of pilgrimage.  But when we shall have got to heaven, shall we hear the Word, we who shall see the Word himself, and hear the Word himself, and eat and drink him as the angels do now?  Do the angels need books, and interpreters, and readers?  Surely not.  They read in seeing, for the truth itself they see, and are abundantly satisfied from that fountain, from which we obtain some few drops.  Therefore has it been said touching our daily bread, that this petition is necessary for us in this life.

“Forgive us our debts, as we forgive our debtors.”  Is this necessary except in this life?  For in the other we shall have no debts.  For what are debts, but sins?  See, ye are on the point of being baptized, then all your sins will be blotted out, none whatever will remain.  Whatever evil ye have ever done, in deed, or word, or desire, or thought, all will be blotted out.  And yet if in the life which is after baptism there were security from sin, we should not learn such a prayer as this, “Forgive us our debts.”  Only let us by all means do what comes next, “As we forgive our debtors.”  Do ye then, who are about to enter in to receive a plenary and entire remission of your debts, do ye above all things see that ye have nothing in your hearts against any other, so as to come forth from baptism secure, as it were, free and discharged of all debts, and then begin to purpose to avenge yourselves on your enemies, who in time past have done you wrong.  Forgive, as ye are forgiven.  God can do no one wrong, and yet he forgiveth who oweth nothing.  How then ought he to forgive who is himself forgiven, when he forgiveth all who oweth nothing that can be forgiven him?

“Lead us not into temptation, but deliver us from evil.”  Will this again be necessary in the life to come?  “Lead us not into temptation,” will not be said except where there can be temptation.  We read in the book of holy Job, “Is not the life of man upon earth a temptation?” What, then, do we pray for?  Hear what.  The Apostle James saith, “Let no man say when he is tempted, I am tempted of God.”  He spoke of those evil temptations whereby men are deceived, and brought under the yoke of the devil.  This is the kind of temptation he spoke of.  For there is another sort of temptation which is called a proving; of this kind of temptation it is written, “The Lord your God tempteth [proveth] you to know whether ye love him.”  What means “to know”?  “To make you know,” for he knoweth already.  With that kind of temptation whereby we are deceived and seduced, God tempteth no man.  But undoubtedly in his deep and hidden judgment he abandons some.  And when he hath abandoned them, the tempter finds his opportunity.  For he finds in him no resistance against his power, but forthwith presents himself to him as his possessor, if God abandon him.  Therefore, that he may not abandon us, do we say, “Lead us not into temptation.”  “For every one is tempted,” says the same Apostle James,