Such incidents did not pass unnoticed by Mazarin, who looked with jealous eyes on Vincent's influence with the Queen. As time went on he resolved at any cost to rid the Court of the presence of this man, whose simple, straightforward conduct baffled the wily and defeated their plans; but an attempt to get him ejected from the Council met with such stormy opposition that the Prime Minister determined to change his tactics. There was no man whom he revered or admired so much as M. Vincent, he declared enthusiastically; no one who was of such use in the Council of Conscience.
But the summoning of the Council rested with Mazarin, and the intervals between its meetings became longer and longer. Anne of Austria's sudden spurt of energy—she was a thoroughly indolent woman by nature—began to die out as she became accustomed to her new responsibilities; she was only too glad to leave all matters of State to a man who declared that his only desire was to save her worry and trouble. In course of time the Council of Conscience ceased to meet, and the distribution of bishoprics and abbeys fell once more into the hands of Mazarin, who used them, as of old, for his own ends.
Vincent de Paul, in bitter grief and sorrow, was forced to witness an abuse that he had no longer any power to check. "I fear," he wrote in after years to a friend, "that this detestable barter of bishoprics will bring down the curse of God upon the country." A few years later, when civil war, pestilence and famine were devastating France, and Jansenism was going far to substitute despair for hope in the hearts of men, his words were remembered.
Chapter 9 THE JANSENISTS
WHILE Vincent de Paul was striving, by charity and patience, to renew all things in Christ, the Jansenists* were busy spreading their dangerous doctrines. When the Abbé de St. Cyran, the apostle of Jansenism in France, first came to Paris, Vincent, like many other holy men, was taken in by the apparent piety and austerity of his life. It was only when he knew him better, and when St. Cyran had begun to impart to him some of his ideas on grace and the authority of the Church, that Vincent realized on what dangerous ground he was standing.
* So called from their founder, Cornelius Jansen, Bishop of Utrecht, who died, however, before his heresy had been condemned.
"He said to me one day," wrote the Saint long afterwards to one of his Mission Priests, "that it was God's intention to destroy the Church as it is now, and that all who labor to uphold it are working against His will; and when I told him that these were the statements made by heretics such as Calvin, he replied that Calvin had not been altogether in the wrong, but that he had not known how to make a good defense."
After such a statement as that there could be no longer question of friendship between Vincent and St. Cyran, although the latter, anxious not to break with a man who was held in such universal esteem as Vincent de Paul, tried to persuade him that he, St. Cyran, was really in the right, justifying himself in the elusive language which was more characteristic of the Jansenists than the frank declaration he had just made.
Vincent, however, was too honest and straightforward, too loyal a son of the Church, to be deceived. Realizing fully the danger of such opinions, he soon became one of the most vigorous opponents of the Jansenists, who, indeed, soon had cause to look upon Vincent as one of the most powerful of their enemies. But although he hated the heresy with all the strength of his upright soul, Vincent's charitable heart went out in pity to those who were infected with its taint, and it was with compassion rather than indignation that he would speak of St. Cyran and his adherents. Not until they had been definitely condemned by the Church did he cease his efforts to win them from their errors—efforts which were received, for the most part, in a spirit of vindictive bitterness.
The teaching of the Jansenists, like that of most other heretics, had begun by being fairly plausible. The necessity of reform among the clergy had come home to them forcibly, as it had to Vincent himself; the Jansenists' lives were austere and mortified. The book which contained their heretical doctrines, the Augustinus of Jansenius, was read by only a few, and these mostly scholars. That the Sacraments should be treated with the greatest respect and approached only by those who were fit to approach them seemed at first sight a very reverent and very proper maxim. Many people of holy lives took up this teaching enthusiastically, among them some of Vincent's own Mission Priests. When Antoine Arnauld, the youngest of the famous family which did so much to further Jansenism, published his book Frequent Communion, which might more truly have been called "_In_frequent Communion," it was received with delight and eagerly read. That Vincent clearly saw the danger is shown by one of his letters to a member of the Jansenist company who had written protesting against the attitude that St. Lazare was taking in the matter: