¶ A devout treatise upon the Pater noster/ made first in latin by the most famous doctor master Erasmus Roterodamus/ and turned in to english by a young virtuous and well learned gentlewoman of xix year of age.  
  

  

¶ richard Hired/ unto the most studious and virtuous young maid Frances. S. sendeth greeting and well to far.  
I Have heard many men put great dout● whether it should be expedient and requisite or not/ a woman to have learning in books of latin and greek. And some utterly affirm that it is not only/ neither necessary nor profitable/ but also very noisome and jeopardous: Alleging for their opinion that the frail kind of women/ being inclined of their own courage unto vice/ & mutable at every newelty/ if they should have skill in many things/ that be written in the latin and greek tongue/ compiled and made with great craft & eloquence/ where the matter is happily sometime more sweet unto the ear/ than wholesome for the mind/ it would of likelihood/ both inflame their stomachs a great deal the more/ to that vice/ that men say they be to much given unto of their own nature already/ and instruct them also with more subtilyte and conveyance/ to set forward and accomplish their froward intent and purpose. But these men that so say/ do in my judgement/ either regard but little what they speak in this matter/ or else/ as they be for the more part unlearned/ they envy it/ and take it sore to heart/ that other should have that precious jewel/ which they neither have themself/ nor can find in their hearts to take the pain to get. For first/ where they reckon such instabilite and mutable nature in women/ they say therein their pleasure of a contensyous mind/ for the maintenance of their matter/ for if they would look thereon with one even eye/ and consider the matter equally/ they should find and well perceive/ that women be not only of no less constancy and discretion than men/ but also more steadfast and sure to trust unto/ than they.  
For whether I pray you was more light and more to be discommended/ Helen that with moche labour and suit/ and many crafty means/ was at the last overcome and enticed to go away with the kings son of Troy? Or Paris/ which with ones sight of her/ was so doted in her love/ that neither the great cheer and kindness showed unto him of her husband king Menelaus/ nor shame of the abominable deed/ nor fear of the peril that was like to come thereupon/ nor the dread of god/ might let him to convey her away/ contrary to all gentleness/ contrary to all right/ all laws and conscience? Nor the woman casteth her mind neither to one nor other of her own proper will/ Which thing is a sure token of an upright and a steadfast mind/ but by the suit and means of the man: When he with one look of her/ is ravished of all his wits. Now if here peraventure a man would say/ yes/ they be moved aswell as men/ but they dissemble/ forbear/ and will not utter their stomachs/ neither it is so convenient the woman to speak as the man: that shall not help his excuse/ but rather hinder it/ for they be the more worthy to be allowed/ that will not be so far overseen in that affection/ which is so naturally given to all things living/ but that they can remember their duty and honesty/ where the man is many times so far beside his reason/ that he seeth neither where nor when/ neither to whom/ nor how to behave himself/ neither can regard/ what is comely and what is not. For verily/ it is as unconvenient for the man to demand that thing that is unlawful/ if he could perceive/ as for the woman. And if both their vices were all open and showed/ the man should have moche more that he ought to be ashamed of/ saving that he is also in that point worse than the woman/ in as moche as she is a shamed of her fault/ be it never so small: and he is so far from that virtue/ that when he hath done nought/ he rejoiceth of it & advanceth himself/ as though it were well done. And yet he is so unreasonable in judging the woman/ that as Isocrates saith wherein he hath no consideration/ how oft or how sore he offend his wife: He will not suffer ones to be offended himself by her never so little: where he would that she should take his deeds all well in worth. Wherefore in deed/ women be in gay case and happy/ if their honesty and praise must hang at the girdles of such people. Now as for learning/ if it were cause of any evil as they say it is/ it were worse in the man than in the woman/ because (as I have said here before) he can both worse stay and refrain himself/ than she. And moreover than that/ he cometh ofter and in more occasions th aūe the woman/ in as moche/ as he liveth more forth abroad among company daily/ where he shallbe moved to utter such craft as he hath gotten by his learning. And women abide most at home/ occupied ever with some good or necessary business. And the latin and the greek tongue/ I see not but there is as little hurt in them/ as in books of english and french/ which men both read themself/ for the proper pastimes that be written in them/ and for the witty and crafty conveyance of the makings: And also can bear well enough/ that women read them if they will/ never so much/ which commoditeis be far better handled in the latin & greek/ than any other language: and in them be many holy doctors writings/ so devout and effectuous/ that who soever readeth them/ must needs be either moche better or less evil/ which every good body both man and woman will read and follow/ rather than other. But as for that/ that I here many men lay for the greatest jeopardy in this matter/ in good faith to be plain me think it is so foolish/ that scantly it is worthy/ either to be rehearsed or answered unto. That is/ where they say/ if their wives could Latyn or greek/ than might they talk more boldly with priests and freres/ as who saith/ there were no better means (if they were ill disposed) to execute their purposes/ than by speaking Latyn or greek/ either else/ that priests and freres were commonly so well learned/ that they can make their bargeyne in latin & greek so readily/ which thing is also far contrary/ that I suppose now a days a man could not devise a better way to keep his wife safe from them/ than if he teach her the latin and greek tongue/ and such good sciences as are written in them: the which now most part of preestes/ and specially such as be nought/ abhor and fly from: ye/ as fast in a manner/ as they fly from beggars/ that ask them alms in the street. And where they find fault with learning/ because they say/ it engendereth wit and craft/ there they reprehend it/ for that that it is most worthy to be commended for/ and the which is one singular cause wherefore learning aught to be desired/ for he that had liefer have his wife a fool than a wise woman/ I hold him worse than twice frantic. Also/ reading and studying of books so occupieth the mind/ that it can have no leisure to muse or delight in other fantasies/ when in all handy works/ that men say be more meet for a woman/ the body may be busy in one place/ and the mind walking in another: & while they sit sowing & spinning with their fingers/ may ●aste and compass many peevish fantasies in their minds/ which must needs be occupied/ either with good or bad/ so long as they be waking. And those that be evil disposed/ will find the means to be nought/ though they can never a letter on the book/ and she that will be good/ learning/ shall cause her to be much the better. For it showeth the image and ways of good living/ even right as a mirror showeth the similitude and proportion of the body. And doubtless/ the daily experience proveth/ that such as are nought/ are those that never knew what learning meant. For I never heard tell/ nor reed of any woman well learned/ that ever was (as plenteous as evil tongues be) spotted or infamed as vicious. But on the otherside/ many by their learning taken such increase of goodness/ that many may bear them witness of their virtue/ of which sort I could rehearse a great number/ both of old time and late/ Saving that I will be content as for now/ with one example of our own country and time/ that is: this gentlewoman/ which translated this little book hereafter following: whose virtuous conversation/ living/ and sad demeanour/ may be proof evident enough/ what good learning doth/ where it is surely rooted: of whom other women may take example of prudent/ humble/ and wifely behaviour/ charitable & very christian virtue/ with which she hath with gods help endeavoured herself/ no less to garnish her soul/ than it hath liked his goodness with lovely beauty and comeliness/ to garnysshe and set out her body: And undoubted is it/ that to thincrease of her virtue/ she hath taken and taketh no little occasion of her learning/ besides her other manifold and great commodities taken of the same/ among which commodities this is not the least/ that with her virtuous/ worshipful/ wise/ and well learned husband/ she hath by the occasion of her learning/ and his delight therein/ such especial comfort/ pleasure/ and pastime/ as were not well possible for one unlearned couple/ either to take together or to conceive in their minds/ what pleasure is therein. Therefore good Frances/ seeing that such fruit/ profit and pleasure cometh of learning/ take vo heed unto the lewd words of those that dispraise it/ as verily no man doth/ save such as neither have learning/ nor wotteth what it meaneth/ which is in deed the most part of men/ & as the most part and the best part be not alway of one mind/ so if this matter should be tried/ not by wit and reason/ but by heeds or hands/ the greater part is like as it often doth/ to vanquish and overcome the better/ for the best part (as I reckon) whom I account the wisest of every age/ as among the gentiles the old philosopher's/ and among the christenmen/ the ancient doctors of Christ's church/ all affirm learning to be very good & profitable/ not only for men but also for women/ the which Plato the wise philosopher calleth a bridle for young people against vice. Wherefore good France's/ take you the best part and leave the most/ follow the wise men and regard not the foolish sort/ but apply all your might/ will/ & diligence to obtain that especial treasure/ which is delectable in youth/ comfortable in age/ and profitable at all seasons: Of whom without doubt/ cometh moche goodness and virtue. Which virtue who so lacketh/ he is without that thing that only maketh a man: Ye and without the which a man is worse than an unreasonable be'st/ nor ones worthy to have the name of a man. It maketh fair and amiable/ that that is of nature deformed: as Diogynes the philosopher/ when he saw a young man foul and evil favoured of person/ but very virtuous of living: thy virtue said he/ maketh the beautiful: And that that is goodly of itself already/ it maketh more excellent and bright. Which as Plato the wise philosopher saith/ if it could be seen with our bodily eyes/ it would make men wondrously enamoured and taken in the love of it. Wherefore unto those especial gifts of grace that god hath lent you/ and endued you with all/ endeavour yourself that this precious diamond and ornament be not lacking/ which had/ shall flourish and lighten all your other gifts of grace/ and make them more gay: and lacked/ shall dark and blemish them sore. And surely the beauty of it/ though ye had none other/ shall get you both greater love/ more faithful and longer to continue of all good folks/ than shall the beauty of the body/ be it never so excellent/ whose love decayeth together/ with it that was the cause of it/ and most commonly before/ as by daily experience we may see/ them that go together for the love of the bodily beauty/ within a small while when their appetite is satisfied/ repent themself. But the love that cometh by the means of virtue & goodness shall ever be fresh and increase/ right as doth the virtue itself. And it shall you come by none otherwise so readily/ as if you continue the study of learning/ which you be entered well in all ready: And for your time and age/ I would say/ had greatly profited/ saving that child's age is so frail accounted/ that it needeth rather monition and continual calling upon/ than the deserved praise. How be it I have no doubt in you/ whom I see naturally borne unto virtue/ and having so good bringing up of a babe/ not only among your honourable uncles children/ of whose conversation and company/ they that were right evil/ might take occasion of goodness and amendment/ But also with your own mother/ of whose precepts and teaching/ and also very virtuous living/ if you take heed/ as I put no fear you will and also do/ you can not fail to come to such grace and goodness/ as I have ever had opinion in you that ye should. Wherefore I have ever in my mind favoured you/ and furthered to my power your profit/ and increase thereunto/ and shall as long as I see you delight in learning and virtue/ no kind of pain or labour refused on my party/ that may do you good. And as a token of my good mind/ and an instrument toward your success and furtherance I send you this book/ little in quantity but big in value/ turned out of latin in to english by your own forenamed kinswoman/ whose'll goodness and virtue/ two things there be that let me moche to speak of. The one/ because it were a thing superfluous to spend many words unto you about that matter/ which yourself know well enough/ by long experience and daily use. The other cause is/ for I would eschew the slander of flattery: how be it I count it no flattery to speak good of them that deserve it/ but yet I know that she is as loath to have praise gyvyn her/ as she is worthy to have it/ and had leaver her praise to rest in men's hearts/ than in their tongues/ or rather in god's estimation and pleasure/ than any man's words or thought: and as touching the book itself/ I refer and leave it to the judgements of those that shall read it/ and unto such as are learned/ y● only name of the maker putteth out of question/ the goodness and perfection of the work/ which as to mine own opinion and fantasy/ can not be amended in any point: And as for the translation thereof/ I dare be bold to say it/ that who so list and well can confer and examine the translation with the original/ he shall not fail to find that she hath showed herself/ not only erudite and elegant in either tongue/ But hath also used such wisdom/ such discrete and substantial judgement in expressing lively the latin/ as a man may peraventure miss in many things/ translated and turned by them that bare the name of rightwise & very well learned men: & the labour that I have had with it about the printing/ I yield holly and freely give unto you/ in whose good manners and virtue/ as in a child/ I have so great affection/ and unto your good mother/ unto whom I am so much beholden/ of whose company I take so great joy and pleasure/ in whose godly communication I find such spiritual fruit and sweetness/ that as oft as I talk with her/ so oft me think I feel myself the better. Therefore now good Frances follow still on her steps/ look ever upon her life/ to inform your own thereafter/ like as ye would look in a glass to tire your body by: ye/ and that more diligently/ in so much as the beauty of the body though it be never so well attended/ will soon fade and fall away: good living and virtue once gotten tarrieth still/ whose fruit ye shall feel/ not only in this world which is transitory and of short continuance/ but also in another: And also it should be great shame dishonesty/ and rebuke unto you borne of such a mother/ and also nourished up with her own teat/ for to degenerate and go out of kind. Behold her in this age of hers/ in this almost continual disease and sickness/ how busy she is to learn/ and in the small time that she hath had/ how moche she hath yet profited in the latin tongue/ how great comfort she taketh of that learning that she hath gotten/ and consider thereby what pleasure and profit you may have here after (if god lend you life (as I pray he do) of the learning that you may have or you come to her age/ if you spend your time well: which doing you shall be able to do yourself good/ and be great joy and comfort to all your friends/ and all that ever would you well/ among whom I would you should reckon me for one/ not among the least if not among the chief: and so far you well/ mine own good/ gentle/ and fair Frances.  
At Chelcheth/ the year of our lord god/ a thousand five hundred xxiiij The first day of Octobre.   

¶ Here after followeth seven petitions of the Pater noster/ translated out of Latyn in to english.  

¶ The first petition.  
PAter noster qui es in celis/ sanctificetur nomen tuum. Here O father in heaven the petitions of thy children/ which though they be as yet bodily in earth/ notwithstanding/ in mind ever they desire and long to come to the country celestial/ & father's house/ where they well know and understand/ that the treasure of everlasting wealth and felicity/ that is to say/ the inheritance of life immortal/ is ordained for them. We acknowledge thine excellency/ O maker/ saviour/ and governor of all thing/ contained in heaven & in earth/ And again we acknowledge & confess our own vileness/ & in no wise we durst be so bold to call the father (which are far unworthy to be thy bond men) ne take upon us the most honourable name of thy children/ which uneath thou vouch savest thine angels/ except thy mere goodness had: by adoption received us in to the great honour of this name. The time was/ when we were servants to wickedness and sin/ by the miserable generation of Adam: we were also children of the fiend/ by whose instinction and spirit we were driven and compelled to every kind of mischief and offence. But that thou of thine infinite mercy/ by thine only begotten son jesus/ made us free from the thraldom of sin/ & deliverdest us from the devil our father/ & by violence riddest us from th'inheritance of eternal fire/ & at the last/ thou vouchsaffest to adopt us by faith and baptism/ as membres in the most holy body of thy son: not only in to the fellowship of thy name/ but also of thine inheritance. And because we should nothing mistrust in thy love toward us/ as a sure token thereof/ thou sendest from heaven down in to our hearts/ the most holy spirit of thy son: Which (all seruauntlye fears shaken of) boldly crieth out in our hearts without ceasing/ Abba pater/ Which in english is as much to say/ as O father father: & this thy son taught us/ by whom (as minister) thou givest us all thing: That when we were as it were borne again by thy spirit/ and at the fontstone in baptism/ renounced and forsaken our father the devil/ and had begun to have no father in earth/ than we should acknowledge only our father celestial: By whose marvelous power we were made somewhat of right nought: by whose goodness we were restored/ when we were lost: by whose wisdom incomparable/ evermore we are governed & kept/ that we fall not again in to destruction. This thy son gave us full trust to call upon thee/ he assigned us also away of praying to thee/ acknowledge therefore the desire & prayer of thy son/ acknowledge the spirit of thy son/ which prayeth to thy majesty for us by us: Do thou not disdain to be called father of those/ whom thy son most likest thy image/ vouchsafe to call his brethren/ and yet we ought not her upon to take liking in ourselves/ but to give glory to the and thy son for that great gentleness: sith no man can here of himself ought deserve/ but that thing whatsoever good it be/ cometh of thy only and free liberality. Thou delytest rather in names loving and charitable/ than terrible and fearful: Thou desirest rather to be called a father/ than a lord or master: Thou wouldest we should rather love the as thy children/ than fear the as thy servants and bond men: Thou first lovedest us/ and of thy goodness also it cometh/ and thy reward/ that we do love the again. give ear/ O father of spirits to thy children spiritual/ which in spirit pray to thee: For thy son told us/ that in those that so prayed thy delight was/ whom therefore thou sendest in to the world that he should teach us all verity and truth. Here now the desires of unity and concord/ for it is not sitting ne agreeable/ that brethren whom thy goodness hath put in equal honour/ should disagree or vary among themself/ by ambitious desire of worldly promotion/ by contentious debate/ hatred or envy/ all we hang of one father/ we all one thing pray for and desire/ no man asketh aught for himself specially or a part/ but as membres of one body/ quickened and relieved with one soul: We require and pray in comen/ for that which indyfferently shallbe expedient and necessary for us all. And in deed/ we dare none other thing desire of thee/ than what thy son commanded us/ ne otherwise ask/ than as he appointed us/ for in so asking/ his goodness promised we should obtain/ what soever we prayed for in his name. And for as much as when thy son was here in earth/ he nothing more fervently desired/ than that thy most holy name should appear and shine/ not only in judea/ but also thorough all the world/ beside we also/ both by his encoraging and ensample/ this one thing above all desire/ that the glory of thy most holy name/ may replenisshe and fulfil both heaven & earth/ so that no creature be which dreadeth not thy high power and majesty/ which do not worship and reverend also thy wisdom eternal and marvelous goodness/ for thy glory as it is great/ so neither having beginning nor ending/ but ever in itself flourishing/ can neither increase nor decrease/ but it skilleth yet mankind not a little/ that every man it know and magnify/ for to know and confess the only very god. And jesus Christ whom thou fendest in to the world/ is as much to us/ as life eternal. Let the clear shining of thy name/ shadow & quench in us all worldly glory. Suffer no man to presume to take upon himself any part of glory/ for glory out of that is non/ but very slander & rebuke. The course of nature also in carnal children this thing causeth/ that they greatly desire the good fame and honest reputation of their father: for we may see how glad they be/ & how they rejoice/ how happy also they think themself/ if happen their fathers any great honour/ as goodly triumph/ or their image and picture to be brought in to the court or comen place with an honourable preface/ or any other goodly royalty what soever it be. And again we see how they wail/ and how aghast & astonied they be/ if chance their fathers slander or infamy. So deeply hath this thing natural affection routed in man's heart/ that the fathers rejoice in their children's glory/ and their children in the glory of their fathers. But for asmuch as the ghostly love & affection of god/ far passeth and exceedeth the carnal affection of m●: therefore we thy spiritual children/ moche more fervently thirst and desire the glory and honour of thy most holy name/ & greatly are vexed and troubled in heart/ if he/ to whom alone all glory is due chance rebuked or slandered to be/ not that any slander or rebuke can minish or defoul the clearness of thy glory/ but that we/ as moche as lieth in us/ in a manner do wrong and injury to thy name/ when soever the gentiles either not knowing/ or else despising the maker and original of all/ do worship & homage to creatures most vile/ as made of timber or stone: or other painted images/ some also to oxen some to bulls/ and such other like: And moreover/ in all these foul and wicked devils/ in honour of them they sing hymns: to these they do sacrifice/ before these they burn incense and other sweet savours/ than we thy spirytu●ll children/ seeing all this/ doubly are aggrieved/ both that thou hast not that honour which is due to thee/ & that these wretches perish by their own madness & folly. The jews also never cease in their synagogues and resort of people/ from despiteful and abominable bacbytinge of thy only son/ whereby in the mean time they slander thee/ sith it can not be chosen when thy son is misfamed (which is the very clearness of thy glory) but that infamy also must redound in the. They cast eke in our teeth/ as a thing of great dishonesty/ the most glorious name of thy children/ saying/ that it were better to be called thieves or manquellers/ than christian men and followers of Christ. They lay against us also that thy son was crucified/ which is to us great glory and renown/ We may thank thy mercy father of all this thing that we have/ and acknowledge the as original and causer of all our health/ that we worship also thy son in equal authority with thee/ & that we have received in to our hearts the spirit of you both. But yet good father in heaven/ we pray that to show thy mercy to those also/ that both the gentles leaving and forsaking the worshipping & homage of counterfeit images: may do all honour and reverence to thy majesty alone/ and the jews relieved with thy spirit/ renounsing their superstitious using of the law may confess god/ from whom all thing so abundantly cometh/ may confess the son of god/ by whom we receive all: may confess the holygost/ partaker and fellow of the divine nature/ Letoy them worship in three persons/ one and equal majesty/ and acknowledge three persons as one proper person/ so that every nation/ every tongue/ every sect/ every age/ as well old as young/ may with one assent advance and praise thy most holy name. And I would to god that we also/ which bear the name of thy children/ were not dishonesty to thy glory/ amongst those that know the not: for like as a good and wise son is the glory and honour of his father/ so a foolish & unthrifty child/ getteth his father dishonesty and shame/ & he is not a natural and proper child/ whosoever do not labour all that he can to follow and be like his father in wit & conditions: But thy son jesus is a very kind and natural child/ for he is a very full and perfit image & similitude of thee/ whom holly he is like & representeth. We which are become thy children by adoption and not by nature/ conferming ourselves after his ensample/ endeaver as much as lieth in us/ to come to some manner likeness of y●: that likewise as thou waste most perfectly exalted and glorified in thy son jesus: so as farforth as our weakness will suffer/ thou mayst be glorified also in us/ but the ways how thou mayst be glorified in us/ is/ if the world perceive that we live after the teaching and doctrine of thy son that is to say/ if they see that we love the above all thing/ and our neighbour & brother no less than our own selves/ & that we ever bear good mind and love to our enemy and adversary/ also well doing and profiting those/ which do us injury & wrong: For these things thy son bad us we should do/ when he provoked us to the following and likeness of our father in heaven/ which commandeth his son to shine upon good and evil: And how great a shame and dishonest are they to thy glory/ which when they have professed & taken upon them thy name/ notwithstanding/ do robbery and theft: commit adultery: chide and brawl: study to revenge: go about to deceive: forswear themself by thy most holy name: among also slander and backbite: have their belly as their god: dispyce thee/ and do service and homage to worldly richesses. And truly the comen sort of people for the most part/ esteem god after the living and conditions of his servants. For if they may perceive that they which have professed thy name/ live viciously: than they cry out and say. What a god is he/ that hath such manner of worshippers? Fie on such a master that hath so unrewly servants: Out upon such a father/ whose children be so lewd: banished be such a king/ that hath such manner of people and subjects. Thy son therefore consydring this/ taught us that likewise as he both living and dying ever glorified thy name/ so we also all that we might/ should endeavour by chaste and blameless conditions/ to advance and praise the clearness of thy glory/ saying unto us. Let your light shine in the sight of men/ that they may see your good works/ & in those glorify your father in heaven. But in us O good father/ there is no light at all/ except it will please the to send us any/ which art the continual and everlasting spring of all light: nor we of ourselves can bring forth no good works. Therefore good lord we pray thee/ let thy goodness work in us/ & thy clear light shine in us: as in all thing that thou hast created/ doth shine thy eternal and endless power/ thy wisdom unable to be expressed & thy wonderful goodness which most specially/ yet thou vouchsafest to show to mankind. Now than whither soever we look/ all things glorify thy name: the earthly spirits both day & night never lynne praying their lord and king: the wonderful also & heavenly ingen that we behold: the disagreeing concord moreover of the elamentes: the flowing and ebbing of the see: the bubllishing of rivers: the enduring courses of waters: so many divers kinds of things/ so many kinds of trees and of herbs/ so many of creatures/ and to every thing the proper appointed and set nature: As in the Adamant stone to draw iron/ the herbs to cure and heal diseases and sickness: All these things I say/ what other thing do they show to us than the glory of thy name/ & that thou art only very god/ only immortal/ only of all power and might/ only wise/ only good/ only merciful/ only just/ only true/ only marvelous/ only to be loved & had in reverence. Than father/ we may well see that he doth wrong to thy glorious name/ who soever take upon him self to be called by any of these names/ for though there be in us any of these rehearsed virtues/ yet all that cometh to us from thy liberal goodness. Grant now therefore father/ that thy name on every side be glorified/ and that the light and glory of thy name/ may no less appear and shine in our manners and lyvenge/ than it shineth in thy Angels/ and in all thing that thou hast created and made: that in likewise as they/ which behold and look upon this world of the wonderful and marvelous workmanship/ do guess the excellency of the maker thereof: so they that know the not/ moved and stired by our example/ may both confess their own misery and wretchedness and marvel thy liberal goodness/ and by these means turned and converted/ may together with us glorify the most holy name of thee/ of thy son/ and of the holy ghost/ to whom indifferently all honour and glory is due for ever. Amen.   

¶ The second petition.  
ADueniat regnum tuum. O father in heaven/ which art the only causer/ maker/ saviour/ restorer/ & governor of all/ both in heaven and in earth/ out of whom cometh & proceedeth all authority/ power/ kingdom/ and rule/ aswell to things uncreated as created/ aswell to things invisible as visible/ whose throne and seat of majesty is the heaven: & the earth as footstool: whose kingly sceptre & mace/ is thine eternal and most established will/ whom no power is able to withstand. Ones thou promisest thy people by the mouths of thy prophets/ for the health of makind/ a certain spiritual realm which should bring into liberty/ those that were thine & borne anew in thee/ and should deliver them out of the tyrannous handling of the fiend/ which in time passed reigned as prince in the world/ sore entangled & cumbered with sin. And to the getting & obtaining of this realm/ thou vouchsavest to send from heaven down into the earth thy only son/ which with the loss of his own life/ redeeming us/ where we were afore servants of the devil/ should make us the children of god: and verily thy son/ while he lived here in earth/ was wont to call his gospel/ the heavenly kingdom a the realm of god: whose knowledge yet he said to be hid and kept secret from us/ but nat withstandyng/ thy children humbly require/ and with fervent desire/ beseek the that this realm/ which our lord jesus chal●ged for thee/ might daily more and more be disclosed and opined here in earth/ until that time come/ in which that same thy son shall restore and render it up to the full and hole/ when all those have subdued themself/ whom thy goodness or the beginning of the world hath appointed to dwell in this realm. And when all obstinate and rebelleous spirits/ and all malicious and evil desires be fully quenched & wiped away/ which hitherto and at this day/ make war and insurrection against thy majesty/ which vex and unquiet thy commonalty/ what time thy royalme shallbe in sure peace and tranquillity: For verily as yet the world/ by all the means & subtleties it can/ oppresseth thy children/ wandering here bodily in earth as yet: also corrupt & unclean affections/ and old original sinew/ rebel & strive against the spirit: as yet noyous and wicked spirits/ which thou banyssheddest/ and put out of the heavenly cite/ do assault with fyrely darts from above those/ whom thou of thy mere goodness hast divided from this world/ and as chosen folk and partakers of thy son/ hast appointed to thy royalme. Grant father of all might/ that they/ whom thy goodness once hath delivered from the tyranny of sin/ and assigned to dwell in thy royalme/ may by the benefit of the same benign goodness continue/ and steadfastly abide in their liberty and freedom: and that none leaving and failing from the and thy son/ return again in the tyrannous service of the devil: & so both we by thy son shall reign in the to our wealth/ and thou in us to thy glory: for thou art glorified in our bliss/ and our bliss is of thy goodness. Thy son jesus taught us we should despise the realm of this world/ which standeth all by richesse/ and is hold up by garrisons of men/ by hosts and armour/ which also what soever it doth/ doth by pride and violence/ and is both gotten/ kept/ & defended by fierce cruelness: & he with the holy ghost/ overcame the wicked spirit that ruled as chief and heed in the world: afore he by innocency and pureness of living/ had the victory of sin/ by meekness vanquished cruelness/ by sufferance of many despiteful rebukes/ recovered everlasting glory/ by his own death restored life/ and by his cross had triumph upon the wicked spirits. Thus wonderfully hast thou father warred and overcome: after this manner thou both triumphest & reignest in thy son jesus/ by whom it hath pleased the of thy goodness/ to take us in to the congregation of the dwellers in thy royalme. Thus also thou tryumphest and reignest in thy holy martyrs/ in thy chaste virgins and pure confessors/ which yet neither by their own strength nor power/ died overcome the fierceness and displeasure of tyrants/ ne the raging or the wantonness of the flesh/ ne the maliciousness of this world. But it was thy spirit father/ Which it pleased the to give them to the glory of thy name/ and the health of mankind/ that was both the beginner and ender of all this in them: And we father/ heartily desire thee/ that thy realm may flourish also in us: which all though we do no miracles/ for asmuch as neither time nor matter requireth: albe it we be not imprisoned nor tormented: though we be not wounded nor brent/ although we be not crucified nor drowned: though we be not beheaded: yet notwithstanding/ the strength and clearness of thy realm: may shine and be noble in us/ if the world perceive/ that we by the help of thy spirit/ stand steadfast & sure against all assaults of the devil/ and against the flesh: which alway steereth and provoketh us to those things/ that be contrary to the spirit/ & against the world/ which by all the ways it can/ moveth us to forsake and leave the trust that we have one's put in thee/ As often so ever as for thy love we despice and set nought by the realm of this world/ and with full trust hang upon the heavenly kingdom/ that thou hast promised us: as often also/ as we forsake and leave honouring of earthly richesses/ and only worship and embrace the precious and ghostly learning of the gospel/ as often as we refuse those things/ that for the season seem sweet and pleasant to the fleshly & carnal appetite/ and in hope and trust of eternal felicity we suffer patiently and valiantly all thing/ be it never so hard: as often also as we can be content to forsake our natural affections/ and that which we have most dear/ as our fathers and mother's/ wives/ children/ and kinsfolk/ for the love of thee: Likewise as often as we oppress and refrain the furious and fiercely braydes of anger/ and give mild & meek words/ to those that chide and ●raule with us/ and do good to them/ which do us injury and wrong: and all for thy sake. So often father thou warrest in us/ and overcomest the realm of the devil/ & openyst the might and power of thy realm. Thus it hath pleased and liked thy wisdom father/ by continual and grievous battle/ to exercise/ confirm/ and make steadfast the virtue and strength of thy people. Increase such strength in thy children/ that they may ever return stronger from their batayle● and that when by little and little/ their enemies and adversaries might is minysshed and broken thou mayest every day more and more reign in us: But the time is not yet come good father/ in which all the world have subdued themself to thy yoke: For as yet/ that tyrannous fiend hath a do with many and divers nations: There is not yet one herd/ and one herd master/ which we hope shallbe/ when the jews also shall bring and submit themself to the spiritual and ghostly learning of the gospel: for yet many know not how great a liberty it is/ and what a dignity/ and how great a felicity/ to be subjects to the heavenly realm: and that is the cause why they had rather be the servants of the devil/ than thy children inheritors with jesus/ and partakers of the kingdom of heaven/ and amongst those two father/ that walk within the cloister of thy church/ & seem as chief in thy realm/ there are not a few/ (alas) which hold on their adversaries side: and as much as lieth in them/ abate/ shame/ & dishonest the glory of thy realm. wherefore we specially desire and wish for that time/ which thou wouldest none to know but thyself alone/ in which/ according to the promise of thy son/ thy angels shall come and make clean the floor of thy church/ and gather together into thy barn the pure corn/ divided and severed fro the cockle/ & pluck out of thy realm/ all manner occasion of slander/ What time there shall neither be hunger nor poverty: no necessity of clothing: no disease: no death: no pursuer: no hurt or evil at all/ ne any fear or suspicion of hurt but than all the body of thy dear sosie heaped together in their heed/ shall take fruition and pleasure of thy blessed company of heaven. & they which in the mean time had rather serve the tyrannous fiend/ shall together with their master be banished and sent away to everlasting punishment: And truly this is the realm of Israel/ which when jesus Christ forsook the earth/ & returned again to his disciples/ desired/ might shortly be restored. Than thou madest heaven free and rid from all rebellion/ what time Lucifer● with his company was cast out. So ones in the day of doom and judgement when the bodies shall arise/ thou shalt depart the sheep from the gottes: & than who so ever hath here with all diligence embraced the spiritual and goollely realm of the gospel/ shallbe desired and brought to thee/ to the inheritance of the everlasting kingdom/ to the which thy goodness had appointed them or the world was made. This fortunate and happy day which thy son jesus promised should come/ we thy children good father/ greatly desire/ which dwell here in earth as outlaws in exile/ sore lodened with the hugeness of the earthly body/ suffering in the mean time/ many grievous displeasures/ and sorrowing that we be withdrawn from thy company/ whereof than we shall have perfit pleasure and fruition/ When face to face we shall see and behold our king and father/ reigning in his great glory. And yet we have not this hope & trust of our own merits and deserts/ which we know verily as non/ but only of thy liberal goodness: Whereby it liked the to bestow thine own son holly for us/ and to send us the holy ghost as pledge and token of this inheritance: & if it will please the also to grant/ that we may steadfastly and without any wavering/ continue in thy son jesus: than thou canst not depart us from the company of thy realm: To whom with that same thy son and the holy ghost/ all renome/ honour/ and glory is due world without end. Amen.   

¶ The third petition.  
EIat voluntas tua sicut in ceso et in terra. O father which art the noryssher and ordrer of all/ whom it pleaseth thy son to acknowledge as his brethren/ and he so acknowledgeth all those/ that in pure faith professeth his name in baptism: Thy children here in earth call and cry to the dwelling in heaven/ a place far out of all changeable mutability of things created/ desiring in deed/ to come to thy heavenly and celestial company/ which is defouled with no manner spot of evil/ saving they know well that none can be taken and received in to so great a tranquillity & quietness/ but only they/ which with busy study/ while they live here/ labour to be such as there must be: Therefore it is all one realm/ both of heaven and earth/ saving this difference/ that here we have sore & grievous conflict with the flesh/ the world/ and the devil: and there all though there is nothing that might minish or defoil the wealth of blessed souls: Yet as touching the full perfection of felicity/ there is some manner miss/ which is/ that all the membres and parts of thy son be gathered together/ and that the hole body of thy son/ safe and sound be joined to his heed/ Whereby neither christ shall lack any of his parts and members/ nor good men's souls their bodies: which likewise as they were ever here in earth partakers of their punishmentes and afflictions: so their desire is to have them companions of their joy in heaven. And they finally in this world/ go about to follow the unite and concord of the heavenly kingdom/ which all the time they live bodily in earth/ as it becometh natural and obedient children/ study with all diligence to fulfil those things/ which they know shall content thy mind & pleasure/ and not what their own sensual appetite giveth them/ ne iuging or disputing why thou wouldest this or that to be done/ but thinking it sufficient/ that thus thou wouldest it/ whom they know surely to will nothing/ but that that is best. And what thy will is/ we learned sufficiently of thy only begotton & most dear son. He was obeydient to thy will/ even to his own death/ and thus he said/ for our learning and instruction. Father/ if it may conveniently be/ suffer this drink of my passion to be withdrawn from me/ how be it/ yet thy will be fulfilled and not mine. So that than needs must man be a shamed/ to prefer & set forth his own will/ if Christ our master was content to cast his own will away/ and subdue it to thine. The flesh hath his proper will and delight/ which man naturally desireth to keep and follow. The world also hath a will by itself/ and the devil his will/ far contrary to thine. For the flesh coveteth against the spirit which we have received of thee: and the world enticeth us to set our love on frail and vanishing things: and the devil laboureth about that/ that might bring man to everlasting destruction. Nor it is not enough/ that in baptism we have professed/ that we will be obedient to thy precepts/ and there to have renounced the devils service/ except we labour all our life/ to perform steadfastly that/ which we have professed: But that we can not perform/ but if thou give us strength/ to help forth our purpose: so that our will have no place in us/ but let thy will father work in us that/ which thy wisdom judgeth and thinketh best for us. Who so ever liveth after the fleshly & carnal appetite they are deed to thee/ and than not as thy children. Ye/ and we thy children also/ as long as we are here bodily in earth/ have among not a little business and a do/ in vanquishing the fleshly delight: which laboureth to prevent thy will: but grant good father/ that thine ever overcome & have the better/ whether it like the we live or die/ or to be punished for our correction/ or be in prosperity/ to the intent we should give the thanks for thy liberal goodness. And they follow and obey the will of the devil/ which do sacrifice and homage to idols/ which slanderously backbite thy most honourable son/ and for envy and evil will/ go about to bring their neighbour in to peril and destruction: and so they may shortly wax rich/ care not whether they do right or wrong/ and are all fulfilled with corrupt and unclean thoughts/ But this is thy will father/ that we should keep both our body and mind chaste and pure from all uncleanness of the world/ and that we should prefer and set more by thine honour & thy sons/ than all other things beside. And that we should be angry with no man/ ne envy or revenge any man/ but always be ready to do good for evil: ye/ & to be content rather with torments/ hunger/ imprisonment/ banishment/ and death/ than in any thing to be contrary to thy pleasure: And that we may be able every day more and more/ to perform all this/ help us O father in heaven/ that the flesh may ever more and more be subject to the spirit/ and our spirit of one assent/ and one mind with thy spirit. And likewise as now in diverse places thy children/ which are obedient to the gospel/ obey and do after thy will: so grant they may do in all the world beside/ that every man may know and understand/ that thou alone art the only heed and ruler of all thing/ and that in like wise as there are none in heaven/ Which mutter and rebel against thy will/ so let every man here in earth/ with good mind and glad cheer obey thy will and godly precepts. Nor we can not effectually and fully mind what the good lord willest/ except it will please the to pluck & draw us thereto. Thou commandest us to be obedient to thy will and pleasure/ and in deed they are not worthy to be called children/ but if in all points they follow and obey their father's bidding: but sith it hath liked thy goodness to take us/ although far unworthy into so great an honour of thy name: let it please the also of thy gentleness to give us a ready and steadfast will/ that in nothing we overhippe or be against that/ which thy godly and divine will hath appointed us/ but that we kill and mortify our fleshly and carnal lusts/ and by thy spirit be led to the doing of all good works/ and all thing that is pleasant under thy sight. Whereby thou father mayst acknowledge us as thy children natural/ and not out of kind/ and thy son as kind & good brethren: that is to say/ that both twain may acknowledge in us his own proper benefit/ to whom with the holy ghost equal and indifferent/ glory is due for ever. Amen.   

¶ The fourth petition.  
PAnem nostrum quotidianum da nobis hody. O father in heaven/ which of thy exceeding goodness/ most plenteously feedest all things that thou hast so wondrously created/ provide for us thy children/ which are chosen to dwell in thy celestial and heavenly house/ and that hang holly and only of thy son/ some spiritual and ghostly food/ that we obeying thy will and precepts/ may daily increase and wax bigger in virtue/ until after the course of nature we have obtained and gathered a full and perfit strength in our lord jesus Christ. The children of this world/ so long as they are not banished ne out of their friends favour/ all that time they take little care of their meat and drink: sith their fathers of their tender love toward them/ make sufficient provision for them. Than moche less ought we to be careful or studious/ whom thy son jesus taught should cast away all care of the morrow meal/ persuading and assuring us/ that so rich a father/ so gentle/ so loving/ and that had so great mind of us/ & which sent meat to the little birds/ and so nobly clotheth the lyles in the meadow/ would not suffer his children/ which he hath endued with so honourable a name/ to lack meat and bodily apparel: but all thing set aside that belongeth to the body/ We should specially and above all/ seek and labour about those things/ which pertaineth and belongeth to thy realm/ and the justice thereof. For as touching the jousts of the Pharisees that savoureth all carnally/ thou utterly dispysest and settest nought by: For the spiritual jousts of thy realm/ standeth by pure faith and unfeigned charity. And it were no great matter or show of thy plenty/ to fede with breed made of corn the body/ which although it perished not for hunger/ yet it must needs die & perish within short space/ either by sickness/ age/ or other chance/ but we thy spiritual and ghostly children/ desire and crave of our spiritual father/ that spiritual & celestial breed/ Whereby we are verily relieved/ which be verily and truly called thy children: the breed is thy word full of all power/ both the giver and norissher of life: Which breed thou vouchesavest to send us down from heaven/ what time we were like to have perished for hunger. For verily/ the breed and teaching of the proud philosophers and Pharisees/ could not suffice and content our mind: But that breed of thine/ which thou sendest us/ restored deed men to life/ of which who soever doth eat shall never die. This breed relieved us: by this breed we are nourished and fatted: and by this we come up to the perfit and full strength of the spirit. This breed though day by day it be eaten and distributed to every bowel of the soul/ yet but if thou father dost give it/ it is not wholesome nor any thing availeth. The blessed body of thy dear son is the breed/ whereof we be all partakers/ that dwell within thy large house of the church. It is one breed that indifferently belongeth to us all/ likewise as we are but one body/ made of sundry and divers membres/ but yet quickened with one spirit: and though all take of this breed/ yet to many it hath been death and destruction/ for it can not be relief/ but to such as thou reachest it unto/ mingling it with thy heavenly grace/ by the reason whereof it may be wholesome to the receivers. Thy son is verity and troth/ troth also is the breed and teaching of the gospel/ Which he left behind him for our spiritual food/ and this breed likewise to many hath been unsavoury/ which have had the mouth of their soul out of taste/ by the fever of corrupt affections. But and it will please the good father to give forth this breed/ than it must of necessity be sweet & pleasant to the eaters: than it shall comfort those that be in tribulation/ and pluck up those that be slidden & fallen down/ and make strong those that be sick and weak/ and finally bring us to everlasting life. And for asmuch as the imbecilite and weakness of manes nature/ is ever ready & apt to decline into the worse/ & the soul of man so continually assaulted & laid at with so many subtle ingyns/ it is expedient and necessary/ that thou daily make strong & he●● thy children with thy breed/ which else are far unable to resist so many and so strong enemies so many assaults/ and so many fearful & terrible darts. For who father might abide to be had in derision of the world/ to be outlawed and banished/ to be put in prison: to be fettered and manacled: to be spoiled of all his goods/ and by strong hand/ be deprived of the company of his most dear wife and well-beloved children/ but if now and than/ he were hertened with thy heavenly and ghostly breed? He that teacheth the learning of the gospel/ he is he/ the giveth us forth this breed/ which yet he giveth all in vain/ except it be also given by thee. Many there are/ which receive the body of thy son/ and that here the word and doctrine of the gospel/ But they depart fro thence no stronger than they came/ because they have not deserved that thou good father/ shouldest privily and invisibly reach it forth unto them. This breed/ O most benign father/ give thy children every day/ until that time come/ in which they shall eat of it/ at thy heavenly and celestial table: Whereby the children of thy realm shallbe fulfilled with the plenteous abundancye of everlasting truth. And to take fruition thereof/ it were a marvelous felicity and pleasure/ which hath need of none other thing at all/ neither in heaven nor earth: For in the O father alone is all thing/ out of whom is right nought to be desired/ which toguyther with thy son and the holy ghost/ design'st for ever. Amen.   

¶ The fift petition.  
ET dimit nobis debita nostra/ sicut et nos dimittimus debitoribus nostris. This is thy will and mind O father in heaven/ which art the maker of peace and favourer of concord/ that thy children/ whom it hath pleased thy goodness to couple and join in the bonds of one assent: & whom thou quickenest with one spirit/ & with one baptism purgest and makest clean/ and in one house of the church acompanyest/ and with the comen sacraments of the church dost nourish: & whom thou hast indifferently called to the inheritance of the kingdom of heaven/ because they should be of more strength/ and should live together in thy house of one mind: and that there should be no strife or contention amongst the parts and membres of one body/ but each to live in charity with other: Yet in so much as they are fain to keep still their mortal body/ it can not be chose/ but by reason of the weakness and frailty of nature among/ displeasure & offences shall chance/ whereby though the clearness of brotherly love & concord be not utterly extinct and quenched/ yet it is made all faint and cold/ and like in conclusion to be quenched: Except thou father of thy great gentleness & mercy/ shouldest daily forgive those that every day offended thee: for as often as we offend our brother/ so often also we offend and displease the father/ which commaundeddest we should love our brother as our own self/ but thy son knowing well enough the imbecilite and weakness of this member/ showed us a remedy therefore/ giving us sure hope that thy goodness would remit and forgive us all our offences/ if we on the other side with all our heart would forgive our brother/ what so ever he trespasseth against us/ and this is a very equal and indifferent way to obtain pardon and forgiveness/ which thy son jesus hath assigned: For how can any man be so bold to desire his father to withdraw his revenging hand from him/ if he himself go about to revenge a little offence in his brother/ or who is of so shameless boldness/ that would not be afraid to say to thee/ Slake thy anger/ when he continueth in rancour and malice still toward his brother? And how can he surely boast and advance himself as a member of thy son/ which being free from all sin himself/ prayed the to forgive the thieves on the cross/ if he all entangled with sin/ and a sinner could not find in his heart to forgive his brother/ against whom now and than he offendeth? so that amongst us it may be called rather as mutual change of pardon/ than very forgiveness: that sacrifice is impleasaunt in thy sight/ which is offered in remembrance of displeasure or negligence/ of reconciling his brothers good will. Therefore thy son gave us this in commandment/ that we should leave our offering even at the altar/ & high us a pace to our brother/ and labour to be in peace with him/ and than return again & offer up our reward: Law now/ we follow that thy son hath taught us/ we endeavour to perform that he hath done/ if thou acknowledge the covenant & bargain made of thy son/ as we doubt not but thou dost/ grant us we beseek thee/ that thing whereof we had full hope & trust by thy son: Thus he bade us pray when he answered not a few times/ that we should obtain what soever we desired of that in his name he made us bold to pray to thee/ vouchsafe thou by him/ to forgive those that call upon thee: we acknowledge our own imbecilite & feebleness/ whereby we well perceive/ in to how shameful and abominable offences we were like to fall into/ except we were preserved by thy goodness from greater sins: and the same meekness thou leftest in us/ as a remedy against the pride which we should have been in jeopardy to have fallen in daily: We offend and fall/ to the intent that every day we might glorify thy gentleness: Grant father that we may heartily forgive our brethren/ that when we be in peace and unite amongst ourselves/ we may have the always merciful unto us/ and if in any thing we offend thee/ amend us with thy fatherly correction/ so that thou utterly forsake us not/ nor disinherit us/ ne cast us in to hell: once in baptism thou hast remitted us all our sins/ but that was not enough/ for thy tender love toward us/ but thou hast also showed a sure & ready remedy/ for the daily offences of thy children/ for the which we thank thy great gentleness/ which vouch savest by thy son and the holy ghost/ to endewe us with so great benefits/ to the ever lasting glory of thy most holy name. Amen.   

¶ The sixth petition.  
EL ne nos in ducas in tentationem. O good father in heaven/ albeit there is nothing that we greatly fear/ having the merciful unto us/ and while mutual love and charity each with other/ maketh us thy children of more strength against every evil assault/ yet when we consider how weak and frail the nature of man is/ and how ignorant also we be/ whom thy goodness will judge and think worthy the continuance in thy love/ to the end of this life/ in which as long as we are/ a thousand manner of ways we be stired to fall and ruin/ therefore we can not be utterly sicker and careless: all this life is round about be set with the devils snares/ he never ceaseth tempting us/ which was not afraid with crafty subtylteis to set upon thy son jesus/ We call to mind how grievously the fiend assaulted thy servant job: We remember how saul was first thy elect and chosen servant/ & within a while after cast out of they light: We can not forget how david whom thou calleddest a man even after thine own appetite/ was drawn to that great villainy of sin/ that he mingled adulter with manslaughter: We consider how Solomon whom in the beginning of his rule/ thou gavest wisdom above all men/ was brought to that madness and folly/ that he died sacrifice to strange & utter gods: We remember also/ what befell the chief and heed of thine apostles/ which after that he had so valiantly professed/ that he would die with his master/ notwithstanding thrice forswore his master. These and such many other/ when we consider/ we can not but fear and aborre the jeopardy of temptation: and thy fatherly love would us always to be in this fear/ because we should not sluggisshely & slothfully begin to trust in our own help/ but defend and arm ourself against every saute of temptation with sober temperance/ watch/ & prayer: whereby we should neither provoke our enemy/ remembering our own feebleness/ nor be overthrow in the storm of temptation trusting to thy aid/ with out which we are able to do right nought/ thou sufferest among temptation to fall/ either to prove and make steadfast the sufferance & patience of thy children/ as job and Abraham were tempted/ or else by such scourges to correct and chasten our offences: but how often soever thou sufferest this/ we pray the thou wilt bring that same temptation to good and lucky end/ & give us strength equal to the mountenance & weight of the evils that come upon us/ it is no little jeopardy when soever we be threatened with loss of our goods/ with banishment/ rebukes/ imprisonment/ with bands and bodily turmenting/ & horrible and fearful death But we are in no less peril at all/ when prosperity to moche laugheth on us/ than when we be over moche feared with trouble and adversity: They are an innumerable sort which fall on every side/ some for fear of punishment do sacrifice to wicked devils/ some overthrow and astonied with evils and vexations/ do blaspheme thy most holy name: & again/ some drowned with overmuch worldly wealth/ set at nought and dyspice thy gifts of grace/ and return again in to their old and former filthiness/ as the son that the scripture speaketh of/ which after time he had spent and reveled out all his father's substance/ by unthrifty and ungracious rule/ was brought to that misery and wretchedness/ that he envy the swine their chaff. We know well good father/ that our adversary hath no power over us at all/ but by thy sufferance: Wherefore we be content to be put to what soever jeopardy it pleaseth thee/ so it will like thy gentleness to measure our enemies assault and our strength/ for so though we be sometime in the first meeting to weak/ yet thy wisdom in the conclusion will turn it to our wealth. So thy most dear and honourable son/ was ever wont to overcome the devil: thus the flesh: and thus the world: that when he seemed most to be oppressed/ he than most specially triumphed/ and he fought for us/ he overcame for us/ and triumphed for us: Let us also overcome by his ensample with thy help/ and by the holy ghost/ proceeding from both for ever. Amen   

¶ The seventh petition.  
SEd libera nos a malo. O almighty father/ it hath pleased thy mere and liberal goodness/ ones when we were rid from sin/ to deliver us by thy son jesus Christ/ out of the hands of our most foul and unclean father the devil/ & to elect & take us in to the honour both of thy name and thine inheritance: but yet of this condition that all the while we live here in earth we should be in continual battle with our enemy/ nothing mistrust/ but that thou wilt perform that which we desire of the. Amen.    

¶ Thus endeth th'exposition of the Pater noster. Imprinted at London in Fleetstreet/ in the house of Thomas Berthelet near to the Cundite/ at the sign of Lucrece.  
Cum privilegio a rege in du●●o.   


¶ The Rote or mirror of consolation and comfort.