ than the deserved prayse. Nowe be it
I have no doute in you/ whome I se naturally
borne unto vertue/ and havyng so good brīingyng
up of a babe/ nat onely among your honourable
uncles chyldren/ of whose conversacion and company
/ they that were right yvell/ might take occasyon
of goodnesse and amendement/ But also
with your owne mother/ of whose preceptes and
teachyng/ and also very vertuous lyveng/ if you
take hede/ as I put no feare you wyll and also do/
you can nat fayle to come to suche grace and goodnesse
/ as I have ever had opynion in you that ye
shulde. Wherfore I have ever in my mynde favored
you/ and forthered to my power your profite/
and encrease therunto/ and shall as long as I se
you delyte in lernynge and vertue/ no kynde of
payne or labour refused on my partie/ that maye
do you good. And as a token of my good mynde/
and an instrument towarde your successe and furtheraunce
I sende you this boke/ lytell in quantite
but bigge in value/ tourned out of latyn in to
englysshe by your owne forenamed kynswoman/
whose goodnesse and vertue/ two thynges there b.ii. be that b2v
be that let me moche to speke of. The one/ bicause
it were a thyng superfluous to spende many wordes
unto you about that mater/ which your selfe
knowe well ynough/ by long experiēence and dayly
use. The other cause is/ for I wolde eschewe the
sclaundre of flatery: howe be it I count it no flatery
to speke good of them that deserve it/ but yet
I knowe that she is as lothe to have prayse gyvyn
her/ as she is worthy to have it/ and had leaver
her prayse to reste in mennes hertes/ than in
their tonges/ or rather in goddes estimacion and
pleasure/ than any mannes wordes or thought:
and as touchynge the boke it selfe/ I referre and
leave it to the jugementes of those that shall rede
it/ and unto suche as are lerned/ the onely name of
the maker putteth out of question/ the goodnesse
and perfectyon of the worke/ whiche as to myne
owne opinyon and fantasye/ can nat be amended
in any poynte: And as for the translacion therof/
I dare be bolde to say it/ that who so lyst and well
can conferre and examyne the translacyon with the
originall/ he shall nat fayle to fynde that she hath
shewed her selfe/ nat onely erudite and elegant in
eyther tong/ But hath also used suche wysedom/
suche dyscrete and substancyall judgement in expressynge
lyvely the latyn/ as a man maye paraventure
mysse in many thynges/ translated and
tourned by them that bare the name of right wise &
very well lerned men: & the laboure that I have
had with it about the printing/ I yelde holly and
frely gyve unto you/ in whose good maners and vertue/ b3r
vertue/ as in a chylde/ I have so great affection/
and unto your good mother/ unto whom I am so
moche beholden/ of whose cōompany I take so great
joye and pleasure/ in whose godly communycacion
I fynde suche spyrituall frute and swetnesse/
that as ofte as I talke with her/ so ofte me thynke
I fele my selfe the better. Therfore nowe good
Fraunces folowe styll on her steppes/ looke ever
upon her lyfe/ to enfourme your owne therafter/
lyke as ye wolde loke in a glasse to tyre your body
by: ye/ and that more diligentlye/ in so moche as
the beautie of the body though it be never so well
attended/ wyll soone fade and fall awaye: good lyvyng
and vertue ones gotten tarieth styll/ whose
frute ye shall fele/ nat onely in this worlde whiche
is transytorie and of shorte contynuaunce/ but also
in another: And also it shulde be great shame/
dishonestye/ and rebuke unto you borne of suche
a mother/ and also nourysshed up with her owne
teate/ for to degenerate and go out of kynde. Beholde
her in this age of hers/ in this almost contynuall
disease and syckenesse/ howe busye she is
to lerne/ and in the small tyme that she hath had/
howe moche she hath yet profited in the latin tōonge/
howe great comforte she taketh of that lernynge
that she hath gotten/ and consydre therby what
pleasure and profite you maye have here after (if
god lende you lyfe (/ as I praye he do) of the lernyng
that you may have or you come to her age/
if you spende your tyme well: whiche doyng you
shall be able to do youre selfe good/ and be great b.iii. joye b3v
joye and conforte to all your frendes/ and all that
ever wolde you well/ among whom I wolde you
shulde reken me for one/ nat amonge the leest yf
nat amonge the chefe: and so fare you well/ myne
owne good/ gentyll/ and fayre Fraunces.

At Chelcheth/ 1524-10-01the yere of our lorde
god/ a thousande fyve hundred.
xxiiii. The first
day of Octobre.


¶Here after folowe the sevyn peticions of the
Pater noster/ translated out of Latyn
in to Englysshe.

¶The fyrst peticion.

“Pater noster qui es in celis/ sanctificetur
nomen tuum”
. Here O father in
hevyn the petycions of thy chyldren
/ whiche thoughe they be as
yet bodily in erthe/ natwithstandynge
/ in mynde ever they desyre
and long to come to the countre celestiall/ & fathers
house/ where they well knowe and understande/
that the treasure of everlastyng welthe and felycite
/ that is to saye/ the inherytaunce of lyfe immortall
/ is ordayned for theym. We aknowledge
thyne excellency/ O maker/ savyour/ and governour
of all thyng/ conteyned in heven & in erthe/
And agayne we aknowledge & confesse our owne
vylenesse/ & in no wyse we durst be so bolde to call
the father (whiche are farre unworthy to be thy
bonde men) ne take upon us the most honorable
name of thy children/ whiche unneth thou vouchsavest
thyne angelles/ except thy mere goodnesse
hadde: by adoptyon receyved us in to the great
honour of this name. The tyme was/ whan we
were servaūuntes to wyckednesse and synne/ by the
miserable generacion of Adam: we were also children
of the fende/ by whose instinction and spyrite
we were driven and compelled to every kynde of
myschefe and offēence. But that thou of thyne infinitenyte b4v
mercy/ by thyne onely begoten sonne Jesus/
made us free from the thraldome of synne/ & delyveredest
us frōom the devyll our father/ & by violēence
riddest us frōom thinheritaunce of eternall fyre/ & at
the last/ thou vouchsaffest to adopt us by faythe and
baptyme/ as membres in the moost holy body of
thy sonne: nat onely in to the felowshyppe of thy
name/ but also of thyne inheritaūunce. And bycause
we shulde nothyng mystrust īin thy love towarde
us/ as a sure token therof/ thou sendest from heven
downe in to oure hertes/ the moost holy spyrite
of thy sonne: Whiche (all servauntlye feares
shaken of) boldely cryeth out in our hertes without
cessyng/ “Abba” “pater”/ Whiche in Englysshe is
as moche to saye/ as O father father: & this thy
sonne taught us/ by whome (as mynister) thou
gyvest us all thynge: That whan we were as it
were borne agayne by thy spyrite/ and at the fōontstone
in baptyme/ renounced and forsaken our father
the devyll/ and had begon to have no father in
erthe/ than we shulde aknowledge onely oure father
celestyall: By whose marveylous power we
were made somwhat of ryght nought: by whose
goodnesse we were restored/ whan we were loste:
by whose wysedome incomparable/ evermore we
are governed & kepte/ that we fall nat agayne in
to distruction. This thy sonne gave us full truste
to call upon the/ he assigned us also a way of prayeng
to the/ aknowlege therfore the desire & prayer
of thy sonne/ aknowlege the spirite of thy sonne/
whiche prayeth to thy majestie for us by us: Do thou c1r
thou nat disdayne to be called father of those/ whom
thy sonne moost lykest thy ymage/ vouchesafe to
call his brethern/ and yet we ought nat her upon
to take lykyng in our selfes/ but to gyve glorie to
the and thy sonne for that great gentylnesse: sithe
no man can here of hym selfe ought deserve/ but
that thyng whatsoever good it be/ cometh of thy
onely and free lyberalite. Thou delytest rather in
names lovyng and charitable/ than terrible and
fearefull: Thou desyrest rather to be called a father
/ thanne a lorde or maister: Thou woldest we
shulde rather love the as thy children/ than feare
the as thy servaūuntes and bonde men: Thou fyrst
lovedest us/ and of thy goodnesse also it cometh/
and thy rewarde/ that we do love the agayne.

Gyve eare/ O father of spyrites to thy chyldren
spyrituall/ whiche in spyrite praye to the: For thy
sonne tolde us/ that in those that so prayed thy delyte
was/ whom therfore thou sēendest in to the worlde
that he shulde teache us all veryte and trouthe.

Here nowe the desyres of unyte and concorde/ for
it is nat sfytting ne agreable/ that bretherne whōom
thy goodnesse hath put in equall honoure/ shulde
disagre or varry among themselfe/ by ambicious
desyre of worldely promocion/ by contencious debate
/ hatered or envy/ all we hang of one father/
we all one thyng praye for and desyre/ no man asketh
ought for hym selfe specially or a parte/ but
as membres of one body/ quyckened and releved
with one soule: We requyre and praye in cōommen/
for that whiche indyfferēently shalbe expedient and c necessary c1v
necessary for us all. And in dede/ we dare none other
thyng desyre of the/ than what thy sonne cōommaūunded
us/ ne otherwise aske/ than as he apoynted
us/ for in so askyng/ his goodnesse promysed
we shulde optayne/ what soever we prayed for in
his name. And for as moche as whan thy sonne
was here in erthe/ he nothyng more fervently desyred
/ than that thy moost holy name shulde appere
and shyne/ nat onely in Judea/ but also thorowe
all the worlde/ besyde we also/ bothe by his
encoragyng and ensample/ this one thing above
all desyre/ that the glorie of thy most holy name/
maye replenisshe and fulfyll bothe heven & erthe/
so that no creature be whiche dredeth nat thy hye
power and majeste/ whiche do nat worshippe and
reverēende also thy wysdome eternall and marveylous
goodnesse/ for thy glorie as it is great/ so neyther
havyng begynnyng nor endyng/ but ever in
it selfe florisshynge/ can neyther encreace nor decreace
/ but it skylleth yet māankynde nat a lytell/ that
every man it knowe and magnifye/ for to knowe
and cōonfesse the onely very god. And Jesus Christ
whom thou fsendest in to the worlde/ is as moche to
us/ as lyfe eternall. Let the clere shynyng of thy
name/ shadowe & quenche in us all worldly glory.
Suffre no man to presume to take upōon hym selfe
any parte of glory/ for glory out of the is non/ but very
sclaūundre & rebuke. The course of nature also in carnall
children this thyng causeth/ that they greatlye
desyre the good fame and honest reputacion of
their father: for we maye se howe glad they be/ & howe c2r
howe they rejoyce/ howe happy also they thynke
them selfe/ if happen their fathers any great honoure
/ as goodly tryumphe/ or their ymage and
picture to be brought in to the court or cōommen place
with an honourable preface/ or any other goodly
royalte what soever it be. And agayne we se how
they wayle/ and howe agast & astonyed they be/
if chaunce their fathers sclaundre or infamy. So
depely hath this thyng naturall affection routed
in mannes hert/ that the fathers rejoyse in their
childrens glory/ and their children in the glorie of
their fathers. But for asmoche as the gostly love &
affection of god/ farre passeth and excedeth the carnall
affecion of māan: therfore we thy spirituall children
/ moche more fervently thurst and desyre the
glory and honour of thy most holy name/ & greatly
are vexed and troubled in hert/ if he/ to whom
alone all glorye is due chaunce rebuked or sclaundred
to be/ nat that any sclaundre or rebuke can
mynisshe or defoule the clerenesse of thy glory/ but
that we/ as moche as lyeth in us/ in a maner do
wronge and injury to thy name/ whansoever the
gentyls eyther nat knowyng/ or elles dispisyng
the maker and originall of all/ do worshippe & homage
to creatures most vyle/ as made of tymbre
or stone: or other peynted images/ some also to oxēen
some to bulles/ and suche other lyke: And moreover
/ in all these foule and wycked devylles/ in honour
of thēem they sing hymnes: to these they do sacrifyce
/ before these they burne ensence and other
swete savours/ than we thy spirytuall chyldren/ c.ii. seyng c2v
seyng all this/ doubly are agreved/ bothe that thou
hast nat that honour whiche is due to the/ & that
these wretches perisshe by their owne madnesse &
follye. The jewes also never cesse in their sinagoges
and resorte of people/ from dispitefull and abominable
bacbytinge of thy onely sonne/ wherby
in the meane tyme they sclaundre the/ sithe it can
nat be chosen whan thy sonne is misfamed (whiche
is the very clerenesse of thy glorie) but that infamy
also must redounde in the. They cast eke in
our tethe/ as a thyng of great dishonestie/ the most
glorious name of thy chyldren/ sayeng/ that it were
better to be called theves or manquellers/ thanne
christen men and folowers of Christ. They ley agaynst
us also that thy sonne was crucified/ whiche
is to us great glorie and renoume/ we maye
thāanke thy mercy father of all this thyng that we
have/ and aknowledge the as originall and causer
of all oure helthe/ that we worshyppe also thy
sonne in egall authorite with the/ & that we have
receyved in to our hertes the spirite of you bothe.
But yet good father in heven/ we pray the to shewe
thy mercy to those also/ that bothe the gēentyls leavyng
and forsakyng the worshippyng & homage
of counterfaite ymages: maye do all honour and
reverence to thy majestie alone/ and the jewes releved
with thy spyrite/ renounsing their supersticious
usyng of the lawe maye confesse god/ from
whom all thyng so abundantly cometh/ may confesse
the fsonne of god/ by whome we receyve all:
maye confesse the holy gost/ parttaker and felowe of the c3r
of the divyne nature/ Let them worshippe in thre
persons/ one and egall majestie/ and aknowledge
thre persons as one proper persone/ so that every
nacyon/ every tonge/ every secte/ every age/ as
well olde as yong/ maye with one assent avaunce
and praise thy moost holy name. And I wolde to
god that we also/ whiche beare the name of thy
children/ were nat dishonestie to thy glorie/ amongest
those that knowe the nat: for lyke as a good and
wise sonne is the glorie and honour of his father/
so a folisshe & unthrifty childe/ getteth his father
dishonestie and shame/ & he is nat a naturall and
proper chylde/ whosoever do nat labour all that he
can to folowe and be like his father in wytte & condicions:
But thy sonne Jesus is a very kynde and
naturall childe/ for he is a very full and perfite ymage
& similitude of the/ whom holly he is lyke &
representeth. We whiche are become thy children
by adopcion and nat by nature/ confermyng our
selfes after his ensample/ endeaver as moche as
lyeth in us/ to come to some maner lykenesse of the:
that lykewise as thou waste moost parfitely exalted
and glorified in thy sonne Jesus: so as farforth
as our weakenesse wyll suffre/ thou mayst be glorified
also in us/ but the wayes howe thou mayst
be glorified in us/ is/ if the worlde perceyve that
we lyve after the teaching and doctrine of thy sonne
that is to say/ if they se that we love the above all
thyng/ and our neighbour & brother no lesse than
our owne selfes/ & that we ever beare good mynde
and love to our ennemy and adversary/ also well c.iii. doyng c3v
doing and profyting those/ whiche do us injury &
wrong: For these thynges thy sonne badde us we
shulde do/ whan he provoked us to the folowyng
and likenesse of our father in heven/ whiche commaundeth
his sonne to shyne upon good and yvell:
And howe great a shame and dyshoneste are they
to thy glorie/ whiche whaun they have professed &
taken upon them thy name/ nat withstandynge/
do robbery and thefte: commyt advoutrie: chyde
and braule: study to revēenge: go about to disceyve:
forswere theym selfe by thy moost holy name: amonge
also sclaundre and backebyte: have their
belly as their god: dispyce the/ and do service and
homage to worldely richesse. And truely the commen
sorte of people for the moost parte/ esteme god
after the lyveng and cōondicions of his servaūuntes.
For if they may parceyve that they whiche have
professed thy name/ lyve viciouslye: thanne they
crye out and saye. What a god is he/ that hath suche
maner of worshippers? Fye on suche a mayster
that hath so unrewly servauntes: Out upon
suche a father/ whose children be so leude: Banisshed
be suche a kyng/ that hath suche maner of people
and subjectes. Thy sonne therfore consydring
this/ taught us that lykewise as he bothe lyveeng
and dyeng ever glorified thy name/ so we also
all that we might/ shulde endever by chast and
blamelesse condicions/ to avaunce and preyse the
clerenesse of thy glorie/ sayeng unto us. Let your
light shine in the sight of men/ that they maye se
your good workes/ & in those glorify your father in heven/. c4r
in heven. But in us O good father/ there is no
lyght at all/ excepte it wyll please the to sende us
any/ whiche arte the contynuall and everlastyung
spring of all lyght: nor we of our selfes can bring
forthe no good workes. Therfore good lorde we
praye the/ lette thy goodnesse worke in us/ & thy
clere lyght shine in us: as in all thynge that thou
hast created/ dothe shine thy eternall and endlesse
power/ thy wysdome unable to be expressed & thy
wonderfull goodnesse whiche moost specially/ yet
thou vouchsafest to shewe to mankynde. Nowe
than whyder soever we loke/ all thynges glorifye
thy name: the erthely spirites bothe day & nyght
never lynne prayeng their lorde and kyng: the wōonderfull
also & hevenly ingen that we beholde: the
disagreyng concorde moreover of the elamentes:
the flowing and ebbyng of the see: the bublisshyng
of ryvers: the enduring courses of waters: so many
dyvers kyndes of thyngs/ so many kyndes of
trees and of herbes/ so many of creatures/ and
to every thyng the proper apoynted and sette nature:
As in the Adamant stone to drawe yron/ the herbes
to cure and heale diseases and sickenesse: All
these thynges I saye/ what other thyng do they
shewe to us than the glorie of thy name/ & that
thou arte onely very god/ onely immortall/ onely
of all power and might/ onely wyse/ onely good/
onely mercyfull/ onely Juste/ onely trewe/ onely
marveylous/ onely to be loved & had in reverēence.
Than father/ we may well se that he doth wrong
to thy glorious name/ who soever take upon him selfe to c4v
self to be called by any of these names/ for though
there be in us any of these rehersed vertues/ yet
all that cometh to us from thy liberall goodnesse.
Graunt nowe therfore father/ that thy name on
every side be glorified/ and that the light and glory
of thy name/ maye no lesse appere and shyne in
our maners and lyvenge/ than it shyneth in thy
Angels/ and in all thynge that thou hast created
and made: that in lykewise as they/ whiche beholde
and loke upon this worlde of the wōonderfull
and marveylous workemanshippe/ do guesse the
excellēency of the maker therof: so they that knowe
the nat/ moved and stered by our example/ maye
bothe cōonfesse their owne misery and wretchednes
and marveile thy liberall goodnesse/ and by these
meanes turned and cōonverted/ may togyder with
us glorify the most holy name of the/ of thy sonne/
and of the holy gost/ to whom indifferently all honour
and glorie is due for ever.


¶The seconde peticion.

“Adueniat regnum tuum”. O father in heven/
whiche arte the onely causer/ maker/ saviour
/ restorer/ & governour of all/ bothe īin heven
and in erthe/ out of whom cometh & procedeth all
authorite/ power/ kyngdome/ and rule/ aswell to
thynges uncreated as created/ aswell to thinges
invisible as visible/ whose trone and seate of majestie
is the heven: & the erthe as fotestole: whose
kyngly septre & mace/ is thyne eternall and most establysshed d1r
establisshed wyll/ whom no power is able to withstāande.
Ones thou promisest thy people by the mouthes
of thy prophetes/ for the helth of mankynde/
a certayne spirituall realme / whiche shulde bryng
into liberte/ those that were thyne & borne anewe
in the/ and shulde delyver them out of the tyrannous
hāandelyng of the fende/ whiche in tyme past
raigned as prince in the worlde/ sore entangled &
combred with synne. And to the gettyng & optaynynge
of this realme/ thou vouchsavest to sende
from heven downe into the erthe thy onely sonne/
whiche with the losse of his owne lyfe/ redemynge
us/ where we were afore servauntes of the devyll
/ shulde make us the children of god: and verily
thy sonne/ while he lyved here in erthe/ was
wont to call his gospell/ the hevenly kyngdome &
the realme of god: whose knowlege yet he sayde/
to be hydde and kepte secrete from us/ but nat withstandyng
/ thy children humbly require/ and with
fervente desyre/ beseke the that this realme/ whiche
our lorde Jesus chalēenged for the/ myght daylye
more and more be disclosed and opyned here in
erth/ untyll that tyme come/ in whiche that same
thy sonne shall restore and rendre it up to the full
and hole/ whan all those have subdued themselfe/
whom thy goodnesse or the begynnyng of the worlde
hath apoynted to dwell in this realme. And whāan
all obstinate and rebelleous spirites/ and all malycious
and yvell desyres be fully quenched & wyped
away/ whiche hiderto and at this day/ make
warre and insurrection agaynst thy majeste/ whiched che vexe d1v
vexe and unquiete thy cōommunalte/ what time
thy royalme shalbe in sure peace and trāanquillite:
For verily as yet the worlde/ by all the meanes &
subtilties it can/ oppresseth thy childrēen/ wāandryng
here bodily in erth as yet: also corrupt & unclene
affections/ and olde original synune/ rebell & strive
ayenst the spirite: as yet noyous and wycked spirites
/ whiche thou banyssheddest/ and put out of
the hevēenly cite/ do assaut with fyrely dartes from
above those/ whom thou of thy mere goodnesse
hast devyded frōom this worlde/ and as chosen folke
and parttakers of thy sōonne/ hast apoynted to thy
royalme. Graunt father of all myght/ that they/
whom thy goodnesse ones hath delyvered frōom the
tyrāanny of synne/ and assygned to dwell in thy royalme
/ maye by the benifitte of the same benygne
goodnesse contynue/ and stedfastly abyde in theyr
liberte and fredome: and that none leavynge and
fayling from the and thy sonne/ retourne agayne
in the tyrannous service of the devyll: & so bothe
we by thy sonne shall raigne in the to our welthe/
and thou in us to thy glorie: for thou art glorified
in our blysse/ and our blysse is of thy goodnesse.

Thy sonne Jesus taught us we shulde dispice the
realme of this worlde/ whiche standeth all by rychesse
/ and is holde up by garrisōons of men/ by hostes
and armour/ whiche also what soever it doth/
dothe by pryde and violence/ and is both gotten/
kept/ & defended by fierse cruelnesse: & he with the
holy goost overcame the wycked spirite that ruled
as chefe and heed in the worlde: afore he by innocencycency d2r
and purenesse of lyvyng/ had the victorie of
synne/ by mekenesse venquesshed cruelnesse/ by
suffraūunce of many dispitefull rebukes/ recovered
everlastyng glory/ by his owne deth restored life/
and by his crosse had triumphe upon the wycked
spirites. Thus wōonderfully hast thou father warred
and overcome: after this maner thou both triumphest
& reignest in thy sonne Jesus/ by whom
it hath pleased the of thy goodnesse/ to take us in
to the cōongregaciōon of the dwellers in thy royalme.
Thus also thou tryūumphest and reignest in thy holy
martyrs/ in thy chast virgins and pure confessours
/ whiche yet neyther by theyr owne strēength
nor power/ dyde overcome the fiersenesse and displeasure
of tyrantes/ ne the raging or the wantōonnesse
of the flesshe/ ne the maliciousnesse of this
worlde. But it was thy spirite father/ whiche it
pleased the to gyve them to the glorie of thy name/
and the helthe of mankynde/ that was bothe the
begynner and ender of all this in them: And we father
/ hertely desire the/ that thy realme may florisshe
also in us: whiche all though we do no myracles
/ for asmoche as neyther tyme nor mater requireth:
albe it we be nat imprysoned nor turmented:
though we be nat woūunded nor brent/ althogh
we be nat crucified nor drowned: thoughe we be
nat beheeded: yet nat withstandyng/ the strength
and clerenesse of thy realme: may shine and be noble
in us/ if the worlde perceyve/ that we by the
helpe of thy spirite/ stande stedfast & sure agaynst
all assautes of the devyll/ and agaynst the flesshe: d.ii. whiche d2v
whiche alwaye stereth and provoketh us to those
thynges/ that be contrary to the spirite/ & agaynst
the worlde/ whiche by all the wayes it can/ moveth
us to forsake and leave the trust that we have
ones put in the/ As often so ever as for thy love
we despice and sette nought by the realme of this
worlde/ and with full trust hange upon the hevēenly
kyngdome/ that thou hast promysed us: as often
also/ as we forsake and leave honourynge of
erthely richesse/ and onely worshyp and enbrace the
precious and gostly lernyng of the gospell/ as often
as we refuse those thynges/ that for the season
seme swete and pleasaunt to the flesshely & carnal
appetite/ and in hope and trust of eternall felicite
we suffre paciently and valiantly all thynge/ be it
never so harde: as often also as we can be content
to forsake our naturall affections/ and that whiche
we have moost dere/ as our fathers and mothers
/ wyves/ chyldren/ and kynsefolke/ for the
love of the: Likewise as often as we oppresse and
refrayne the furious and fiersely braydes of angre/
and gyve mylde & meke wordes/ to those that chyde
and braule with us/ and do good to them/ whiche
do us injury and wronge: and all for thy sake.

So often father thou warrest in us/ and overcomest
the realme of the devyll/ & openyst the myght
and power of thy realme. Thus it hath pleased
and lyked thy wysdome father/ by continuall and
grevous batayle/ to exercise/ confyrme/ and make
stedfaste the vertue and strengthe of thy people.
Encrease suche strengthe in thy childrēen/ that they may d3r
maye ever retourne stronger from their batayle/
and that whan by lytell and lytell/ their enemies
and adversaries myght is minysshed and broken
thou mayest every day more and more raygne in
us: But the tyme is nat yet come good father/ in
whiche all the worlde have subdued them selfe to
thy yoke: For as yet/ that tyrannous fende hath
a do with many and divers naciōons: There is nat
yet one herde/ and one herde mayster/ whiche we
hope shalbe/ whan the jewes also shall bryng and
submyt them selfe to the spirituall and gostely lernyng
of the gospell: for yet many knowe nat howe
great a liberte it is/ and what a dignite/ and how
great a felicite/ to be subjectes to the hevenly realme:
and that is the cause why they had rather
be the servaūuntes of the devyll/ than thy children
inheritours with Jesu/ and parttakers of the kyngdome
of heven/ and amongest those two father/
that walke within the cloyster of thy churche/ &
seme as chefe in thy realme/ there are nat a fewe/
(alas) which holde on their adversaries side: and
as moche as lyeth in them/ abate/ shame/ & dishonest
the glory of thy realme. Werfore we specially
desyre and wisshe for that tyme/ whiche thou
woldest none to knowe but thy selfe alone/ in whiche
/ acordyng to the promyse of thy sonne/ thy angels
shall come and make clene the floore of thy
churche/ and gader to guether into thy barne the
pure corne/ devyded and severed fro the cockle/ &
plucke out of thy realme/ all maner occasyon of
sclaundre/ what tyme there shall neyther be hungerd.iii. ger nor d3v
nor poverte: no necessite of clothīing: no disease:
no dethe: no pursuer: no hurt or yvell at all/ ne any
feare or suspicion of hurte/ but than all the body
of thy dere sonne heaped togyder in theyr heed/
shall take fruicion and pleasure of thy blessed company
of heven. & they whiche in the meane tyme
had rather serve the tyrannous fende/ shall togyther
with their maister be banysshed and sente awaye
to everlastyng punisshement: And trewely
this is the realme of Israell/ whiche whan Jesus
forsoke the erthe/ & retourned agayne
to his disciples/ desyred/ myght shortely be restored.
Than thou madest heven free and rydde frōom
all rebellion/ what tyme Lucifere with his company
was caste out. So ones in the day of dome
and jugement whan the bodyes shall aryse/ thou
shalte departe the sheepe from the gottes: & than
who so ever hath here with all diligēence embrased
the spirytuall and goostely realme of the gospell/
shalbe desyred and brought to the/ to the inherytaūunce
of the everlastynge kyngdome/ to the whiche
thy goodnesse had apoynted theym or the worlde
was made. This fortunate and happy day whiche
thy sonne Jesus promysed shulde come/ we
thy children good father/ greatlye desyre/ whiche
dwelle here in erthe as outlawes in exyle/ sore lodened
with the hugenesse of the erthely body/ suffryng
in the mean tyme/ many grevous displeasures
/ and sorowyng that we be withdrawen frōom
thy company/ wherof than we shall have perfite
pleasure and fruycion/ whan face to face we shall se and d4r
se and beholde our kyng and father/ raignyng in
his great glorie. And yet we have nat this hope &
truste of our owne merites and desertes/ whiche
we knowe verily as non/ but onely of thy liberall
goodnesse: wherby it lyked the to bestowe thyne
owne sonne holly for us/ and to sende us the holy
goost as pledge and token of this inheritaunce: &
if it wyll please the also to graunt/ that we maye
stedfastly and without any waveryng/ contynue
in thy sonne Jesus: than thou canst nat departe
us from the company of thy realme: To whome
with that same thy sonne and the holy goost/ all renome
/ honour/ and glorie is due worlde without


¶The thyrde peticion.

“Fiat voluntas tua sicut in celo et in terra.” O father
whiche art the noryssher and ordrer of
all/ whom it pleaseth thy sonne to aknowlege as
his bretherne/ and he so aknowlegeth all those/ that
in pure faythe professeth his name in baptysme:
Thy children here in erthe call and crye to the dwellyng
in heven/ a place farre out of all chaūungeable
mutabilite of thynges created/ desyryng in dede/
to come to thy hevenly and celestiall cōompany/ whiche
is defouled with no maner spotte of yvell/ savyng
they knowe well that non can be taken and
receyved in to so great a tranquillite & quietnesse/
but onely they/ whiche with busye studye/ whyle
they lyve here/ labour to be such as ther must be: Therfore d4v
Therfore it is all one realme/ bothe of heven and
erthe/ savyng this difference/ that here we have
sore & grevous conflicte with the flesshe/ the worlde/
and the devyll: and there all though there is nothyng
that might minysshe or defoyle the welthe
of blessed soules: Yet as touchynge the full perfection
of felicite/ there is some maner mysse/ whiche
is/ that all the membres and partes of thy
sonne be gathered together/ and that the hole body
of thy sonne/ safe and sounde be joyned to his
heed/ wherby neyther Christe shall lacke any of
his partes and mēembres/ nor good mennes soules
theyr bodyes: whiche lykewise as they were ever
here in erthe parttakers of theyr punisshementes
and afflictiōons: so their desyre is to have them companiōons
of their joye in heven. And they finally in
this worlde/ go about to folowe the unite and concorde
of the hevenly kyngedome/ whiche all the
tyme they lyve bodily in erthe/ as it becometh naturall
and obedient children/ studye with all diligence
to fulfyll those thynges/ whiche they knowe
shall cōontent thy mynde & pleasure/ and nat what
their owne sensuall appetite gyveth them/ ne jugyng
or disputyng why thou woldest this or that
to be done/ but thynkyng it sufficient/ that thus
thou woldest it/ whom they knowe surely to wyll
nothing/ but that that is best. And what thy will
is/ we lerned sufficiently of thy onely begotton &
moost dere sonne. He was obeydient to thy wyll/
evyn to his owne dethe/ and thus he sayd/ for our
lernyng and instruction. Father/ if it may convenyentlyniently e1r
be/ suffre this drynke of my passyon to be
withdrawen from me/ howe be it/ yet thy wyll be
fulfylled and nat myne. So that thāan nedes must
man be a shamed/ to preferre & set forth his owne
wyll/ if Christ our maister was cōontent to cast his
owne wyll awaye/ and subdue it to thyne.

The flesshe hath his propre wyll and delyte/ whiche
man naturally desyreth to kepe and folowe.

The worlde also hath a wyll by it selfe/ and the devyll
his wyll/ farre contrarye to thyne. For the
flesshe coveteth agaynst the spirite whiche we have
receyved of the: and the worlde entyseth us to
sette our love on frayle and vanysshyng thynges:
and the devyll laboureth about that/ that might
bring māan to everlasting distruction. Nor it is nat
inough/ that in baptyme we have professed/ that we wyll
be obedient to thy preceptes/ and there to have renounced
the devyls service/ excepte we labour all
our lyfe/ to perfourme stedfastly that/ whiche we
have professed: But that we can nat perfourme/
but if thou gyve us strengthe/ to helpe forthe our
purpose: so that our wyll have no place in us/ but
let thy wyll father worke in us that/ whiche thy
wysdome judgeth and thynketh best for us. Who
so ever lyveth after the flesshly & carnall appetite
they are deed to the/ and than nat as thy childrēen.
Ye/ and we thy children also/ as longe as we are
here bodily in erthe/ have among nat a litell businesse
and a do/ in venquesshyng the flesshly delite:
whiche laboreth to prevent thy wyll: but graunt
good father/ that thyne ever overcome & have the e better e1v
better/ whether it lyke the we lyve or dye/ or to be
punisshed for our correction/ or be in prosperite/ to
the entent we shulde gyve the thankes for thy liberall
goodnesse. And they folowe and obeye the
wyl of the devyl/ whiche do sacrifice and homage
to idols/ whiche sclaūunderously backebite thy most
honorable sonne/ and for envy and yvell wyll/ go
about to brynge theyr neyghbour in to perill and
distruction: and so they may shortly waxe ryche/
care nat whether they do ryght or wrong/ and are
al fulfylled with corrupt and unclene thoughtes/
But this is thy wyll father/ that we shulde kepe
both our body and mynde chast and pure from al
unclenesse of the worlde/ and that we shulde preferre
and set more by thyne honour & thy sonnes/
thāan all other thynges besyde. And that we shulde
be angry with no man/ ne envye or revenge any
man/ but alway be redy to do good for yvell: ye/ &
to be content rather with turmentes/ hūunger/ imprisonement
/ banysshement/ and dethe/ than in
any thynge to be contrarye to thy pleasure: And
that we may be able every day more and more/ to
perfourme all this/ helpe us O father in heven/
that the flesshe may ever more and more be subject
to the spirite/ and our spirite of one assent/ and one
mynde with thy spirite. And likewyse as nowe in
dyverse places thy children/ whiche are obedient
to the gospell/ obey and do after thy wyll: so graūunt
they may do in all the worlde besyde/ that every
man may know and understāande/ that thou alone
art the onely heed and ruler of al thyng/ and that in like e2r in lyke wyse as there are none in heven/ Whiche
mutter and rebell agaynst thy wyll/ so let every
man here in erthe/ with good mynde and gladde
chere obey thy wyll and godly preceptes. Nor we
can nat effectually and fully mynde what thou good
lorde wyllest/ excepte it wyll please the to plucke &
drawe us therto. Thou cōommaundest us to be obedyent
to thy wyll and pleasure/ and in dede they
are nat worthy to be called children/ but if in all
poyntes they folowe and obey theyr fathers byddyng:
but sithe it hath liked thy goodnesse to take
us/ although farre unworthy into so great an honour
of thy name: let it please the also of thy gentylnesse
to gyve us a redy and stedfast wyll/ that
in nothyng we overhippe or be agaynst that/ whiche
thy godly and divine wyll hath apoynted us/
but that we kyll and mortifye our flesshly and carnall
lustes/ and by thy spirite be ledde to the doyng
of all good workes/ and al thyng that is pleasaūunt
under thy sight. Wherby thou father mayst aknowledge
us as thy children naturall/ and nat out of
kynde/ and thy sonne as kynde & good bretherne:
that is to saye/ that bothe twayne maye aknowledge
in us his owne propre benefyte/ to whome
with the holy goost equall and indifferent/ glorie
is due for ever.


¶The fourthe peticion.

“Panem nostrum quotidianum da nobis hodie.” O father
in hevēen/ whiche of thy excedyng goodnesse
/ moost plentuously fedest all thynges that thou e.ii. haste e2v
hast so wondersly created/ provide for us thy children
/ whiche are chosen to dwelle in thy celestiall
and hevēenly house/ and that hang holly and onely
of thy sonne/ some spirituall and goostly fode/ that
we obeyng thy wyll and preceptes/ may dayly encrease
and waxe bigger in vertue/ untyl after the
course of nature we have optayned and gathered
a full and perfyte strength in our lorde Jesu Christ.
The children of this worlde/ so longe as they are
nat banysshed ne out of theyr frendes favour/ all
that tyme they take lytell care of their meate and
drynke: sithe their fathers of their tendre love towarde
them/ make sufficient provision for them.
Than moche lesse ought we to be carefull or studious
/ whom thy sonne Jesus taught shulde caste
away all care of the morowe meale/ perswadyng
and assuring us/ that so riche a father/ so gentyll/
so lovyng/ and that had so great mynde of us/ &
whiche sente meat to the lytell byrdes/ and so nobly
clotheth that lyles in the medowe/ wolde nat suffre
his childrēen/ whiche he hath endued with so honourable
a name/ to lacke meate and bodily apparayle:
but all thyng sette asyde that belongeth to
the body/ We shulde specially and above all/ seke
and labour about those thynges/ whiche pertayneth
and belongeth to thy realme/ and the justice
therof. For as touching the justes of the pharises
that savereth all carnally/ thou utterly dispysest
and settest nought by: For the spirituall justes of
thy realme/ stāandeth by pure faythe and unfayned
charyte. And it were no great mater or shewe of thy e3r
thy plentye/ to fede with breed made of corne the
body/ whiche althoughe it perisshed nat for hunger
/ yet it must nedes dye & perysshe within short
space/ eyther by syckenesse/ age/ or other chaūunce/
but we thy spirituall and goostly children/ desyre
and crave of our spirituall father/ that spirituall
& celestiall breed/ Wherby we are verily relyved/
whiche be verily and truely called thy children: the
breed is thy worde full of all power/ bothe the gyver
and norissher of lyfe: Whiche breed thou vouchesavest
to sende us downe from heven/ what tyme
we were lyke to have perisshed for hūungre. For verily
/ the breed and teachynge of the proude philosophers
and pharises/ coude nat suffice and content
our mynde: But that breed of thyne/ whiche
thou sendest us/ restored deed men to lyfe/ of whiche
who soever dothe eate shall never dye. This
breed relyved us: by this breed we are norysshed
and fatted: and by this we come up to the perfite
and full strength of the spirite. This breed though
day by day it be eaten and distributed to every bowell
of the soule/ yet but if thou father doest gyve
it/ it is nat holsome nor any thyng avayleth. The
blessed body of thy dere sonne is the breed/ wherof
we be all parttakers/ that dwell within thy large
house of the churche. It is one breed that indifferently
belōongeth to us all/ lykewyse as we are but
one body/ made of sondrye and divers membres/
but yet quickened with one spirite: and though al
take of this breed/ yet to many it hath ben dethe
and distruction/ for it can nat be relefe/ but to suchee.iii. che as e3v
as thou reachest it unto/ mynglynge it with
thy hevenly grace/ by the reason wherof it maye
be holsome to the receyvours. Thy sonne is verite
and trouth/ trouth also is the breed and teachyng
of the gospell/ Whiche he lefte behynde hym for
our spirituall fode/ and this breed likewise to many
hath ben unsavery/ which have had the mouth
of theyr soule out of taste/ by the fever of corrupte
affectiōons. But and it wyll please the good father
to gyve forthe this breed/ than it must of necessite
be swete & pleasaūunt to the eaters: thāan it shal cōomfort
those that be in tribulation/ and plucke up those
that be slydden & fallen downe/ and make stronge
those that be sicke and weake/ and finally brynge
us to everlasting lyfe. And for asmoche as the imbecilite
and weakenesse of mannes nature/ is ever
redy & apt to declyne into the worse/ & the soule of
man so cōontynually assauted & layde at with so many
subtile ingyns/ it is expedient and necessary/
that thou dayly make stronge & hert thy children
with thy breed/ whiche elles are faire unable to
resyst so many and so stronge ennemyes/ so many
assautes/ and so many fearefull & terrible dartes.
For who father might abyde to be had in derision
of the worlde/ to be outlawed and banisshed/ to be
putte in prison: to be fettred and manacled: to be
spoyled of all his goodes/ and by stronge hande/
be deprived of the cōompany of his moost dere wyfe
and welbeloved children/ but if nowe and thāan/ he
were hertened with thy heuēenly and gostly breed?
He that teacheth the lernyng of the gospell/ he is he that e4r
he/ that gyveth us forthe this breed/ whiche yet he
gyveth all in vayne/ except it be also gyven by the.
Many there are/ whiche receyve the body of thy
sonne/ and that here the worde and doctryne of the
gospell/ But they departe fro thence no stronger
than they came/ bycause they have nat deserved
that thou good father/ shuldest prively and invisibly
reache it forthe unto them. This breed/ O
most benigne father/ gyve thy childrēen every day/
untyll that tyme come/ in whiche they shall eate
of it/ at thy hevenly and celestiall table: Wherby
the children of thy realme shalbe fulfylled with the
plentuous abundancye of everlastynge trouthe.
And to take fruiciōon therof/ it were a marveylous
felicite and pleasure/ whiche hath nede of none other
thyng at all/ neyther in heven nor erthe: For
in the O father alone is all thynge/ out of whom
is right nought to be desyred/ whiche toguyther
with thy sonne and the holy gooste/ raygnest for


¶The fyfte peticion.

“Et dimitte nobis debita nostra/ sicut et nos dimittimus
debitoribus nostris.”
This is thy wyll and
mynde O father in heven/ whiche art the maker
of peace and favourer of concorde/ that thy chyldren
/ whom it hath pleased thy goodnes to couple
and joyne in the bōondes of one assent: & whom
thou quickenest with one spirite/ & with one baptysme
purgest and makest clene/ and in one house of the e4v
of the churche acōompanyest/ and with the cōommen sacramentes
of the churche doest norisshe: & whom
thou hast indifferently called to the inheritaunce
of the kyngedome of heven/ bycause they shulde
be of more strength/ and shulde lyve toguyder in
thy house of one mynde: and that there shulde be
no stryfe or contencion amongest the partes and
membres of one body/ but eche to lyve in charite
with other: Yet in so moche as they are fayne to
kepe styll theyr mortall body/ it can nat be chose/
but by reason of the weakenesse and frailte of nature
amonge/ displeasure & offences shall chaūunce/
wherby though the clerenesse of brotherly love &
concorde be nat utterly extinct and quenched/ yet
it is made all faynt and colde/ and lyke in conclusion
to be quenched: Except thou father of thy great
gentylnesse & mercy/ shuldest dayly forgyve those
that every day offended the: for as often as we offende
our brother/ so often also we offende and displease
the father/ whiche cōommaūundeddest we shulde
love our brother as our owne selfe/ but thy sonne
knowyng well inough the imbecilite and weakenesse
of this membre/ shewed us a remedy therfore
/ gyvyng us sure hope that thy goodnesse wolde
remytte and forgyve us all our offences/ if we on
the other side with all our hert wolde forgyve our
brother/ what so ever he trespaceth agaynste us/
and this is a very equall and indifferent waye to
optayne pardon and forgyvenesse/ whiche thy sonne
Jesus hath assigned: For howe can any māan be so
bolde to desyre his father to withdrawe his revēengyngegyng f1r
hande from hym/ if he hym selfe go about
to revenge a lytell offence in his brother/ or who
is of so shamelesse boldenesse/ that wolde nat be afrayde
to saye to the/ Slake thy angre/ whan he
contynueth in rancoure and malyce styll towarde
his brother? And howe can he surely boost and avaunce
hym selfe as a membre of thy sonne/ whiche
beyng fre from all synne hym selfe/ prayde the
to forgyve the theves on the crosse/ if he all entangled
with synne/ and a synner coulde nat fynde in
his hert to forgyve his brother/ agaynst whome
nowe and than he offendeth? so that amōongest us
it maye be called rather as mutuall chaūunge of pardone
/ than very forgyvenesse: that sacrifice is impleasaunt
in thy sight/ whiche is offred in remēembraunce
of displeasure or neglygence/ of reconcylyng
his brothers good wyll. Therfore thy sonne
gave us this in cōommaundement/ that we shulde
leave our offring evyn at the auter/ & hye us a pace
to our brother/ and labour to be in peace with hym/
and than returne agayne & offre up our rewarde:
Lawe nowe/ we folowe that thy sonne hath taught
us/ we endever to performe that he hath done/ if
thou aknowlege the covenant & bargayne made
of thy sonne/ as we dout nat but thou doest/ graūunt
us we beseke the/ that thyng wherof we had full
hope & trust by thy sonne: Thus he bad us praye
whan he answered nat a fewe tymes/ that we shulde
optayne what soever we desyred of the in his name
he made us bolde to pray to the/ vouchesafe thou
by him/ to forgyve those that call upon the: We aknowlegef knowlege f1v
our owne imbecilite & feblenesse/ wherby
we well perceyve/ in to howe shamefull and abhomynable
offences we were lyke to fall into/ except
we were preserved by thy goodnesse frōom gretter
synnes: and the same mekenesse thou leftest in
us/ as a remedy against the pride which we shulde
have ben in jeopardy to have fallen in dayly: We
offende and fall/ to the entent that every daye we
might glorify thy gēentylnesse: Graunt father that
we may hertely forgyve our bretherne/ that whāan
we be in peace and unite amongest our selfes/ we
may have the alway mercyfull unto us/ and if in
any thyng we offende the/ amēende us with thy fatherly
correction/ so that thou utterly forsake us
nat/ nor disinherite us/ ne cast us in to hell: ones
in baptyme thou hast remytted us all our synnes/
but that was nat inoughe/ for thy tendre love towarde
us/ but thou hast also shewed a sure & redy
remedy/ for the dayly offences of thy children/ for
the whiche we thanke thy great gēentylnesse/ whiche
vouche savest by thy sonne and the holy gost/
to endewe us with so great benifytes/ to the ever
lastyng glorie of thy moost holy name.


¶The sixte peticion.

“Et ne nos in ducas in tentationem.” O good father
in heven/ albeit there is nothing that
we greatly feare/ havyng the mercyfull unto us/
and whyle mutuall love and charyte eche with other
/ maketh us thy children of more strength agaynstgaynst f2r
every yvell assaut/ yet whan we consydre
howe weake and fraile the nature of man is/ and
howe ignorant also we be/ whome thy goodnesse
wyll judge and thynke worthy the contynuaunce
in thy love/ to the ende of this lyfe/ in whiche as
long as we are/ a thousande maner of wayes we
be stered to fall and ruyne/ therfore we can nat be
utterly seker and carelesse: all this lyfe is rounde
about be sette with the dyvelles snares/ he never
cesseth temptynge us/ whiche was nat a frayde
with craftie subtylteis to sette upon thy sonne Jesus
/ We call to mynde howe grevously the fende
assauted thy servaunt Job: We remembre howe
Saull was fyrst thy electe and chosen servaunt/ &
whithin a while after cast out of they sight: We can
nat forget howe Davyd whom thou calleddest a māan
evyn after thyne owne appetyte/ was drawen to
that great villany of synne/ that he mengled advoutre
with māanslaughter: We cōonsydre howe Solomon
whom in the begynnyng of his rule/ thou
gavest wysedome above all men/ was brought to
that madnesse and folly/ that he dyde sacrifyce to
strange & utter goddes: We remembre also/ what
befell the chefe and heed of thyne apostles/ whiche
after that he had so valyantly professed/ that
he wolde dye with his mayster/ natwithstāandyng
thrise forsware his maister. These and suche many
other/ whan we cōonsydre/ we can nat but feare
and aborre the jeopardy of temptacion: and thy
fatherly love wolde us alway to be in this feare/
bycause we shulde nat sluggisshely & slouthfully f.ii. begyn f2v
begyn to trust in our owne helpe/ but defēende and
arme our selfe agaynst every saute of temptacion
with sobre temperaūunce/ watche/ & prayer: wherby
we shulde neyther provoke our ennemy/ remēembring
our owne feblenesse/ nor be overthrone in the
storme of temptacion trustyng to thy ayde/ without
whiche we are able to do right nought/ thou suffrest
among tēemptacion to fall/ eyther to prove and
make stedfast the suffraūunce & pacience of thy children
/ as Job and Abraham were tempted/ or els
by suche scourges to correcte and chasten our offēences:
but howe often soever thou suffrest this/ we
praye the thou wylt bring that same temptacion
to good and lucky ende/ & gyve us strength egall
to the moūuntenaunce & weight of the yvels that come
upon us/ it is no lytell jeopardy whan soever we
be thretned with losse of our goodes/ with banysshement
/ rebukes/ imprisonment/ with bandes and
bodily turmentyng/ & horrible and fearfull dethe
But we are in no lesse peryll at all/ whan prosperite
to moche laugheth on us/ than whan we be over
moche feared with trouble and adversyte: They
are an īinnumerable sorte whiche fall on every side/
some for feare of punysshment do sacrifyce to wicked
devyls/ some overthrone and astonyed with
yvels and vexaciōons/ do blaspheme thy most holy
name: & agayne/ some drowned with overmoche
worldely welthe/ sette at nought and dyspice thy
gyftes of grace/ and retourne agayne in to their
olde and former fylthynesse/ as the sonne that the
scripture speketh of/ whiche after tyme he hadde spent f3r
spent and revelled out all his fathers substaunce/
by unthrifty and ungracious rule/ was brought
to that misery and wretchednesse/ that he envyed
the swyne their chaffe. We knowe well good father
/ that our adversary hath no power over us
at all/ but by thy suffraunce: Wherfore we be cōontent
to be put to what soever jeopardy it pleaseth
the/ so it wyll lyke thy gentylnesse to measure our
ennemys assaute and our strength/ for so though
we be sometyme in the fyrst metyng to weake/ yet
thy wysedome in the conclusyon wyll tourne it to
our welthe. So thy most dere and honorable son/
was ever wonte to overcome the devyll: thus the
flesshe: and thus the worlde: that whan he semed
moost to be oppressed/ he than moost specially triumphed
/ and he fought for us/ he overcame for
us/ and triumphed for us: Let us also overcome
by his ensample with thy helpe/ and by the holy
goost/ procedyng frōom bothe for ever.


¶The seventh peticion.

“Sed libera nos a malo.” O almyghty father/
it hath pleased thy mere and liberall goodnesse
/ ones whan we were rydde from synne/ to delyver
us by thy sonne Jesus Christ/ out of the hāandes
of our moost foule and unclene father the devyll
/ & to electe & take us in to the honour bothe of
thy name and thyne inherytaūunce: but yet of this
condycion that all the while we lyve here in erthe
we shulde be in cōontynuall batell with our enemy/ f.iii. whiche f3v othertwo pages:f3v,f4r f4v
nothyng mystrust/ but that thou wylte performe
that whiche we desyre of the.


¶Thus endeth the exposicion of the Pater noster.

Imprinted at London in Fletestrete/ in the
house of Thomas Berthelet nere to the
Cundite/ at the signe of Lucrece.

Cum privilegio a rege inducto.