ing upon God, but rather to stealing aud robbing, notwithstanding that God forbiddeth such sins in his laws or else, at the best he will bring him to use deceit and falsehood with his neighbour, intending that way to bring him to everlasting destruction.

Farther, when a man is in honour and dignity, and in great estimation, this serpent sleepeth not, but is ready to give him an overthrow. For though honour be good unto them, which came lawfully by it, and though it be a gift of God, yet the devil will move that man's heart which hath honour, to abuse his honour, for he will make him lofty and high-minded, and fill his heart full of ambition, so that he shall have a desire ever to come higher and higher; and all those which will withstand him, they shall be hated, or ill treated at his hand and at the length he shall be so poisoned with this ambition, that he shall forget all humanity and godliness, and consequently fall into the fearful hands of God. Such a fellow is the devil, that old doctor.

If it cometh to pass that a man fall into open ignominy and shame, so that he shall be nothing regarded before the world, then the devil is at hand, moving and stirring his heart to irksomness, and at the length to desperation.

If he be young and lusty, the devil will put in his heart, and say to him, "What? Thou art in thy flower, man, take thy pleasure, make merry with thy companions. Remember the old proverb, Young saints, old devils." Which proverb, in very deed is naught and deceitful, and the devil's own invention, which would have parents negligent in bringing up their children in goodness. He would rather see them to be brought up in illness and wickedness, therefore he found out such a proverb, to make them careless for their children. But (as I said before) this proverb is naught: for look commonly, where

children are brought up in wickedness, they will be wicked all their lives after, and therefore we may say thus," young devil, old devil, young saints, old saints." The earthen pot will long savour of that liquor, that is first put into it. And here appeareth how the devil can use the youth of a young man to his destruction, in exhorting him to follow the fond lusts of that age.

Likewise, when a man cometh to age, that old serpent will not leave him, but is ever stirring him from one wickedness to another, from one mischief to another. And commonly, he moveth old folks to avarice and covetousness, for then old folks will commonly say, by the inspiration of the devil: "Now it is time for me to lay up, to keep in store somewhat for me, that I may have wherewith to live when I shall be a cripple." And so under this colour they set all their hearts and minds only upon this world, forgetting their poor neighbour, which God would have relieved by them. But (as I told you before) this is the devil's invention and subtlety, which blindeth their eyes so, and withdraweth their hearts so far from God, that it is scarce possible for some to be brought again, for they have set all their hearts and fantasies in such wise upon their goods, that they cannot suffer any body to occupy their goods, and they themselves use it not; to the verifying of this common sentence, "The covetous man lacketh as well those things, which he hath, as those things, which he hath not."

So likewise, when we be in health, the devil moveth us to all wickedness and naughtiness, to whoredom, lechery, theft, and other horrible faults, putting clean out of mind the remembrance of God and his judgments, insomuch that we forget that we shall die.

Again, when we be in sickness, he goeth about

like a lion, to move and stir us to impatience and murmuring against God: or else he maketh our sins so horrible before us, that we fall into desperation. And so it appeareth, that there is nothing either so high or low, so great or so small; but the devil can use that self-same thing, as a weapon to fight against us withal, like as with a sword. Therefore our Saviour, knowing the crafts and subtleties of our enemy, the devil, how he goeth about day and night without intermission to seek our destruction, teacheth us here to cry unto God, our heavenly Father, for aid and help, for a subsidy against this strong and mighty enemy; against the Prince of this world, as St. Paul disdained not to call him, for he knew his power and subtle conveyances. Belike St. Paul had some experience of him.

Here by this petition, when we say, "Lead us not into temptation," we learn to know our owŋ impassibility and infirmity, namely, that we be not able of our own selves to withstand this great and mighty enemy, the devil. Therefore, here we resort to God, desiring him to help and defend us, whose power passeth the strength of the devil. So it appeareth, that this is a most needful petition, for when the devil is busy about us, and moveth us to do against God and his holy laws and commandments, ever we should have in remembrance whither to go, namely to God; acknowledging our weakness, that we be not able to withstand the enemy. Therefore we ought ever to say, "Our Father which art in heaven, lead us not into temptation." This petition (lead us not into temptation), the meaning of it is, Almighty God, we desire thy holy Majesty for to stand by us, and with us, with thy Holy Spirit, so that temptation overcome us not, but that we through thy goodness and help, may

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vanquish and get the victory over it, for it is not in our power to do it; thou, O God, must help us to strive and fight."

in us.

It is with this petition, "Lead us not into temptation," even as much as St. Paul saith, "Let not sin reign in your corruptible body:" he doth not require that we shall have no sin, for that is impossible unto us. But he requireth that we be not servants unto sin, that we give not place unto it, that sin rule not And this is a commandment; we are commanded to forsake and hate sin, so that it may have no power over us. Now we shall turn this commandment into a prayer, and desire of God that he will keep us, that he will not lead us into temptation, that is to say, that he will not suffer sin to have the rule and governance over us, and so we shall say with the prophet, "Lord, rule and govern thou me in the right way." And so we should turn God's commandment into a prayer, to desire of him help to do his will and pleasure, like as St. Augustin saith, "Give that thou commandest, and then command what thou wilt." As who would say, if thou wilt command only, and not give, then we shall be lost, we shall perish. Therefore, we must desire him to rule and govern all our thoughts, words, acts, and deeds, so that no sins remain in us; we must require him to put his helping hand to us, that we may overcome temptation, and not temptation us.

This I would have you to consider, that every morning, when you rise from your bed, you would say these words with a faithful heart and earnest mind, Lord, rule and govern me so, order my ways so, that sin get not the victory over me, that sin rule me not, but let thy Holy Ghost inhabit my heart." And especially, when any man goeth about a dangerous business, let him ever say, "Lord, rule

thou me, keep me in thy custody." So, this is the first point, which you shall note in this petition, namely to turn the commandments of God into a prayer. He commandeth us to leave sins, to avoid them, to hate them, to keep our hearts clean from them. Then let us turn his commandment into a prayer and say, "Lord, lead us not into temptation." That is to say, "Lord, keep us, that the devil prevail not against us, that wickedness get not the victory over us."

You shall not think, that it is any ill thing to be tempted. No, for it is a good thing, and Scripture commendeth it, and we shall be rewarded for it. For St. James saith," Blessed is that man, that suffereth temptations patiently. Blessed is he that suffereth." Not he that followeth, not he that is led by them, and followeth the motions thereof. The devil moveth me to do this thing and that, which is against God, to commit whoredom or lechery, or such-like things. Now this is a good thing for if I withstand his motions, and more regard God, than his suggestions, happy am I, and I shall be rewarded for it in heaven.

Some think, that St. Paul would have been without such temptations, but God would not grant his request: "Be content, Paul, to have my favour." For temptations be a declaration of God's favour and might for though we be most weak and feeble, yet through our weakness, God vanquisheth the great strength and might of the devil. And afterwards he promiseth us, that we shall have the crown of life; that is to say, we shall be rewarded in everlasting life. To whom did God promise everlasting life? St. James saith, "unto them that love him:" not unto them that love themselves, and follow their own affection: diligentibus se, it is an ambiguous phrase, and therefore Erasmus turneth it thus: Not

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