banish him from her heart. According to the Council of Trent, " he deserts not the soul, unless he is deserted."
9. When the soul consents to mortal sin she ungratefully says to God: Depart from me. " The wicked have said to God: Depart from us." (Job xxi. 14.) Sinners, as St. Gregory observes, say the same, not in words, but by their conduct. " Recede, non verbis, sed moribus." They know that God cannot remain with sin in the soul: and, in violating the divine commands, they feel that God must depart; and, by their acts they say to him: since you cannot remain any longer with us, depart farewell. And through the very door by which God departs from the soul, the Devil enters to take possession of her. When the priest baptizes an infant, he commands the demon to depart from the soul: " Go out from him, unclean spirits, and make room for the Holy Ghost." But when a Christian consents to mortal sin, he says to God: Depart from me; make room for the Devil, whom I wish to serve.
10. St. Bernard says, that mortal sin is so opposed to God, that, if it were possible for God to die, sin would deprive him of life; " Peccatum quantum in se est Deum perimit." Hence, according to Job, in committing mortal sin, man rises up against God, and stretches forth his hand against him: "For he hath stretched out his hand against God, and hath strengthened himself against the Almighty." (Job. xv. 25.)
11. According to the same St. Bernard, they who wilfully violate the divine law, seek to deprive God of life in proportion to the malice of their will; " Quantum in ipsa est Deum perimit propria voluntas." (Ser. iii. de Res.) Because, adds the saint, self-will " would wish God to see its own sins, and to be unable to take vengeance on them." Sinners know that the moment they consent to mortal sin, God condemns them to Hell. Hence, being firmly resolved to sin, they wish that there was no God, and, consequently, they would wish to take away his life, that he might not be able to avenge their crime. "He hath," continues Job, in his description of the wicked, " run against him with his neck raised up, and is armed with a fat neck." (xv. 26.) The sinner raises his neck; that is, his pride swells up, and he runs to
