i A1r

¶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

ii A1v otherA1v iii 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 iv 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 v 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 vi 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/ vii 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 viii 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/ ix 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 x 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 xi 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 xii 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/ xiii 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 xiv 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.
01 B4r

¶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 02 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 03 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 04 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 05 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 06 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 07 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 08 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. 09 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 10 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 11 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 12 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 13 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 14 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 15 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 16 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 17 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- 18 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 19 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 20 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 21 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 22 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 23 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 24 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 25 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 26 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 27 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 28 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 29 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 30 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 31 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 32 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/ 33 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 34 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 priuilegio.