!

by St. John, the lust of the flesh, the lust of the eyes, and the pride of life. Both have been remarked for being in prayer, in watchings, and in fastings In many respects indeed the comparison does not apply.

oft.

Having spent six years together in close study, M. de St. Cyran and Jansenius separated. The latter returned to Louvain; the former established himself at Paris. After an interval of some years, Jansenius was elected to the see of Ypres, of which he was seventh bishop.

M. de St. Cyran meanwhile gained an extensive reputation at Paris. His mortified air, and humble garb, heightened the effect produced by the sanctity of his countenance, the holiness of his demeanour, and his native dignity of manner. He was especially eminent for that force of character by which men of strong minds silently but certainly govern those of weak ones. His appearance no sooner arrested the eye, than his character began to gain a powerful but irresistible ascendency over the mind and heart. Every one felt the strength of this influence, and the conscience of each bore witness that it came from GOD. Holy, wise, and strictly sincere, none could know him and not feel the value of such an adviser. Gentle, courteous, and discreet, few could be with him without wishing to repose their confidence in so valuable a friend. On the other

hand, a perfect calmness and self-possession, a coolness, equally the result of native strength of character, and of a heart raised above sublunary things, a certain elevation of manner, the effect not less of temperament than of education, inspired even his nearest friends with a reverential deference. His firm and penetrating eye, and his majestic countenance, are adverted to by most of his biographers. Lancelot mentions this expression as peculiarly striking, even after his death. "The corpse," said he, "was so full of gravity and solemn majesty, that even his enemies must have been seized with awe on beholding it." M. de St. Cyran's deep selfknowledge gave him equal penetration in discovering, and patience in bearing with the infirmities of others. Uniting the rare talents of a most discerning, and yet a most wise and faithful director, he was eagerly resorted to on every hand as a spiritual guide.

Nor was M. de St. Cyran esteemed alone by the religious. The polite and learned equally valued his society and attainments. Cardinal Richelieu, whilst Bishop of Luçon, had known him at Poitiers. At that early period he had justly appreciated M. de St. Cyran's merits. He now introduced him at court as the most deeply learned man in Europe. His celebrity daily increased. Eight bishoprics were successively offered him. It was not however

preferment which M. de St. Cyran sought. On the contrary, he industriously shrank from popular observation; and the more fortune courted him, the more assiduously did he seek the shelter of obscurity.

Their early acquaintance had given him a thorough knowledge of the character of the minister. He received all Cardinal's Richelieu's civilities with respect, but with firmness withstood his advances. He at the same time renounced all unnecessary visits.

M. de St. Cyran retired to a remote lodging opposite the convent of the Carthusians, where his time was divided between prayer and study, acts of charity and spiritual direction. He was never to be met with at the tables of the great, nor was he visible in the streets, but on errands of piety or of mercy.

Though no more to be seen in society, the influence of M. de St. Cyran began to be sensibly felt. Effects originating in him were soon perceptible in every circle. The number of those under his direction had increased continually. The fruits of his instruction began to appear. His disciples were soon sufficiently considerable to fix the attention of the public. They were of that variety of description, that caused their influence to be felt in circles of every denomination.

In the midst of a capital distinguished for profligacy, a multitude of every class were suddenly seen to withdraw from the dissipations of the world, whilst they became doubly assiduous in every duty. Persons, pampered in luxury and self-indulgence, all at once became self-denying, abstemious, and temperate. Others, characterised by the lawless vices attendant on protracted civil wars, were in the course of a few months, distinguished for regularity, charity, humility, and gentleness. All of them became remarkable for unfeigned devotion, prayer, alms-deeds

-in a word for the good fruits produced by a firm faith, working by zealous love. Persons were astonished at seeing even the manners and expression of countenance of their nearest relations wholly changed. Many, in every rank and every order of society, seemed inspired by a new influence. Religious houses, dignitaries in the church, private individuals, men of the first eminence in the faculty, the law, and the army, ministers of state, peers of the realm, princes of the blood royal; each could produce several out of their number, who truly feared and loved God; and a knowledge of the Saviour began to be diffused all around.

About this time, M. de St. Cyran became acquainted with the celebrated monastery of Port Royal. M. Zamet, Bishop of Langres, had been induced by Louisa, first wife of the Duke of Lon

gueville, to establish a religious house in honour of the blessed Eucharist. The abbess of Port Royal, Marie Angélique Arnauld, was a lady greatly distinguished for the depth of her piety, and for her uncommon strength of mind. She had also acquired great celebrity by the astonishing reform she had recently established at Port Royal, and which she was then occupied in effecting, throughout a variety of religious houses of the same order. M. Zamet was persuaded he could not make choice of any person so well qualified to establish his new institution. The house was scarcely founded, when it was involved in numerous and unexpected difficulties, from the enmity which the Bishop of Sens entertained towards M. Zamet. M. de St. Cyran was unacquainted with either party. A small tract, said to be written by one of the new society, had been much handed about in Paris. It was entitled "Chapelet secret du Saint Sacrement," and consisted chiefly of prayers or spontaneous effusions of heart, on the blessed sacrament. It was characterised by much fervent piety, whilst many passages were nevertheless expressed with an enthusiasm, and an unguarded latitude, which rendered them susceptible of a malicious construction. This little work was in reality a private meditation, surreptitiously obtained from its author. M. de Sens most vehemently declared himself against it, and endeavoured in a little