APPENDIX. HYMN TO INFLAME THE I. HEART TO DIVINE LOVE. Page 40. [The following is the original of the paraphrase, given in the text. "Laude ad infiammare il core al divino amore." Che fai qui, cuore? Che fai qui, cuore? Vanne al divino amore! L'Amore, Gesu Christò, Se tu ti senti afflitto, JOHN CASSIAN, a celebrated monk of the fourth and fifth centuries, born in Scythia. He spent a part of his early life in the monastery of St. Bethlehem, along with his friend the monk Germain, in Syria. From this monastery, they went to one of Upper Egypt, where (in the year 390) they practised the most austere rites of the monastic life. He spent several years in the monastery of Scete, considered the most perfect of these establishments. They went barefooted, poorly clothed, and subsisted on the labour of their own hands. After some years, Cassian went to Bethlehem, and from thence to Constantinople, where he received instructions from the celebrated Chrysostom, who ordained him. When Chrysostom was an exile, Cassian had the commission to carry to Rome letters, in which the clergy of Constantinople undertook the defence of their persecuted pastor. In 414 or 415, he settled in Marseilles, where he founded two monasteries, one of men, and the other of women. According to the chronicle of Prosper, he lived there to N n 433. Dupin relates his death in 440, while Baillet carries it up to 448. Dom Rivet thinks that he died in 434 or 435. In reviewing, with Augustine against the Pelagians, the tenet of the existence of original sin, and the necessity of inward grace for all the acts of piety, Cassian departed from the doctrine of the holy doctor upon the distribution of this grace, which he attributed to the merits of the man. His Collationes or Conferences (in 12 books) of the fathers, is considered his best work. He wrote also (7 books) on the Incarnation of the Word. Cassian was a Semi-Pelagian. His sect was condemned by Synods and the Church. To obtain an idea of one of his collations, take book xii. chapter 16, which he gives from the blessed Abbot Chrenicre, where he treats of the end and the means of acquiring and preserving chastity. This chapter begins with the remarkable words, Proinde unicuique nostrum adversus spiritum fornicationis totis viribus desudanti, victoria singularis est, de merito conatus sui remedium non sperare,' which implies, that there are exertions on our part necessary for success, that we have no right to expect success without labour: and that we must strive against the tendencies to an opposite course of events. He then proceeds to explain this in a sensible manner : 'That though the slothful, and the careless, and the negligent, may not understand the effects of these things, I am certain,' says the Abbot, that they are to be recognized and proved by the studious and the spiritual man; for there is as much distinction between one man and another as there is between heaven and hell-between Christ and Belial. According to the very sentiment of our Lord the Saviour, Si quis mihi ministrat, me sequatur;' that is, if any one serve Me, let him follow Me, and where I am, there also will My servant be. Again, Where your treasure is, there will your heart be also.'' III. 'til it received new aid from other learned Greeks, who were driven from Constantinople by the |