Adam, thorns and thistles, and God's curse on sin (Gen. iii. 17, 18). What is on palm of hand which knocks at door? Nail print, which shows that He was Himself the sacrifice (Heb. ix. 14). Name a man who let Christ in ? Was much troubled about his sin, but found joy and peace when he opened the door and let Christ the Priest in. Jailer of Philippi (Acts xvi. 30-34).

(c) He comes as the King. See picture: royal robe, crown (the thorns have blossomed and become a beautiful diadem). Thrice the King knocked at the door of His people at Jerusalem, thrice rejected. When? As an infant (St. Matt. ii.; comp. 1, 2 with 13). On Palm Sunday (St. Matt. xxi. 5; comp. with ver. 15). On Good Friday (St. John xix. 1—3; comp. ver. 14, 15). He now knocks at our door; claims that we will worship Him, serve Him, be loyal to Him.

III. THOUGHTS 1. In a course of lessons on Christ and the Catechism," this one is perhaps the most highly important; it is that in which the scholars are especially directed to the Person of Christ Himself; what He is rather than what He does. The scholars need, at this point, that it should be impressed on them, with all possible force and clearness (a) that as soon as Christ is presented to them, they become responsible for this treatment of Him; they begin to accept or reject Him, as they yield themselves to do His bidding, or the reverse; (b) That true belief in Christ means that opening of the door to let Him in to our thoughts, lives, hearts. "I believe in Jesus Christ means "I open the door, I receive Him into my being."

2. The late Canon Heywood, of Swinton, preached a striking sermon at St. Paul's Cathedral, on the picture "The Light of the World." He quoted "Brothers and a Sermon," by Jean Ingelow; the sermon heard by the brothers one night by the seaside, from the text, "Behold, I stand at the door, and knock":

"I have heard many speak, but this one man (So anxious not to go to heaven alone), This one man I remember, and his look, Till twilight overshadowed him. He ceased, And out in the darkness, with the fisherfolk, We passed.

"Ah! graceless heart, would that it could regain The impress, full of tender care, that night Which fell on me. It was as if the Christ Had been drawn down from heaven to track us home,

And any of the footsteps following us
Might have been His.'

(Illust.-In Damascus stands a grand old building, used as a mosque for worship of false prophet. Christian traveller sees, high up, over portal, in Greek, "Christ." He reads on, finds words of Ps. cxlv. 13: "Thy kingdom, O Christ, is an everlasting kingdom." Why there? The building was first raised as a Christian cathedral; fell into hands of foes; now Moslem mosque. There, where Christ's words should be preached to the crowds; where His atoning sacrifice should be remembered; His glory sang, "Crown Him Lord of all"; there He is, cast out; false prophet worshipped instead. Christians indignant; yet many baptized persons, dedicated to Christ, will not let Him in, but let in the world and money, and what is false and wrong instead. So it must not be with us.)

"Knocking, knocking, who is there?" will at once occur to the teacher, and they may be aptly quoted in giving the lesson.

4. The following study on the part of the Creed under consideration is taken partly from Pearson.

(a) Jesus the Messiah, the Christ, anointed to the prophetic office (Isa. lxi. 1; St. Luke iv. 21, 22). Christ began His ministry after the anointing and the witness of His Father (St. Luke iii. 22, 23). His prophetic office was accredited by His works (St. John x. 37, 38). He instituted a ministry to perpetuate His doctrine (Eph. iv. 8, 11, 12). His preparation for the office was remarkable; His mission undeniable; His administration of the office infallible. Jesus anointed to the Sacerdotal office (Ps. cx. 4); offering sacrifice (Heb. viii. 3, x. 5, 10; Eph. v. 2); making intercession (Rom. viii. 34); blessing (St. Luke xxiv. 50; Acts iii. 26). Jesus anointed to the Kingly office (Ps. ii. 6). Solemnly inaugurated into this office at His Ascension (Eph. i. 20, 21; Rev. xix. 13, 16). Ruling His people; protecting them; rewarding them; also destroying His enemies, temporal (St. Matt. xvi.

27, 28); spiritual (St. Luke. xix. 27; I Cor. xv. 25, 26).

Note, the Jews affirm that the anointing oil was hid (or lost) in the days of Josiah, and prophesy that "in the days of Messiah God will restore unto His people the oil of unction which Moses made, which was hidden in the Ark."

(b) Christ; Christian. The taunt of the Antiochenes (Acts xi. 26) quickly becomes the name to glory in I Pet. iv. 16. "I am a Christian," the answer of many a disciple of Jesus, urged by torture to dishonour the Master. Thus Blandina, of Vienne. The anointing of Christ flows to the Christian (Ps. cxxxiii. 2).

(c) "His only Son our Lord," (1) Compare this with the other two Creeds. Nicene: "And in our Lord . . . all things were made." Athanasian: "For

the right Faith is . . God and Man is one Christ"; also with the Te Deum : "Thou art the King of glory," &c. See how the bulwark around the doctrine of our Lord's Divinity was gradu

ally strengthened as this truth was assailed. (2) A few proof-texts of our Lord's Divinity are added: St. John i. 1-18, viii. (Christ claims the "I am," ver. 58); Rom. ix. 5; Col. ii. 9; Heb. i. 8; Phil. ii. 5-9; 1 Tim. iii. 16; Jude 4; I John v. 20; Isa. xl. 3. "Our God": Isa. vi. 5; cf. St. John xii. 37–41.

The Unitarians, who in our day deny our Lord's Divinity, are a numerous body; many of them are full of charitable works; they are cultivated, and profess reverence for Christ, and admiration for His life. Yet their heresy is of the worst possible character, utterly subversive of the Faith. If Christ be not God we must give up the idea of His being good. He claimed Divinity, He made Himself equal with God, He declared none was good but One-that is God. The writer has found earnest busy Unitarians even in a remote country hamlet.

Collects of St. Thomas's Day and Sunday after Ascension.

because He shows us God's thoughts, as our words show to others the thoughts of our minds (St. John i. 1).

106. Why did the Son of God become man ?

The Son of God became man that He might offer Himself as a sacrifice for sin, unite us to God, have a fellow-feeling with us, and impart to us a new nature.

107. Who was the Blessed Virgin Mary?

The Blessed Virgin Mary was a Jewish maiden of the tribe of Judah (Isa. vii. 14; Gal. iv. 4).

108. What four graces had she, making her fit to be the mother of our Lord?

The four graces which made her fit to be the mother of our Lord were purity, faith, humility, and love.

109. Who was Joseph, and for what did God choose him?

Joseph was espoused to Mary, he was of the tribe of Judah, and, though a poor man, was of the ancient royal family. God chose him to be to our Lord in the place of an earthly father (St. Matt. i. 20).

110. Why do we bow our heads at

the name of Jesus when we say the Creed ?

We bow our heads at the name of

Jesus when we say the Creed to mark our reverence for Him, and as a sign that we believe Him to be God.

"Christ in the Manger."

Read St. Luke ii. 1-19.

People sometimes choose their last resting-place, where they will be buried. Lay me under that old tree, or near to one I knew and loved." Did any ever choose where they would be born, their first resting-place? Yes, One; of all the millions born into the world, One only, Who? How could He? Because, before He was born as man, He had lived for ever as God. Thus He chose where should be His first resting-place (Micah v. 2). In the poor stable, a manger. See three things at the manger. Christ chose that these should be at His birth :

(i.) The poverty at the manger.

If you went to the spot now, what would you see? A great cave in limestone rock, but fitted up as a beautiful church with many silver lamps softly burning; in one part a silver star set into white marble, words, "Here, of the Virgin Mary, Christ was born." Crowds of Christians draw near to worship here. But what was the cave like when the Infant Christ came to it? A poor place, for cattle; stable. Why did He choose this? He would taste the lot of the poorest. He was Highest, would also be Lowest (Phil. ii. 8, 10). The poorest children "waifs and strays" He can feel for and help. (Illust. Some years ago a lady carefully trained, brought up with much comfort, sailed from rich Liverpool for the saddest of all far-away islands where only lepers live. She went to be with them, nurse them, help their children. Had she any remedy to keep her safe? No; she knew she would in time be taken with the disease, but she would be one of them; no one else to help them in their dreary island. Why this? She had caught something of the Spirit of Christ, Who shared the poorest human lot in order to raise up our human nature and anite us with God.)

(ii.) The mother-love at the manger. › Christ had a poor cradle, just a bit of nay to lie upon; but one sweet thing He chose to overshadow Him. What

that? Warm, pure mother-love. Mary had not much to give her Child; she and Joseph poor, though of royal birth. See what had become of the last of the kings nearly 600 years before (Jer. lii. 33, 34), poor captive. If they wanted to restore throne and find the heir, whom might they have fixed on for king and queen? Joseph, out of carpenter's shop, and Mary. So reduced was Mary she could only give poor woman's offering-two doves or pigeons when went to Temple with her Child (St. Luke ii. 24). Very poor, yet the richest of all things she had to pour out over her Child-love. See where her love led her before the end came (St. John xix. 25). The world treated Christ shamefully (St. Matt. xxi. 38, 39); but the Blessed Virgin, one of us, did much to make up for the sorrow which the world caused Him; she must have brought Him much joy; she gave the best any babe can have on earth-strong mother-love. The pelican often looks as though it were drawing blood from own breast to feed her young; such is a picture of mother-love.

(iii.) The worship at the manger.

Worship on the "holy night." By whom? Humble shepherds. Strange that the rich, learned, great, not told by the angels. (See 1 Cor. i. 26; James ii. 5; comp. with St. Luke ii. 8-14.) Picture dark sheepwalk on hills outside city; late; last traveller gone on his way; night fires burning; shepherds gathered round, watching; then the bright angel with his message; afterwards, high up amidst stars, the clear shining lighting up all the flock, the hills, and upturned faces; and the soft, sweet music of the first Christmas carol-" Glory to God," &c. Soon these lowly shepherds had passed through the city; were in the cave; a poor scene; dim light from lamp; young mother; the working man; the Child, like any other poor babe. Yet God had whispered to them Who that was. They fell down-poured out their hearts in worship. Myriads have since wor

shipped at that spot; perhaps none have ever given a more joyful worship than these on that holy night. Their feelings would be

"Yea, Lord, we greet Thee,
Born this happy morning;
Word of the Father,
Now in flesh appearing;
O, come let us adore Him,
Christ the Lord."

Application.-What three things have we seen at the manger? Poverty, mother-love, worship. What have you to do with them? (a) If you have a mother, good and kind, then you are sharing one of these three things with Him. You know how precious is mother's love. At a mission service, a poor, ragged lad much touched, kneeling in his place in tears; the preacher went to him to tell him of God's love. "Do you think there is any one that would die

III. THOUGHTS

1. It has been forcibly put, that at every other human birth another person comes into existence, adding one to the sum total of living persons. But the birth of Christ added no other Person. One of the Three Divine Persons took another nature, and lived as One of

us.

2. The Second of the Thirty-nine Articles should be committed to memory by teachers, in connexion with this Lesson. There were in the early Church four cardinal errors on the doctrine of the Incarnation.

(a) That of the Arians, who denied that our Lord was Very God. This was condemned at the Council of Nicæa, when the Creed was enriched with the words "Begotten of His Father before all worlds, God of God, Light of Light, Very God of Very God, Begotten not made, Being of one substance with the Father, By Whom all things were made, Who for us men and for our salvation came down from heaven."

(b) That of the Docetæ, who denied that our Lord was true Man, that He really came in the flesh; asserting that His Sacred Body was but a phantom. The third division of the Second Article is thought to have special reference to these, for they declared that Christ only suffered in appearance, or that Simon the Cyrenian suffered in His place.

(c) That of the Nestorians, who were accused of teaching that there were two Persons in Christ, the One from the Blessed Virgin, the other of God. This was contrary to St. John's teaching.

for you?" he asked the lad. "Yes," was the answer, "I think my mother would." If you have that mother-love, it is very precious, you ought to prize it; it is God's gift (James i. 17). You share it with Jesus. He prized it. (6) Which of these three did He bear for you? The poverty (turn to 2 Cor. viii. 9). Remember this. When you see a poor, ragged child, and try to help him for Christ's sake, that is like helping Christ (St. Matt. xxv. 40). (c) Which of these three things can you offer to Christ? Worship. You can worship with your young hearts the Christ Who was in the manger. He will see it, value it. Each who thus worships adds to His glory, helps to draw the world towards Him (St. Matt. xxi. 15, 16). Very sweet to Him your prayers and hymns if they have behind them what Mary's box of ointment had-love.

FOR TEACHERS.

"The Word was made flesh, and dwelt among us." The Word "did not exhibit Himself through another; He became human Himself." The Nestorians were condemned at the Council of Ephesus, 431, which determined that the true doctrine was "Christ was but One Person, in Whom two natures are intimately united, but not confounded."

(d) That of the Eutychians, or Monophysites, who "confounded the Person"; they taught that the human nature of Christ, to all intents and purposes, disappeared amidst the glories of the infinite Nature. "As a drop of vinegar is swallowed up in the sea, so the humanity of Christ is swallowed up in His Divinity." This was condemned at the Council of Chalcedon, 451, which declared" In Christ two distinct natures are united in One Person, without any change, mixture, or confusion."

The Athanasian Creed will be seen to guard us carefully against these various forms of error. See "Furthermore it is necessary is one Christ."

3. This is the one place in the Catechism in which the mother of our Lord is mentioned. The cultus of the Blessed Virgin, the exaggerated position accorded to her, forms a melancholy feature of present day Romanism. Mariolatry should be carefully watched against in our own branch of the Church Catholic. But there should be no hesitation in teaching children the reverence which is due to the Blessed Virgin. The value of her example of purity for maidens, as that of Joseph for men,

can hardly be over-estimated. The Rev. F. W. Robertson's sermon on "The Glory of the Virgin Mother" is of the highest value. "How comes it that some of the deepest thinkers of our day, and men of the saintliest lives, are feeling this Virgin-worship a necessity for their souls; for it is the doctrine to which the converts to Romanism cling most tenaciously ?" "I reply. Because the doctrine. has a root in truth, and no mere cutting and uprooting can destroy it. Before Christ the qualities honoured as Divine were peculiarly the virtues of the mancourage, wisdom, truth, strength. But Christ proclaimed the Divine nature of qualities entirely opposite-meekness, obedience, affection, purity . . . What marvel if the early Christians found that the Virgin mother of our Lord embodied this great idea. Now the truth, which alone can supplant the worship of the Virgin, is the perfect humanity of Jesus Christ. There was

in Him the woman heart as well as the manly brain-all that was most manly, and all that was most womanly."

4. The dogma of the "Immaculate Conception of Mary" arose in the twelfth century at Lyons. St. Bernard vigorously opposed it, and characterised the local festival which was begun in honour of it as "a presumptuous novelty." It makes Mary to be free from original sin, to need no Saviour; also it makes her to be not the only woman who had conceived without sin. If it were true. the regeneration of humanity would begin, not with Him, but with her.

5. Canon Mason's Faith of the Gospel," Chapter V., should be read. Very thoughtful teachers will be profited by Bishop Westcott's "Christus Consummatus." The latter writes: We lose more than we know because we do not habitually meditate on the grandeur of our Creed."

Collect of Sixth after Epiphany.

III. Who was Pontius Pilate ? Pontius Pilate was the Roman Governor in Judæa, from the year A.D. 26 to 36; by his order Christ was put to death.

112. How did our Lord suffer?

Our Lord suffered in body and soul. 113. How did our Lord suffer in body?

Our Lord suffered in body by hunger, thirst, weariness, and all the agonies of the scourge and the cross (Isa. liii. 3).

114. What did our Lord say about His bodily sufferings?

Our Lord only said about His bodily sufferings, "I thirst"; but a raging thirst was the worst agony of the crucified (St. John xix. 28).

115. What did our Lord say of the sufferings of His soul?

Of the sufferings of His soul He said, "My soul is exceeding sorrowful, even unto death" (St. Matt. xxvi. 38).

116. How did our Lord's soul suffer? His soul suffered by His being tempted, deserted, put to shame, distressed by the woes and sins of others, II. THE INSTRUCTION

Read St. John xviii. 28 to xix. 18. In Switzerland, overlooking Lake Lucerne, is a lofty mountain named

and chiefly by His bearing the sins of the world (Heb. ii. 18).

117. What sustained the holy martyrs in their sufferings?

The holy martyrs in their sufferings were sustained by the feeling of God's presence; but Christ, when bearing man's sin, felt that presence withdrawn. "My God, My God, why hast Thou forsaken Me?" (St. Matt. xxvii. 46.)

118. How do our Lord's sufferings help us?

Our Lord by His sufferings obtained for us eternal redemption. "By His stripes we are healed" (Isa. liii. 5).

119. How else does our Lord by His sufferings help us?

Our Lord, by His sufferings, showea us an example of patient endurance. "Christ also suffered for us, leaving us an example" (1 Pet. ii. 21).

120. How further does our Lord by His sufferings help us?

Our Lord showed us that sufferings for a right cause lead to glory. If we suffer with Him, we shall also reign with Him (2 Tim. ii. 12).

on "Christ before Pilate."

Pilatus ; an old story that Pilate fled hither, was drowned in a dark pool on the mountain side, that his spirit causes