and ever shall be, world without end. Amen."

428. How does the "Desire" explain the "Amen "?

The "Desire" closes with the words: "And this I trust He will do of His mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen. So be it " (1 Chron. xvi. 36).

429. What duty does the doxology remind us of?

The doxology reminds us of the duty of praise for God's blessings given, as well as prayer for those we need.

430. How can we show forth God's praise ?

We show forth God's praise, not only with our lips, but in our lives, by giving up ourselves to His service, and by walking before Him in holiness and righteousness all our days."

We have had eight Lessons in which Christ has taught us about prayer and the different parts of the Lord's Prayer. Now one more, very solemn, very beautiful; our thoughts must follow our own prayers and praises, right up to heaven. See what is done with them there and Who receives them. In which book of the Bible? Turn to it yourself, fix your thoughts, try to understand a little about two parts of the great vision which St. John saw from Isle of Patmos.

(i.) The vision of Christ before the Throne.

(Read Rev. iv. 1-v. 6.) Try to understand some things here. (a) The Throned One-God; His glory; a Spirit, without form; as jasper and sardine stone, one clear as crystal, the other fiery red; justice and holiness; the seer felt about God, more than ever felt before, His perfect justice, His holiness; rainbow, as in Genesis, sign of God's faithfulness and mercy. (b) The twenty-four throned ones, in a half circle; twelve on each side, white robed, golden crowned, priests and kings, these were for the Church of God, the old Jewish and the new Christian. (c) Four ("beasts") living creatures in front across the half circle-lion-like, ox-like, man-like, eagle-like; these stood for all things God has made, from the highest man to the smallest creeping thing; all made to glorify God. (d) Seven lamps of fire, the Holy Ghost going forth into the world to give light and life. (e) Millions and millions of angels as a great choir behind the Throne. (ƒ)

Now where is One other: our Lord Jesus Christ? As God, He was on the Throne, but as Christ, in the midst—not named at first (v. 5, 6). Man, as well as God, so He could be seen, like a Lamb," that is the Lamb of God, Jesus Christ, full of glory; how beautiful He looked (see i. 14-16), but the marks of His death still upon Him, as a Lamb that had been slain; seven horns, His great power; seven eyes, the Holy Spirit sent forth by Him. Think when you pray behind all earthly things, the clouds and the sky, that great scene is yonder; think of the splendid anthem always being sung there; in midst of it all is Christ (Phil. ii. 9, 10).

(ii.) The vision of Christ dealing with our prayers and praises.

(Read Rev. v. 8-14, viii. 3, 4.) (a) Harps, and vials full of odours (v. 8); music of the harps, the praises of God's Church on earth and in heaven offered to Christ. [Some people feel they have little or nothing to praise God for (Ps. cxxxvii. 1, 2).] Incense in the golden bowls, wherein embers from altar cast; meaning the prayers offered up by God's people; bowls swung, sweet smoke rolling up and out, higher and higher to the Throne. Prayers of Church always rising up from the earth, yet they all come to Christ; He offers them. Without Him no praise or prayer of man could ever be heard in heaven (Eph. ii. 18). (b) A golden altar, in the midst, where Christ can minister as Priest before it. (Just as Zacharias, St. Luke i. 8,9; "temple"

Rev. Gordon Calthrop given in Lesson XXVI., the trial of those who should be fit to join in the anthems of heaven.) (Rev. xiv. 1-3.)

[Teachers should give special preparation to this Lesson, and should

III. THOUGHTS

1. "The doxology must on every principle of sound criticism be omitted. Had it formed part of the original text, it is absolutely inconceivable that all the ancient authorities should with one consent have omitted it."--(Dean Alford.)

2. "It is supposed that during public worship, in the simple liturgy used immediately after the Apostolic times, the eider or minister having repeated the Lord's Prayer to the end of the sixth petition, the people, educated to the habit, as Gloria Patri became subsequently added to the Psalms, continued with united voice, 'For Thine is the kingdom, and the power, and the glory, for ever. Amen.' It is further conjectured that, in making copies of the Gospel according to St. Matthew, the transcribers inserted it in ink of a different colour, or, as in several manuscripts, wrote it in the margin, regarding it as an inseparable adjunct, until, as copies were multiplied . . . it came to be viewed as an integral portion of the Lord's Prayer."—(Robinson.)

3. "Amen." "When this assent was given by the primitive Christians at their public offices they pronounced it so heartily that St. Jerome compares it to thunder: 'They let out the Amen like a thunder-clap ;' and Clemens

Alexandrinus tell us that, at the last exclamations of their prayers, they raised themselves upon their tip-toes (for on Sundays and on all days between Easter and Whitsuntide they prayed standing), as if they desired that that word should carry up their bodies as well as their souls to heaven."

4. Where the office is not a direct act of thanksgiving, the doxology of the Lord's Prayer is omitted in the Prayer Book.

5. "Thine is the kingdom." When, three centuries ago,in 1557,the Spaniards, under Philip II., were besieging Coligny in the little town of St. Quentin, they shot over the city walls a shower of arrows, to which were attached little

strips of parchment with promises meant to seduce from their allegiance the starving and fever-stricken inhabitants. Coligny thought it sufficient to take a piece of parchment, to write on it the two words, 'Regem habemus,' to tie it on a javelin, and hurl it into the Spanish camp. The king of Coligny was the wretched Henry II. of France. Have we then no King? Is not Christ our King? Oh, that we, too, would seize our lives as a javelin, and writing on them the two words, 'Regem habemus,' would hurl it with all our force into the serried ranks of the enemies of God!"-(Dean Farrar.)

6. Mr. Gladstone's "Amens." "The light was shining down brightly on the clear-cut features, and there was a rapt and absorbed, but quiet, devout look on the Christian statesman's face that was a sermon in itself to the thoughtless.

Afterwards in later years I was more than once reminded of that look when I saw Mr. Gladstone in his own parish church at some quiet week-day service, with less than a score of fellowworshippers. The house of God seemed to be to him at all times just what its name implied, and it is impossible to think of him at any service missing a response or forgetting an 'Amen' that falls to the laity's share."-(Rev. Dr. Cox.)

7. "Let us seek grace to live the life of the Lord's Prayer. It is a life in which we know the Father, in the Son, as our Father for ever and ever; in which we surrender ourselves to Him to seek His glory and serve His ends; in which we rejoice to depend absolutely on Him, as creatures and as children; in which we humbly own ourselves sinners, but wholly ask and seek to be kept from sinning; and in which we give Him the living and loving praise which is His eternal due." (Rev. Principal Moule.)

Collect-the last in the Office of Holy Communion.

431. What is meant by the Sacraments being "generally necessary to salvation "?

The Sacraments are necessary for all who would be saved, if they can possibly be obtained (St. John iii. 5; St. Matt. xxviii. 19; St. John vi. 53; St. Matt. xxvi. 26, 27).

432. Why does God give Sacraments? God gives Sacraments that they who partake of them rightly may share in the benefits of Christ's Incarnation, His death, and resurrection.

433. What is meant by the Incarnation ?

By the Incarnation is meant the Son of God taking our nature upon Him, and thereby becoming true Man, as He was always true God (St. John i. 14).

434. Why did He become Man ?

He became Man that He might save us by dying for us and by uniting us to Himself. In Baptism we are united to His death (Rom. vi. 3, 4); in Holy Communion we are united to His resurrection life (St. John vi. 57).

435. Look carefully at the answer to the question, "What meanest thou by this word Sacrament?" Then tell me what are the five things it says about a Sacrament.

(1) A Sacrament is a sign, outward and visible. (2) It is a sign ordained by Christ Himself. (3) It is a sign of a grace given unto us which is inward and spiritual. (4) It is a means by which we receive the grace. (5) It is a pledge to make us sure that we receive the grace.

436. So a Sacrament is a sign, a means, a pledge. Explain and illustrate these three words.

(1) A Sacrament is a sign that God is present and is giving us grace. The flag on Windsor Castle is a sign that the Queen is within. (2) It is a means, by which we receive the grace, as the pipes were means through which the oil flowed from the bowl to the lamps in the golden candlestick. (3) It is a pledge, to make us feel safe, as the rainbow is a pledge that the world will not again perish by water (2 Kings xx. 8, 9; Zech. iv. 2; Gen. ix. 13-16). 437. What is "grace"?

"Grace" means every kind of help given to us by God (1 Pet. iv. 10; 2 Cor. vi. 1).

438. Who can administer the Sacraments ?

Only bishops and priests can administer the Sacraments; but, in case of need, a deacon, or even a person who is not a minister can baptize (Eph. iv. II, 12).

439. Why can bishops and priests administer the Sacraments?

Bishops and priests can administer the Sacraments because they are ordained for that purpose, and have authority from Christ (St. John xx. 21).

440. By Whose power do the Sacraments bring us grace?

The Sacraments bring us grace by the power of the Holy Ghost; without Him they would be but empty forms (1 Cor. xii. 13; St. John vi. 63).

x. 30-37.] This very likely a true story; such now would have got into newspapers; officers would have been in search of the ruffians. It was told as a parable, in answer to a lawyer's question. What? Jews hated Samaritans, called them "dogs"; would not eat with them. But whom did this Samaritan recognise as a neighbour ? Even a Jew in distress. Who did a

true neighbour's part? The Samaritan. What our Lord's direction to us? (ver. 37.)

But another meaning in the parable. [A picture on the wall of sitting-room at home; scholar has known it as long as he can remember anything, sees it every day; but one day clergyman calls, begins to talk about it, explains; even father never thought of it like that before; values it more; new meaning in it. Now see our parable, hidden meaning. Some one's portrait here.]

(i.) Whom is the wounded Jew like ? (a) Going down from Jerusalem, city of blessing, to Jericho, city of the curse. (b) Stripped, robbed, wounded, bleeding, unable to help himself; likely to be left to die; hears footsteps, they pass away. (c) A face bending over him, a kind voice, gentle hands. The wine makes wounds smart, but cleanses; oil soothes, heals. Sufferer quite helpless, but kindness and care are round about him. (d) All through the night lamp dimly burning. Broken snatches of sleep; moans of pain. That face now and again bending over him; kind hands, gentle touch, cheering voice. Whom is the traveller like? Going down, robbed, wounded, helpless? Mankind, that is, all men, women, and children. Without God's grace we are like that. When did we first begin to go down? When Adam and Eve pleased "self" instead of God. When left to ourselves without good influence, which way are we sure to go? Whose are the evil spirits who rob man of all his goodness? He who is the "citizen " in far country (St. Luke xv. 15, 16). (See St. John viii. 44.) What the gaping wounds out of which life flowing away? Our evil passions. Mankind without God's grace is like the wounded traveller (Isa. i. 5, 6).

(ii.) Who is the good "neighbour"? Far from home, in a country where his people were hated, in wild, rocky way (this was called the "Red Way," so many had there lost their lives through brigands), he rides quietly on his ass; provisions with him, wine, oil, money. Riding on, perhaps hears a groan. If he thinks of himself will hurry on, as others. His own kindly heart will not let him. Ghastly sight; naked traveller, fearful wounds, blood; dying look in eyes; moaning. Robbers may lurk near. Why not hurry away? His tender heart draws him. Thinks nothing of self, tearing part of own clothes for bandages. Strong to raise

the poor fellow on to the ass. The patient night watch; the delay. What made him do it? But who this? Christ's own portrait, as we have the Father's in St. Luke xv. 20-24. When did He come so near to us? When He took our nature, came into the world. What the wine and oil? His sacred blood to cleanse, His Holy Spirit to soothe and heal. When we fell Christ would not pass us by. Christ Himself is like the good Samaritan (Acts x. 38).

(iii.) Who is the caretaker of the hospice, or inn ?

Who

Two inns in New Testament. came to the other, and when? (St. Luke ii. 7.) The ruins of such a building to be seen now in wildest country on way from Jerusalem to Jericho. Let us visit the wounded stranger at the inn in that wild place. There he lies stretched on bed. Every movement painful. When he falls asleep dark dream comes to him. Feels again in hands of the fierce robbers. Wakes up; starts, cries out, sharp pain. But what softens his heart, what is sweet to feel? (1) He is being saved; will see his home and friends up in Jerusalem again. (2) The thought of that kind face which beamed upon him in his misery yesterday and last night. It is gone, but sick man hopes to see it again. He said he would come back. (3) Care being taken of him, just what wounded men need, all there for him. The caretaker has a gentle touch, is glad to do everything for the sick one; so patient, kind. But who provided for it all? When? What is the "hospice"? The Church. Who the caretaker? All those who minister in the Church to the souls of men; words ver. 35 just such as Christ speaks to His Church. Say, the Church is the "inn where Christ takes care of the souls He rescues from Satan (Hosea xiii. 9, xiv. 1, 4).

So three things about ourselves here.

(a) Left to ourselves, without God's grace, we go wrong; we cannot help ourselves spiritually. [Illust.-A religious man, John Bradford, many years ago saw a poor criminal led by to be hanged, and said to those that stood by, "There goes John Bradford but for the grace of God." Only God's grace had kept him from going down from bad to worse, till he had done some crime for which would have deserved hanging (Rom. iii. 10-12).]

(b) Christ rescues us from Satan and places us in care of His Church