which is Chastity, is a part of man's physical nature, and therefore the more difficult to overcome. Hence flight from the objects of temptation is safer than battle. The chief encouragements to lust are idleness, high living, and languor, whether constitutional or brought on by sloth. The more vigorous is the health of the body, the less is it usually subject to lust. The preventives are (1.) To bring some other thought before the mind, when tempted, or to engage the body in some immediate and active occupation. The bitter taste of a chip of quassia will often serve to drive away the first motions of evil thoughts. (2.) Early rising. (3.) Cold bathing. (4.) For men, bracing exercise and out-of-door occupation. For women, change of employment without much exercise, and when the temptation comes on in solitude, mixing in society. (5.) Moderate fasting. The remedies are (1.) In sudden cases, ejaculatory prayer, and the use of the Sign of the Cross. (2.) In prolonged ones, severe fasting and hard lying, even on the floor. (3.) In extreme cases, self-inflicted and sharp physical suffering.

V. GLUTTONY and DRUNKENNESS. Its contrary virtue is Temperance. -Observe the fasts of the Church with regularity and devotion. Compute the money saved by so doing, and give it to the poor. Take somewhat less food than you are inclined to take, and of a coarser or less favourite kind. Meals should be few in number, and eating at other times should be avoided. If drink is sought for necessary excitement, seek a change of excitement in variety of scene or society, in music, active exercise, &c. If taken to drown thought, the Priest should endea

vour to discover the cause, and apply remedies to that. The desire for drink may often be checked by an appetizing diet: in winter by warm food; in summer by the abundant use of fruit. Where excessive use of spirit or opium has become habitual, their sudden cessation is fraught with great physical and moral dangers: very gradual but steady diminution should be recommended. Where the penitent sees no safety save in total abstinence, the Priest should not check him. A loathing for alcoholic liquor has been created by mixing it with every article of food or drink for a short time.

VI. ENVY. Its contrary virtue is Love. Its remedies are persistence in Intercessory Prayer; doing kind actions, or speaking kind words in behalf of the object of our envy : seeking out those who are less favoured than ourselves, and trying to help them.

VII. SLOTH, the contrary virtue to which is Diligence, gives rise to both lust and theft. Begin by fixing the times of morning and evening prayer, the former at an early hour, and take care not to swerve from them without positive necessity. Select some one piece of work to be done each day at a fixed time, and involving some labour. When this has become a habit, add another task, until the day is mapped out. Where fixed duties already exist, do first that which is nearest in point of order, not that which is liked best. Employ amusement as relaxation after work, not as the business of life. The formation of habits is the only way to secure spiritual advancement, and this must be acquired by the faithful discharge of petty every-day duties.

In either case change the form of devotion to one simply asking GoD to do His good pleasure.

Frequent ejaculatory prayers offered throughout the day as well as in all moments of temptation, will serve to keep the soul on the alert. The greater portion of the prayers offered up should be intercessory, lest prayer itself should take the form of selfishness.

When troubled with wandering in prayer, recommence the interrupted devotion. If it continues change the posture of the body, and assume an inconvenient one. If the distractions are chronic, change the devotions for very short and fervent forms, especially such as refer to the Passion.

Take care that your prayers be not that your own will may be done.

When prayer seems to be unanswered, it is from one of two reasons: either the thing prayed for would be hurtful to you, or the gift sought is withheld to try your faith.

Dryness and coldness of devotion are not necessarily signs of unspirituality. They may result from (1) Disordered physical condition; (2) Reaction after exceptional reli

Secret sin; (4) A desire on GOD'S part to try us as He tried His SON.

Those affected in this manner should by no means remit or shorten their customary devotions, but add to them at stated periods Ps. xxii. Devotional poetry will often relieve the soul of its burdens. To omit our devotions at such times as we cease to feel pleasure in performing them, is to treat them as personal luxuries rather than as acts of positive duty towards GOD.

As the practice of holiness has for its object the future enjoyment of GoD's visible Presence, so we should make acts of His Presence in prayer and meditation a part of our regular spiritual training. These acts should at first be made weekly, and gradually increased in number and continuity, until they become habitual, and at length bring the whole daily life into close relation to Divine things.

The Holy Trinity, one GOD, was not plainly revealed to the Jews, lest they should fall into the error of the heathen, and imagine that there were more Gods than one. Still the doctrine was shadowed forth in the Old Testament (Gen. i.; iii. 22; xi. 7; Ps. xxxiii. 6; cx. 1; Isa. vi. 3).

The knowledge of the mystery was not necessary until the Second Person of the Holy Trinity had become Man, and the Third Person

was about to become the Teacher of the Church (S. John xiv. 26). Therefore the revelation was made to us at the Baptism of CHRIST, when His public ministry began.

In the New Testament GOD is revealed to us as Three Persons, FATHER, SON, and HOLY GHOST (S. Matt. xxviii. 19; 2 Cor. xiii. 14), all equal (S. John v. 17, 18; x. 30; xiv. 9, 11; Acts v. 3, 4), but still as only one GOD (1 Cor. viii. 4; Eph. iv. 6). GOD the FATHER is

revealed to us as the First Cause of all things (1 Cor. viii. 6); GOD the SON as the Creator (S. John i. 1, 3; Col. i. 16) and Redeemer (Rom. iv. 24, 25; 1 Cor. xv. 3; 1 S. Pet. ii. 24); GOD the HOLY GHOST as the Life Giver (S. John vi. 63; Rom. viii. 2, 11; 2 Cor. iii. 6), Teacher (S. John xvi. 13; 2 S. Pet. i. 21), and Sanctifier (Gal. vi. 8).

THE CREED.

I. I believe in God. . . earth; i.e. I am thoroughly persuaded as being God's truth that He is to be looked upon as a FATHER (2 Chron. xx. 20; Heb. xi. 6); 1, as the Creator of all things (1 Cor. viii. 6; Eph. iv. 6); 2, as the FATHER of JESUS CHRIST (S. John i. 18; iii. 16; 2 Cor. i. 3); 3, as the FATHER of the Baptized (Rom. viii. 15; 1S. John iii. 1); of infinite Power (Jer. xxxii. 17, 18, 27; Dan. iv. 35; S. Matt. xix. 26); Knowledge (Ps. cxxxix. 4; Prov. xv. 3; Rom. xi. 33; Heb. iv. 13); Truth (Ps. xxxi. 5; S. John iii. 33; vii. 28; Rom. iii. 4); Holiness (1 Sam. ii. 2; 1 S. Pet. i. 15); Justice (Gen. xviii. 25; Job xxxvii. 23; Rom. ii. 2); Goodness (Ps. xxxiv. 8; Jer. ix. 24; Mic. vii. 18); Love (Exod. xxxiv. 6; Deut. iv. 30, 31; Ps. c. 4; ciii. 8; 1 S. John iv. 8-10). Hence the duty of hoping and trusting in Him at all times and under all circumstances (1 S. Pet. iv. 19).

II. In Jesus Christ. . . our Lord; i.e. we believe this not only as a fact, but accept Him as He is set before us in Scripture. First as GOD, equal to the FATHER (S. John v. 18; x. 30); and then as our SAVIOUR (Acts iv. 12; 1 Cor. iii. 11); and therefore that we should renounce our own merits, and trust entirely to His; our Prophet (Acts iii. 22), and therefore accept His teaching in all things; our Priest (Ps. cx. 4; Heb. iv. 14; vii. 25), and therefore look to His Sacrifice alone for salvation; our LORD and

King (Isa. ix. 6; Jer. xxiii. 5; Rom. xiv. 9), and therefore obey Him in all things (2 Cor. x. 5), as having died for each one of us (Gal. ii. 20; 2 S. Pet. ii. 1). "Why call ye Me LORD, LORD," &c.? (S. Luke vi. 46.)

III. Conceived by the Holy Ghost Mary. Here we have the mystery of the Incarnation: (1) CHRIST'S Perfect Godhead (S. Matt. i. 20; 1 Tim. iii. 16); (2) His Perfect Manhood (S. Luke ii. 52; xxiv. 39; Hcb. ii. 14, 17). He became Man that He might suffer for sin, "for without shedding of blood," &c. (Heb. ix. 22), and that in the same nature which had sinned (Heb. ii. 14); that He might sympathize with man's infirmities (Heb. iv. 15), and leave us an example (Phil. ii. 5-7; 1 S. Pet. ii. 21). Hence it is our duty to hold fast our profession (Heb. iv. 14), and our comfort that we may apply to Him in the fullest confidence (Heb. iv. 16).

IV. Suffered under Pontius Pilate

hell: i.e. CHRIST suffered not only in fulfilment of the prophecies (Isa. liii. 4; Dan. ix. 24–27; Acts iii. 18), and of the types (Gen. xxii. 6; S. John xix. 17; Numb. xxi. 9; S. John iii. 14), but for us (Gal. iii. 13; 1 S. Pet. ii. 24; iii. 18), and thereby redeemed us (Rev. v. 9).

A belief in CHRIST's sufferings, death, and burial, requires us to reflect that ours are trifling in comparison (cf. 2 Cor. iv. 17; S. Matt. xxvi. 38), nothing to what we deserve (1 S. Pet. iv. 17). By them we partake of CHRIST'S sufferings (2 Cor. iv. 10; Phil. iii. 10). We are called to bear the Cross, and be crucified with CHRIST (Gal. ii. 20; v. 24; vi. 14); to take up the Cross (S. Luke ix. 23). By continuing in sin, we crucify Him afresh (Heb. vi. 6). Being buried with Him in Baptism, we should walk in newness of life (Rom. vi. 4). If we are partakers of His sufferings, we

shall be also of His consolation (2 Cor. i. 5; 2 Tim. ii. 11, 12). Present sufferings are not comparable with future glory (Rom. viii. 18). By them we are prepared for future glory (Rom. vi. 3, 5, 8, 9).

V. The third day . . . . dead, as He had foretold (S. Mark viii. 31; x. 34), His Resurrection being a token of His Divinity (Rom. i. 4), of full satisfaction having been made for sin (S. Luke xxiv. 46, 47; Rom. iv. 25; 1 S. Pet. i. 3, 21), and of our resurrection (Rom. vi. 5; viii. 11; 1 Thess. iv. 14).

VI. He ascended. . the Father Almighty. This expresses our belief that our LORD'S Human Body is in heaven, as well as His soul and Divinity (S. Luke xxiv. 39, 51; Acts iv. 9, 10). He ascended in order to send the Comforter (S. John xvi. 7) to abide in, and guide the Church (S. John xiv. 16, 17); to present His Sacrifice to the FATHER (Heb. vii. 17, 24, 25; viii. 1; ix. 24), thus making intercession for us (Rom. viii. 34), and being our Mediator (1 Tim. ii. 5) and Advocate with the FATHER (1 S. John ii. 1.) He thus also is shown to be our Prince and SAVIOUR (Acts v. 31), the Head of His Church (Eph. i. 22); and will remain at GOD's right hand until all His enemies are put under His feet (Heb. x. 13).

A belief in these two articles of the Creed requires of us that we should arise from the death of sin (Eph. v. 14; Col. iii. 1, 2), and henceforth have our conversation in heaven (Phil. iii. 20), looking forward hopefully to CHRIST's reappearance (Tit. ii. 13; Heb. vi. 19, 20), and trusting now to His intercession (Heb. vii. 25), and in the Comforter Whom He has sent to help us to live a risen and heavenly life (S. John xiv. 26; Rom. v. 5; viii. 26; Eph. ii. 18).

VII. From thence He... dead. Hence we believe that all men, liv

ing (1 Thess. iv. 15, 17) and dead (ib. iv. 16) must appear before the judgment-seat of CHRIST (2 Cor. v. 10; Acts x. 42), to give account for all things, however secret (Eccl. xii. 14); thoughts (1 Cor. iv. 5; Acts viii. 22), words (S. Matt. xii. 36, 37; S. Jude 15), works (S. Matt. xvi. 27; Rom. ii. 6; Rev. xx. 12, 13), and omissions (S. Matt. xxv. 42; S. Luke xii. 47; S. James iv. 17). The Judgment will be sudden (S. Mark xiii. 35-37; 2 S. Pet. iii. 10), and the final lot of all then pronounced (S. Matt. xxv. 34, 41, 46); a motive to repentance (Acts xvii. 30, 31; 2 Cor. v. 9, 10; 2 S. Pet. iii. 9).

VIII. I believe in the Holy Ghost. That He is not only a real Person, distinct from the FATHER and the SON (S. John xv. 26), Very and Eternal GOD (Acts v. 3, 4), but that He is also the Giver of spiritual life (Rom. viii. 2; 2 Cor. iii. 6), by regenerating us in Holy Baptism (S. John iii. 5; Titus iii. 5), strengthening us in Confirmation (Acts viii. 17; Eph. iii. 14, 16), giving His mysterious energy to the Holy Eucharist (S. John vi. 63), enlightening our understanding (S. Luke xii. 12; Eph. i. 17, 18), sanctifying our will (1 Cor. vi. 11; 1 S. Pet. i. 2), working in us a lively faith (1 Cor. xii. 9); making our faith fruitful (Gal. v. 22; Rom. v. 5); guiding us (Rom. xiii. 14); comforting us (S. John xiv. 16); quickening us (Rom. viii. 10, 11); interceding for us, and teaching us to pray (Rom. viii. 26).

Hence we must pray for His influence and assistance, with the intention of using them (1 Cor. xii. 7), for He is often grieved (Eph. iv. 30), and His influence may be quenched (1 Thess. v. 19); since GOD will not always strive with man (Gen. vi. 3).

IX. In the Holy Catholic Church, the Communion of Saints. The Church, which is the Body of CHRIST (Eph. i. 22, 23), and the