CHAPTER XVIII. Three Important and Final Counsels. CHAPTER XVIII. Three Important and Final Counsels.

ON the first day of every month renew the resolution given in Part I. after meditation, and make continual protestation of your intention to keep it, saying with David, “I will never forget Thy Commandments, for with them Thou hast quickened me.” [1] And whenever you feel any deterioration in your spiritual condition, take out your protest, and prostrating yourself in a humble spirit, 376 renew it heartily, and you will assuredly find great relief.

Make open profession of your desire to be devout; I will not say to be devout, but to desire it; and do not be ashamed of the ordinary, needful actions which lead us on in the Love of God. Acknowledge boldly that you try to meditate, that you would rather die than commit a mortal sin; that you frequent the Sacraments, and follow the advice of your director (although for various reasons it may not be necessary to mention his name). This open confession that you intend to serve God, and that you have devoted yourself deliberately and heartily to His Holy Love, is very acceptable to His Divine Majesty, for He would not have any of us ashamed of Him or of His Cross. Moreover, it cuts at the root of many a hindrance which the world tries to throw in our way, and so to say, commits us to the pursuit of holiness. The philosophers of old used to give themselves out as such, in order to be left unmolested in their philosophic life; and we ought to let it be known that we aim at devotion in order that we may be suffered to live devoutly. And if any one affirms that you can live a devout life without following all these practices and counsels, do not deny it, but answer meekly that your infirmity is great, and needs 377 more help and support than many others may require.

Finally, my beloved child, I intreat you by all that is sacred in heaven and in earth, by your own Baptism, by the breast which Jesus sucked, by the tender Heart with which He loves you, and by the bowels of compassion in which you hope—be stedfast and persevere in this most blessed undertaking to live a devout life. Our days pass away, death is at hand. “The trumpet sounds a recall,” says S. Gregory Nazianzen, “in order that every one may make ready, for Judgment is near.” When S. Symphorian was led to his martyrdom, his mother cried out to him, “My son, my son, remember life eternal, look to Heaven, behold Him Who reigns there; for the brief course of this life will soon be ended.” Even so would I say to you: Look to Heaven, and do not lose it for earth; look at Hell, and do not plunge therein for the sake of this passing life; look at Jesus Christ, and do not deny Him for the world’s sake; amid if the devout life sometimes seems hard and dull, join in Saint Francis’ song, [1] —378

“So vast the joys that I await,

No earthly travail seemeth great.”

Glory be to Jesus, to Whom, with the Father and the Holy Ghost, be honour and glory, now and ever, and to all Eternity. Amen.

INDEX. INDEX.

ABJECTION, 153 Abstinence, 219 Amusements, 60, 250, 259 Angels, 204 Anger, 163 Anselm, S., 94 Anthony, S., 94, 128 Anxiety of mind, 315 Arelius, 2 Aristotle, 9, 209 Aspirations, 90 Attachments, unreal, 209 Attention to business, 174 Augustine, S., 91, 90, 101; Confessions, 117, 131, 166, 182, 205, 210, 226, 278, 366 Avila, 11, 14

BALLS, 255 Barrenness, spiritual, 336 Basil, S., 95 Bernard, S., 131, 205, 340 Books, for self-examination, 18; for meditation, 66; devout, 105 Borgia, Francis, 95

CATHERINE OF SIENNA, S., 12, 88, 118, 262, 300 Choice of Devout Life, 48 Chrysostom, S., 99 Communion, Holy, 98; frequent, 116; how to make a good, 120, 291 Confession, general, 29; how to make, 51; constant, 111 Conscience, examination of, 85 Considerations in meditation, 74 Consolations, spiritual and sensible, 323 Contrition, 22, 112 Conversation, 229, 249 Courage, 294 Creation, meditation on, 24; end of, 27

DANCING, 60, 255 David, 2, 10, 23, 89, 93, 153, 242, 325 Death, meditation on, 35 Delectation, 298, 305 Devotion, living, 3; nature of, 5; to God’s Word, 105, 325 Dominant passions, 313 Dress, modesty in, 227 Dryness in meditation, 81, 353

EAGERNESS, over, 173 Earrings, significance of, 276 Ejaculatory prayer, 90 Elizabeth, S., of Hungary, 12, 128, 191, 260 Elzear, Count, 90 Encouragement for the tempted, 302 Exaggeration, 250

FABER, PETER, 104 Fairness, 266 Faithfulness, 260. 275 Fasting, 217 Forbearance, 279 Francis, S., 94, 96, 128, 344 Friendship, 196; real, 201; false, 205 Frivolous attachments, 198 Fulgentius, S., 93

GAMBLING, 254 Gentleness, 163; to ourselves, 160 Gifts of God, 30 Godly sorrow, 319 Gregory Nazianzen, S., 92, 97, 130, 199, 204, 213, 226, 280, 347 Gregory, S., on Lot, 11, 128, 205 Guide, need of a, 11

HASTY judgments, 234 Heaven and Hell, choice between, 45 Hell, meditation on, 41 Humility, 142; interior, 147

IGNATIUS, S., 104 Impure words, 232 Inspirations, 107 Intimacies, 212 Invocation, 72 Irritation, 170

JEALOUSY, 274 Jerome, S., 62, 126, 132, 205. 217 Judgment, meditation on, 38 Judgments, rash, 237

LOUIS, S., 12, 128, 229, 276, 277, 319, 374 Love of God, 7

MAIDENS, counsel to, 289 Married people, counsels to, 270 Meditation, 24, 65, 68, 78 Meekness, 168 Mortification, bodily, 215

OBEDIENCE, 176; different kinds of, 177 Offices, public, of the Church, 101

PARADISE, meditation on, 43 Patience, 16, 136; under inconvenience, 192 Paula, S., 62, 97, 126. 132 Pelican, symbol of Christ, 89 Poor, love of, 190 Poverty of spirit, 185, 193 Prayer, necessity of, 64; morning, 83; evening, 85 Preparation for meditation, 68, 72 Presence of God, 68, 87 Protest for confirming the soul, 53 Purification of the soul, 17, 20 Purity, 180; how to maintain, 182

RASH judgments, 235 Reasonable mind, a, 264 Remedies for great occasions. 307 Reputation, care of, 158 Resolutions, 346 Respect due to others, 231

SAINTS, how united to us, 103 Sin, meditation on, 32 Slander, 225, 241 Society, 223 Spiritual bouquet of meditation, 77 retirement, 87 Suspicions, 240

TEMPTATIONS, 269, 296; when sin, 304, 306; minor, 310 Theresa, S. 12, 179 Tobit, 11 True devotion, what it is, 1

UNSEEMLY words, 231

VENIAL Sins, 57, 113 Virtues, choice of, 124 Vocal prayer, 67

WIDOWS, counsel to, 281 Wishes, 267 Worldly wisdom, 290

Indexes Indexes

Index of Scripture References Index of Scripture References <insertIndex type="scripRef" />

Genesis

1:12 24 24:22 25:21 26 27 28:16 29:11 45:24

Exodus

1:21 3:2

Numbers

13:32 22

Deuteronomy

21:12

Joshua

10:12 10:13 10:13

Ruth

1:20 1:21 2 3

1 Samuel

9 24

2 Samuel

6:14 12:16 14:32

1 Kings

21

2 Kings

4:3 4:4

Psalms

1:3 2:6 2:7 3:5 5:13 5:14 15:2 16:14 16:15 18:16 18:17 19:34 19:52 19:67 19:71 19:82 19:93 19:103 19:109 19:125 19:127 25:4 30:10 31:9 33:1 37:30 39:1 39:7 40:3 41:3 42:11 42:15 45:1 51:11 52:2 69:7 71:15 73:26 84:10 95:10 95:11

Proverbs

12:22 17:6 23:26 25:16 31 31

Ecclesiastes

10:1

Song of Solomon

1:3 1:4 2:9 2:12 2:12 2:15 2:15 2:16 3:6 4:9 4:11 4:11 5 5:2 5:2-7 5:5 5:6 8:6

Isaiah

6:6 6:7 7:11 7:12 33:14

Jeremiah

1:5 31:3

Hosea

9:10

Joel

2:12

Amos

5:7

Matthew

1 4:10 5:3 5:8 11:29 12:34 12:37 16:19 18:18 25:27 25:34-36

Mark

6:30 6:31 12:25 14

Luke

1:29 1:46-49 1:48 2:51 6:37 7:33 7:34 7:37-39 7:39 10:8 10:16 10:41 16:10 18:11 18:11 21:19 22:40 23:34 23:44

John

4:15 15:19 16:21 20:23

Acts

4 6:2 17:28 28

Romans

1:31 4:2 7:23 8:35 12:15 12:15 14:8

1 Corinthians

4:5 4:7 7:14 7:30 7:31 7:40 11:31 15:33

2 Corinthians

6:8 7:10 11:29

Galatians

2:20 2:20 5:17

Ephesians

4:26 5:3 5:4 5:22 5:25

Philippians

4:4 4:5

1 Timothy

2:9 5:3 5:6 5:8

Hebrews

10:36 11:31 12:14 13:4

James

1:20 3:2 4:4 5:13

1 Peter

3:3 3:7

Tobit

3:15 5:3

Sirach

5:16 6:2 6:14 6:17 6:17 6:32 11:11 11:25 12:13 30:25

Index of Pages of the Print Edition Index of Pages of the Print Edition <insertIndex type="pb" />

vi vii viii xi x xi xii xiii xiv 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 31 32 33 34 35 36 37 38 39 40 41 42 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 65 66 67 68 69 70 71 74 75 76 78 79 80 81 82 83 84 85 86 88 89 90 91 92 93 94 95 96 97 99 101 102 103 104 105 106 108 109 110 112 113 114 115 117 118 119 120 121 122 123 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 174 175 176 177 178 179 181 182 183 184 186 187 188 189 190 191 192 193 194 195 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 253 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 311 312 313 314 315 316 317 318 319 320 321 322 324 325 326 327 328 329 330 331 332 334 335 336 337 338 339 340 341 342 343 344 345 347 348 349 350 351 352 353 355 356 358 359 360 361 362 363 364 365 366 367 368 369 370 371 372 373 374 375 376 377 378

[1] 1 Pausias of Sicyon (B.C. 368); see Plin. Hist. Nat. xxxv. 11-40. A portrait of Glycera, the young flower-girl whom he loved, with a garland of flowers, was one of his masterpieces. It was called the Stephane-plocos [??????????????], or garland wreather, and was purchased by L. Lucullus at Athens for two talents.

[2] These islands are in the Mediterranean Sea, in the Gulf of Lycia.

[3] ??????????

[4] The address to Philothea by name has been omitted, as being somewhat stiff and stilted, and the term child or daughter used instead, but the omission in no way alters the sense or application of any sentence.

[5] This is probably the person mentioned as “our most religious daughter Flora” in S. Augustine’s Treatise “On care to be had for the Dead”, addressed to his fellow Bishop Paulinus. See Library of the Fathers, S. Augustine’s Short Treatises, p. 517.2 Plin. Hist. Nat. l. xxv. c. 10.

[6] Plin. Hist. Nat. l. xxv. c. 10.

[7] Numb. xiii. 32.

[8] Gen. i. 12.

[9] It is probable that S. Francis here means to indicate Amadeo IX., Duke of Savoy, who died 1472.

[10] Tob. v. 3.

[11] “Confesse-toi souvent, eslis un confesseur idoine, qui soit prudhomme, et qui te puisse seurement enseigner a faire les choses qui te seront necessaires.”

[12] Ecclus. vi. 14.

[13] Ecclus. v. 16.

[14] Ecclus. vi. 17.

[15] Cant. ii. 12.

[16] Deut. xxi. 12.

[17] S. Francis suggests Grenada, Bruno, Arias, Augez, authors little known now, though we have the substance of their teaching in numerous valuable helps for those who are preparing for confession: such as “Pardon through the Precious Blood,” “Helps for Confirmation and First Communion” (Masters), “Manual for Confession,” “Repentance,” (Rev. T. T. Carter), “Hints to Penitents” (Palmer), Brett’s “Guide to Faith and Piety,” Crake’s “Bread of Life” (Mowbray), “Paradise of the Christian Soul,” etc.

[18] Ps. ciii. 5, Bible version.

[19] 2 Sam. xiv. 32.

[20] Isa. xxxiii. 14. “Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?”

[21] S. Mark xiv. and S. Luke vii. 39.

[22] S. Luke x. 16.

[23] Eccles. x. 1.

[24] S. Bonaventura, Louis of Grenada, and Da Ponte’s works are still available and are admirable helps to meditation. Among more modern works might be suggested Isaac Williams on the Passion, Avrillon’s Lent Guide, &c. &c.

[25] Ps. cxxxix. 7.

[26] Gen. xxviii. 16.

[27] Ps. lxxiii. 26.

[28] Acts xvii. 28.

[29] Cant. ii. 9.

[30] Ps. li. 11.

[31] Ps. xxv. 4.

[32] Ps. cxix. 34.

[33] Ps. cxix. 125.

[34] Ps. cii. 6, 7.

[35] The Egyptians used the pelican as a symbol of parental devotion; and among the early Christians, as may be seen in the Catacombs, it was employed to shadow forth the deep mysteries of Christ’s love. On many a monumental brass, church window, or chalice of old time, occurs this device, with the motto, “Sic Christus dilexit nos.” “Thus hath Christ loved us.” And so Saint Thomas in his Eucharistic Hymn “Adoro Te devote,”—“Pie Pelicane, Jesu Domine, Me immundum munda, Tuo sausguine!”

[36] Was it in imitation of this that the hymn was written?

[37] S. Anselm was born at Aosta in Piedmont, A.D. 1033.

[38] Moore has preserved the graceful imagery of the sunflower, anciently called “tourne-soleil” (as by S. Francis here). “Oh the heart that once truly loved, never forgets, But as truly loves on to the close, As the sunflower turns to her God when he sets The same look which she turned when he rose.”

[39] “Pensees.” This play on words is common—as Ophelia says in Hamlet, Act iv. sc. 5: “There is pansies—that’s for thoughts.” But the name of this pretty viola is really derived from panacea, signifying all-heal, just as Tansy is derived from Athanasia, i.e. immortelle or everlasting. Its other name of heart’s-ease also refers to the potent virtues ascribed to it of old. Cawdray, in his Treasurie of Similies, London, 1609, says: “As the herb Panax or Panace hath in it a remedy against all diseases, so is the Death of Christ against all sin sufficient and effectual.” In the preface to our English Bible of 1611, the translators speak of “Panaces, the herb that is good for all diseases.”

[40] Cant. iii. 6.

[41] “Nor was I sated in those days with the wondrous sweetness of considering the depth of Thy counsels concerning the salvation of mankind. How did I weep, in Thy hymns and canticles, touched to the quick by the voices of Thy sweet-attuned church The voices flowed into mine ears, and the truth distilled into my heart, whence the affections of my devotion overflowed, and tears ran down, and happy was I therein.”—conf. bk. ix. 14.

[42] S. Mark xii. 25.

[43] Faber was a Savoyard.

[44] S. Luke ii. 51.

[45] Cant. v. vii. ii.

[46] Ps. xcv. 10, 11.

[47] In the English version this passage is, “My soul failed when he spake.” (Cant. V. 6.) But in the Vulgate it is in the far more expressive form quoted by S. Francis de Sales, “Anima mea liquefacta est, ut locutus est.”

[48] Cant. v. 6.

[49] S. Matt. xvi. 19, xviii. 18; S. John xx. 23.

[50] Ps. i. 3.

[51] Rom. xii. 15.

[52] Acts vi. 2.

[53] The Preaching Friars.

[54] Psalm 5. 13, 14. “En son beau vestement de drap d’or recame, Et d’ouvrages divers a l’aiguile seme.”

[55] S. Francis evidently alludes here to the mention made of Rahab by S. Paul. Heb. xi. 31.

[56] Ecclus. vi. 2, 32, 36.

[57] 1 Sam. ix.

[58] Gen. xxiv.

[59] Ruth ii. iii.

[60] Heb. x. 36.

[61] S. Luke xxi. 19.

[62] “Qui se plaint, peche.”

[63] Rom. iv. 2.

[64] S. John xvi. 21.

[65] 2 Kings iv. 3, 4.

[66] 1 Cor. iv. 7.

[67] S. Luke i. 46-49.

[68] Isa. vii. 11, 12.

[69] Islands in the Persian Gulf.

[70] 2 Sam. vi. 14.

[71] S. Luke i. 48.

[72] Ps. lxxxiv. 10.

[73] Ps. lii. 2.

[74] 2 Cor. vi. 8.

[75] Ps. lxix. 7.

[76] S. Matt. xi. 29.

[77] “La grace de Saint Paul,” in one old edition: in another, “la graisse de Saint Paull;” the latter probably is the true reading, as there was a quack salve formerly in use for the bites of snakes, partly compounded of adders’ fat. The name is obviously derived from S. Paul’s adventure with the viper in the Island of Melita. (Acts xxviii.)

[78] Gen. xlv. 24.

[79] S. James i. 20.

[80] Eph. iv. 26.

[81] In the English version it is, “Mine eye is consumed for very heaviness” (Ps. xxxi. 9), but in the Vulgate we find, “Conturbatus est in ira oculus meus.” (Vulg. Ps. xxx. 10.)

[82] Cant. iv. 11.

[83] Ps. xlii. 11, 15.

[84] S. Luke x. 41.

[85] “Festina lente.” “Il faut depescher tout bellement.”

[86] Ecclus. xi. 11.

[87] Heb. xii. 14.

[88] S. Matt. v. 8.

[89] Ps. xv. 2.

[90] Eph. v. 4.

[91] Cant. v. 5.

[92] iv. 3.

[93] i. 15.

[94] vii. 4.

[95] There is no mention of earrings in the Canticles, but S. Francis probably was writing from memory, and had in mind “Thy cheeks are comely with rows of jewels, thy neck with chains of gold.” (i. 10.)

[96] Ps. cxix. 127.

[97] S. Matt. v. 3.

[98] Exod. iii. 2.

[99] I Kings xxi.

[100] “Their abominations were according as they loved.” Hosea ix. 10.

[101] 2 Cor. xi. 29.

[102] S. Matt. xxv. 34-36.

[103] Gen. xxvii.

[104] Ecclus. xii. 13.

[105] “C’est en un mot le jouet des cours, mais la peste des coeurs.”

[106] Ps. cxxxiii. 1.

[107] S. Thecla (V.M.) was a native of Lycaonia, converted (so say S. Augustine, S. Ambrose, S. Epiphanius, and others of the Fathers) by S. Paul, who kindled so strong a love of virginity in her heart that she broke off her intended marriage, and devoted herself to Christ. She is said to have followed S. Paul in several of his journeys, and a very ancient Martyrology, which bears the name of S. Jerome, published by Florentinus, says that she was miraculously delivered unhurt from the persecutors’ flames at Rome. It seems doubtful whether she died a natural or a martyr’s death. The first Christian Emperors built a great Church at Seleucia, where she died.

[108] Rom. i. 31.

[109] S. Luke i. 29.

[110] Cant. ii. 15.

[111] Ps. cxvi. 14, 15.

[112] S. Matt. xxv. 27.

[113] Ecclus. vi. 17.

[114] S. James iv. 4.

[115] Joel ii. 12.

[116] Prov. xxiii. 26.

[117] Cant. viii. 6.

[118] Gal. ii. 20.

[119] S. Luke x. 8.

[120] Numb. xxii.

[121] 2 Sam. xii. 16.

[122] Rom. xii. 15.

[123] Phil. iv. 4, 5.

[124] S. Mark vi. 30, 31.

[125] 1 Tim. ii. 9.

[126] 1 Pet. iii. 3.

[127] S. Matt. xii. 37.

[128] Ps. xxxvii. 30.

[129] Cant. iv. 11.

[130] S. James iii. 2.

[131] S. Matt. xii. 34.

[132] Eph. v. 3.

[133] 1 Cor. xv. 33.

[134] S. Luke vi. 37.

[135] 1 Cor. iv. 5.

[136] 1 Cor. xi. 31.

[137] Amos v. 7.

[138] S. Luke xviii. 11.

[139] Gen. xxvi.

[140] S. Matt. i.

[141] S. Luke xxiii. 34.

[142] Gen. xxix. 11.

[143] Gen. xxiv. 22.

[144] Isa. vi. 6, 7.

[145] Ps. cxl. 3.

[146] Josh. x. 13.

[147] S. Luke xxiii. 44.

[148] S. Luke vii. 37-39.

[149] S. Luke xviii. 11.

[150] “My dearest Nebridius . . . I wondered that others subject to death should live, since he whom I loved, as if he should never die, was dead; and I wondered yet more that myself, who was to him as a second self, could live, he being dead. . . . I felt that my soul and his soul were one soul in two bodies, and therefore my life was a horror to me, because I would not live halved, and therefore perchance I feared to die, lest he whom I had much loved should die wholly.”—Confessions, Oxf. Trans. Bk. iv. p. 52. ”. . . which seems to me rather an empty declamation than a grave confession.”—Retract., Bk. ii. c. 6.

[151] Ps. xxxix. 1.

[152] Ps. cxli. 3.

[153] It is not very clear what S. Francis means by this. In the English version, Sara only says, “Thou knowest, Lord . . . that I never polluted my name, nor the name of my father” (Tobit iii. 15). In the Vulgate the words are “Numquam cum ludentibus miscui me; neque cum his, qui in levitate ambulant, participem me praebui” (iii. 17).

[154] S. Francis de Sales doubtless had in his thoughts the then common pictorial representations of the Dance of Death, with which (although to our own modern ideas there would be almost irreverence if reproduced) we are familiar through Holbein’s celebrated Dance, and others. The old covered bridge at Lucerne is one of the most striking illustrations.

[155] Cant. iv. 9. In the English version this passage stands as “one chain of her neck;” but in the Vulgate it is “uno crine colli tui.”

[156] Prov. xxxi. Those who desire a helpful book will find one in Mgr. Landriot’s “Femme Forte,” a series of lectures on this chapter of Holy Scripture, which, as well as his “Femme Picuse” is largely imbued with the spirit of S. Francis de Sales, who is frequently quoted in both.

[157] S. Luke xvi. 10.

[158] Cant. ii. 15.

[159] Prov. xii. 22.

[160] Eph. v. 25, 22.

[161] 1 Pet. iii. 7.

[162] S. Francis de Sales himself is an instance, his mother having offered him up to God while yet unborn.

[163] Cf. Marie Jenna’s lovely poem, “L’aimeras-tu?” “Je ne veux plus d’enfants, si ce ne sont des saints.”

[164] Exod. i. 21.

[165] Prov. xvii. 6.

[166] Prov. xxxi.

[167] Gen. xxv. 21.

[168] 1 Cor. vii. 14.

[169] Heb. xiii. 4.

[170] 1 Cor. vii. 30, 31.

[171] 1 Tim. v. 3.

[172] 1 Tim. v. 6.

[173] Cant. ii. 12. in the Vulgate, “Tempus putationis advenit; vox turturis audita est in terra nostra.”

[174] Ruth i. 20, 21.

[175] 1 Tim. v. 8.

[176] Cant. i. 3, 4.

[177] “Quarn gloriosa enirn Ecclesia, et quanta virtutum multitudine, quasi florum varietate! Habet hortus ille Dominicus non solum rosas martyrum, sed et lilia virginum, et conjugatorum hederas, violasque viduarum Prorsus, Dilectissimi, nullum genus hominum de sua vocatione desperet: pro omnibus passus est Christus.”—S. Aug. Serm. ccciv., In Laurent. Mart. iii. cap. 1-3. “How glorious is the Church, how countless her graces, varied as the flowers of earth in beauty! This garden of the Lord bears not only the martyr’s rose, but the virgin’s lily, the ivy wreath of wedded love, and the violet of widowhood. Therefore, beloved, let none despair of his calling, since Christ suffered for all.”

[178] 1 Cor. vii. 40. “Beatior autem erit si sic permanserit.”—Vulgate.

[179] S. John xv. 19.

[180] S. Luke vii. 33, 34.

[181] The English language does not contain the precise relative terms equivalent to “sentir et con-sentir.”

[182] Rom. vii. 23.

[183] Gal. v. 17.

[184] S. Luke xxii. 40.

[185] S. Matt. iv. 10.

[186] Ps. cxix. 109.

[187] 2 Cor. vii. 10.

[188] “Multos enim occidit tristitia, et non est utilitas in illa.” Ecclus. xxx. 25.

[189] S. James v. 13.

[190] Cant. ii. 16.

[191] Ps. cxix. 82.

[192] Rom. viii 35.

[193] Rom. xiv. 8, and viii. 35.

[194] This notion seems to have arisen from the habits of the solitary mason bee, which early writers did not distinguish from other bees.

[195] 1 Sam. xxiv.

[196] Ps. cxix. 103.

[197] Prov. xxv. 16.

[198] Ps. cxix. 67, 71.

[199] Cant. v. 2-7.

[200] Ecclus. xi. 25, Vulgate: “In die bonorum ne immemor sis malorum.” English version: “In the day of prosperity there is a forgetfulness of affliction.”

[201] Cant. v. 2.

[202] Ps. xlv. 1.; xliv. 18.

[203] Conf., Oxf. Trans. bk. x. p. 203.

[204] Ps. lxxi. 15.

[205] Ps. cxviii. 16, 17.

[206] Ps. cxix. 52.

[207] S. John iv. 15.

[208] Jer. i. 5.

[209] Gal. ii. 20.

[210] Jer. xxxi. 3.

[211] Josh. x. 12, 13.

[212] Ps. cxix. 93.

[213] “Tanto `e il bene ch’ io aspetto Ch’ ogni pena m’ e diletto.” These are the words of Saint Francis d’Assisi, which S. Francis de Sales renders— “A cause des biens que j’attends, Les travaux me sont passe-temps.”