Obsession is a different sort of persecution, by which, without entering into a man, he exhibits to his view-that is, to his eyes, or his imagination-all sorts of fiendish spectres and devilish forms. This is rare, and a mode of attack reserved for great servants of God, whom he cannot overcome by ordinary temptations. (Relate the instance in the life of St. Anthony. See Breviary, vi. lesson, and the life of the Saint; Butler's Lives of Saints, Jan. 16.)

But ordinary temptations are the general way in which he carries on his attacks against us. In these temptations he uses force and stratagem in turns, and in all kinds of ways. He is constant and unremitting; a thousand times we may have overcome him; he will be as earnest and persistent still as he had been from the beginning. He tempts us by himself, and when he does not, he appoints one of his evil spirits to do so for him. This evil spirit pursues us wherever we go. He allies himself with all that is corrupt in our evil nature for our ruin; with our pride, &c. (Here go through the seven capital sins and continue): He also allies himself with the world, making use of all its scandals and bad examples, of its honours, riches, and pleasures, to seduce us, &c.

9. Pass on to say-Behold, then, our situation between God and His angels on the one side, the devil and his spirits of wickedness on the other. Between both what are we? Poor weak creatures; of ourselves able to make no stand, not even so much as to excite one good thought within us! But at the same time," We can do all things in Him, who strengtheneth us," as the Apostle tells us (Phil iv. 13.) Never

theless, God leaves us free to range ourselves under His standard, or to pass over to the standard of the evil one. We are come, therefore, to the practical purpose of our instruction, and we are to take our resolution on one side or the other. Shall we hesitate between God and the devil? Oh! that we had remained faithful to our baptismal vows! In our baptismal vows we renounced Satan, &c.; but, alas! we have turned renegades, and passed over to the opposite camp. Oh! let us now, as the fruit of this instruction, renew these holy engagements, and say in the sight of high heaven:

CONCLUSION.

Oh my God, as in my baptism I renounced Satan, so do I renounce him now; as in my baptism I renounced all his works, so do I renounce them now; and as then I renounced his pomps, so do I renounce them now; and once again, my Saviour, I give myself to Thee, as in my baptism, to adhere to Thee inviolably, observing Thy holy commandments, and walking in Thy holy footsteps according to Thy blessed example, in the hope of triumphing over the enemies of my salvation, and enjoying the fruits of that redemption Thou has purchased for me by laying down Thy life and spilling Thy adorable blood for me on Calvary.

Consult Theology, "De Angelis," and "Butler's Lives of the Saints," on Guardian Angels, 2nd Oct.

SEVENTH DISCOURSE ON THE FIRST ARTICLE

THE

OF

APOSTLES'

CREED.

MAN, HIS CREATION, DIGNITY, AND FALL, AND THE PROMISE OF A REDEEMER.

"I believe in God, the Father Almighty, Creator of Heaven and Earth."

INTRODUCTION.

In the works of God some are purely spiritual, some are material, and some are compound beings consisting of spirit and matter. In speaking of the angels we have treated of the first order of beings; in speaking of the works of the six days we have treated of the second order, saying a word or two of man, who constitutes the third order, and who was made on the sixth day.

We now return upon him, to speak more at length respecting him. Need I say how interesting this subject is, coming home, as it does, to ourselves as a distinct order of beings amongst the works of the Almighty.

[Invite attention and invoke a blessing 1

BODY OF SUBJECT.

1. Narrate the creation of man as in Genesis, adding the formation of Eve, and exhibit both as the first parents, from whom all mankind derive their origin.

2. Return on the narrative to inculcate the following points 1st, The manner, in which the Almighty approached the creation of man, contrasted with the other works. 2ndly, The model adopted-the image and likeness of God himself. 3rdly, Accordingly in his body he is different from the other animals by his erect form, exhibiting a dignity superior to all other living creatures here below. But in soul the resemblance to God is complete. Show this by reference to the soul, it being a spiritual substance, one, and having, at the same time, three faculties, memory, understanding, and will. Also as God is immortal, so too the soul of man. 4thly, How thus ennobled in body and soul man is appointed the lord of visible creation. Detail and quote Gen. i. 27, 28, 29, 30; also Psalm, viii.

3. Proceed to say that man, as he came from the hands of God, was not only lord and master of the other creatures of God here below, but also lord and master of himself, having full control over his passions and inclinations, that he was created in innocence and holiness, and richly endowed with supernatural grace, being destined for a supernatural end, namely, to possess those thrones in heaven, that had been left vacant by the fallen angels, that he was placed in a garden of delights called paradise, a heaven upon earth, where exempt from suffering he was not to die, but after a time fixed in the designs of God, was to be translated from this world to the kingdom of heaven. But the Almighty, who had subjected his angels to a trial of their fidelity, decided to subject our first parents to a trial likewise. He consequently imposed a command upon them for this purpose, saying, (Gen. ii. 16, 17.)

4. Go on to say. And now we approach the terrible tragedy. When the devil was cast out of heaven, envy and malice became his ruling passion. He could not bear the idea of another order of beings to take his place and the place of his apostate associates. Hence he resolves upon man's ruin, by tempting him

to violate God's command by eating of the forbidden fruit.

Here narrate the fact, (Gen. iii.), and the consequences to our first parents and their posterity in soul and body, and the various evils, which proceeding from this source have inundated the world-wars, famine, pestilence, &c.

Proceed to state the promise of a Redeemer, by saying-But is fallen man to be abandoned by God? Or has he any means of retrieving his fall? He has offended a God of infinite majesty, and, sinful creature as he is, how can he make an adequate atonement? Alas! this would be beyond all that were possible, even to the angels of heaven, could he enlist them in the effort. What then is to happen to fallen man? O, wonder of wonders! God Himself interposes, and, from the first moment after the fall of our first parents, He promises a Redeemer to come. Addressing the serpent, the form the devil had taken, He said to him, (Gen. iii. 14, &c.) Thus through the mercy of God are man's hopes lifted up again, and, in the promise of a Redeemer to come, he is bid to look forward once more to the supernatural end, for which he was created.

Before closing our observations upon man we will derive edification from reviewing in a summary way, as time does not permit us to do so at greater length, some beautiful reflections of St. Augustine on the same subject. He commences by lifting up his heart to God in prayer, saying—“ O divine Word, by whom all things were made, open Thou my mouth that I may relate all Thy favours from the beginning." He then proceeds to consider man in his creation, saying,