¶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 teis 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 nite 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 cōomma ūunded 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 withſt āande. 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 che 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 cency 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 ger 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 Chriſt 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 inheryta ūunce 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 ende.


¶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 compani ōons 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 nyently 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 che 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 ever.


¶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 gynge 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 knowlege 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 gaynſt 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.