¶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
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 amōonge
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 vouchesavest
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
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 releved
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 & condiciōons:
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 withstāande.
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
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
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
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
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


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 convenientlyeniently 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 vouchesavest
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
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


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
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
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
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
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 delyver
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 wrōongedged/ F4r
/ 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.