be highly useful to make some preliminary reflections by way of preparation, in order to understand the

article.

First Reflection.-We have already seen how our first parents, by transgressing the precept which the Almighty had imposed on them, incurred His divine displeasure, were expelled from the terrestrial paradise, &c.; and we have also seen, that all mankind being mysteriously involved in their transgression, we were all to be born children of perdition. Nevertheless, our perdition through God's mercy was not to be like that of the fallen angels. Accordingly, the Almighty, after reproving our first parents, revealed to them a Redeemer to come. When speaking to the serpent He said "I will put enmities between thee and the woman, and she shall crush thy head," (Gen. iii. 15). Explain, and go on to show how the tradition of a Redeemer to come was constantly propagated and preserved amongst the people of God under various appellations-the Messias-He who was to come-the Desired of nations-the Desire of the eternal hills— the Saviour-the Just One, &c., (Gen. xlix. 10, 26); (Agg. ii. 8); (Isai. xlv. 8.) In this way the hopes of mankind were sustained, &c. Observe how happy are we, who have experienced what the world could only look forward to, &c. (Matt. xxx. 17).

Second Reflection.-Who is to be this great Redeemer, that is to lift up man from his fallen state, and restore him to the embraces of his offended Creator? The mercy of God has promised a Redeemer, but the justice of God requires adequate satisfaction to His Divine Majesty. But by whom is this satisfaction to

be made? By man himself? No-Represent all mankind-Patriarchs, Prophets, &c. of the Old Law, Apostles, &c. of the New Law, united, were it possible, in making satisfaction to the offended Majesty of God-extend their efforts over thousands of yearssuppose all sorts of penances, &c., and assert that all should fall infinitely short of the satisfaction required, &c. Enhance this reflection, by supposing all the spirits in Heaven were to unite with all mankind-the angels, archangels, &c., and assert again, these combined efforts of men and angels should fall short of the satisfaction required. State the reason. On account of the grievousness of the offence, which, in consequence of the infinite dignity of God, who is offended, was, in a certain sense infinite, and, therefore, to be repaired only by the intervention of a person of infinite mercy. (Enlarge, and infer how terrible is God's justice, &c.)

Third Reflection.-The satisfaction therefore required, being beyond all that men and angels could perform, and requiring the intervention of a person of infinite merit, we are to look up to God alone for hope -we are to look up to His infinite mercy alone to interpose between His justice and guilty man. O, what a mystery is now before us! Yes; God in His mercy, the second Person of the most holy Trinity, undertakes to be man's Redeemer, &c. How adorable this intervention! Looking forth from His high sanctuary, and beholding the fallen condition of mankind, and their utter inability to rise, &c., He was moved to compassion, and, addressing His eternal Father, He said, "Sacrifice and oblation Thou wouldst not," &c.

Quote the passage (Ps. xxxix. 8, 9), and comment upon it, &c., as containing a promise of the Incarnation. Infer the grievousness of sin requiring such a reparation. Compare this reparation with the creation of the world, which cost the Almighty only a word"He spoke, and they were made: He commanded, and they were created," (Ps. xxxii. 9).

Fourth Reflection.-The eternal Son having offered Himself to the eternal Father to take upon Himself the office of Mediator, He only awaits the time when He will enter upon this great work. Men are increasing and multiplying on earth. A thousand years roll on-succeeded by a second, a third, and a fourth thousand-for "a thousand years" with God “are only as yesterday that is past," (Ps. lxxxix. 4). At length the moment fixed in the divine decrees is arrived, and "He who is to come," "the Messias," &c., disposes Himself to "go forth as the bridegroom from the bride chamber, rejoicing as a giant to run his way," (Ps. xviii. 6, 7).

Fifth Reflection.-Sentiments of gratitude grounded on the considerations: Ist. That there was no necessity on His part to become our Mediator. 2ndly. No advantage or interest to accrue to Him therefrom. 3rdly. No right on the part of mankind. 4thly. That He was prompted only by His own spontaneous bounty, &c. Illustration from a king against whom his subjects had risen in rebellion. He puts down the rebellion, but the interests of his justice require that the rebels be punished. He has an only son, who is touched with compassion for the evil end awaiting them, and he offers himself to his father to make

satisfaction, by putting himself in place of the rebels, and undergoing the punishments, to which they were doomed to suffer. Observe that such a case never occurred, but if it had, how would it be celebrated in history, &c.

2. These reflections prepare us for the consideration, in detail, of the words comprising the second article of the Creed. Go on to explain them from Catechism of the Council of Trent, showing :

Ist. The meaning of the title Jesus, and how it especially suits the Redeemer to come.

2ndly. Why the title Christ is added, and the meaning thereof.

3rdly. That He is the son of God and true God, &c. 4thly. That He is our Lord, and we His servants, being dedicated to Him in baptism.

CONCLUSION.

Recapitulate, ending with an oblation to our Divine Lord, as our supreme Lord and Master, &c., "who is seated above all principalities and powers, &c." (Eph. 1, 21).

Consult Catechism of Council of Trent on the subject of this Article; Bishop Hay's "Sincere Christian," vol. 1. chap. vi. ; Gaume's "Catechisme de la Persévérance," vol. 2.

“Who was conceived by the Holy Ghost, and born of the Virgin Mary."

INTRODUCTION.

We have seen in our last discourse how mankind having shared in the guilt of our first parents, forfeited all right to the kingdom of heaven, and were unable to satisfy the justice of their offended Creator, and that it was necessary, therefore, for God Himself to interpose in their behalf; that in His infinite mercy, the Second Person of the Blessed Trinity took upon Himself the office of Mediator for mankind with His Eternal Father, and that it was accordingly decreed in the counsels of the Most Holy Trinity, that He would place Himself in our stead, and for that purpose would take our nature upon Him, and become man. But for the execution of this merciful purpose He is to be conceived and born of a virgin. This mystery was bound up with the traditions of a Redeemer from the commencement of the world. As the Redeemer to come was to be a second Adam, repairing the evils entailed on mankind by the first, so he was to have a mother, who was to be a second Eve, repairing likewise the evil-doing of the first. "A virgin shall conceive," says the prophet, "and bear a son, and his name shall be called Emmanuel,” (Isai. vii. 14).