THE

SEVENTH SERMON

UPON

THE LORD'S PRAYER.

MATTHEW vi.

And lead us not into temptation, but deliver us from evil.

In the former petition, where we say, "Forgive us our trespasses," we fetch remedies for sins past: for we must needs have forgiveness, we cannot remedy the matter of ourselves, our sins must be remedied by pardon-by remission; other righteousness we have not, except the forgiving our unrighteousness-our goodness standeth in the forgiv ing of our wickedness.

All mankind must cry for pardon, and acknowledge themselves to be sinners, except our Saviour, who was clean without spot of sin. Therefore when we feel our sins, we must with a penitent heart resort hither, and say, "Our Father, which art in heaven, forgive us our trespasses, as we forgive them that trespass against us." Mark well this addition, "as we forgive them that trespass," for our Saviour puts the same unto it, not that we should merit any thing by it, but rather prove our faith, whether we are of the faithful flock of God, or not.. For the right faith abides not in the man that is disposed purposely to sin, to hate his even Christian,* or to do other manner of sins. For whosoever purposely sins against his conscience, has lost the Holy Ghost, the remission of sins, and finally Christ himself. But when we are fallen so, we must fetch them again at God's hand by this prayer, which is a storehouse: here we shall find remission of our sins.

And though we are riser ever so well, yet when we fall

LATIMER.

*Fellow-Christian.
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again, when we sin again, what remedy then? What avails it to me to be risen once, and fall by and by into the self-same sin again, which is a renewing of the other sins? For whosoever has done wickedly an act against God, and afterward is sorry for it, cries to God for mercy, and so obtains forgiveness of the same sin, if by and by, willingly and wittingly, he does the self-same sin again, he renews by so doing all those sins which before time were forgiven him. Which thing appears by the lord, that took reckoning of his servants, where he found one who owed him a great sum of money; the lord pitied him, and remitted him all the debt. Now that same man afterwards showed himself unthankful and wicked; therefore the lord called him, and cast him into prison, there to lie till he had paid the uttermost farthing, notwithstanding that he had forgiven him before, &c.

So we see the guiltiness of the former sins turn again, when we do the same sins again. Seeing then that it is so dangerous a thing to fall into sin again, we had need to have some remedy, some help, that we might avoid sin, and not fall thereto again: therefore here follows this petition, "Lead us not into temptation.'

Here we have a remedy, here we desire God that he will preserve us from falling into sin. Our Saviour, that loving teacher, knew whereof we had need, therefore he teaches us to beg preservation from God, that we fall not; "Lead us not into temptation;" that is to say, "Lord God, lead us not into trial, for we shall soon be overcome, but preserve us, suffer us not to sin again, let us not fall, help us, that sin get not the victory over us.”

And this is a necessary prayer; for what is it we can do? Nothing at all but sin. And therefore we have need to pray unto God, that he will preserve and keep us in the right way; for our enemy the devil is an unquiet spirit, ever lying in the way, seeking occasion how to bring us to ungodliness. Therefore it appears how much we have need of the help of God: for the devil is an old enemy, a fellow of great antiquity, he has endured this five thousand and fifty-two years; in which space he has learned all arts and cunnings, he is a great practiser, there is no subtlety but he knows the same. As an artificer who is cunning and expert in his craft, and knows how to go to work, how to do his business the readiest way; so the devil knows all ways how to tempt us, and to give us an overthrow; inso

much that we cannot begin or do any thing, but he is at our heels, and works some mischief, whether we are in prosperity or adversity, whether we are in health or sickness, life or death; he knows how to use the same to his purpose.

As for an example: when a man is rich, and of great substance, the devil setteth upon him with his crafts, intending to bring him to mischief: and so he moves him to despise and contemn God, and to make his riches his God. Yea, he can put such pride into the rich man's heart, that he thinks himself able to bring all things to pass; and so begins to oppress his neighbour with his riches. But God by his holy word warns us, and arms us against such crafts and subtleties of the devil, saying, 66 If riches come upon you, set not your hearts upon them." (Ps. lxii.) He commands us not to cast them away, but not to set our hearts upon them, as wicked men do. For to be rich is a gift of God, if riches are rightly used; but the devil is so wily, he stirs up rich men's hearts to abuse them.

Again, when a man falls into poverty, so that he lacks things necessary to sustain this bodily life: lo, the devil is ever ready at hand to take occasion by that poverty to bring him to mischief. For he will move and stir up the heart of the man that is in poverty-not to labour and calling upon God-but rather to stealing and robbing ; notwithstanding God forbids such sins in his laws: or else at least he will bring him to use deceit and falsehood with his neighbour; intending that way to bring him to everlasting destruction.

Further, 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 is good unto those who come lawfully by it, and though it is a gift of God, yet the devil will move that man's heart who 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 will ever have a desire to come higher and higher: and all those who will withstand him, shall be hated, or ill entreated at his hand and at 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 come 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 irksomeness, and at length to desperation.

If he be young and lusty, the devil will put into 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; who would have parents negligent in bringing up their children in goodness: he would rather see them brought up in idleness and wickedness, therefore he found out such a proverb, to make them careless about 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 cask will long savour of that liquor that is first put into it." And here appears how the devil can use the youth of a young man to his destruction, by exhorting him to follow the fond* lusts of that age.

Likewise, when a man comes to age, that old serpent will not leave him, but he is ever stirring him from one mischief unto the other, from one wickedness to another; and commonly he moves 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 colourt they set all their hearts and minds only upon this world, forgetting their poor neighbour whom God would have relieved by them. But, as I told you before, this is the devil's invention and subtlety, who blinds their eyes so, and withdraws their hearts so far from God, that it is scarcely possible for some to be brought again: for they have set all their hearts and phantasies in such wise upon their goods, that they cannot suffer any body to occupy their goods, while 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 are in health, the devil moves us to all wickedness and naughtiness, to lechery,

theft, and other horrible sins, putting quite out of our minds the remembrance of God and his judgments; insomuch that we forget that we shall die.

Again, when we are in sickness, he goes about like a lion, to move and stir us up to impatience and murmuring against God; or else he makes our sins so horrible before us that we fall into desperation. And so it appears that there is nothing either so high or low, so great or small, but the devil can use that self-same thing, as a weapon to fight against us withal, as with a sword. Therefore our Saviour, knowing the crafts and subtleties of our enemy the devil, how he goes about day and night, without intermission, to seek our destruction, teaches 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. Without doubt St. Paul had some experience of him.

Here by this petition when we say, "Lead us not into temptation;" we learn to know our own impossibility and infirmity; namely, that we are 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 surpasseth the strength of the devil. So appears that this is a most needful petition, for when the devil is busy about us, and moves us to do against God, and his holy laws and commandments, we should ever have in remembrance whither to go, namely, to God, acknowledging our weakness, that we are not able to withstand the enemy. Therefore we ought always to say, “Our Father, which art in heaven; lead us not into temptation."

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This petition," Lead us not into temptation," the meaning of it is-Almighty God, we desire thy holy majesty to stand by and with us, with thy Holy Spirit, so that temptation overcome us not, but that we, through thy goodness and help, may 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.

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 does not require that we shall have no sin, for that is impossible unto us; but he requires that * Assistance. A subsidy was a grant of money.