struggle in triumph, and these very temptations when vanquished and overcome shall help to make you a strong man in Christ, and you will be able then to realise the truth of that word of the Apostle James, “Blessed is the man that endureth temptation, for when he hath been approved he shall receive the crown of life which the Lord promised to them that loved Him.” “Deliver us from the evil one,” that must be our prayer. Do you remember that sentence in Christ’s great intercessory prayer? “I pray, not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.” We are in the world, and we have no right even to wish to leave it. It is the coward who runs away, locks himself up in some monastic cell, and leaves the world to perish. Our place is IN the world. But the world is full of evil, evil which presses itself, forces itself upon us at every turn. From that evil we must ask God to keep us. “Deliver us from evil.” We have been forgiven. We want now complete deliverance from sin. We want to be emancipated from its power. We want to be rid of its foul stains. We want to grow in purity, truth and grace, and to become daily more like our Lord. Oh, this is the prayer of the Christian life “Deliver us from evil!” When shall this deliverance come? Perhaps not completely here—though the chains shall be loosened. But absolute deliverance shall come in the beautiful homeland. Where we shall see His face, And never, never sin, And from the rivers of His grace Drink endless pleasures in. IX THE MODEL PRAYER “After this manner therefore pray ye.”—MATT. vi. 9. A fortnight ago we completed our study of the petitions that make up the Lord’s Prayer. For the prayer as it fell from the lips of Christ ended with that petition, “Lead us not into temptation, but deliver us from evil.” The great doxology, which in the Authorised Version you will find at the close of Matthew’s account of the prayer, and which has become so familiar to us by its constant repetition in the public use of the prayer, formed no part of the original prayer at all, but must be regarded as a liturgical addition made by the Church in later years. It is wanting in the great Greek MSS., and in some important versions, and has been quite properly omitted from our revised English Bible. The probability is that the words “For Thine is the kingdom, the power, and the glory, for ever, Amen,” were added to the prayer in its public recitations, much in the same way as we to-day sing, “Glory be to the Father,” at the end of the Psalms.