¶A devoute treatise
upon the Pater noster,

fyrst in latyn by the moost
famous doctour mayster
Erasmus Roterodamus,
and turned into englishe
by a yōonge vertuous
and well lerned

xix. yere of age

A1v otherone page A2r

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

Ihave harde many men put greatte doute/ whether it shulde be expediēent and requisite or nat/ a womāan to have lernynge in bokes of latyn & greke. And some utterly affirme that it is nat only, nother necessary nor profitable, but also very noysome and jeopardus: Allegynge for theyr opinion that the frayle kynde of women/ beyng enclined of theyr owne corage unto vice/ & mutable at every newelty/ if they shuld have skyl in many thinges that be wrytten in the latyn and greke tonge, compiled and made with great crafte & eloquēence/ where the matter is happely sometyme more swete unto the eare/ thāan holsome for the mynde/ it wolde of lykelyhode/ bothe enflame theyr stomackes a great deale the more/ to that vyce/ that men say they be to moche given unto of their owne nature alredy, and enstructe them also with more subtilte and conveyaunce/ to sette forwarde and accomplysshe theyr frowarde entente and purpose. But these men that so saye/ do in my jugement/ eyther regarde but lytel what they speke in this matter/ or els as they be for the more parte unlerned/ they envy it/ and take it sore to herte, that the other shulde have that precyous jewell: whiche they nother have theym sefllfe/ nor can fynde in theyr hertes to take a.ii. the A2v the payne to gette. For fyrste/ where they reken suche instabilyte and mutable nature in women/ they saye there in theyr pleasure of a contencyous mynde/ for the mayntenaunce of theyr matter/ for if they wolde loke theron with one evyn eye/ and considre the matter equally/ they shulde fynde and well perceyve/ that women be nat onely of no lesse constancy and discretion than men/ but also more stedfaste and sure to trust unto, than they.

For whether I praye you was more lyghte and more to be discommended, Helyn that with moche labour and sute/ and many craftye meanes/ was at the last overcome and inticed to go awaye with the kynges sonne of Troye? Or Parys/ whiche with ones syghte of her/ was so doted in her love/ that neyther the great chere and kyndenesse shewed unto hym of her husbande kynge Menelaus, nor shame of the abomynable dede/ nor feare of the peryll that was lyke to come there upon/ nor the drede of god/ myght lette hym to convey her awaye/ contrarye to all gentylnesse/ contrarye to all ryght/ all lawes and conscience? Nor the woman casteth her mynde neyther to one nor other of her owne proper wyll/ Whiche thynge is a sure token of an upryghte and a stedfaste mynde/ but by the sute and meanes of the man: Whan he with one loke of her is ravysshed of all his wyttes. Nowe if here paraventure a man wolde saye/ yes/ they be moved as well as men/ but they dissemble/ forbeare and wyl nat utter theyr stomakes/ nother it is so convenient the woman to speake as the man, that A3r that shall nat helpe his excuse/ but rather hynder it/ for they be the more worthy to be allowed/ that wyl nat be so farre oversene in that affection, whiche is so naturally gyven to all thynges lyvynge/ but that they can remembre theyr duetye and honestie/ where the man is many tymes so farre besyde his reason, that he seeth nother where nor whāan, nother to whom/ nor howe to be have hym selfe/ nother can regarde/ what is comelye and what is nat. For veryly/ it is as unconvenient for the man to demaunde that thynge that is unlawfull/ 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 whāan he hath done nought/ he rejoyseth of it & avanceth hym selfe/ as though hit were well done. And yet he is so unreasonable in jugynge the woman/ that as Isocrates saythe where in he hathe no consyderation/ howe ofte or howe sore he offende his wyfe: He wyll nat suffre ones to be offended hym selfe by her never so lytel: where he wolde that she shulde take his dedes all well in worthe. Wherfore in dede/ women be in gaye case and happy/ if theyr honestie and prayse must hange at the gyrdylles of suche people.

Nowe as for lernynge/ if it were cause of any yvel as they say it is/ it were worse in the man than in the woman/ bycause (as I have sayd here before) a.iii. he can A3v he can bothe worse staye and refrayne hym selfe/ than she. And more over than that/ he cometh ofter and in mo occasyons than the woman/ in as moche/ as he lyveth more forthe abrode amonge company dayly/ where he shall be moved to utter suche crafte as he hathe gotten by his lernynge.

And women abyde moost at home/ occupied ever with some good or necessary businesse. And the latyn and the greke tonge/ I se nat but there is as lytell hurte in them/ as in bokes of Englyshe and frenche/ whiche men bothe rede them selfe for the proper pastymes that be wrytten in them, and for the wytty and craftye conveiaunce 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 writynges/ so devout and effectuous/ that who so ever 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 jeoperdie in this matter/ in good faithe to be playne me thinke it is so folisshe/ that scāantly it is worthy/ eyther to be rehersed or answered unto. That is/ where they saye/ if theyr wyves coulde Latyn or greke/ than myght they talke more boldely with preestes and freres/ as who saythe/ there were no better meanes (if they were yll disposed) to execute ther purposes/ than by speakynge Latyn or greke/ A4r greke/ outher els/ that preestes and freres were cōommenly so well lerned/ that they can make theyr bargeyne in latyn & greke so redely/ 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 teache 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: yea/ as faste in a maner/ as they flye from beggars/ that aske them almesse in the strete. And where they fynde faute with lernynge/ bycause they say/ it engendreth wytte and crafte/ there they reprehende it/ for that that it is mooste worthy to be commended for/ and the whiche is one syngular 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 studienge of bokes so occupieth the mynde/ that it can have no leyser to muse or delyte in other fantasies/ whāan in all handy workes/ that men saye be more mete for a woman/ the body may be busy in one place/ and the mynde walkyng in an other: & while they syt sowyng & spynnynge with their fyngers/ may caste and compasse manye pevysshe fantasyes in their myndes/ whiche muste nedes be occupyed/ outher with good or badde/ so lōonge as they be wakynge. And those that be ivell disposed/ will fynde the meanes to be nought/ though they can never a letter on the booke/ and she that wyll be good/ lernynge A4v lernynge/ shall cause her to be moche the better. For it sheweth the ymage and wayes of good lyvynge/ evyn ryght as a myrrour sheweth the symylitude and proporcion of the bodye. And doutlesse/ the daylye experyence provethe/ that suche as are nought/ are those that never knewe what lernyng ment. For I never harde 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 other side/ many by theyr lernynge taken suche encrease of goodnesse/ that many may beare them wytnesse of theyr vertue/ of whiche sorte I coude 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 gentyll woman/ whiche translated this lytell boke hereafter folowyng: whose vertuous conversacion/ lyving/ and sadde demeanoure/ maye be profe evydente ynough/ what good lernyng dothe/ where it is surely roted: of whom other women maye take example of prudēent/ humble/ and wyfely behavour/ charitable & very christen vertue/ with whiche she hath with goddes helpe endevoured her selfe/ nolesse to garnysshe her soule/ than it hath lyked his goodnesse with lovely beauty and comelynesse/ to garnysshe and sette out her bodye: And undouted is it/ that to thyncreace of her vertue/ she hath taken and taketh no lyttell occasion of her lernynge besydes her other manyfolde and great cōommodyteis taken of the same/ amonge whiche cōommodyteisteis/ B1r teis this is nat the leste/ that with her vertuous/ worshipfull/ wyse/ and well lerned husbande/ she hath by the occasion 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 to gether or to conceyve in theyr myndes/ what pleasure is therin. Therfore good Fraunces/ seinge that suche frute/ profyte/ and pleasure cometh of lernyng/ take no hede unto the leude wordes of those that dispreyse hit/ as verily no man doth/ save suche as nother have lernynge nor woteth what hit meaneth/ whiche is in dede the moste parte of men/ and as the moste parte & the best parte be nat alway of one mynde/ so if this matter shulde be tried/ nat by wytte and reason but by heedes or hāandes/ the greatter parte is lyke/ as hit often dothe to vanquysshe and over come the better/ for the beste parte (as I reken) whom I accompte the wyseste of every age/ as amonge the Gentyles the olde philosophers/ and am ōonge the Christen mēen the aūuncient doctours of Christis churche/ all affyrme lernynge to be very good & profitable/ nat onely for men but also for women/ that whiche Plato the wyse phylosopher calleth a brydell for yonge people agaynst vice. Wherfore good Fraunces/ take you the beste parte and leave the mooste/ folowe the wyse men and regarde nat the folisshe sorte/ but applye all your myght/ wyll/ & dylygence/ to optayne that speciall treasure/ whiche is delectable in youthe/ cōomfortable in age/ and profytable at all seasons: Of whome without doute/ b cometh B1v cometh moche goodnesse and vertue. Whiche vertue who so lacketh/ he is without that thyng 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 phylosopher/ whan he sawe a yonge man foule and ivell favoured of persone/ but very vertuous of lyvynge: thy vertue sayde he/ maketh the beautifull: And that that is goodly of it selfe alredye/ it maketh more excellent and bright. Whiche as Plato the wyse philosopher saythe/ if it coude be sene with our bodely eies/ hit wolde make men wondersly enamored and taken in the love of it. Wherfore unto those especiall gyftes of grace that god hath lent you/ and endewed you with all/ endever youre selfe that this precious diamonde and ornamēent be nat lackynge/ whiche had/ shall florysshe and lyghten all your other gyftes of grace/ and make them more gaye: and lacked/ shall derke and blemysshe them soore.

And surely the beautie of it/ though ye had none other/ shall gette you bothe greatter love/ more faithfull and lenger to continue of all good folkes/ than shall the beautie of the bodye/ be it never so excellent/ whose love decayeth togyder/ with it that was the cause of it/ and moost cōommenly before/ as by daylye experience we maye se/ them that go toguyder for the love of the bodily beautie/ within a small whyle whan theyr appetite is satisfied/ repente them 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 hit selfe. And it shall you come by none other wyse so redily, as if you contynue the studye of lernynge/ whiche you be entred well in all redye: And for your tyme and age/ I wolde saye/ had greatlye profyted savynge that chyldes age is so frayle accompted/ that it nedeth rather monycion and continuall callynge upon/ than the deserved prayse. Nowe be it I have no doubte in you/ whome I se naturallye borne unto vertue/ and havyng so good bringyng up of a babe/ nat onely amonge your honourable uncles chyldren/ of whose conversacion and company/ they that were ryghte yvell myght take occasyon of goodnesse and amendemente/ but also with your owne mother/ of whose preceptes and teachyng/ and also very vertuous lyvynge/ 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 opinyon in you that ye shulde. Wherfore I have ever in my mynde favored you/ and forthered to my power your profyte/ and encrease there unto/ 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 bygge in value/ tourned out of Latyn in to englisshe by your owne afore named kynswoman/ whose goodnesse and vertue/ two thynges there b.ii. be that B2v be that let me moche to speke of. The one/ bycause it were a thinge superfluous to spende many wordes unto you about that matter, whiche your selfe knowe well inough/ by longe experience and dayly use. The other cause is/ for I wolde eschewe the sclaundre of flaterye: howe be it I count it no flaterie to speke good of them that deserve it/ but yet I knowe that she is as lothe to have preyse gyvyn her/ as she is worthy to have it/ and had leaver her preyse to reste in mennes hartes than in theyr tonges/ or rather in goddes estimation and pleasure/ than any mannes wordes or thoughte: and as touchynge the boke hit 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 puttethe out of questyon/ the goodnes and perfection of the worke/ whiche as to myne owne opynyon and fantasye/ can nat be amended in any poynte: And as for the translation here of/ I dare be bolde to saye it/ that who so lyst and well can conferre and examine the translation with the originall/ he shall nat fayle to fynde that she hath shewed her selfe/ nat onely erudite and elegant in either tonge/ but hath also used/ suche wysedom/ suche discrete and substancyall judgement in expressynge lyvely the laten as a man may paravēenture mysse in many thinges/ trāanslated and turned by them that beare the name of ryghte wyse and very well lerned men: and the labour that I have had with it about the printyng/ I yelde holly and frelye 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 beholdēen, of whose company I take so great joye and pleasure/ in whose goodlye communycacion I fynde suche spirytuall 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 stylle on her steppes/ loke ever upon her lyfe/ to enfourme your owne there after/ lyke as ye wolde loke in a glasse to tyre your bodye by: Ye/ and that more dilygently/ in so moche as the beautie of the body/ though it be never so well attended/ wyll sone fade and fall awaye: good lyvynge and vertue ones gotten tarieth styll/ whose frute ye shall fele/ nat onely in this worlde whiche is transitorye and of shorte contynuaunce/ but also in an other: And also hit 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 almoste contynuall disease and syckenesse/ howe busye she is to lerne/ and in the small tyme that she hath had/ howe moche yet she hath profited in the latyn tonge/ howe great conforte she taketh of that lernyng that she hath gotten/ and consyder therby/ what pleasure and profyte you maye have here after (if god lende you lyfe/ as I praye he do) of the lernynge that you maye have or you come to her age if you spende your tyme well: whiche doinge/ you shall be able to do your selfe good/ and be greatte b.iii. ioye B3v joye and comforte to all your frendes/ and all that ever wolde you well/ amonge whom I wolde you shulde reken me for one/ nat amonge the leest if nat amonge the chiefe: 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.

An image of the bust of Erasmus.

¶Here after folowe the seven 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 peticions of thy chyldren/ whiche though they be as yet bodely in erthe/ nat withstāandinge/ in mynde ever they desire and longe to come to that countre celestiall/ & fathers house/ where they well knowe and understande/ that the treasure of ever lastyng welthe & felicite/ that is to saye/ the inheritance of lyfe immortal is ordayned for them. We aknowledge thyne excellēency/ O maker/ saviour/ & governour of all thyng/ conteyned in heven and in erth. And agayne we aknowledge & confesse our owne vilenesse/ and in no wyse we durst be so bolde to call the father (whiche are farre unworthye to be thy bonde men) ne take upon us the moste honorable name of thy childrēen whiche unneth thou vouchesa vest thyne angelles/ excepte thy mere goodnesse hadde: by adoption receyved us in to the greate honour of this name. The tyme was/ whan we were servantes to wyckednesse and synne/ by the myserable generatiōon of Adam: we were also children of the fende/ by whose instinction and spirite we were dryven and compelled to every kynde of myschefe and offence. But than thou of thyn infinitenite B4v nite mercy/ by thyne onely begotten sonne Jesus made us free from the thraldome of synne/ & delyveredest us frōom the devyll our father: & by violence riddest us frōom thinheritāance of eternall fyre: and at the laste/ thou; vouchsaffest to adopt us by faith/ & baptisme/ as membres in the mooste holy bodye of thy sonne: nat onely in to the felowshyppe of thy name/ but also of thyne inheritance. And by cause we shulde nothinge mystruste in thy love towarde us/ as a sure token therof/ thou sendest from hevyn downe in to our hartes/ the mooste holy spyrite of thy sonne: Whiche (all servauntlye feares shaken of) boldelye crieth out in our hartes without cessynge/ Abba pater, Whiche in Englysshe is as moche to saye: as O father father/ & this thy sonne taughte us/ by whom as mynyster thou gyvest us all thynge: That whan we were as hit were borne agayne by thy spirite/ and at the fontstone in baptisme/ renounced and forsaken our father the devyll/ and had begon to have no father in erthe/ than we shulde aknowledge onely our father celestyall: by whose marveylous power we were made some what of ryght nought/ by whose goodnesse we were restored/ whan we were loste: by whose wysedome incomparable/ ever more we are governed & kepte/ that we falle nat agayne in to distruction. This thy sonne gave us full truste to call upon the/ he assigned us also a way of prayenge to the/ aknowlege therfore the desyre & 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 bretherne/ and yet we ought nat here upōon to take lykynge in our selfes/ but to gyve glorye to the and thy sonne for that great gentylnesse: sithe no man can here of hym selfe oughte deserve/ but that thyng what so ever good it be/ cometh of thy onely and free liberalite. Thou delytest rather in names lovyng and charitable/ than terryble and fearefull: Thou desyreste 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 servantes and bonde men: Thou fyrst lovedest us/ and of thy goodnesse also hit cometh/ and thy rewarde/ that we do love the agayne.

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

Here nowe the desyres of unite and concorde/ for it is nat sfyttyng ne agreable/ that bretherne whom thy goodnesse hath put in equall honoure/ shulde disagre or varry amōonge them selfe/ by ambicious desyre of worldely promocion/ by contencious debate/ hatered/ or envy/ all we hange of one father/ we all one thynge praye for and desyre/ no man asketh oughte for hym selfe specially or a parte/ but as membres of one bodye/ quickened and relived with one soule: We requyre and praye in cōommen/ for that whiche indifferently shalbe expedient and c necessary C1v necessarye for us all. And in dede/ we dare none other thynge desyre of the, than what thy sonne cōommanded us/ ne other wyse aske/ thāan as he apoynted us/ for in so askynge/ his goodnesse promysed we shulde optayne/ what so ever we prayed for in his name. And for as moche as whan thy sonne was here in erthe, he nothynge more fervently desyred/ than that thy mooste holy name shulde appere and shyne/ nat onely in Judea/ but also thorowe all the worlde/ besyde we also/ bothe by his encoragynge and ensample/ this one thyng above all desyre/ that the glorye of thy moste holy name/ may replenyshe and fulfyl bothe heven, and erthe, so that no creature be whiche dredeth nat thy hye power and majestie/ whiche do nat worshippe and reverēence also thy wysedome eternall and marveylous goodnesse/ for thy glory as it is great/ so neyther havynge begynnyng nor endyng/ but ever in hit selfe floryshynge/ can neyther encrease nor decreace/ but it skylleth yet māankynde nat a lytell/ that every man it knowe and magnyfye/ for to knowe and confesse the onely very god. And Jesus Criste whom thou sendest in to the worlde/ is as moche to us/ as lyfe eternall. Let the clere shynynge of thy name/ shadowe & quenche in us all worldely glory. Suffre no man to presume to take upōon hym selfe any parte of glory/ for glory out of the is non/ but very sclandre & rebuke. The course of nature also in carnal children this thynge causeth/ that they greatly desyre the good fame and honeste reputation of their father: for we may se howe glad they be/ and howe C2r howe they rejoyse/ howe happy also they thynke them selfe/ if happen theyr fathers any great honoure/ as goodly tryumphe/ or theyr ymage and picture to be brought in to the courte or cōommen place with an honourable preface/ or any other goodlye royalte what so ever it be. And againe we se howe they wayle/ and howe agaste & astonyed they be/ if chaunce theyr fathers sclaundre or infamy. So depely hath this thynge naturall affection routed in mannes herte/ that the fathers rejoyse in theyr childrens glorie/ and theyr children in the glorie of theyr fathers. But for as moche as the gostly love & affection of god/ farre passeth and excedeth the carnall affection of māan: therfore we thy spiritual children/ moche more fervently truste and desyre the glory and honour of thy moste holy name/ & greatly are vexed and troubled in herte/ if he to whom alone all glorye is due chaunce rebuked or sclaundred to be/ nat that any sclaundre or rebuke canne mynisshe or defoule the clerenesse of thy glorie/ but that/ we as moche as lyethe in us/ in a maner do wronge and injury to thy name/ whan so ever the gentyls either nat knowynge/ or elles dispysynge the maker and originall of all/ do worshyppe & homage to creatures moste vyle/ as made of tymbre or stone: or other paynted images/ some also to oxēen some to bulles/ and suche other lyke: And more over/ in all these foule and wicked devylles/ in honour of thēem they sing hymnes: to these they do sacrifyce/ before these they burne ensence and other swete savours/ than be thy spirytuall chyldren/ c.ii. seynge C2v seyng all this/ doubly are agreved/ bothe that thou hast nat that honour whiche is due to the/ & that these wretches perysshe by theyr owne madnesse & follye. The jewes also never cesse in theyr sinagoges and resorte of people/ from dispitefull and abominable bacbitynge of thy onely sonne/ wherby in the meane tyme they sclandre the/ sythe hit can nat be chosen whan thy sonne is misfamed (Whiche is the very clerenesse of thy glorye) but that infamy also muste redounde in the. They cast eke in our tethe as a thyng of great dishonesty, the most gloryous name of thy chyldren, sayeng, that it were better to be called theves or manquellers/ thanne christen men and folowers of Christe. They ley agaynst us also that thy sonne was crucified/ whiche is to us great glorye and renoume/ we maye thanke thy mercy father of all this thyng that we have/ and aknowledge the as origynall and causer of all our 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 gentyls leavyng and forsakyng the worshyppinge & homage of countrefaite ymages: maye do all honour and reverence to thy majestye alone/ and the jewes rele ved with thy spyryte/ renounsyng their supersticious usynge of the lawe maye confesse god/ from whom all thynge so abundantly cometh/ may confesse the sonne of god/ by whome we receyve all: may confesse the holy goost/ 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 propre person/ so that every nacyon/ every tonge/ every secte/ every age/ as well olde as yonge/ may with one assent avaunce and praise thy mooste holy name. And I wolde to god that we also/ whiche beare the name of thy childrēen/ were nat dishonestie to thy glorie/ amonge those that knowe the nat: for lyke as a good and wise sonne is the glorie and honour of his father/ so a folisshe & unthriftye childe/ getteth his father, dishonestie and shame/ & he is nat a naturall and propre childe/ who so ever do nat labour all that he can to folowe and be lyke his father in witte & condici ōons: But thy sonne Jesus is a very kynde and naturall chylde/ for he is a very full and perfite ymage & simylitude of the/ whom holly he is like & representeth. We whiche are become thy chyldren by adoption and nat by nature/ confermynge our selfes after his ensample/ endeaver as moche as lyeth in us/ to come to some maner lykenesse of the: that lyke wyse 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 teachyng & doctrine of thy sonne that is to say/ if they se that we love the above all thynge/ and our neighbour & brother no lesse than our owne selfes/ & that we ever beare good mynde and love to our ennemy and adversarye/ also well c.iii. doynge C3v doyng and profytyng those/ whiche do us injury & wrong: For these thynges thy sonne badde us we shulde do/ whan he provoked us to the folowynge and likenesse of our father in heven/ whiche commaundeth his sonne to shyne upōon good and yvell: And howe great a shame and dishonestie are they to thy glorye/ whiche whan 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 them selfe by thy mooste holy name: amonge also sclaundre and backebyte: have theyr belly as theyr god: dispice the/ and do service and homage to worldly rychesse: And truely the commen sorte of people for the moste parte/ esteme god after the lyvyng and conditions of his servaūuntes. For if they maye perceyve 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 worshyppers? Fye on suche a mayster that hath so unruelye servauntes. Out upon suche a father/ whose children be so leude: Banysshed be suche a kynge/ that hath suche maner of people and subjectes. Thy sonne therfore consydryng this/ taught us that lyke wyse as he bothe lyveeng and dyeng ever glorified thy name/ so we also all that we myghte/ shulde endever by chaste and blamelesse conditions/ to avaunce and preyse the clerenesse of thy glorie/ sayeng unto us. Let your lyght shyne in the syght of men/ that they maye se your good workes/ & in those glorifye your father in heuen. C4r in heven. But in us O good father/ there is no lyght at all/ excepte hit wyll please the to sende us any/ whiche arte the continuall and everlastynge springe of all light: nor we of our selfes can bringe forthe no good workes. Therfore good lorde we pray the/ lette thy goodnesse worke in us/ and thy clere lyght shyne in us: as in all thynge that thou hast created/ dothe shyne thy eternall and endlesse power/ thy wysedome unable to be expressed & thy wonderfull goodnesse/ whiche moost specially yet thou vouchesafeste to shewe to mankynde. Nowe than whether so ever we loke/ all thynges glorifye thy name: the erthely spirites bothe day & nyght never lynne prayeng their lorde and kyng: the wonderfull also & hevenly ingen that we beholde: the disagreyng concorde more over of the elementes: the flowyng and ebbyng of the see: the bublisshing of ryvers: the enduringe courses of waters: so many dyvers kyndes of thynges/ so many kyndes of trees and of herbes/ so manye of creatures/ and to every thynge the proper apoynted and sette nature: As in the Adamāant stone to drawe yron/ the herbes to cure and heale diseases and sickenesse: All these thynges I saye/ what other thynge do they shewe to us than the glorie of thy name/ and that thou arte onely very god/ onely immortall/ onely of all power and myght/ onely wyse/ onely good/ onely mercyfull/ onely Juste/ onely trewe/ onely marveylous/ onely to be loved & had in reverence? Than father/ we may well se that he doth wronge to thy glorious name/ who so ever take upon hym selfe to C4v selfe to be called by any of these names: for though there be in us anye of these rehersed vertues/ yet all that cometh to us from thy liberall goodnesse. Graunte nowe therfore father/ that thy name on every syde be glorified/ and that the light and glory of thy name/ maye no lesse appere and shyne in our maners and lyvynge/ than hit shyneth in thy Angels/ and in all thynge that thou haste created and made: that in lyke wyse as they/ whiche beholde and loke upon this worlde of the wōonderfull and marveylous workemanshyppe/ do guesse the excellēency of the maker therof: so they that knowe the nat/ moved and stered by our example/ maye bothe cōonfesse theyr owne mysery and wretchednes and marvaile thy lyberall goodnesse/ and by these meanes turned and cōonverted/ may togyther with us glorifie 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 in heven and in erthe/ out of whom cometh & procedeth all authorite/ power/ kyngedome/ and rule as well to thynges uncreated, as created as well to thynges invisyble as visible/ whose trone and seate of majestie is the heven: & the erthe as fotestole: whose kyngly septre and mace/ is thyne eternall & moste establyshed D1r establysshed wyll/ whom no power is able to withst āande. Ones thou promysed thy people by the mouthes of thy prophetes/ for the helth of mankynde/ a certeyne spirituall realme/ whiche shulde bringe in to liberte/ those that were thyne & borne anewe in the/ and shulde delyver them out of the tyrannous handelyng of the fende/ whiche in tyme past rained as prince in the worlde/ sore entangled and combred with synne. And to the gettyng & optaynynge of this realme/ thou vouchesafest to sende from heven downe in to the erthe thy onely sonne/ whiche with the losse of his owne lyfe/ redemynge us/ where we were afore servantes of the devyll/ shulde make us the chyldren of god: and verylye thy sonne/ whyle he lyvedde here in erthe/ was wonte 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 withstandynge, thy children humbly require, and with fervente desyre beseke the/ that this realme/ whiche our lorde Jesus chalenged for the, myght daylye more and more be disclosed and opyned here in erthe/ untyll that tyme come/ in whiche that same thy sonne shall restore and rendre hit up to the full and hole/ whan al those have subdued them selfe/ whom thy goodnesse er the begynnynge of the worlde hath apointed to dwell in this realme. And whan 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 tyme thy royalme shalbe in sure peace and tranquillite: For veryly as yet the worlde/ by all the meanes & subtilties it can/ oppresseth thy childrēen/ wandring here bodily in erthe: as yet also corrupt & unclene affections/ and olde originall synne, rebell & stryve 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 sonne/ hast apoynted to thy royalme. Graunt father of all myght/ that they/ whom thy goodnes ones hath delivered from the tyrāanny of synne/ and assygned to dwell in thy royalme/ maye by the benyfite of the same benygne goodnesse contynue/ and stedfastly abyde in theyr liberte and fredome: and that none leavynge and faylyng from the and thy sonne/ retourne agayne in the tyrannous service of the devyll: & so bothe we by thy sonne shall raygne in the to our welthe/ and thou in us to thy glorye: for thou art glorified in our blysse/ and our blysse is of thy goodnesse.

Thy sonne Jesus taught us we shulde dispise 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 bothe gotten/ kept/ & defended by fierse cruelnesse: & he with the holy gooste/ overcame the wycked spirite that ruled as chefe and hede in the worlde: afore he by innocencycency D2r cency and purenesse of lyvynge had the victorie of synne/ by mekenesse vanquesshedde cruelnesse/ by suffrance of many dispitefull rebukes/ recovered everlastyng glorie/ by his owne deth restored lyfe/ and by his crosse hath 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 cōongregacion of the dwellers in thy realme. Thus also thou tryūumphest and reignest in thy holy martyrs/ in thy chaste virgins and pure confessours/ whiche yet neither by their owne strengthe nor power/ dyd overcome the fiersenesse and displeasure of tyrantes/ ne the ragyng or the wantōonnesse of the flesshe/ ne the malyciousnesse of this worlde. But hit 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 hartely desyre the/ that thy realme may florisshe also in us: whiche although we do no myracles, for as moche as neither time nor mater requireth: albe it we be nat imprisoned nor turmented: though we be nat wounded nor brente/ althoughe we be nat crucified nor drowned: thoughe we be nat be heeded yet nat withstandyng/ the strength and clerenesse of thy realme: may shyne and be noble in us/ if the worlde perceyve/ that we by the helpe of thy spirite stande stedfaste & sure agaynst all assautes of the devyll/ and agaynst the flesshe: d.ij. 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 hit can/ moveth us to forsake and leave the truste 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 hevenly kyngdome/ that thou hast promysed us: as often also/ as we forsake and leave honourynge of erthely rychesse/ and onely worshyp and enbrace the precious and gostly lernynge of the gospell/ as oftyn as we refuse these thynges/ that for the season seme swete and plesaunt to the flesshely & carnall appetite/ and in hope and trust of eternall felicitie 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 mooste dere/ as our fathers/ and mothers/ wyves/ chyldren/ and kynsefolke/ for the love of the: Lykewise 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 overcommest the realme of the devyll/ & openyst the myghte and power of thy realme. Thus hit hath pleased and lyked thy wysedome father, by continuall and grevous batayle/ to exercise/ confirme/ and make stedfaste the vertue and strengthe of thy people. Encrease suche strength in thy children/ that they maye D3r maye ever retourne stronger from theyr batayle/ and that whan by lytell and lyttell/ their enemyes and adversaries myght is mynyshed and broken thou mayest every daye 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 hathe a do with many and divers natiōons: There is nat yet one herde/ and one herde mayster/ whiche we hope shalbe/ whan the jewes also shall brynge and submyt them selfe to the spirituall and gostely lernynge of the gospell: for yet many knowe nat howe great a liberte it is/ and what a dignite/ and howe great a felicite/ to be subjectes to the hevenly realme: and that is the cause why they had rather be the servantes of the devyll/ than thy chyldren inheritours with Jesu/ and partakers of the kyngdome of heven/ and amongest those two father/ that walke with in the cloyster of thy churche/ & seme as chefe in thy realme/ there are nat a fewe/ (alas) whiche holde on their adversaries side: and as moche as lyeth in them/ abate/ shame/ and dishonest the glory of thy realme. Wherfore we specially desyre and wysshe 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 comme and make clene thy floore of thy churche/ and gader to guether in to thy barne the pure corne/ devided and severed fro the cockle/ and plucke out of thy Realme all maner occasyon of sclaundre/ what tyme there shall neyther be hungerd.iij. ger nor D3v ger nor poverte/ no necessite of clothing/ no disease/ no dethe/ no pursuer/ no hurte or yvell at all/ ne any feare or suspicion of hurte/ but than all the body of thy dere sonne heaped to gether 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 to gyther with theyr maister be banysshed and sente awaye to everlastynge punisshement: And truely this is the realme of Israel/ whiche whan Jesus Chryste forsoke the erthe/ and retourned agayne to his disciples/ desyred/ myghte shortely be restored. Than thou madest hevēen free and rydde from all rebellion/ what tyme Lucifer with his companye was caste out. So ones in the day of dome and jugement/ whan the bodyes shall aryse/ thou shalte departe the sheepe frōom the gottes/ and than who so ever hath here with all diligence enbraced the spirituall and goostely realme of the Gospell/ shall be desyred and brought to the/ to the enheritance of the everlastynge kyngdome/ to the whiche thy goodnesse had appoynted them or the worlde was made. This fortunate and happy daye whiche thy sonne Jesus promysed shulde comme/ we thy chyldren good father/ greatly desyre/ whiche dwelle here in erthe as outlawes in exyle/ sore lodened with the hugenesse of the erthely body/ suffryng in the meane tyme/ many grevous displeasures/ and sorowynge that we be withdrawen frōom thy company/ wherof than we shall have perfyte pleasure and fruycion/ whan face to face we shall se and D4r se and beholde our kynge 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 none/ but onely of thy liberall goodnesse: whereby it lyked the to bestowe thyne owne sonne holly for us/ and to sende us the holy gooste as pledge and token of this inheritance: & if it wyll please the also to graunte/ that we maye stedfastly and without any waverynge/ contynue in thy sonne Jesus: than thou canste nat departe us from the company of thy realme: To whom with that same thy sonne and the holy goost/ al 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 norissher and orderer of all/ whom hit pleaseth thy sonne to aknowlege as his bretherne/ and so he aknowlegeth all those/ that in pure faythe professeth his name in baptysme: Thy children here in erthe call and crye to the dwellynge in heven/ a place farre out of all changeable mutabilite of thynges created/ desyrynge in dede, to come to thy hevēenly and celestiall company/ whiche is defouled with no maner spotte of yvell/ savyng they knowe well that none 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 suche as ther must be: Ther- D4v Therfore it is all one realme/ bothe of heven and erthe/ savynge this difference/ that here we have sore & grevous conflicte with the flesshe/ the worlde/ and the devyll: and there all thoughe there is nothynge that myght minysshe or defoyle the welth of blessed soules: Yet as touchynge the full parfectian of felicite/ there is some maner mysse/ whiche is/ that all the membres and partes of thy sonne be gathered to gether/ and that the holle bodye of thy sonne/ safe and sounde be joyned to his heed/ Wherby neyther Christe shall lacke any of his partes and membres/ nor good mēennes soules theyr bodies: whiche like wise/ as they were ever here in erthe parttakers of theyr punisshementes and aflictions: so theyr desyre is to have them cōom paniōons of theyr 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 chyldren/ studye with all diligence to fulfyll those thynges/ whiche they knowe shall content thy mynde and pleasure/ & nat what theyr owne sensuall appetite gyveth them/ ne jugyng or disputyng why thou woldest this or that to be done/ but thynkynge it sufficient/ that thus thou woldest it/ whom they knowe surely to wyll nothing/ but that is best. And what thy wyll is/ we lerned sufficientlye of thy onely begotton & mooste dere sonne. He was obeydient to thy wyll/ evyn to his owne dethe/ and thus he saide/ for our lernynge and instruction. Father/ if it may convenientlye/niently E1r suffre this drynke of my passyon to be withdrawen from me/ howe be it/ yet thy wyll be fulfylled and nat myne. So that than nedes must man be a shamed, to preferre & set forthe his owne wyll if Christe our maister was content to cast his owne wyll awaye/ and subdue hit 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 myght bring man to everlastyng distruction. Nor it is nat inough that in baptime we have professed/ that we wyll be obedient to thy preceptes/ and there to have renounced the dyvels 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 strength/ to helpe fourthe our purpose: so that our wyll have no place in us/ but lette thy wyll father worke in us that/ whiche thy wysdome judgeth and thynketh best for us. Who so ever lyveth after the flesshely & carnall appetite they are deed to the/ and than nat as thy children. Yea/ and we thy children also/ as longe as we are here bodily in erthe/ have amonge nat a littel businesse and a do/ in venquesshyng the fleshely delite: whiche laboreth to prevent thy wyll: but graunt good father/ that thyne ever overcome & have the e better E1v better/ whether hit lyke the we lyve or dye/ or to be punysshed for our correction/ or be in prosperite/ to the entent we shulde gyve the thankes for thy lyberall goodnesse. And they folowe and obeye the will of the devyll/ whiche do sacrifice and homage to idols/ whiche sclanderously backebyte thy most honorable sonne/ and for envye and yvell wyll/ go about to brynge theyr neyghbour in to peryll and distruction/ and so they may shortely waxe ryche/ care nat whether they do right or wronge/ and are all 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 all unclenesse of the worlde/ and that we shulde preferre and sette more by thyn honour & thy sonnes/ thāan all other thynges besyde. And that we shulde be angrye with no man/ ne envye or revenge any man/ but alway be redy to do good for yvell: ye/ & to be content rather with tourmentes/ 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 henven/ that the flesshe may ever more and more be subjecte to the spirite/ and our spirite of one assent and one mynde with thy spirite. And likewyse as nowe in dyverse places thy chyldren/ whiche are obedyent to the gospell/ obey and do after thy wyll: so grant they maye do in all the worlde besyde/ that everye man may knowe and understāande/ that thou alone art the onely heed and ruler of all thyng/ and that in lyke E2r in lyke wyse as there are none in heven/ Whiche mutter and rebell agaynst thy wyll/ so lette 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/ except 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 worthye to be called chyldren/ but if in all poyntes they folowe and obey theyr fathers byddyng: but sythe it hath lyked thy goodnes to take us/ al though farre unworthy in to so great an honour of thy name: let it please the also of thy gentylnesse to gyve us a redye and stedfaste wyll/ that in nothyng we overhippe or be agaynst that/ whiche thy godly and divine wyll hath apoynted us/ but that we kylle and mortify our flesshelye & carnall lustis/ and by thy spirite be ledde to the doynge of all good workes/ and all thyng that is pleasant under thy syght. Wherby thou father mayste aknowledge us as thy chyldren 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 whom with the holy goost/ equall and indifferent glorye is due for ever.


The fourthe peticion.

Panem nostrum quotidianum da nobis hodie. O father in heven, whiche of thy exceding goodnesse/ moost plentuously fedest all thynges that thou e.ij. haste E2v hast so wondersly created/ provyde for us thy chyldren/ whiche are chosen to dwelle in thy celestyall and hevenly house/ and that hang holy and onely of thy sonne/ some spirituall and goostly fode/ that we obeynge thy wyll and preceptes/ may dayly encrease and waxe bygger in vertue, untyll after the course of nature we have optayned and gathered a full and perfyte strength in our lorde Jesu Christe. The chyldren 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 theyr fathers of their tender love towarde them/ make sufficient provisyon for them. Than moche lesse ought we to be carefull or studious whom thy sonne Jesus taughte shulde caste away all care of the morowe meale/ persuadynge and assuryng us/ that so riche a father/ so gentyll/ so lovynge/ and that had so great mynde of us/ & whiche sente meate to the lytell byrdes/ and so nobly clotheth the lyles in the medowe/ wolde nat suffre his chyldren whiche he hath endued with so honourable a name, to lacke meate and bodily appareyle: but all thynge sette a syde that belongeth to the bodye/ 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 justice of the pharises that savereth all carnallye/ thou utterly dispysest and settest nought by: For the spirituall justice of thy realme/ standeth by pure faithe and unfayned charyte. And hit were no great matter or shewe of thy E3r thy plentie, to fede with breadde made of corne the bodye/ whiche al thoughe it perisshed nat for hungre/ yet it muste nedes dye and perisshe within shorte space eyther by sickenesse/ age/ or other chaunce/ but we thy spirituall and goostly chyldren/ desyre and crave of our spirytuall father/ that spirituall & celestyall breed/ wherby we are verylye releved/ whiche be verily and truely called thy children: that breed is thy worde full of all power/ bothe the gyver and nourissher of lyfe: whiche breed thou vouchesa vest to sende us downe from heven/ what tyme we were lyke to have perisshed for hunger. For verily/ the breed and teachynge of the proude philosophers and pharises/ coude nat suffyce and content our mynde: But that breed of thyne whiche thou sendest us/ restored deed men to lyfe/ of whiche who so ever dothe eate shall never dye. This breed releved us/ by this breed we are norysshed and fatted: and by this we come up to the perfyte 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 partakers/ that dwelle within thy large house of the churche. It is one breed that indifferently belongeth to us all/ lyke wyse as we are but one body/ made of sondrye and dyvers membres/ but yet quickened with one spirite: and though al take of this breed/ yet to many it hath bene dethe and distructyon/ for hit can nat be relefe/ but to suchee.iij. che as E3v che as thou reachest hit unto/ mynglynge it with thy hevenly grace/ by the reason wherof hit maye be holsome to the receivours. Thy sonne is verite and trouthe/ trouth also is the breed and teaching of the gospell/ whiche he lefte behynde hym for our spirituall fode/ and this breed likewyse to many hath ben unsavery/ whiche have had the mouth of theyr soule out of taste/ by the fever of corrupt affections. But and it wyll please the good father to gyve forth this breed/ than it muste of necessite be swete & plesant to the eaters: thāan it shal cōomforte those that be in trybulation/ and plucke up those that be slydden & fallen downe/ and make stronge those that be sicke and weake/ and finally brynge us to everlasting life. And for as moche as the imbecilite and weakenesse of māannes nature/ is ever redy & apte to declyne in to the worse/ & the soule of man so continually assauted & laide at with so many subtile ingyns/ it is expedient and necessarye/ that thou dayly make stronge & herte thy children with thy breed/ whiche elles are farre unable to resyste so many and so stronge enemyes/ so many assautes/ and so many fearefull & terryble dartes. For who father myght abyde to be had in derision of the worlde/ to be outlawed and banysshed/ 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 than/ he were hartened with thy hevēenly and gostly breed? He that teacheth the lernynge of the gospell, he is he that E4r he/ that gyveth us forthe this breed/ whiche yet he gyveth all in vayne/ excepte it also be gyven by thee. Many there are/ whiche receyve the body of thy sonne/ and that here the worde and doctrine of the gospell/ But they departe fro thens no strongar than they came/ bycause they have nat deserved that thou good father/ shuldest privelye and invisiblye reache it forthe unto them. This breed/ O moste 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 the realme/ shall be fylfylled with the plentuous abundancye of everlastynge trouthe. And to take fruicion therof/ it were a merveilous 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 ryght nought to be desyred/ whiche to guyther with thy sonne and the holy gooste/ reygneste for ever.


The fyfthe peticion.

Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. This is thy wyll and mynde O father in heven/ whiche arte the maker of peace and favourer of concorde/ that thy chyldren/ whom it hath pleased thy goodnesse to couple and joyne in thy bōondes of one assent: & whom thou quyckenest with one spirite/ & with all one baptyme purgeste and makest clene/ and in one house of the E4v of the churche accōompanyest/ and with the cōommen sacramentes of the churche doest norysshe: & whom thou hast indifferently called to the inherytaunce of the kyngedome of heven/ bycause they shulde be of more strengthe/ and shulde lyve to guyder in thy house of one mynde: and that there shulde be no stryfe or contencyon amongest the partes and membres of one bodye/ but eche to lyve in charyte with other: Yet in as moche as they are fayne to kepe styll theyr mortall bodye/ it can nat be chose/ but by reason of the wekenesse and fraylte of nature amonge/ displeasure & offences shall chaūunce/ wherby thoughe the clerenesse of brotherly love & concorde be nat utterly extyncte and quēenched/ yet it is made all faynt and colde/ and lyke in conclusion to be quenched: Excepte 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 knowynge well inough the imbecilite and weakenesse of his membre/ shewed us a remedye therfore/ gyvyng us sure hope that thy goodnes wold remytte and forgyve us all our offences/ if we on the other syde with all our hert wolde for gyve 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 assygned: For howe can any māan be so bolde to desyre his father to withdrawe his revengyngegynge F1r gynge hande from hym/ if he hym selfe go aboute to revenge a lyttell 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 coude nat fynde in his herte to forgyve his brother/ agaynste whom nowe and than he offendethe? so that amonge us it maye be called rather as mutuall chaunge of pardone/ than very forgyvenesse: that sacrifice is impleasant in thy sight/ whiche is offered in remembraunce of displeasure or neglygence/ of reconcylyng his brothers good wyll. Therfore thy sonne gave us this in cōommaundement/ that we shulde leave our offryng even 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: Loo nowe/ we folowe that thy sonne hath taught us/ we endever to performe that he hathe done/ if thou aknowlege the covenant & bargayne made of thy sonne/ as we dout nat but thou doest/ grant us we beseke the/ that thynge wherof we had full hope & trust of thy sonne: Thus he bad us praye whan he answered nat a fewe tymes/ that we shulde optayne what so ever we desyred of thee in his name he made us bolde to praye to the/ vouchesafe thou by hym/ 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 in to/ except we were preserved by thy gooodnes from gretter synnes: and the same mekenesse thou leftest in us/ as a remedy agaynst the pride whiche we shuld have ben in jeoperdye to have fallen in dayly: We offende and falle/ to the entent that every day we might glorify thy gēentylnesse: Graunt father that we may hartely 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 utterlye forsake us nat nor disinherite us/ ne caste us in to helle: ones in baptime thou hast remytted us all our synnes/ but that was nat inoughe/ for thy tender love tomwarde arde us/ but thou hast also shewed a sure & redy remedy/ for the dayly offences of thy chyldren/ for the whiche we thanke thy great gentylnesse/ whiche vouchesavest by thy sonne and the holy goost/ to endewe us with so great benefytes/ to the ever lastyng glorie of thy moost holy name.


¶The syxte peticion.

Et ne nos inducas in tentationem. O good father in heven/ al be it there is nothyng that we greatly feare/ havynge the mercyfull unto us: and whyle mutuall love and charite eche with other/ maketh us thy chyldren of more strength agaynstgaynst F2r gaynst every yvell assaute/ yet whan we consydre howe weake and frayle the nature of man is/ and howe ignorante also we be/ whom thy goodnesse wyll judge and thynke worthy the continuaunce/ in thy love/ to the ende of this lyfe/ in whiche as longe 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 dyvels snares/ he never cesseth temptynge us/ whiche was nat afrayde with craftie subtylties to sette upon thy sonne Jesus/ We call to mynde howe grevouslye the fende assauted thy servaunt Job/ We remembre howe Saull was fyrst thy electe and chosen servaunt/ & within a whyle after cast out of thy sight: We can nat forget howe David/ whom thou calleddest a man evyn after thyne owne appetite/ was drawen to that great villany of synne/ that he mengled advoutre with māanslaughter: We cōonsydre howe Solomon whom in the begynnynge of his rule/ thou gavest wysedome above all men/ and broughte to that madnesse and follye/ that he dyd sacrifyce to strange & utter goddes: We remembre also/ what befelle the chefe and heed of thyne appostles/ whiche after that he had so valyantly professed/ that he wolde dye with his maister/ nat withstāandynge thrise forsware his maister. These and suche many other/ whan we consydre/ we can nat but feare and abhorre the jeopardy of temptacion/ and thy fatherly love wolde us alwaye to be in this feare/ bycause we shuld nat sluggysshely and slouthfully f.ij. begyn F2v begyn to trust in our owne helpe/ but defende and arme our selfe agaynst every faute of temptacion with sobre temperance/ watche/ & prayer: wherby we shulde neither provoke our enemy/ remembrynge our owne feblenesse/ nor be overthrone in the storme of temptacion trustynge to thy ayde/ without whiche we are able to do ryght nought/ thou suffrest amonge tēemptacion to fall/ either to prove and make stedfast the suffrance & pacience of thy chyldren/ as Job and Abraham were tempted/ or els by suche scourges to correcte and chasten our offēences: but howe often so ever thou suffrest this/ we praye the thou wylt bryng that same temptacion to good and luckye ende/ & gyve us strength egall to the moūuntenance & weyght of the yvels that come upon us/ it is no lyttel jeoperdye whan so ever we be thretned with losse of our goodes/ with banysshement/ rebukes/ imprisonment/ with bandes and bodily turmentyng/ & horrible and fearefull deth: But we are in no lesse perill 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 syde/ some for feare of punysshement do sacrifice to wicked devyls/ some overthrone and astonyed with yvels and vexaciōons/ do blaspheme thy moost holy name: agayne/ some drowned with over moche worldely welthe/ sette at noughte and dispice thy gyftes of grace/ and retourne agayne in to theyr olde and former fylthynesse/ as the sonne that the scripture speaketh of/ whiche after tyme he hadde spente F3r spent and revelled out all his fathers substaunce/ by unthrifty and ungracious rule/ was broughte to that misery and wretchednesse/ that he envyed the swyne theyr chaffe. We knowe well good father/ that our adversary hathe no power over us at all/ but by thy suffraunce: Wherfore we be content to be put to what so ever jeopardye it pleaseth the/ so it wyll lyke thy gentylnesse to measure our ennemyes assaut as our strengthe/ for so thoughe we be some tyme in the fyrst metyng to weake/ yet thy wysedome in the conclultsion wyll tourne hit to our welth. So thy most dere and honorable sonne 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 foughte for us/ he over came 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 lyberall goodnesse/ ones whan we were rydde from synne/ to dely ver us by thy sonne Jesus Christ/ out of the hāandes of our mooste foule and unclene father the devyll/ & to electe & take us in to the honour bothe of thy name: and thyne inheritance: but yet of this condicion that all the whyle we lyve here in erthe we shulde be in contynuall batell with our enemy/ f.iij. whiche F3v whiche leaveth no wayes unassayed/ wherby he myght drawe and plucke us agayne in to his power and authorite/ we quake & trymble in herte/ as often tymes as we remembre howe shamefull a father we had/ whan we were thrall and bonde to synne/ and to howe wretched and unhappy inheritaunce we were apoynted/ & howe currysshe and ungentyll a mayster we served: & we knowe well inoughe/ his obstinate and frowarde malyce and yvell wyll/ whiche alwaye layeth wayte and lyeth redy bent to our distruction/ nat onely with violence and stronge hande/ but also with traynes and subtyle wyles/ he never slepethe nor resteth/ but alway rōonneth up and downe hyther and thyther lyke a ravenous lyon/ lyeng in wayte/ sekynge and huntynge aboute/ whom he may devoure.

Verily father he is farre unlyke the/ for thou arte naturally good and gentyll/ thou caryest home agayne to the flocke/ the wandrynge and strayenge shepe: thou curest and makest holle the sycke and scabbed shepe/ and relevest the deed/ ye/ and thyne ennemyes also/ & blasphemers of thy holy name thou preventest with thy love/ and callest mooste graciously to everlastyng helthe: But he of an unreasonable and unsacyable hatered towarde us/ whiche never dyd hym displeasure/ laboureth/ & gothe about nothynge elles/ than to brynge with hym as many as he can in to distruction: It is a signe and a token of an excedynge malyce/ one for nought & without any cōommodyte of his owne/ to endever to distroy hym of whōom he was never wrōonged/ged/ F4r ged/ but this evyn with his owne hurte wayteth those hurt & domage/ whom thou hast takēen a syde under thy protection: thou madest hym nat suche but he fylle in to this great malyce/ after tyme he begon to stande in his owne conceyte/ and refused to be subjecte and obedient to thy majestie: wherfore he beyng pricked all with envy/ by craftye besegynge/ entysed to distruction our fyrste progenytours/ envyenge them the joyes of paradyse/ for as moche as he had deprived hym selfe of the gladnesse and myrth of heven/ but nowe he is of farre greatter envy, bicause thou cariest them out of paradyse in to heven: and where as they were afore a poynted to dethe and damnation/ thou by reason of the faythfull trust whiche they have put in thy sonne Jesus/ callest thēem to everlastyng blysse: and also/ that thou tourneste his owne malyce in to the encrease of thy glorie and our helthe: wherfore thoughe nat witthout a cause/ he is of many to be feared: yet thy goodnesse dothe conforte us/ whiche is able to do more to our helthe and salvacion/ than all his malyce to our distruction. We aknowlege our owne imbecilite and feblenesse/ but yet we feare nat our ennemyes assaute/ whether we lyve or dye/ all the whyle we deserve to have thee our protectour and defender/ we feare no distruction of that yvell and wycked devyll/ all the whyle hit is our chaunce to sticke to hym that is so good. These desyres and peticions of thy chyldren/ O immortall father/ if they be good & after the forme and order apoynted of thy sonne Jesus/ than we nothyng F4v nothynge mystrust/ but that thou wylte performe that whiche we desyre of the.


¶Thus endeth thexposicion of the Pater noster.

Imprinted at Lōondon in Fletestrete/ by Tho
mas Berthelet
/ printer unto the kynges
mooste noble grace/ dwellynge
at the signe of Lucrece.

Cum privilegio.