THE JOURNAL OF Mons r. de Saint Amour Doctor of SORBONNE CONTAINING A full Account of all the Transactions both in France and at Rome concerning the Five Famous PROPOSITIONS Controverted between the JANSENISTS and the MOLINISTS From the beginning of that Affair till the POPES Decision Faithfully Rendred out of French A like Display of the Romish State Court Interests Policies c. and the mighty influences of the Jesuites in That CHURCH and many other CHRISTIAN STATES being not hitherto extant ACT. IV. Verse XX. Non enim possumus quae vidimus audivimus non loqui LONDON Printed by T. Ratcliff for George Thomason at the Rose and Crown in S. Paul's Church-yard 1664. To the Right Honourable ROBERT Earle of ELGIN Baron of WHORLETON c. MY LORD IF the Greatnesse of the Subject may serve to justify the Inscription of a Book to so Great a Name I may with reason affirme that none ever treated of an Argument of more weight extent and difficulty then This and consequently hope that the Considerableness of the Matter will supply for the little Title which the Translation hath given me in it and upon which I have presumed to present it to your Lordship Fatality and Liberty were disputable Points in all Ages of the World and in all Religions But the Controversies about them have been infinitely multiply'd amongst Christians and scarce any Questions agitated with greater heat both in the Purer and the Vnreformed Church The Hypothesis of Absolute Predestination and Physical Predetermination of all Events hath engaged its Promoters in the defence of sundry Consequent doctrines of very great importance yet no lesse controverted then their foundation Of which no more need here to be mentioned besides those contained in the Five Propositions of late years with incredible subtlety and artifice contested between the Jesuites and Jesuitical Faction on one side and the Jansenists on the other in the Romane Church viz. touching The Possibility of keeping Gods Commandments The Resistibility of Grace The Liberty of the Will The Efficacy of Preventing Grace and The Vniversality of Redemption In these Points the doctrine of the Jansenists is in some respects different from that of the Calvinists yet not so much but their subtle Adversaries took advantage of the Conformity to contrive Five Propositions capable of a double Construction namely both according to the opinions of Jansenius and those of Calvin that by this means they might involve the former in a Censure of the latter which they doubted not to obtain as being equally condemned for heretical by either dissenting Party the Adherents of the Jesuits and the Disciples of Jansenius or as they style themselves of S. Augustin The Intrigues Confederacies and solicitations for the accomplishment of which design are the matter of this Journal as some Manuscript Pieces concerning the same affair are of the adjoyned Collection I know not whether at any time so ample an Account hath been given the world of the manner of Proceeding held by the Roman See in passing a Decision of Doctrine But I perswade my self that whosoever shall impartially peruse This cannot have any great opinion of the Popes Infallibility which yet is the Basis at least of all points held by the Romanists in opposition to the Protestants when he finds that the Pope professeth himself no Divine and the Cardinals pretend to no more but a Prudential Judgment that is such as is requisite to be pass'd in point of interest that the Popes meaning in his Constitution is as much controverted as the Cause it determines while one Party adheres to what he writes and the other to what he speaks and that the Authority of the Church as well as that of the Fathers is made use of to establish Contradictions That I mention not the disparagement of the so much pretended Unity of that Church Nor can any Exception lye against the Relator who was a principal Agent in the Affair and upon all occasions makes as great profession of zeal and affection for the Roman Church as he doth of Truth and sincerity I pretend not my Lord to exhibite your Lordship a Patron of the Cause by dedicating the History of it to your Honorable Name 'T is not more indubitable that the Church of England hath delivered her sense upon these Points with singular prudence caution and moderation then that your Lordship hath been always a most firme Propugner of that Church even in the worst of times And truely the late happy Revolution in which your Lordship was so active as to venture all earthly Interests hath redounded highly to the advantage of the Church as to these very Doctrines Since whatever Ecclesiastical Government might have been established during our Distractions no Termes of Communion could be more rigid and unreasonable as to these Points then those required by the two most prevalent Factions of those Times as appears by the publisht Confessions of Faith of the Assembly and the Congregations Should I here take occasion to mention your Lordships indefatigable Industry and Assiduity Fidelity and Disinteressedness in the Service of the State certainly no man could be more justly accused of a superfluous undertaking since I should speak no more then what is already most perfectly known to the whole Nation at least in its Representative Nor is it to be doubted but that being now in a higher sphere your influences will be as great for the Publick Good since you are still accompanyed with the same Vertues which rendered you a Peer of both Kingdomes by Merit before you were so by Inheritance Nor shall I attempt to give a Character of your Lordships personal accomplishments as an Extraordinary Measure both of Divine and Humane Learning Perfection in the Moderne and ancient Languages together with singular Generosity and Beneficence of which a more illustrious proof could not be given then your late vigorous actings for relief of the Sufferers by the late times It may suffice me to say that I have found particular effects of your Lordships goodness and that I should but little care to own the Translation of this work so publickly did it not give me so fair an opportunity to declare the honour I have to be MY LORD Your Lordships most humble obedient and obliged servant G. HAVERS THE AUTHOR'S PREFACE Giving an Account of the publishing of this JOURNAL THe Affair of the Five Propositions being become by its Consequences so considerable that it is at present the principal part of the Church-History of this Age those very consequences which were soon foreseen and by divers of the most eminent Bishops of the Gallicane Church committed to me to represent to the H. See caus'd me alwayes to consider it as of very great importance and the exact Account I conceiv'd I ought alwayes to be ready to render to those Bishops and the Church of all that I had done and could observe had pass'd therein oblig'd me to apply my self about it with so much
reference to the whole Church The Cardinal answer'd me as one a little wearied with the Congregation from which he came yet still full of affection and zeal for the perfect clearing up of these Disputes He told me that he would never spare any thing that lay in his power for the service of the Church that it was requisite to endeavour to bring this businesse to an end but it would be long-winded and of difficult discussion I reply'd that indeed some study and paines would be necessary in it but it might be so manag'd as to save very much if the right course were taken That it was not necessary to begin this Judgement with examining the Propositions because that besides their not relating to us at all and having no Author that taught them but being fram'd at pleasure and out of malice by those who design'd to get them condemn'd should it be resolv'd to pronounce before searching into the bottom of things a thousand difficulties and perplexities would arise of great intricacy and not possible to be remov'd whereas if the chief and essential matter were first discuss'd and regulated it would be afterwards very easie to decide these Propositions and that in a clear indubitable way by reducing them to the Chief Matter which was already setled Wherefore our design would no doubt be to enter strait into that matter assoon as the Congregation were erected and the Jesuites who corrupted the faith of the grace of Jesus Christ in the Church as we hop'd to accuse and convict them appear'd there before us Cardinal Roma answer'd that I had reason and moreover he told me that no doubt it behoov'd to condemn the sufficient Grace held by those Fathers if the Effectual which we maintain'd was declar'd and acknowledg'd for the Catholick and Orthodox faith because indeed one doctrine cannot be true but its contradictory must be false I took the confidence to tell him too that certainly the opinion of those Fathers ought not to be spar'd as it had been formerly in case it were found wholly opposite to the Christian faith as we pretended because their boldnesse was at present rais'd to such a point that they presum'd to make it passe for the faith of the Church having so long escap'd condemnation since it was accus'd whereas all that they pretended in the beginning was but to render it tolerable Which seeing they could not obtain from the Inquisition of Spain where Molina's Book was first accus'd assoon as publish'd they had the cunning to evade the condemnation which was ready to be pronounc'd upon it there by getting the businesse remov'd to the Inquisition of Rome where also the very same condemnation was decreed but restrain'd in darknesse by reason of the death of Clement VIII which hapned when he was fully prepar'd and resolv'd to publish it Cardinal Roma reply'd that this and every thing else should be taken notice of in the progresse of the businesse and so I gave him the Good-night The same day also I had time to visit Cardinal Ginetti to whom I spoke very near to the same purpose that I did to Cardinal Roma Cardinal Ginetti answer'd me by asking me who were those Deputies I told him that in the first place his Eminence was one But the others said he I nam'd them to him he assented and perceiving that I was inform'd thereof he open'd himself with freedome and by his words gave me as many testimonies as he could of the particular care and extraordinary diligence that for his own part he would contribute to the full and perfect discussion of this Affair I was willing also to try that evening to meet with the Procurator General of the Augustines to which purpose coming back from my lodging I went to their Covent As I arriv'd there F. Delbene was coming forth I had been twice that day to finde him to understand something from him which Cardinal Barberin told me this Father had to say to me He would have put it off to another day because it was late but my desire to leave it without delay caus'd me to desire him to come into the Coach where I was in which I offer'd to carry him home and by the way he might tell me what he had to acquaint me with He accepted my offer and told me Cardinal Barberin charg'd him to recommend two things to me First that I should not stir so much to avoid giving occasion of hold against me And secondly that when I spoke of this Affair to such as were to be advertis'd of it I should speak of nothing but of the Propositions without troubling my self at all about Jansenius I answer'd F. Delbene that he knew whether in any of the Conferences which I had with him I spoke so much as one word of that Bishop's Book far or near He reply'd that he had given this testimony of me to Cardinal Barberin when his Eminence spoke to him of it As for the first point of his Advertisement I reply'd that in my judgement that Counsel was given me by the Artifice of the Jesuites who sought occasion to procure me some mischief or at least to give out that my person and sentiments were suspected at Rome but all this should not hinder me from performing of my duty to the utmost of my power That I was come to Rome to advertise the Pope and with him all such as ought to take care of the interests of the H. See of the most pernicious enterprise that ever was made to circumvent it and that tended to cause it to do an Act which would impair its esteem in the eyes of all judicious persons living at this day and be shamful to it in all Ages to come Wherefore instead of abating the ardour wherewith I had hitherto spoken of the evil designes which the Authors of the five Propositions have I thought my self on the contrary oblig'd to make them the more notorious that they might be more heedfully taken notice of and more narrowly observ'd That I knew no person to whom I might in reason addresse my self to discover them but I should forthwith visit him That if heretofore there was a Son who wanting the use of speech from his birth acquir'd it when he saw his Father going to be kill'd I conceiv'd my self oblig'd to lift up mine more and more while I see the Head of the Church and prime Father of all the faithful so unworthily invaded and to practise towards our Adversaries who under the false appearance of zeal for the H. See assault it in that place where it is quickest of sense that precept of Scripture Quod in aure auditis praedicate super lecta That I hop'd God would give me the grace to take no other course and that he Father Delbene would do me a pleasure to assure Cardinal Barberin of this I entertain'd the Father in this manner till we came to his lodging where I left him and return'd to my own in
take cognizance in a Council of the Questions upon which they desire a Judgement from the Pope and if the Doctors should desire them that they would hear them first and consider their Reasons and Remonstrances upon the matters to be decided they would grant them that favour and appoint the Divines to appear that so they might hear what they had to say from whence we concluded that in demanding his Holiness's Judgement they could not but approve that he should first hear the parties who presented themselves according to your request We shall endeavour my Lords to contribute what lies in us to the advancing of so important an affair protesting to your Lordships that in imitating your zeal and following your orders we aim at nothing in this Controversie besides the clearing of truth in one of the principal mysteries of Faith and Christian Piety besides the peace of the Church and the defence of S. Austin 's Authority and Doctrine which hath always been in so great Veneration in all the Church of France which found its first Defenders there in S. Prosper and S. Hilary which being afterwards impugned hath been maintained by Caesarius Archbishop of Arles and by all the Fathers of the Council of Orange by Avitus Archbishop of Vienne and by all the Holy Fathers who liv'd at that time in fine which hath had for its Protectors in the nineth Age the SS Remigius Florius Prudentius and so many other Saints and in general all the Fathers of the Councils of Valence Langres and Toul assembled from the greatest part of the Provinces of France We read in S. Prudentius Bishop of Troy who was so famous in his Generation for Learning and Piety one of the fairest testimonies of all Antiquity for the Authority of S. Austin's Doctrine touching the matter of Grace wherein that H. Prelate seems to address to all the Bishops of France at this day what he then writ to Hincmarus and Pardulus Hoc primum saith that H. Father praecipuéque vestram sinceritatem monens postulans ut doctrinam Beatissimi Patris Augustini omnium absque ulla dubietate undequaque doctissimi Sanctarum Scripturarum autoritati in omnibus concordissimam quippe nullus Doctorum abstrusa earum scrupulosiùs rimatus diligentiùs exquisierit veriùs invenerit veraciùs protulerit luculentiùs enodaverit fideliùs tenuerit robustiùs defenderit fusiùs disseminaverit vestri Pontificatus tempore commento quolibet impugnari non permittatis quando tanto coelestis gratiae munere donata existit ut nullo cujusquam conamine ullatenùs evelli possit cùm eam Apostolicae sedis sublimitas totius Ecclesiae Catholicae unitas auctoritate concordissimâ approbarint ac roborarint adeo ut nullus ei singulariter verum Vniversitati Ecclesiae Catholicae cum ea in ea queat anniti Si enim adversam fidei Orthodoxae in quoquā conspiceret nequaquam eam Romanae Ecclesiae Antistes Venerabilis Innocentius cum totius Orbis Episcopis suscepisset neque praedictum Patrem memorabilem suarum Epistolarum communiter privatimque officiis affecisset neque successor ejus Zozimus eodem tramite concurrisset neque Bonifacius ejusdem Apostolicae sedis Praesul Epistolas Pelagianorum sibi delatas ei ad respondendum misisset aut responsionem ejus quatuor libris editam probabiliter atque honorabiliter suscepisset Coelestinus quoque memoratae Urbis Episcopus quid contra Gallorum insaniam super eo ejusque doctrina senserit ex auctoritate Apostolica Decretorum suorum scita declarant Can it be doubted then my Lords but the H. See will in its Judgement upon the five Propositions concerning Grace confirm the Authority and follow the doctrine of great S. Austin approv'd and receiv'd by all the Popes that have spoken of it and which we find at this day at Rome in general esteem and most high Veneration Ought we not to pray to God that Innocent the Tenth may at this time happily terminate what Innocent the First so well began touching the Authority and Doctrine of the same S. Austin and ought we not my Lords to hope that all the Faithful who shall understand that things are preparing thereunto by the establishment of a Congregation will with a spirit of truth submission and peace await the Oracle of the H. See and that the troubles excited amongst them about those Questions will be calmed by degrees to the edification of the Church for the good and honour whereof we beseech God to preserve your Lordships with all the respect and esteem which we ought to have for your Sacred Persons My Lords Your Lordships most humble and most obedient Servants De Latane Abbot of Valcroissant De Saint-Amour Angran Rome July 15. 1652. On Tuesday the 16th I had occasion to go to our Printer and as I return'd I went to F. Guerin whom M. Hallier and his Collegues had visited that very morning Among other things M. Joysel had complain'd to him that I reported them to be the Emissaries of the Jesuites I never had such a thought themselves had done it more then I but I would fain know what they were else considering the confederacy and perpetual correspondence they had with those Fathers of which I had at my departure from this visit a fair proof from the Bishop of Bethleem who came the same morning to see us for he told us he had visited those Gentlemen before his coming to us and found them all three with three Jesuites at their lodging laying their heads together But to go on with what F. Guerin inform'd me he told me M. Hallier had said to him all would have been as well as possible could be if we would have forborn as himself did to drive the Jesuites upon the matter of Moral Theology That it was highly advantagious to himself towards the justification of his present actings that he had formerly been the sworn Enemy of those Fathers That speaking of M. Arnauld he said he had taken the liberty to set forth divers Positions in his book of Frequent Communion whereof he was afterwards oblig'd to make explications of which he gave two instances First That Satisfaction is necessary before Absolution And secondly That Priests have power as well to bind sinners as to loose them Now to judge what reason M. Hallier had to make these complaints it is good to observe here by the way that M. Arnauld never thought of the first and the second is very true Quorum remiseritis peccata remittuntur eis quorum retinueritis retenta sunt in the Gospel of S. John Chap. 20. v. 23. F. Mariana din'd this day with us He told us M. Hallier complain'd that he found many Jansenists at Rome so he call'd all such as gave not a blind belief to his discourses and had a sound and serious respect for S. Augustin's Doctrine and truly all Rome was full of this sort of Jansenists This afternoon we went to the Palaces of the Cardinals Spada Ginetti and Cechini to
to be accounted as our Judges we enter'd into the second Antichamber with them and sate down by them Here we stay'd near half an houre expecting the comming of the Cardinals and in the mean time doubting whether at our introduction to the Pope we should go to kisse his feet because we knew not in what posture we might find him I proposed doubt to a Chambelain of honor who could not absolutely resolve it but intimated that if we had done it when we saluted the Pope first he did not judge it necessary in this case neverthelesse so further satisfaction he refer'd me to the Maistre de Chambre and he to M. Albizzi But having no mind to consult the latter about any thing we resolv'd to do as we should see expedient A little while after the coming of the Cardinals the Consultors were call'd and enter'd one after another according to their Seniority Soon after we were call'd and advertis'd to leave our Hats behind us We found the Assembly in this order being in the secret Antichamber which is but a narrow place The Pope sat in a Chair like that in which he usually gives audience but so plac'd towards the door that at our entrance his Holiness's face was directly upon us at the distance of about ten paces One pace distant from his Holiness's Chair were on each side two Benches with backs of carved and painted wood capable of three persons In the midst a Turquy Carpet was spread upon the floor and at a little distance from thence was a Table at which M. Albizzi who otherwise stood kneel'd down to write when he pleas'd The four Cardinals sat upon the Benches with their Caps on Cardinal Spada sat first on the Pope's right hand Cardinal Ginetti next to him on the same side Cardinal Ghiggi on the other side right over Cardinal Spada and Cardinal Pamphilio opposite to Cardinal Ginetti But their order was as in a Circle beginning from the Pope's right hand Cardinal Spada being the first Cardinal Ginetti the second Cardinal Pamphilio the third and Cardinal Ghiggi the fourth The same order was observ'd among the Consultors They stood all successively according to their degrees beginning from the Pope's right hand round to his left and F. Tartaglia who was the last in degree stood nearest his Holinesse's left hand The square made by the benches and persons thus dispos'd was open on the side of the door right against the Pope and was just large enough to receive my Collegues and me all five in a row The Abbot of Valcroissant stood in the middle of us in a direct line to the Pope F. Des-mares on his right hand I on his left M. Manessier on the right hand of F. Des-mares and M. Angran on my left Being thus rank'd at the edge of the Foot-Carpet we all made a Genuflexion and at the same instant the Pope made a signe with his hand to us to rise up and spoke this word to us Proponele say what ye have to say The Abbot of Valcroissant having taken breath when he began his Oration made another genuflexion as he pronounc'd Beatissime Pater and we all with him We rose up immediately and he continu'd his Oration gravely and deliberately and animated it in a very sprightly and agreeable manner I subjoin here a most faithful and exact translation of it An Oration pronounc'd before the Pope by the Abbot of Valcroissant MOST HOLY FATHER THere is nothing more reasonable and just as Possessor an African Bishop sometimes said to Pope Hormisdas then to have recourse to the Head when the members are sick to the end to draw from it the strength which they need in their languishment For who can have more care of the soules which are subjected to him or from whom can greater support be expected to confirm the tottering Faith then from his successor who having first sat upon the Apostolical Thrones heard Jesus Christ himself say to him with his own mouth Thou art Peter and upon this Rock I will build my Church We are oblig'd M. H. F. to represent to Your Holinesse by how many Artifices and secret Ambushes some persons employ certain obscure equivocal and maliciously contriv'd Propositions to undermine the Church at this day by assaulting and endangering the doctrine of S. Augustin touching the Grace of Jesus Christ so often approv'd by the H. See and authoris'd without discontinuance by the universal consent of the whole Church Upon which we shall speak M. H. F. with the now assurance and confidence for that we speak before the H. Apostolick See and before the Roman Church which being founded upon the immobility of a Rock preserves with invincible constancy and intire purity the unshaken firmnesse of its Faith and Doctrine without ever suffering that to be violated which it hath once confirm'd by its approbation and whereof it hath declar'd it self protectresse We have then the advantage of speaking before the Roman Church concerning the doctrine and authority of him who hath always had the supream Pontifs for approvers admirers and defenders and alwayes found so powerful protetection from them as often as complaint hath been made to them of such as impugned wounded oor despis'd his authority and doctrine Now haply is never came to passe that the authority and sentiments of that H. Father were more dangerously invaded then at this day but certainly never more maliciously or with more artifice Yet we praise God M. H. F. for that the danger is pass'd since those ambushes are discover'd For to have given the Romane Church knowledge of them is to have dissipated them and it being advertis'd of the danger wherein S. Augustine's doctrine is there remaines no doubt but the same will be secur'd and authoris'd as much as ever But this our confidence in the H. Apostolick See is further augmented because besides the authority of S. Augustin so powerfully establisht the doctrine in question carries a priviledge with it which is wholly peculiar to it self For though there be none of the Truths of the Catholick Faith whereof this first See of the World is not the illustrious Depository neverthelesse it attributes to it self by proper right the care of preserving the Grace of Jesus Christ inasmuch as according to what S. Augustin observes in his sixth Letter to Sixtus 't is principally to this Church that the great Apostle S. Paul spoke and taught the mysteries of the Grace of God which is given us by Jesus Christ our Lord. And the same S. Augustin in another Book shewing at the same time both that the Grace of Jesus Christ ought to be preacht throughout all the earth and that this Church is the head of all others with these words This great Apostle hath shown the power of Grace principally in his Epistle to the Romanes to the end that the preaching of the heavenly Doctrine might passe from this prime City of the World into all places of the Earth Which manifests that the
Faith concerning the grace of Christians may be said by a special priviledge to be the Faith of the Roman Church 'T is also for this reason that S. Augustin its greatest Doctor and Defender next the Apostle never was oppos'd concerning this matter but the Roman Church ardently undertook his defence and attributed his doctrine to it self as its own and as its peculiar inheritance according as a a In a Discourse which this Pope made in the first Congregation de Auxiliis held before him in the Vatican March 20. 1602. S. Clement VIII speaks And certainly 't is not without ground that the Apostle gave this first Church of the World such sublime instructions of the mysteries of the Grace of Jesus Christ since it is the fruit of his blood the bond of God with men the spirit of Jesus Christ and Christian Religion and that which truly establishes the new Law and the Gospel This Grace is not that which is taught by those who retain only its name to avoid the indignation and scandal of the faithful should they deny it absolutely but 't is that which was in question between S. Augustin on one side fighting in the name of the Church and Pelagius and his followers on the other that as S. Augustin saith writing to Pope Innocent the first b b Epist 95. which the Christian faith teaches and publishes to be proper and peculiar to Christians that c c De gratia Christi cap. 10. which the Catholick Bishops were wont to read in the books of God and to preach to God's people that d d Q. q. contra Jul. cap. 40. which Pelagius ought to acknowledge if he would not only be call'd a Christian but be truly one and lastly that as he saith in another place upon which are supported the principal fundamentals of Faith and Christian Piety which will subsist as long as it stands and be in danger to be overthrown when it is shaken Wherefore when in these last times some have attempted to overthrow the true Grace of Jesus Christ they conceiv'd nothing more expedient to advance their design then to dilacerate as e e Contra collatere in Epist ad Rssinum S. Prosper speaks in dilacerating S. Augustin with outragious words the most learned of all the Fathers in the Doctrine of the Church and the most powerful Defender of the grace of Jesus Christ then to weaken the authority of his Writings which impugn the error of the Pelagians and to despoil him of the belief which he hath in the minds of the faithful they who form'd so unhapdy a design not doubting as the same S. Prosper saith again to be able at length to overthrow all the authorities Which uphold the purity of the doctrine of Grace if they could once beat down with all their Engines of Pelagianism this strong and potent Tower which serves for defence to the truths of Faith This enterprise against the Grace of Jesus Christ hath proceeded so far that in regard of the close union of S. Augustin with S. Paul in what concerns this matter we see that at this day the Enterprizers fear not to attaque them both together by daring to accuse them of having pass'd even into Excesses For at the same time that the five Propositions in question were contriving for the overthrow of S. Augustin's doctrine F. Adam a Jesuite printed a Book in which he flyes out with no less fury against S. Paul himself then against S. Augustin having the boldnesse to maintain therein that either of them leaving themselves to the blind impetuosity of their temper have gone beyond the bounds of the Truth and Faith Is it then to be wonder'd that this Jesuite who treats Apostles and Prophets in this manner has had the boldnesse to declare S. Augustin's doctrine impious and heretical But who can without horror see pronounc'd against this great Saint without any palliation the most outragious Censure that can be imagin'd This Book so injurious to S. Paul and to other Canonical Writers and chiefly to S. Augustin hath been printed publisht with the approbation of their Provincial of Paris and three other Divines of their Society and receiv'd with a publick joy of all the Jesuites in France What then ought not to be fear'd M. H. F. from the enterprises of this Society For if to discredit S. Augustin they dare assail S. Paul because 't is from that Apostle that S. Augustin deriv'd what he writ what remaines but that they rise up against Jesus Christ himself since 't is from him that S. Paul learnt what he teaches us of the mystery of Grace Behold M. H. F. whereunto tends their design who in reference to the belief which ought to be had in Christian Religion touching Grace follow not the traces which are show'd us by the Church but measuring these mysteries by their own sense judge of them rather by conjectures and seeming reasons then by the perpetual and most certain authority of the tradition of the Church 'T is not M. H. F. by vain Imaginations but by invincible proofs that we shall manifest to Your H. this publick Conspiracy of the Jesuites form'd against S. Augustin Behold in my hands above a hundred Propositions against that Saint drawn out of several books made since 50 yeares by the Jesuites which shew that the boldnesse wherewith they assault him encreases daily in such sort that they incessantly charge him with new greater outrages We know M. H. F. that though our Adversaries have and do still testifie to manifest an aversion against S. Augustin yet they make semblance of reverencing his authority and dare commend him even in presence of your H. and boast themselves to be his defenders and disciples But this is onely to put a colour of feigned respect upon their real disdain and carrie it more free from blame 'T is onely to avoid the punishment of the insolence wherewith they outrage him 'T is onely to hide their aversion of his Doctrine under the Commendation of his person 'T is only to dimish the care which in these contests ought to be taken for examining which are the true sentiments of that H. Father and to make it believ'd that the same are not concern'd in the Propositions which have been presented to your H. because they who oppose them make profession of following the Doctrine and revering the authority of that Father that so avoiding the condemnation of their temerity by such feigned and fallacious elogiums of S. Augustin and the obligation of subscribing any thing in this matter by your Holinesses order they and their partisans may reject his authority with more boldnesse then ever condemn his Doctrin and continue to banish it out of their Schools as Calvinistical and dangerous especially if it happen that your H. be led under any pretext to condemn these Propositions because they will not fail afterwards to reflect the censure of them upon S. Augustin as a
Discourse not prepar'd like his Oration but only a sequel and proof of it For he further remonstrated that the design of this whole Affair was nothing else but to subvert S. Augustin's authority doctrine To which purpose he made a short recapitulation of our Writings de Gestis and laid open to the Pope's eyes the chief projects of our Adversaries mention'd therein Neverthelesse that it might not be said that he declin'd the main matter by standing too long upon one thing which yet was very important to be known to his Holinesse and so reserving himself to speak more largely both of his Writing and that concerning the authority of S. Augustin's doctrine in another Consideration wherein this matter should be further consider'd he began to give the Pope a General Idea of the five Writings above-mention'd which we were to present to his Holinesse at this time Then returning in particular to the first of those Writings which is the first part of the second Information touching Fact containing a hundred and six Propositions extracted out of the Jesuites Books against S. Augustin he read a great number of them and amongst the rest those out of F. Adam's book in which S. Augustin's doctrine is term'd heretical and Calvinistical and S. Paul and other Canonical Writers accus'd together with S. Augustin of being transported in their Writings bryond the bounds of Truth During this reading M Angran and I observ'd how at every Proposition that was read F. Palavicini hearkned attentively and shak't his head either as approving it or intimating that it was not worth speaking of When M. de Valcroissant had done reading he represented the circumstances of the time at which this book of F. Adam was printed namely at the breaking open of M. Cornet's enterprise of whom he also related with what confidence he had blotted out this Proposition out of a Thesis whilst he was Syndic That S. Augustin's doctrine in the matter of Grace may safely be follow'd But for that I observ'd that this book of F. Adam made great impression upon the minds of some in the Assembly and that M. de Valcroissant for compendiousnesse sake considering the multitude of things which he had to say did not to my conceit sufficiently set forth the circumstances of that book 's coming forth I first offer'd to suggest something to him which he had not observ'd which not taking effect because he could not mind it and speak to I desir'd him to permit me to speak whilst he took a little breath Having made a genuflexion to the Pope I said that I conceiv'd his Holinesse would not be displeas'd to hear me tell him that this book of F. Adam's whence all those horrible Propositions were extracted was printed in the vulgar tongue and very common to be had that its Author preacht the same Maximes in one of the most eminent Parishes of Paris near the profess'd House of the Jesuites before a numerous Congregation the whole Society knowing and approving it I also beseecht his Holinesse to remember the prodigious boldnesse of their Father Labbe mention'd by M. de Valcroissant who dar'd to write that Rome would suddenly pronounce of what opinion S. Augustin was and ought to have been not dissembling that their design was to get him condemn'd by the Constitution which they aim'd to extort from his Holinesse and holding themselves as sure not to misse of it as if they were the masters of his Pen and Tongue or had the supream disposal of those whose ministry they knew his Holinesse us'd in his deliberations and decisions This I press'd with such indignation as the knowledge of the prepar'd Bull animated me to and a sudden design to give the Pope some diffidence of those who were about him and counsel'd him to so sad a resolution All was heard as the rest neither the Pope or any else replying ought thereunto I made a second genuflexion and M. de Valcroissant resum'd his discourse In which he further urg'd to the Pope how great reason we had to summon our Adversaries to acknowledge S. Augustin's authority solemnly by signing the six Propositions at the end of our Writings de Gestis to which he summon'd them again and beseecht the Pope to oblige them to declare themselves thereupon But To enter further into the main of the matter in question M. de Valcroissant left this Writing and pass'd to that of the Distinction of the senses of the Propositions He spoke largely upon the substance of the Preface in which we with all the Bishops of France beseecht his Holinesse to pronounce upon the Controversie between the Molinists and us We read the words of the Letters of either side to show the Pope that the question was not about any Calvinistical or Lutheran opinions which we condemn'd and had alwayes condemn'd nor against these Propositions as they were couch'd under ambiguous terms which render'd them capable of different senses since we were not the authors of them and knew no other authors of them but our Adversaries themselves who contriv'd them thus to involve the Catholick Faith with Error in one condemnation and to put all things in the Church by this means into a general confusion but onely about the Propositions reduc'd to the Catholick senses which we defended and which were those alone that our Adversaries impugned Hereupon M. de Valcroissant read the explication of those senses and the declaration of our sentiments upon each of them as they follow a little below in three columes Which when he had done and declar'd at every Proposition that it was that alone to whose defence we adher'd he made an evident reduction of them to the point of Grace Effectual by it self showing as clear as the day that nothing but the connexion which these Propositions rightly understood and purg'd from their bad senses had with that capital point of the Churches faith and S. Augustin's doctrine in this matter induc'd us to endeavor to prevent an absolute and confus'd condemnation of them in regard of the consequences When he was at the conclusion he spoke something concerning our declaration and protestation to the Pope alwayes to maintain the Propositions reduc'd to the Catholick senses which we defended or rather those senses and Catholick Truths which lay hid under the terms of these Propositions whilst it appear'd not to us that these truths had been expresly condemn'd by a positive and solemn judgement whatever condemnation might otherwise befall the Propositions consider'd in themselves as M. Cornet propos'd them to the Faculty and as they were presented the Pope by the Bishops of France who first writ to him Being this distinction of Senses was read throughout and word for word before the Pope it will be expedient to insert the same here though it was printed since apart as it follows as well in respect of the Titles as Contents and Subscriptions Beatissimo Patri Innocentio Papae X. brevissima quinque propositionum in varios sensus distinctio
Commandments We maintain and are ready to demonstrate that this Proposition is consonant to the Faith of the Church indubitable in S. Augustin's doctrine and defin'd by the Council of Trent THE PROPOSITION contrary to the first as it is defended by our Adversaries All Gods Commandments are always possible to the just through Grace which is subject to their Free Will when they are willing and endeavour according to their present strength And Grace proximately necessary to render the Commandments possible is never wanting to them to act or at least to pray We maintain and are ready to demonstrate that this Proposition which belongs to Molina and our Adversaries is Pelagian or Semipelagian because it destroyes the necessity of Grace effectual by it self to all good works And so it was declar'd in the Congregation de Auxiliis held at Rome under Clement VIII Paulo V. THE SECOND PROPOSITION fram'd and expos'd to Censure In the state of corrupted Nature Internal Grace is never resisted THE HERETICAL SENSE which may be maliciously put upon this second Proposition which neverthelesse it ' hath not when taken as it ought to be In the state of corrupted nature Internal and Effectual Grace is never resisted because Man's Will is purely passive in respect of such Effectual Grace and being as a thing inanimate acts nothing at all it neither cooperates nor consents freely This Proposition is Heretical Calvinistical Lutheran and condemn'd by the Council of Trent Another Erroneous sense which the Proposition may receive In the state of corrupted Nature Internal Grace taken for a meer illumination of the Understanding and a perswasion of the Will is never resisted This proposition is false and erroneous because such Grace is not the true Grace of Jesus Christ as S. Augustin teaches in his Book de Gratia Christi Another Erroneous sense which may be imputed to the same proposition In the state of corrupted Nature the internal Grace of Jesus Christ whilst it is yet weak and gives only is never resisted as to the effect whereunto it disposeth This proposition is false and erroneous THE SECOND PROPOSITION as it is understood defended by us The Grace of Jesus Christ proximately necessary to every act of piety is never resisted That is to say it is never frustrated of the effect for which it is effectually given by God We maintain and are ready to demonstrate that this proposition pertains to the Faith of the Church and is indubitable in S. Augustin's Doctrine THE PROPOSITION contrary to the second defendded by our Adversaries The Grace of Jesus Christ which is necessary to every act of piety whether of operating or at least of praying is sometimes resisted in the state of corrupted Nature That is to say This grace is sometimes frustrated of the effect for which it was directly given by God We maintain and are ready to demonstrate that this proposition which is own'd by Molina and our Adversaries is Pelagian or Semipelagian because it evacuates the power and efficacy of the Grace of Jesus Christ which is necessary to every good action And so it was declar'd in the Congregation de Auxiliis held at Rome THE THIRD PROPOSITION fram'd and expos'd to Censure To merit and demerit in the state of laps'd Nature 't is not requisite that there be in Man a freedom from Necessity but a freedom from constraint or coaction is sufficient The Heretical sense which may maliciously be attributed to this third Proposition which neverthelesse taken in a right manner it hath not To merit and demerit in the state of corrupted Nature there is not required in man a freedome from Necessity natural such as is found even in indeliberate motions but 't is sufficient that be be only free from coaction This proposition is Heretical Calvinistical and Lutheran THE THIRD PROPOSITION as understood and defended by us To merit and demerit in the state of corrupted Nature there is not requir'd in man a freedom from the Necessity of Infallibility but 't is sufficient that he have a liberty from coaction accompani'd with the judgement and exercise of Reason if the essence of liberty and merit be precisely consider'd Although in regard of the state wherein we are in this life our soul hath alwayes such an indifference whereby the will can even when it is guided and govern'd by Grace proximately necessary and effectual by it self not will yet 't is in such sort that it never willeth not when it is actually assisted by such Grace We maintain and are ready to demonstrate that this proposition is Catholick and taught be S. Augustin THE PROPOSITION contrary to the third and defended by our Adversaries To merit and demerit in the state of corrupted Nature there is requir'd in Man a freedome from the necessity of infallibility or 't is necessary that he have a proximate indifference to act or not act where be the Will being furnisht with all things prerequisity to act or not act inclines sometimes to one side sometimes to the other as it pleases We maintain and are ready to demonstrate that this proposition which is taught by Molina our Adversaries is Pelagian because it destroys the power of that Grace effectual by it self which is necessary to every act of piety It hath also been declar'd in the Congregation de Auxiliis THE FOVRTH PROPOSITION fram'd and expos'd to Censure The semipelagians admitted the necessity of internal preventing Grace to all good works even to the beginning of Faith And they were Hereticks in this that they held that Grace to be such as the Will of man might either resist or obey The heretical sense which may maliciously be put upon the fourth proposition although taken in a right manner it admits not the same The preventing grace of Jesus Christ is such that Mans Free Will being mov'd and excited by it cannot resist the same if it would do so To affirm otherwise is Semipelagian This proposition is heretical Calvinistical or Lutheran and hath been condemn'd by the Council of Trent THE FOURTH PROPOSITION as by us understood and defended The Semipelgians admitted the necessity of preventing and internal grace to begin all actions even to the beginning of Faith and their sentiments were heretical in this respect that they held that Grace to be such as the Will might obey or reject at pleasure that is to say that the said Grace is not Effectual We maintain and are ready to demonstrate that this proposition is true as to the former part which concerns matter of Fact and that as to the latter it pertains to the faith of the Church and is indubitable in the doctrine of Saint Augustine THE PROPOSITION contrary to the fourth and defended by our Adversaries The Semipelagians did not admit the necessity of internal preventing Grace to begin every action nor yer to the beginning of Faith and they did not err in holding that Grace to be such as that it was not Effectual by it self We
maintain and are ready to demonstrate that this proposition which it held by Molina and our Adversaries is Pelagian or Semipelagian because it destroyes the Catholick belief of Effectual Grace necessary to every good work and likewise all S. Augustin's authority And so it hath been declar'd in the Congregations de Auxiliis held at Rome THE FIFTH PROPOSITION fram'd and expos'd to Censure 'T is a Semipelagian Error to affirm that Jesus Christ dy'd or shed his blood for all men without exception of any one The heretical sense which may be maliciously put upon this fifth proposition which yet it hath not if it be taken as it ought to be Jesus Christ dy'd only for the predestinate so that they alone receive true Faith and Righteousnesse by the merit of Christ's death This proposition is Heretical Calvinistical or Lutheran and hath been condemn'd by the Council of Trent THE FIFTH PROPOSITION as understood and defended by us 'T is a Semipelagian error to say that Christ dy'd for all men in particular none excepted so that by his death saving Grace is offer'd to all none excepted and that it depends on the motion and power of the Will to obtaine salvation by such a general Grace without the help of any other grace effectual by it self We maintain and are ready to demonstrate that this proposition pertains to the faith of the Church and is indubitable in the doctrine of S. Augustin THE PROPOSITION contrary to the fifth and defended by our Adversaries 'T is not an error of the Semipelagians but a Catholick Proposition to say that Jesus Christ hath by his death communicated to all men in particular none excepted the Grace proximately and precisely necessary to work or at least to begin salvation and to pray We maintain and are ready to demonstrate that this proposition which is taught by Molina and our Adversaries contains a doctrine contrary to the Council of Trent and likewise is Pelagian or Semipelagian because it destroyes the necessity of Grace effectual by itself to every good work And it hath been declared thus in the Roman Congregations de Auxiliis These M. H. F. are the Propositions for the full explication proof and confirmation whereof we have demanded of Your Holinesse to be heard both viva voce and by Writing These are the points of Doctrine for the discussion of which we are ready to labour and plead with as much brevity as the importance and amplitude of the matter and with as much diligence as the cares and affaires of Your Holinesse will permit In the mean time Your Holinesse by what we have here set forth that there neither is nor ever was any Contest between us and our Adversaries touching the heresies of Calvin and Luther If they anathematize them we do and have alwayes done the same and the question not being now about those heresies they cannot undertake to impugne the same by acting against us unlesse it be to calumniate us to expose the Catholick sense maintain'd by us to the danger of condemnation under pretext and colour of these Errors to substitute in place of the Catholick Faith their Pelagian or Semipelagian sentiments which are contrary to ours and lastly to make current above sixty detestable Errors which we shall show follow by necessary consequence from the doctrine which they would establish M. H. F. We still earnestly reiterate to Your Holinesse the most humble request formerly made bv us with all the Bishops of France that you will passe a clear and decisive sentence upon the matter now in controversie And we protest before your Holinesse that we and all the disciples and defenders of S. Augustin who as S. Prosper sometimes writ to Ruffinus In the several Countries where complaints and accusations are rais'd against that H. Father receive by Gods assistance the Evangelical and Apostolical doctrine being fill'd with his holy and wholsome instructions and grow and spread every day according as it pleases our Lord Jesus Christ to multiply them and increase the members of his body we all protest that remaining firm to the undoubted Doctrine of that great Doctor which is own'd by the Church we shall alwayes defend the controverted Propositions in the sense wherein we have explain'd them if in the solemn definitive judgment which we demand of Your Holinesse there be nothing expresly pronounc'd concernig them in that sense whereby it may be openly declar'd to us that they are condemn'd in the sense which we maintain to be Catholick Which we trust with Gods help shall never come to passe and we have ground to hope so since 't is already diffus'd through the whole world that Your Holinesse hath resolv'd so to act in reference to these Propositions that you have in the first place establisht as indubitable that S. Augustin's authority ought alwayes to have the same esteem it ever had and to be preserv'd in its integrity and also that the principal part of his doctrine and the sum and substance of what that Father hath taught consists in the proposition of Grace effectual by it self with which the abovesaid Propositions are conjoyn'd and united by an inviolable and indissoluble bond as plainly appears by the following Writing in which the necessity of such Grace effectual by it self to every good work is prov'd by very solid and clear demonstrations We submit all these things to Your Holinesse's Correction and Judgement Written at Rome Monday May 19. 1653. Noel de la Lane Doctor of the Faculty of Paris c. Toussaint Des-mares Priest of the Congregation of the Oratory our Lord Jesus Christ Louis de Saint Amour Doctor of the Faculty of Paris c. Nicolas Manessier Doctor of the same Faculty c. Louis Angran Licenciate of the same Faculty c. As M. de Valcroissant read this Writing assoon as he had ended one of the Propositions he went to the third of our Writings which demonstrated the indissoluble connexion of each of them understood our way with Grace Effectual by it self and he extended himself more or lesse in this demonstration according as the matter requir'd and it seem'd requisite for convincing the hearers thereof Although the said demonstration might reasonably have been included in the foregoing Writing as it was in reading yet we thought more fit to make it an Introduction to the Writing of Effectual Grace that so we might avoid the blame laid upon us of entring into the examination of that matter contrary to the Pope's will and therein justifie our selves for so doing considering the necessity there was for it and to show that it was not possible to judge well of these Propositions till that point were decided Now being all that preface was read to the Pope and the connexion of the Propositions demonstrated in his presence it seems fitting to insert a faithful translation thereof in this place AN INFORMATION touching Grace Effectual by it self or predeterminating Grace which is necessary to every action THE PREFACE In which
the necessity of handling this Doctrine is set forth and the connexion of the Five Propositions as understood by us with the same briefly manifested THere are two principal foundations which comprize the whole Controversie and Doctrine of Grace whereof the first is S. Augustin's authority and doctrine touching the matter of Grace and the second whereunto all his doctrine is reduc'd is the necessity of Grace Effectual by it self and predeterminating to every good action We have already made good the first of these foundations in the Writing which we have presented touching S. Augustin's authority which is prov'd by the Tradition of the whole Church The second is now to be establisht to proceed orderly in this Dispute concerning the contested Propositions But lest it should be objected that we come not to the point in question we have thought fit to make some remarks first to show most clearly how necessary it is to examine that doctrine before all things 1. 'T is impossible to terminate the great Contest rais'd among Catholicks touching the matter of Grace without examining the Opinion which is the capital principle and original of all difference Now this Principle consists in that there are some who call in doubt and impugne the doctrine of Grace effectual by it self necessary to every action All the difference between our Adversaries and us as to doctrine hath no other source but this here it begins here it ends and all the combustions and stirs rais'd about this matter come only from this diversity We agree in many things and the first ground of division is that our Adversaries ascribe the using of Christs grace to Free Will whereas we attribute it to the efficacy and vertue of the Grace it self Upon this depend all the other questions in dispute and there is now no other considerable controversie among Divines saving that some hold Grace effectual by it self necessary to every action and others deny it Wherefore this Point ought first to be handled since after it is once judg'd there will be no more ground of dispute and till it be none can be remov'd 2. Our Adversaries had no other aim in forging these equivocal Propositions but covertly to overthrow the doctrine of Grace effectual by it self necessary to every action as it is held by S. Augustin and for a full discovery of their design it suffices to consider that there is not any of the Propositions expos'd to Censure but hath a most manifest connexion with Effectual Grace according as we explicate and defend them That of all the arguments which they produce there is not one whose force consists not in destroying Effectual grace if there be such as have really any force and lastly that of all the works which have been publisht in defence of the Propositions as we understand them there is not any whose principal scope is not the defence of the same Effectual Grace 3. Moreover There is so visible and necessary a connexion of that Grace with the Propositions thus understood that so long as that shall subsist they will subsist also as its destruction woud be their ruine so that we defend not any of them but so far forth as it hath a necessary connexion with Effectual nor do our Adversaries impugne any of them but to destroy the same Grace as for proof we are now going compendiously to demonstrate The Connexion of the Five Propositions as the same are defended by us with Grace effectual by it self succinctly demonstrated THE FIRST PROPOSITION as it is maliciously taken out of its true place and presented to Censure Some of Gods Commandments are impossible to just men even when they will and endeavor according to their present strength and the Grace which should render the same possible is wanting to them THE FIRST PROPOSITION in the sence wherein we hold and defend it Some of Gods Commandments are impossible to some just men who will and endeavor weakly and imperfectly according to what strength they have which is small and weak That is to say being destitute of the effectual aid which is necessary to will fully and to do these Commandments are impossible to them according to that next and compleat possibility the privation whereof puts them in a state of inability to perform those Commandments effectively And they want the Grace whereby it is needful that those Commandments become proximately and perfectly possible to them or they are unprovided of that special assistance without which as the Council of Trent saith A justifyed man cannot persevere in the Righteousnesse which he hath receiv'd that is in the observation of Gods Commandments We maintain and are ready to demonstrate that this proposition pertains to the faith of the Church is indubitable in S. Augustin's doctrine and hath been defin'd by the Council of Trent THE PROPOSITION contrary to the first and defended by our Adversaries All Gods Commandments are always possible to the just by the grace which is subject to Free Will when they will labour according to their present strength And the Grace which is proximately necessary to render the Commandments effectively possible is never wanting to them to act or at least to pray We maintain and are ready to demonstrate that this proposition taught by Molina our Adversaries is Pelagian or Semipelagian because it destroyes the necessity of Grace effectual by it self to all good works And thus it hath been declar'd in the Congregation de Auxiliis held at Rome under Clement VIII Paul V. The Connexion of our Proposition with Effectual Grace THe Grace of Jesus Christ effectual by it self is necessary to every action of piety Therefore the first Proposition is true in the sense wherein we present and maintain it because if Grace effectual by it self is necessary to an action of piety as a principle requisite before the same be perform'd then when it is present to us we do the thing for which it is given and when we do it not it is not present to us otherwise it would not be effectual by it self and not only we act with it but also without it we cannot act proximately and with all accomplishment necessary to action For whoever hath not all that which is previously necessary to another thing as a principle cannot do that thing proximately and with the utmost accomplishment necessary to do it And hence the first Proposition which we have presented and defended necessarily follows For it happens sometimes that some just men being press'd with a great temptation make weak and imperfect attempts to perform some Commandment and yet perform it not Therefore in these cases they have not that great and effectual Grace which is necessary to the performance of it or as S. Augustin faith They have not a Grace so great as to be sufficient for performing that Commandment they have not the strength most effectual for overcoming the temptation otherwise they would surmount the temptation and perform the Commandment and
consequently according to their present strength they have not that next power to which nothing is wanting for performing that Commandment and they want that great and effectual Grace by which the Commandment may become possible to them with a next and compleat power to which nothing is deficient to proceed to action or they want that special help without which as the Council of Trent saith He who is justifi'd cannot persevere in Righteousness i. e. in the observance of Gods Commandments 'T is in this sense only that we defend the first Proposition On the contrary our Adversaries have an heretical sense in impugning this Proposition because they destroy the necessity of Grace effectual by it self to every action of piety For they hold that every just man is alwayes able to perform any Commandment whatsoever because he hath alwayes grace to perform it according as it pleases his Will Now since he doth not alwayes perform it it followes that they believe that the Grace which is necessary for performing it is not effectual by it self Which opinion is heretical and contrary to the true grace of Jesus Christ Therefore our Adversaries hold an heretical sense in opposing the first Proposition that is they defend in an heretical sense the Proposition which is contrary to it THE SECOND PROPOSITION fram'd and presented to Censure In the state of corrupted Nature Internal Grace is never resisted THE SECOND PROPOSITION as we understand and defend it The Grace of Jesus Christ proximately necessary to every act of piety is never resisted i. e. is never frustrated of the effect for which it is effectually given by God We maintain and are ready to demonstrate that this proposition pertains to the faith of the Church and is indubitable in the doctrine of S. Augustin THE PROPOSITION contrary to the second and defended by our Adversaries The Grace of Jesus Christ which is necessary to every act of piety whether of operating or at least of praying is sometimes resisted in the state of corrupted Nature i. e. This Grace is sometimes frustrated of the Effect for which it is proximately given by God We maintain and are ready to demonstrate that this proposition whish is held by Molina and our Adversaries is Pelagian or Semipelagian because it destroyes the power and efficacy of the grace of Jesus Christ which is necessary to every good action And thus it was declar'd in the Roman Congregation de Auxiliis The Connexion of our Proposition with Effectual Grace THe Grace which is necessary to every pious action is effectual by it self Therefore in the state of corrupted Nature the Grace which is necessary to every pious action is never resisted that is it never fails to do the effect whereunto it is given by God proximately either for a weak and imperfect action of the Will and it produces the same effectively by it self or it is given for a great and perfect action and produces the same likewise by it self otherwise it would not be effectual For though small graces are resisted as to the utmost and perfect action whereunto they dispose yet they are never resisted or rejected as to the imperfect action for which they are given and ought to operate proximately 'T is in this sense alone that we defend the second Proposition On the contrary our Adversaries hold an heretical sense whilst they impugne this Proposition because they destroy the power and efficacy of the Grace of Jesus Christ necessary to every pious action For they maintain that in the state of corrupted Nature the internal Grace proximately necessary to every action of piety is sometimes resisted i. e. 't is rejected and depriv'd of the effect for which God gives it proximately because they say it is not effectual by it self but is subject to Free-Will which rejects or submits thereunto as it lists THE THIRD PROPOSITION fram'd and expos'd to Censure To merit and demerit in the state of laps'd Nature 't is not requisite that there be in Man a freedom from Necessity of willing or acting but a freedom from constraint or coaction is sufficient THE THIRD PROPOSITION as we understand and defend it To merit and demerit in the state of laps'd Nature there is not requisite in Man a freedom from the Necessity of Infallibility and necessary certainty but 't is sufficient that he have a freedome from coaction accompany'd with the judgement and exercise of Reason if the essence of liberty and merit be precisely consider'd Although by reason of the state wherein we are in this life our soul hath alwayes such an Indifference whereby the Will can even when it is guided and govern'd by Grace proximately necessary and effectual by it self not will yet 't is in such sort that it never willeth not when it is actually assisted by such Grace THE PROPOSITION contrary to the third and defended by our Adversaries To merit and demerit in the state of corrupted Nature there is requir'd in Man a freedom from the necessity of Infallibility and necessary certainty Or 't is necessary that he have a proximate indifference of acting or not acting whereby the Will being furnisht with all things necessary to act inclines it self sometimes to one side sometimes to the other as it listeth The Connexion of our Proposition with Effectual Grace IF Grace necessary to every action be effectual by it self it by its own strength predetermines the Will after an indeclinable insuperable infallible and perfectly victorious manner to do an action of piety Therefore in all free and meritorious actions there is found a necessity of infallibility which comes from the promotion of Grace and is a consequence of Grace effectual by it self and if this kind of Necessity destroy'd Liberty and Merit it would follow that Grace which is given to perform all free and meritorious actions were not effectual by it self As for those words 'T is sufficient that he have a freedom from coaction they do not signifie that there is not an indifference of power in the merit and demerit of this state for this would be heretical and was never held by any Catholick and therefore this opinion cannot be attributed to us without imposture and calumny but 't is to be understood by these words that this kind of indifference of power in the state of fallen Nature is not that which precisely essentially and formally makes the act which tends to a good end free and meritorious although this kind of indifference be alwayes found as the power to sin in the state of fallen Nature is not the essence of liberty nor part of it and neverthelesse by reason of the state of this life it is alwayes found therein as a sequel of liberty 'T is in this sense only that we defend the third Proposition On the contrary our Adversaries hold an Heretical sense in opposing it because they destroy Grace effectual by it self For they say it is necessary to liberty and merit to have this proximate indifference of
acting whereby the Will having all pre-requisite strength to act turns it self as it pleaseth sometimes one way and sometimes another and consequently they pretend at liberty from the necessity of Infallibility which ariseth from the vertue of Effectual Grace infallibly predeterminating the Will by its own strength is requisite in this state to act freely whence it follows that they destroy the necessity of Grace effectual by it self to every action of piety and thus they hold an Heretical opinion whilst they oppose the third Proposition THE FOURTH PROPOSITION fram'd and expos'd to Censure The Semipelagians admitted the necessity of internal preventing Grace to all good works even to the beginning of Faith And they were Hereticks in that they held that Grace to be such as the humane Will of man might either resist or obey THE FOURTH PROPOSITION as we understand and defended it The Semipelgians admitted the necessity of preventing and internal Grace to begin all actions even for the beginning of Faith and their opinion was heretical in that they held that Grace to be such as the Will obeys or rejects as it listeth i. e. that it is not Effectual Grace We maintain and are ready to demonstrate that this proposition as to the first part which concerns matter of Fact is true and that as to the second it pertains to the faith of the Church and is indubitable in S. Augustin's doctrine THE PROPOSITION contrary to the fourth and defended by our Adversaries The Semipelagians admitted not the necessity of internal preventing Grace to begin every action nor yer to the beginning of Faith nor did they err in holding that Grace to be such as is not Effectual by it self We maintain and are ready to demonstrate that this proposition held by Molina and our Adversaries is Pelagian or Semipelagian because it destroys the belief of Effectual Grace necessary to every good work and likewise all S. Augustin's authority And thus it hath been declar'd in the Congregations de Auxiliis held at Rome The Connexion of this Proposition with Effectual Grace GRace Effectual by it self necessary to every pious action is the true medicinal Grace of Jesus Christ which is proper to fallen and weak men to the end they may will and operate all that belongs to piety This faith is without doubt the true Prophetical Apostolical and Catholick faith as S. Augustin saith in Chap. 2. de Cor. Grat. Therefore the Error or Heresie of the Semipelagians consisted in their denying Grace Effectual by it self to be necessary to the beginning of faith and to other imperfect acts of piety 'T is to be observ'd that by these words And they were Hereticks in holding that Grace to be such as Humane will may either resist or obey nothing else is meant as 't is express'd in the Proposition which we maintain saving that the Semipelagians err'd in holding the Grace necessary to the beginning of faith and other acts of inchoated piety to be such as is not effectual by it self or which the Will sometimes resists sometimes obeys at pleasure There is in the fourth Proposition a question of Fact namely whether the Semipelagians admitted an internal Grace subject to Free-will for the beginning of Faith We shall show that it is so but if once it be evident that they err'd in denying Grace Effectual by it self for the beginning of Faith that question of Fact will be of little importance 'T is in this sense only that we defend the fourth Proposition On the contrary our Adversaries hold an Heretical sense whilst they impugne this Proposition because they deny that the true Grace of Jesus Christ consists in Grace Effectual by it self necessary to every action They deny this to be the Catholick Faith They pretend that the Semipelagians never err'd in this point but on the contrary held the Catholick Faith although they deny'd the necessity of Grace Effectual by it self to the beginning of faith and other imperfect actions of piety Which is impossible to admit without overthrowing the belief of the true Grace of Jesus Christ and destroying S. Augustin's whole Authority and Doctrine THE FIFTH PROPOSITION offer'd to Censure 'T is a Semipelagian Error to say that Christ dy'd or shed his blood for all men none excepted THE FIFTH PROPOSITION as we understand and defend it 'T is a Semipelagian error to say that Christ dy'd for all men in particular none excepted so that Grace necessary to salvation is offer'd to all none excepted by his death and that it depends upon the motion and power of the will to obtaine salvation by that general grace without help of other grace effectual by it self We maintain and are ready to demonstrate that this proposition pertains to the faith of the Church and is indubitable in S. Augustin's doctrine THE PROPOSITION contrary to the fifth and defended by our Adversaries 'T is not an error of the Semipelagians but a Catholick Proposition to say that Christ by his death communicated to all men in particular none excepted the Grace proximately precisely necessary to operate or at least to begin salvation and to pray We maintain and are ready to demonstrate that this proposition held by Molina and our Adversaries contains a doctrine contrary to the Council of Trent and that it is Pelagian or Semipelagian because it destroyes the necessity of the Grace of Jesus Christ effectual by it self to every good work And it hath been so declar'd in the Congregations de Auxiliis The Connexion of our Proposition with Effectual Grace GRace Effectual by it self necessary to every action is the true Grace of Jesus Christ and the Catholick Faith Therefore 't is a Semipelagian error to say that Christ dy'd for all men generally none excepted in such sense that grace necessary for Salvation is offer'd by the merit of his death to all none excepted and that 't is at the disposal of Free-will to receive it without the help of Grace effectual by it self Now this we affirm cannot be held without incurring Semipelagianism because it manifestly infers that Grace effectual by it self is not necessary to every pious action 'T is in this sense alone that we defend the fifth Proposition On the contrary our Adversaries hold an Heretical sense whilst they impugne this Proposition because they say that Jesus Christ dy'd for all men generally in this sense that he hath communicated to them all none excepted the means necessary for their salvation either giving them all the Graces subject to Free-will as well to begin and to pray as to act which is Pelagian since this opinion excludes the necessity of Grace Effectual by it self for all actions of of piety or at least giving them all the graces subject to Free-will for the beginning of faith and for prayer so that every man who makes use of these graces obtains when he pleases and as often as he lists Graces effectual for acting which is Semipelagian because it excludes the necessity of Grace Effectual
you not answer So be it This being suppos'd M. H. F. I demand whether or no an Infidel who resists the Gospel hath a heart to know God whether or no he hath eares to hear whether or no he hath grace which compels him to the faith If he hath all these things to what purpose doth the Church pray for him that he may receive what he already possesses If he hath not then he hath not all the grace which is necessary to him for believing since besides what I have frequently evinc'd that the Church implores no grace of God which is not necessary 't is certain that none can know God unlesse he have receiv'd a heart to know him nor hear his word unless he have receiv'd ears to hear Moreover this Grace being effectual by self since as 't is impossible for a man to know God unless he have receiv'd a heart to know him so neither if he have receiv'd such a heart can he but know him having receiv'd a heart to repent he cannot but repent having receiv'd eares to hear he cannot but hear being impell'd by that motion which causeth to embrace the faith he cannot but embrace the same It followes clearly that the grace which the Church implores of God as necessary every action of piety is effectual by it self In the fourth place the same truth is invincibly manifested by the refutation of the Molinistical grace even in S. Austin's own words speaking in this manner to Vitalis a Semipelagian You say that God as much as lyes in him causes us to Will since he gives us the knowledge of his pleasure but if we will not obey the same 't is we who are the cause that God's operation is fruitlesse to us Which if you affirme you contradict the prayers of the Church Which reasoning of S. Augustin utterly refutes any grace what ever that is subject in its usse to Free Will as being utterly contrary to the prayers of the faithfull This Argument will evince it Whosoever establishes a doctrine from which it follows that he is of an opinion contrary to the prayers of the Church as S. Augustin here judges that of Vitalis he is in an error and alienated from the orthodox belief of the Catholick faith But he who maintains a sufficient Grace subject to Freewill establishes a doctrine from which it followes that he holds an opinion contrary to the prayers of the Church Which is prov'd by S. Augustin in this manner Whosoever saith that we through our resistance and unwillingnesse to obey cause God's operation upon us to become unprofitable manifestly contradicts the Churches prayers But he who maintaines a sufficient Grace subject to Freewill saith that we by resisting such sufficient Grace and by not willing to submit thereunto cause God's operation to become unprofitable Therefore he is in an opinion contrary to that of the Churches prayers and consequently erres and is not in the belief of the Catholick faith Moreover all the thanks rendered to God by the Church prove the same thing or as S. Augustin speaks in his 107. Epistle to Vitalis This truth appears no lesse clearly in thanks-giving then in prayer It appears in the prayer which we put up to God for such as are still unbelievers and it appears in the thanks which we render to him in behalf of those who are become believers For as we ought to pray to him to the end he may accomplish that for which we pray so we ought to render him thanks when he hath accomplisht the same Wherefore from the duty of thanksgiving I draw the 3. following arguments First We render thanks to God not only for what we have been able to do but for what we have been willing to do with piety and accordingly perform'd Thus S. Augustin teaches us in his Epistle to Vitalis where he saith Whence it is that the Apostle requires the same thing of the Ephesians when he saith Moreover having understood what your faith is towards our Lord Jesus Christ and your love to all the Saints I continually give thanks in your behalf but we speak now onely of the first beginning of faith when men who were remote and even averse from God are converted to God and begin to will that which they willed not and to have the faith which they had not for the effecting of which alteration in them it is that we pray for them although themselves pray not because they cannot call upon him in whom they do not believe And when God hath wrought that in them for which we pray'd i. e. when he hath turn'd their hearts we give him thanks in their behalf and themselves do the same But as for the prayers which they make when they are already believers both for themselves and for the other faithfull that God would cause them to proceed in his way and as for the thanks which they render to him when they do accordingly proceed therein I conceive there needs no dispute concerning the same From which words of S. Augustin I most humbly beseech Y. H. to give me leave to forme this argument against the Molinists We give thanks to God for what he hath already wrought in us But there is no pious motion of our will nor any pious action for which we do not give him thanks Therefore there is no pious motion in our will nor any pious action which God doth not work in us And consequently the grace of God necessary to every action of piety is effectual by it self of every pious motion of the will and of every pious action 'T is therefore unprofitably saith S. Augustin in the same Epistle to Vitalis and meerely for fashion rather then really that we render thanks to God with joy when any unbelievers are converted if it be not he who worketh that in them for which we thank him Let us not deceive men I beseech you for as for God we know that we cannot deceive him The second Argument is this The Church doth not give thanks to God for the conversion of any one to faith or repentance unlesse when the is perswaded that he really believes or repents in his heart for his offences The Church therefore doth not believe that God hath wrought the conversion of the sinner and afforded all necessary assistance thereunto when he hath onely granted the grace which gives onely the power as the Molinists hold but then only when he hath inspired the grace by vertue whereof the first conversion undoubtedly follow'd as I said when I spoke concerning prayer This is prov'd evidently by that passage of S. Augustin The Apostle having said that the Law is the strength of sin subjoynes immediately But we give thanks to God who hath caus'd its to overcome through our Lord Jesus Christ And thus the victory whereby we surmount sin is nothing else but a gift of God who in this combate assists our Freewill Upon which account Christ himself saith Watch and pray that
upon the account of former civilities which I had receiv'd from him as of M. Du-Puy's Letter I could not prevail with my Collegues to accompany me and therefore I went alone M. Vbric made me new offers of his service both to my Collegues and my self and askt me if they would not come at some hour of the day to see the Library I answer'd him that I believ'd they would take a turn about the Town to see the curiosities of it He reply'd that when they came to the Library he would give order that there should be some persons there to receive them and to serve them I thankt him for his courtesie and returning to our Lodging I acquainted my Collegues herewith I know not whether they went abroad in the forenoon or no but in the afternoon we all went to see the Library where we found some of their Professors ready to receive us M. Vbric also came to us and we discour'd for some time with him of things purely civil and indifferent When we offer'd to take leave of them M. Vbric accompany'd us into the street and went up again to the Library but the rest accompany'd us to shew us the Arsenal after which they conducted us to their new Fortifications We thankt them for all their civilities and took leave of them to return to our Inne but it was impossible for us to oblige them to suffer us to go thither alone and whatever resistance we made which yet was not suitable to the civility of the Country but they excus'd it in strangers we could not hinder them from going along with us They enter d into our Inne with us and continu'd to entertain us till Supper which being brought they sat down at the Table with us intending according to the custom in such cases to pay their shot as well as we 'T was an honour they would needs do us and we could not hinder it no more then that which they did us during Supper of sending wine to us from the Seigneurie Amongst the indifferent things we talkt of during the time they were with us something was interpos'd concerning the Controversies between their Religion and ours whereof every one spoke with civility according to their principles and capacities We disputed against them in an honest freedom and sincere charity about Justification the Popes Primacy and some other matters F. Des-mares spoke the most on our side and can remember the things which we said on either side better then I. That which I remember best concerns the subject of this Relation they triumpht upon the Popes Constitution against the Five Propositions and we answer'd as much as was possible in defence of it The Declaration which his Holinesse made to us of his intentions in our last Audience which we open'd at length was the best Argument we could use to this purpose but because nothing was set down in writing concerning it in his Constitution wherein the Propositions were condemn'd in writing this Argument did not seem to them available to justifie the Popes proceeding We intended to enter France by Dijon and so go to Paris the shortest way according to the counsel given us by M. du Plessis Presanzon at Venice but we turn'd half a dayes Journey out of the way to see the goodly and great City of Basil and being the Cantons were then assembled by their Deputies at Baden which was upon the Road M. Vbric gave me Letters of recommendation to both these places I have forgot to whom he recommended me at Baden but I remember his recommendation was much accounted of there and was the cause that we were invited to Supper with the Deputies of the Cantons who did us great respect and lodg'd as friends for that night which otherwise we had been but very inconveniently in regard all the Innes were full of people He gave me a Letter to Basil directed to M. Buxtorf that famous Author and Professor in the Hebrew tongue My Collegues went to see the Town and visit the Booksellers shops but I would not lose the occasion of seeing a man so learned in that Language In a quarter of an hours time that I was with him at the most he made such rational reproaches to me of the vogue given in the Roman Church to the novel opinions of Molina against Effectual Grace necessary to all actions of piety that I cannot but bear testimony thereof He said and I still wonder at it that were the Doctrine of Grace solidly establisht and generally assented to by all the Faithful it would alone be sufficient to compose all differences because then every one would contribute to recall their brethren to the center of the Faith and of the Church and employ all their time therein and sacrifice all their interests to that end I answer'd that I agreed with him that this Capital Doctrine being one of the most fruitful sources of Christian piety humility and charity it was certainly capable to cause men to watch and pray one for another and such as are already in the true faith to sigh sincerely for the return of their Brethren without imposing upon them the necessity of acknowledging any thing essential to the Faith which is not so indeed but I still saw a great Chaos between them and us which kept us asunder and hath no reference to this matter of Grace to wit the mysterie of the Eucharist and the reality of our Lords Body in the Holy Sacrament of the Altar He reply'd that was true this appear'd still a great cause of separation and division but yet if this Doctrine of Grace were well establisht everywhere and unanimously acknowleg'd means might be found to regulate and overcome the difficulty which I mention'd And me thought he spoke with an accent which shew'd in him a sincere and cordial desire of so great a good He enquir'd of me concerning some of my Confreres of Sorbonne the Kings Hebrew Professors who were not taken for Jansenists and having some commerce with them by Letters desir'd me to deliver his to them Which I readily promis'd as well that I might perform this office to so eminent a man and to my Confreres as be above the ridiculous difficulties and impertinent calumnies of certain people in this Age who take upon them to blame the best and most sincere Catholicks for the least duties of civil Society towards those who are not of our communion as if the same were hainous conspiracies against the Faith and the Church We came from Basil by Franche-Compté to Dijon where we left the Horses which we had taken at Padua At Dijon we took a Coach which brought us to Auxerre where we desir'd to see M. Percheron and M. Venier and to go by water the rest of our Voyage to Paris M. Percheron told us newes of what pass'd at Paris according to a Letter of the 9th of August written to him by M. Brousse which he read to us and I desir'd him to give me It
resolv'd to make an example of them they proceeded therein with so much prudence and moderation that they cannot be accused either of excesse in their chastisment or of precipitation in their conduct To begin with the Declaration 't is no Hyperbole to say that it wounds the peace of the Church and particularly that of the Faculty that it is contrary to Ecclesiastical discipline and policy and of very dangerous consequence in reference to matters of Doctrine that it is contrary to the Arrests of the Court of Parliament and injurious to the Faculty in reference to the Five Propositions which it qualifies as suspected of heresie that it violates the Arrests of the Court destroyes the rights of France ruins Royal and Soveraign Authority in what regards the power of Popes whose temporal power it establishes ovet things lastly that it is against all kind of formes and equity As the University hath neither judg'd nor pretended to judge of the matter of doctrine as it hath said nothing in its Decree concerning the truth or falsehood of the Five Propositions of Grace contain'd in the declaration of these Irish so hath it not any design either of approving or disapproving the same Propositions whether consider'd in themselves or according to the several senses which they admit But it looks upon them as Propositions about which there is great contest between Catholick Doctors and the Faculty thought fit not to pronounce and of which there hath not been any Judgment of the Church since they were first set on foot And indeed were the Propositions really such as the Irish determin them to wit suspected of error and heresie yet their enterprise were intolerable and of very pernicious consequence to the Church because they have made a new Declaration of the points of Doctrine in contest and drawn an unreceiv'd and unheard-of Profession of faith without having any authority in the Church I. He must be ignorant of all the Ordinances of the Realm as well as of all the lawes of the Church who doth not know that it pertaines not to any private person to make private conventicles wherein to consult about judging of doctrine drawing declarations of faith to cause divers copies of the same to be subscrib'd and put into the hands and disposal of others Yet thus the Irish began their enterprise They assembled at the colledge of Lisieux in the chamber of M. Nicholas Poerus and there resolv'd upon subscribing the Declaration This matter of Fact is evident by the signification made to them in the Rector's name by the grand Bedle of the Nation of France Now the attempt is the more worthy of punishment in that these strangers ought to have had more sense of the hospitality given them by France then to do that amongst us which is not permitted them in any place of the earth II. It is not lawfull for any private person to make any new declaration or profession of Faith nor to subscribe it otherwise every one might take the same licence and take upon them to subscribe such as are contrary one to another And so the Church would be divided by an infinite number of different professions of Faith and the particular persons who made them without any Ecclesiastical Authority would wholly extinguish all the marks of the unity of Faith which makes all the Faithfull but one and the same Religious Body III. The same course might be practis'd in all sort of matters and when there is no publick allowance to write or regularly examine or appear as Divines before the Tribunals of the Church about points of Doctrine contested between Catholick Doctors the weakest in knowledge but strongest in intrigues and credit might have recourse to these negotiations of darknesse in order to promote their opinions and by this means render themselves absolute Masters and supreme Judges of Doctrine by making others subscribe the condemnation of what Tenets themselves dislike They who hold a doctrine most complying and favorable to the genius of the world and humane interests will take this course to authorise their sentiments to enervate the vigor of Ecclesiastical discipline and to corrupt the purity of manners in Christianity They likewise whose hearts are envenom'd against the temporal power of our Kings and burn with continual desire to subject their Crowns to the temporal power of the supreme Pontifs will have recourse to this artifice for the upholding of a doctrine which they cannot retract the antient sentiments of the University and Faculty of Divinity shall be betray'd by the iniquity of this practice The bare description of this proceeding is sufficient to display the injustice and pernicious consequence of it IV. 'T is easy to verify that most part of those who subscrib'd are utterly ignorant in the matters whereof they judge Of twenty seven one and twenty have neither title nor degree in the University and of these 21 there are 12 students in Divinity and 7 students in Philosophy the five rest are two Batchelors and two Masters of Arts who indeed have been examin'd for the Degree of Batchelor but never kept their Act and there is but one single Doctor of the Faculty of Paris M. Richard Newgent What Ecclesiastick how ignorant soever will not undertake to make the like Declarations in all matters of Doctrine whether in reference to faith or manners if this enterprise be suffer'd and not exemplarily punisht in these Irish Scholers IV. The Declaration of the Irish particularly examin'd chiefly in what relates to the power of Kings I. WE may see by the bare reading of this Writing that 't is a forme of Profession of Faith and a doctrinal Declaration and should we go no further then the preface these Irish might seem very considerable persons and of great Authority in the Church Do but consider this magnificent beginning Cum nova dogmata in his calamitosissimis temporibus a quibusdam doceantur praedicentur typis maudentur c. Nos infra scripti huic periculo mature pro Viribus occurrere proponentes c. Could the H. See or the Archbishop of Paris the Clergy of France speak with more authorithy if they were to make decisions and may it not be said upon considering the style of these Irish that every one of them is a Pope or at least a Bishop Certainly if the Faculty of Paris were oblig'd to give their judgment upon these matters it would use other words and not these expressions which denote power Who then can endure that simple scholars should use such strange language And what is more ridiculous then the boldnesse wherewith they say they will seasonably remedy the mischiefs which appear risen in the Church by the divisions concerning the matter of Grace Do's it belong to students of Philosophy and Divinity to judge and pronounce that new doctrines are taught in the University of Paris to judge of Professors of Divinity who are their Masters and do they know what a new doctrine is II.
cause This last Arrest of the eleventh of August was signifi'd and read in the Assembly of the first of September But it was so far from being executed by the Religious Mendicants that on the contrary not only they but also divers Secular Doctors sway'd by M. Cornet became together opposers of its execution They were summon'd to the Court upon this opposition and September 3. appeared at the Palais with the said Mendicants to the number of eighteen amongst whom were MM. Pereyret Morel le Moine Amiot Grandin Bail Denis Guyard and others The Mendicants were heard by their Speaker Fryer Bernard Guiart a Jacobin and the Secular Doctors by M. Pereyret The Result of the day was that they should be heard more at large about their causes of opposition on the first day after the feast of Saint Martin but in the mean time the abovesaid Arrests should be observ'd Which yet they were not in the Assembly of the first of October though the said Result was declared there and notwithstanding all the instances M. de Roux and I could use to procure the execution of the same On the contrary there arose new resistance on the part of the Mendicant Doctors and those Seculars who joyned themselves in the cause with them Of this M. de Roux and I having made new complaint to the Court of Parliament another Arrest pass'd on the 27. of October by which it was again enacted that the aforesaid Arrests should be observed that to that end MM. Viole and Broussel should with one of the Substitutes of the Attorney General repair to the Assembly of the Faculty which was to be held on the fourth of November following and that what should be done and ordained by the said Counsellors should be executed notwithstanding any oppositions or appeals whatsoever but without prejudice to the same On the fourth of November following the said MM. Broussel and Viole accompanied with M. Becheser Dean of the Substitutes of the Attorney General and M. Boisleau Clerk of the Court and two Ushers repair'd accordingly to our Assembly in the Sorbonne There they caus'd all the Arrests I have spoken of above to be read by M. Boisleau and afterwards added sundry arguments and injunctions to oblige the Mendicant Doctors to obey those Arrests and M. Cornet to procure the execution of the same according to the duty of his place But neither the Mendicants nor Cornet yielded to any thing said to them or enjoyned by Broussel and Viole but on the contrary they and some other Secular Doctors made replyes to them very little respectfull which obliged them after signifying their displeasure therewith to professe that they would charge them with a verbal Processe for it and inform the Court of the disobedience they found to their Arrests in this Assembly Hereupon they arose and by name forbad M. Cornet to continue the Assembly after their departure judging the same unlawfull because there were in it more then two Mendicants of each Order However he did not forbear to continue it after they were departed Divers Doctors to the number of above fifty amongst whom were M. Messier Dean of the Faculty at present M. de Heu Curé of S. Severine M. de Mincé M. Hennequin M. the Curé of S. Roch M. Duchesne of Sorbonne M. Breda Curé of S. Andrews M. Dabes M. Sachot M. Renier and several others who were not suspected of any adherence to the doctrine decry'd for new to purge themselves from the reproach they conceiv'd the resistance offer'd to the Arrests of the Court in the face of the Commissioners sent by it to cause them to be executed deserved after the Assembly declar'd that they were so far from bearing a part in such resistance that on the contrary their will and intention was to observe the said Arrests and that they accounted it very important for the glory of God the honour of the Church the preservation of the authority of the Pope and other Ecclesiastical Prelates the service of the King and State of France the peace and perfect liberty of the said Faculty in all its resolutions and conclusions concerning doctrine as also for its policy and discipline that the above-mention'd Arrests should be maintain'd kept and executed inviolably as the words of the Writing run sign'd for that purpose by them on 4. November 1648. and the dayes following The purpose of MM. Broussel and Viole was to make report to the Court of all that pass'd in the Assembly before the first of December following to the end the Court might as they thought fit take for whatever course they should find necessary to be obey'd and get their Arrests put in execution But so great a number of unusual and strange things pass'd in the Assembly that M. Broussel who besides his slownesse and ordinary exactnesse was incumbred with multiplicity of other affaires had not perfectly framed his Processe verbal before the end of November and could not make report of it in the few dayes which pass'd till the first of December when the Parliament had assembled again after the feast of Saint Martin Thus was the Report deferr'd till the month following But in the mean time M. Cornet made his I mean the conclusion or relation of what pass'd in our Assembly of the fourth of November which he drew up according to his own pleasure to cause it to be read according to custome in the Assembly of the first of December which was accordingly done but it was so full of falsities and calumnies that M. de Mincé complain'd of it and desir'd a copy of it of M. Bouvot the Register of the Faculty who deliver'd him one forthwith and that M. de Roux and I thought our selves bound to present a new Petition to the Court against the injurious words M. Cornet had put into his relation or conclusion to our dâ—sadvantage wherein we beseech the Court to ordain them to be ras'd and expung'd that by doing this the said conclusion would be reform'd and reduc'd to the termes of the Processe verbal drawn up by the said MM. Broussel and Viole referring our selves moreover to the Court for meanes to hinder M. Cornet from using hereafter such like falsifications and enterprises as we complain he had us'd since our first opposition of his designs to multiply more and more Religious Mendicants in our Faculty This request was suddenly follow'd by another which M. de Roux and my self found it requisite to present against a Libel compos'd and dispers'd by the Mendicant Doctors in which we complain'd were contain'd many things scandalous and opprobrious not only against our selves and the antient Doctors who joyn'd with us in prosecuting the execution of the Arrests against the Notaries that made the Processe verbal of what pass'd in the Assembly of the first of September and against the Usher of the Court who made that of the first of October but also against the honour and respect due to the Court and its Arrests But
a Judgement that himself had made a display thereof to all the Examiners in an Assembly held at M. Bouvot's house in declaring to them that the Propositions not being taken out of any Book that appear'd and having much affinity with opinions not condemn'd but still receiv'd in the Church it would be very difficult to passe any judgement upon them unlesse they were compar'd with those opinions and the books explicating the said opinions were examin'd that for his part he conceiv'd it necessary for this reason that the examination of the Propositions should proceed in that manner He answer'd further that he very well understood the connexion of these Propositions with the doctrine of S. Augustin and of the first amongst the rest it being that whereof they had already debated that he had represented the same to the Examiners and shewn that in the doctrine of the said Saint it behooved to acknowledge a Differencing Grace which comes from God and consentaneous to the truth of that sacred Oracle Quis te discernit Quid habes c. That this Grace is not given to all the Just but only to such as fulfill the Commandements by which Grace they are made to differ from those that do not fulfill them that it behooveth also to acknowledge that this Grace is absolutely necessary to perform the command of God seeing that without the same he that performs it cannot be made to differ from him that performs it not saving by the strength of his own will which is a manifest error and consequently that it was necessary to use very great circumspection in this Proposition He told us further that here he was interrupted and told that he was not to trouble himself whether the Propositions were S. Augustines or had any affinity with his doctrine or with that of any other Catholick Doctors that it suffic'd to consider the same according to the determinations of the Council of Trent and the Holy Scripture and to find what affinity they have with the Doctrine of such Hereticks as have been condemned by that Sacred Council that this was the sole rule which it behooved them to follow in their judgement upon those Five Propositions that to stand upon S. Augustin's or any other Catholick Doctor 's doctrine were to engage in such inexplicable difficulties as would hinder them from making any judgement at all thereof That to this he remonstrated that the judgements of the Church were not made otherwise then by considering what the Holy Scriptures and the Councils and the Holy Fathers had said concerning the matters to be judg'd of that the Church alwayes thought her self oblig'd to follow the doctrine of the Holy Fathers as constituting a part of Tradition that the Faculty was not higher then the Church and therefore it behoov'd it to conform to the rules of its mother and to consider the Holy Fathers as well as she doth and because this first Proposition's affinity with the Doctrine of S. Augustin he persisted in his first sentiment that it behoov'd to consider S. Augustines doctrine together with the Holy Scriptures and the Council of Trent Vpon this Remonstrance some of the Examiners seeming willing to proceed as if what he said were nothing but his single opinion he assur'd us that he insisted upon the maintaining what he had deliver'd and hinder'd them from passing further Whereupon the Examiners seeing him resolute to have S. Augustin's doctrine consider'd as a rule in part of the Censure they design'd to passe upon the Propositions broke up this Assembly I shall adde one thing very considerable namely that he told us one of the Examiners brought into this meeting the determination of the First Proposition and the condemnation he intended to make thereof And upon my telling him that I believ'd it was M. Pereyret he reply'd nothing to me So that it 's easie to judge that the said determination of the Five Propositions was before-hand fram'd by them who maliciously compos'd them I intreat you to make use of this testimony and averre it before whom you shall think meet I assure you it is very sincere and I will make it good in presence of any person whatsoever The second Letter speaks of another Occurrence in the auditory of the Sorbonne between M. Launoy and F. Nicolaï at which M. Grandin was present also Take it as it followeth I think my self oblig'd to give you some intelligence which may be usefull in the cause you defend I have amongst my Notes one remark which lately I made namely that the Deputies who were to censure the Five Propositions within a moneths time triumph'd in the Auditory of the Sorbonne as being assur'd of the carrying of their cause for that they had made themselves the Judges thereof Father Nicolai a Dominican and one of those Deputies discoursing with M. Launoy a very eminent Doctor of our Faculty said That the intention of the Deputies was not to consider whether the Five Propositions had affinity with the doctrine of St. Augustin or no but only what affinity they have with the doctrine of the Hereticks that have been condemned by the Council of Trent that there is no obligation to receive S. Augustines doctrine or propose it to themselves for a Rule in the judgement of the Faculty and therefore it is not to be stood upon Vpon M. de Launoy's answering him that S. Augustin's doctrine was never condemn'd and that it was twelve hundred years old and that therefore it was not fit that Doctors who were not seventy five should undertake to condemn it That Father reply'd that what ever was contrary to the Council of Trent and the Holy Scriptures was likely to be condemn'd and that there would be no speech of any particular persons doctrine but only the Five Propositions M. de Launoy gave him an account how S. Augustine's doctrine stands in reference to the first Proposition and told him after his pleasant way That S. Augustin was too old to be plac'd upon the seats of the Doctors in Divinity of the Faculty of Paris F. Nicolai answer'd that this doctrine taken in the sense of Hereticks deserves to be condemn'd but that the businesse in hand is only about censuring or judging of Five Propositions M. Grandin said that there was no obligation to follow S. Augustin and mention'd some opinions of S. Augustin which ought not to be follow'd now Which is a shamefull evasion and unworthy of a Christian man Thus you have what is in my memory make use of it as of a thing very certain and testify'd to you by him who is c. As for the Abusive Courses upon which we grounded our Petition of which I shall speak below amongst ten compris'd in a Memorial annex'd to that Petition the third ran thus The Faculty hath not given power to the said Deputies for any of them to act in the absence of the rest and neverthelesse they never are together and have not forborn to proceed M. Pignay
carrying on the Accord M. de Mincé answer'd that without prejudice to the Declarations and Protestations made by M. Brousse he would nominate them that day and deliver them in writing to M. Bouvot the Register M. Hallier was likewise warn'd by the Dean and he immediately nominated for himself MM. Pereyret Morel and Le Moine And thus this Assembly ended The Conditions for examining the doctrine of Grace which M. Coppin presented in our behalf to the Faculty were not enter'd in our Registers what ever importunity we could use to have it done because M. Cornet ever since that time was Master of our Registers and put nothing therein but what himself would Yet they were printed almost as soon as they were presented and have been so again however I shall not omit to give a Copy of them in the Collection of pieces I intend to place after this Journal I shall only observe here that it is said there in expresse terms that the Propositions presented by M. Cornet to the Faculty for Censure are equivocal and ambiguous and are not maintain'd by any one in the sense which they seem to have of themselves Postquam omnibus innotuit quà m periculosè M. Nicolaus Cornet Propositiones quasdam de Gratia ambiguas aequivocas A NULLO AUTORE IN SENSU QUEM PRAE SE FERRE VIDENTUR ASSERTAS vocaverit in medium examinandas Facultati exhibuerit c. CHAP. XV. Of what pass'd after this Assembly till the seventh of December in reference to the Agreement debated of THough we were not bound to follow the Result of the Assembly held in the forenoon but only so far as we judg'd it convenient to conform thereunto neverthesse not to reject this way of accommodation in case it might have any good successe and having consider'd that in particular conferences about this affair we should alwaies have liberty to accept or reject as we thought good M. de Mincé in the afternoon deliver'd a Note to M. Bouvot in which he nominated M. Chastellain M. Bachelier and me to confer with the Doctors nominated by M. Hallier for accommoding the Process commenced against his pretended Election to the Syndicship or rather for finding means to bring him fairly out of it because he the said de Mincé alwayes thought that M. Hallier ought not to have been elected to it for which purpose he made this nomination of Commissioners or Deputies without prejudice to our Opposition M. Chastellain the antientest of these nine Deputies assembled us according to the custom of the College of Sorbonne to the lodgings of M. Bouvot on the fourth of December between nine and ten in the morning When we were all come thither he propounded to us the matter about which we were assembled and put it under deliberation amongst us as it uses to be in the Faculty to the end every one might give his advice thereupon M. Pereyret who was the first to speak to the proposal made by M. Chastellain deliver'd his advice as it shall be reported hereafter In the mean time it is worth observing that by all that pass'd in the several conferences we had with the first President touching our affairs we found in him so great an aversenesse to suffer them to be manag'd by the usual wayes of justice and so great a resolution to have us labour to terminate them our selves that we were constrain'd before that Assembly of the first of Decemb. to resolve therupon and bethink our selves of such conditions as were fit to be offer'd for the reconciliation which we might be oblig'd to make to the end that by concluding the same we might live in the Faculty with some kind of peace and freedom Those Conditions besides them which concern'd the Syndicship of M. Hallier hereafter related were 1. That the two years of his Syndicship being expir'd M. de S. André who had had in the assembly of his election the plurality of legitimate Suffrages be Syndic and exercise the functions thereof during the two following years 2. That during the time in which M. Hallier should have occasion to be absent from Paris whether for the necessities of his Archdeaconry of S. Malo or othewise M. de S. André exercise the functions thereof 3. That M. Hallier come to the Sorbonne thrice a week upon dayes appointed to satisfie the Doctors and Bachelors that have any thing to do with him 4. That M. Hallier have no power to reject out of Theses the Propositions of the antient Doctrine of the Faculty and of France touching the Church the Councils the Pope the Supremacy of the King and the Liberties of the Gallicane Church for the maintaining of which the Bachelors who have their Theses signed by their chief Masters and Presidents be left by him in perfect liberty That likewise he have no power to reject out of them the doctrin of S. Augustin touching Grace Predestination and Free-will nor to keep the said Theses nor to alter in any thing the order and discipline of the Faculty 5. That the Conclusions complain'd of a year or eighteen moneths ago be review'd and enter'd into the Registers conformably to the truth of the things which pass'd and in such words as may not injure any one but may be admitted by such as are concerned therein 6. That the two Conscriptors nominated contrary to form in the absence of the opposers of M. Hallier's election being persons altogether partial be either both or at least one of them chang'd and two others duly agreed upon put in their places or that one of them quit his office and such Doctor put in his room as the Opposers should choose to take care as well of the Conclusions hereafter to be made as of the Doctors to be nominated for examining the Bachelors to the end to hinder that when it is known that any of them are taken to be of opinions not agreeable to one of the parties there be not examiners assign'd them of wholly differing judgements and inclinable to use them ill in their examinations 7. That the Advocates General be inform'd of all these Conditions of our Agreements to the end they may adde what we may possibly have omitted conducive to the publick interest the King's service and the duty of their offices M. Bachelier who was to speak next after M. Pereyret in this private assembly propos'd some of these conditions and before the others declar'd their sentiments M. Pereyret said that provided they were agreed upon the Capital matter of these contests all that M. Bachelier requir'd would admit no scruple but be very easie to perform He added further that these things needed not to have been demanded being imply'd sufficiently without being spoken of as also that the expences made on either side in these contests be reembours'd out of the publick monies of the Faculty All the other Gentlemen who spoke after M. Bachelier till it came to me were of M. Pereyret's opinion both as to the substance and as to the
condemnation ignominious to the H. Seee and prejudicial to truth and the Church That it was likewise matter of jealousy that the mischeif might afterwards passe further and turn into a custome of condemning the best books when they do not please the Jesuites That the sooner the Evil could be remedied the better and that the more speed there was used to remedy it the more ground there would be to expect a prosperous event of the remedy which should be apply'd thereunto That although perhaps a perfect satisfaction and vigorous protection of S. Augustin's doctrine could not as yet be hop'd for neverthelesse those persons on whom the same may be said principally to depend might be oblig'd in the present state of things at least to be hence forward more circumspect and cautious in their proceeding and to have a greater distrust of the Jesuites accusations and practises That besides the successe is not in our power that indeed we may foresee what men are able to do but we know not what it may please God to bring to passe that we ought always to do our endevor to plead aloud and with respect for truth that it belongs to God to afford this paines and zeal what blessing it pleaseth him but withall in undertaking it it behooved lesse to consult with the wisdom of the flesh and the world then with that of the spirit and the Gospel That amongst the Cardinals as well as all other Orders of the Church Prelats Priests and Monks there are at Rome as well as elsewhere though in small number some who love and know truth and who sigh as well as we for the ill usage she receives every day that we should find these persons favorable to our attempts that being unable to do any good by themselves they would be extreamly glad of the comfort of being able to second us in ours by all ways they can That of others there were three sorts the first absolutely contrary prejudic'd and unlikely to admit any reason repugnant to their preconceptions the second prejudic'd too but yet equitable and capable of hearing what may be represented to them and the third indifferent not very solicitous about these things but like tabulae rasae not having yet receiv'd any impressions concerning them That these last would be awaken'd when they hear the voices of such as undertake to inlighten them that the second would also consider the remonstrances and arguments we shall use and perhaps God will shew mercy to both in opening their understandings and making the same prevalent upon them and as for the first who are our most obstinate adversaries it would be meet not to neglect them because perhaps God might draw some of them out of their darkness and they which resolve to persevere therein in spight of all the light offer'd them may receive that for their confusion which they would not admit of for their edification I had formerly said my first Masse at Loretto and thence taking the way for France came to lye the next day at Senegallia of which Card. Factrinetti was Bishop by whom being entertain'd that night we had converse enough to make me retain an acquaintance of so civil and excellently endow'd a Prelate He arriv'd at Rome whilst I was in these confusions and I going to salute him some days after his arrival he unwillingly both dispell'd and augmented them but with an honest intention and perfect candour For our discourse being fallen upon the subject of our affairs he told me that in some of the visits which he had already made to divers Cardinals some of them told him that they had represented to his Holiness that it was most necessary to set upon their determination to the end to restore peace to the world and take away all ground of division amongst Christians I desire no other thing but that this be done as it ought to be but I fear those Cardinals of whom this spoke were not mov'd to such thoughts by any concernment they had for S. Augustin's doctrine and I scarce doubt but that the same were infus'd into them by the Jesuits to procure the effect of M. de Vebres's Letter it seeming to me that no person could have spoken thereof to their Eminences but by the instigation of those Fathers There was in Rome another person admirably intelligent in these matters extremly prudent and zealous to the higest degree into whose acquaintance I fell very happily and without whose advice I conceiv'd not meet to do or write any thing in this businesse I had already spoken with him twice about it We had discuss'd together pro and con the reasons abovemention'd and had never been of the mind for the Delegation nor could he believe that the difficulties Of the Jesuites great credit Of the prepossession of minds Of the small knowledge of many amongst others of the Pope himself could be overcome but by time and patience wherefore he judg'd it meet to waite for a more favorable Pontificate and a Pope better inform'd and more vers'd in these matters then he that sate at present in S. Peter's chaire I visited this excellent man a third time to see whether he persisted still in the same Mind and besides the reasons above specifi'd which I impugn'd I represented to him afresh the insolence wherewith the Jesuites triumph'd over the H. See the Church the Truth the Doctrine of S. Augustin and the innocence of his disciples the prevailing influence they had at Rome for that no person contradicted their accusations nor discover'd the mischievousnesse of their conduct and the enormities of their pernicious Maximes I askt him whether he did not at length believe that if some one backt with the authority of a considerable delegation should in a fit manner speak against those exorbitances it would not hinder many from following their passions with a servitude so blind as this wherewith they embrac'd the protection of their interests and that if such a delegation had not all the successe it deserv'd it would not at least hinder them from proceeding further whilst they were grapled with and serve to clear many things in order to a through regulation one day when it should please God to afford his Church so great a mercy He acquiesc'd at length approv'd it and moreover desir'd to see it set on foot and besides those foregoing reasons that which most prevail'd with him was that at the worst the Pope who was conscious enough to himself of his little knowledge in these matters seeing himself press'd by two contrary parties would remain undetermin'd and grant nothing to one side in prejudice to the other that in this conflict every one would be stirr'd up to inquire in the subject of the contest and so the truths which the Jesuites endevor to destroy might by this be meanes be maintain'd against their assaults and rescu'd from the extream oppression under which those Fathers reduce them It was but in the end of January 1651.
that I signifi'd all these things to my Friends at Paris thereby to contribute all light I could possible to the consultation which was to be had thereupon I have related the same here very exactly having extracted them almost word for word but sometimes abridging many things out of the Letters which I writ then and which were re-deliver'd to my hands for that purpose after my return I gave notice also that I should stay at Rome but till Easter intending assoon as that solemnity was over to return for France that so my LL. the Bishops might hasten to send those thither whom they designed in case their Lordships desir'd that they should find me there before my departure to receive from me by word of mouth many little instructions and such acquaintances as are always needfull to persons newly arriving in a strange Country CHAP. VII Newes from Paris of a Check which M. Hallier receiv'd in the Assembly of the Faculty on the first of February 1651. Discourse with Cardinal Lugo Propositions out of M. Hersent's Sermon accus'd and justifi'd Strange secrecy concerning what passeth in the Inquisition IN the progresse of time which pass'd till Easter I ceas'd not to play the spie observe all that I could at Rome and give intelligence of it at Paris as also I was reciprocally advertis'd of all that passed there worthy of remark touching the contests which were on foot In the Assembly of the Faculty on the first of February 1651. M de Mincé complain'd of M. Hallier who was Syndic for having sign'd a Thesis defended in January preceding in which there were Propositions contrary to the doctrine of the Faculty one whereof was That it is not lawfull to appeal from the Pope to any other and another That 't is obstinacy disobedience and rebellion to oppose his Decrees It was signifi'd me that M. Hallier defended himself so weakly and upon principles so sutable to his sentiments for the interests of the Court of Rome that he expos'd himself open to and gave all possible grounds for his own condemnation That neverthelesse many of the Doctors who lesse consider'd what was just then what might gratifie those they call Jansenists thought it enough to reprove M. Hallier in the Assembly and to injoyne him to sign no more Theses in which such kind of Propositions were but yet they hinder'd any thing concerning this Crime from being written in the Registers That M. Brousse made notable opposition to such proceeding That he requir'd the inserting of the Propositions into the Registers with an expresse prohibition to the Syndic of sâ—gning the like again to the end the King and the Parliament might know how farre the Faculty was from approveing those new doctrines so contrary to its ancient Maximes That hereupon he protested and requir'd a Memorial of his Declaration and Demand but was deny'd which oblig'd him to insist and professe that if all were not written in the Conclusion when it was to be read again in the Assembly of the first of March he would oppose the same and complain thereof to the King 's learned Counsel The Doctor that writ me this news joyn'd with M. Brousse and sent me word that they were resolv'd to drive this busines to the utmost yet with all possible moderation He certifi'd me also that amongst the Doctors who gave this Check to M. Hallier there was a Carmelite who so well acquitted himself therein that this touch alone ought to give him very much mortification On the dayes when the Pope holds a Chapter the Cardinals repaire to his Palace at the usual houre and assemble in a great Hall where he comes to put on his ornaments and thence they go to Chappel in order as in procession All the Cardinals march two and two after the Crosse which is carri'd before them and between each rank all persons of their Court which accompany them in this Ceremony go before every one of them On Candlemas day I accompani'd thither Cardinal d' Este Protector of France whose rank was to march with Cardinal Lugo Cardinal d' Este took occasion to cause Cardinal Lugo and me to talk together making me approach towards him and telling him that I was a Doctor of Sorbonne Cardinal Lugo having testifi'd to me in three words the esteem he had for our Faculty ask'd me whether I was one of those who had approv'd M. Arnauld's book Of frequent Communion I answer'd him That I was not but at the same instant a secret apprehension came into my mind that he might interpret my answer as a disavowing of that excellent Work wherefore for fear of betraying the truth in any sort upon this occasion by not explaining my self further I added immediately that I was not yet Doctor when it was Printed but if I had been so I should have willingly approv'd it because having read it then and since again I found nothing in it but what I judg'd conformable to the mind of the Church and the H. Fathers Upon so ingenuous and free a confession Cardinal Lugo replying to me began with these two words Pian piano i. e. Fair and soft and told me that this was not the judgment of all the world that the book was not so esteemed of at Rome and intimated something of a Proposition in the Preface where speaking of S. Peter and S. Paul it saith Those two heads of the Church which make but one I made answer to the Cardinal that this Proposition whatever it was did not concern the matter of Doctrine in that book which I aim'd at in testifying my esteem of it and that as for this very Proposition M. Arnauld had explain'd how he understood it The Cardinal added some words touching matter of Doctrine which indeed he did not rightly apprehend but he spoke conformably to those remote objections which the Jesuites made against it All this discourse pass'd upon the way and before I further reply'd to him we were arriv'd at the Chappel and so the conference broke off On the fifth of the same month I made a visit whereby I understood from a person sometimes sufficiently inform'd of things which passe in the Congregation of the H. Office that they had there in good earnest set upon the examination of M. Hersent's Sermon the memory of which I believ'd totally buried He told me also the very Propositions extracted out of it by the prosecutors of its condemnation to obtain the same One of them was That Free-will is so weak especially since the losse it suffer'd of innocence and righteousnesse in the First Man that unlesse it be stay'd and supported by Gods Grace it is no longer fit for any thing but to offend God these are the very terms contain'd in the 28. page of the printed Sermon The second was That the Saints obey the motions of God's Grace with an obedience so much the more voluntary as it is free and so much the more free as it is voluntary This is in the 23.
time as for example What the design was for which the Propositions were fram'd In what manner M. Cornet mov'd in the Faculty to have them debated How the Faculty rejected the examination of them and several other circumstances M. Albizzi said that he was well inform'd of all this and better then my self And to shew me as much he added that Truly the Faculty was willing to make a decision of them but the Jansenists who were in it made a tumult and by their combustions hinder'd the good designes of the Faculty I answer'd that for better information thereof he must yield to me since I was present in all the Assemblies of the Faculty about this matter That I had a sufficient hand in all the resistance that was made to M. Cornet's designes That I was he who first oppos'd that dangerous enterprise That moreover he was mistaken in saying that the hinderance was caus'd by the Jansenists because there was none in the Faculty That that name was the odious name of a sect with which the adversaries of those who adher'd to St. Augustin's doctrine projected to decry it That indeed there was a sufficiently great number of Doctors of the Faculty who accounted themselves happy and glory'd in following the doctrine of that great Saint who conceiv'd they did service to the Church and the H. See by opposing M. Cornet since they thereby kept a doctrine which was hereditary to the Church and the H. See from being condemned and a particular Faculty from deciding it to the prejudice of the H. See which hath reserv'd the cognizance thereof to it seif M. Albizzi told me that I might possibly deceive my self if I conceiv'd I had serv'd the H. See by so doing I answer'd that himself might be deceiv'd if he conceiv'd that I did not serve it by procuring the execution of the Prohibitions publisht against deciding those matters M. Albizzi reply'd that I did not apprehend the thing right That those Prohibitions did not extend to this matter that they were not intended to hinder the making of Doctrinal Censures but only the establishing any Tenet by maintaining one of those two opinions as of faith I answerd that he put a difference between things where there was none for that at the same time that a Proposition is condemn'd its contradictory is of necessity establish'd M. Albizzi seeing himself caught not knowing what to answer me hereunto sought an evasion and told me that Faculties have no right to make an Article of faith that this pertain'd only to the H. See that they have indeed a coercive power to oblige those that depend on them as the Rector lately us'd it unjustly against the poor Irish whom he declar'd depriv'd of their degrees only for having obey'd the Pope I let passe this incidental Discourse to follow him elsewhere and told him that though Faculties cannot make Articles of Faith by their Censures yet such Censures many times bring great sequels when the Faculties that make them are in esteem for knowledge and integrity as that of Paris is whose sentiments have always been in singular veneration through all France He told me that they have always been much esteem'd at Rome too and had it been suffer'd to make the Censure of the Five propositions it would have been well because the same had not anywise thwarted the intentions of the Bull issu'd upon occasion of the book of Jansenius For to tell you the Truth added he that Bull was not pass'd to determine any thing of Doctrine nor to hinder the decisions which they who have authority may make thereof but only to remedy the stirr which was rais'd and the devision which was broken forth amongst Catholicks upon the impression of that posthumous Book which perhaps would not have been printed had not its Author been dead That also nothing was decided either on one side or other for Doctrine but only silence impos'd to keep both parties from writing pro or con for fear things might grow to a heat and the divisions increase more and more I reply'd That they would grow to a heat much otherwise by a Censure pro or con which carries a great stroke then by all the Books imaginable of particular persons who on whatever side they be have no considerable authority He told me that nevertheless the Jesuites held themselves greatly offended by that of Jansenius That if it were true that I had not read it as I told him he counsel'd me not to read it but if ever I should read it to take heed in the third book which I should find was nothing but a continued detraction against Vasquez Suarez Gregorius a Valentia Card. Bellarmin c. I told M. Albizzi that I wondred that Bishop should undertake against Bellarmine who certainly deserved respect for his quality and his learning This conformity of sentiments into which I entred with M. Albizzi pleas'd him in some sort and put him into the humour to tell me more He added That that Bishop was full of venome against those Fathers and the whole Society that he broke out into unimaginable exorbitances against them that this greatly provok'd and incensed them against his book and oblig'd them to sollicite Vrban VIII for the prohibition which he made of it That had not he first assaulted them perhaps they would not have thought fit of so doing but after he set upon and outraged them as he did it is no wonder that they have endeavour'd to be reveng'd on him That I knew Defence is natural to every one when he is assaulted either in his own person or that of his friends and that it ought to be more so to a great and renown'd society as that of the Jesuites which saw it self reproach'd and offended unworthily by a single person He continued to exaggerate to me the exorbitances of that Author who not only fell foul upon that Society but even broke forth against Popes as among other places of his book that shews where he saith Haereo fateor c. After I left M. Albizzi I visited the Procurator Fiscal of the H. Office whom I found very civil and the Commissary of the H. Office who told me he would maintain the truth with the hazard of his life both as a disciple of S. Augustin and as a Dominican He pray'd me also that we might see one another once a week to confer together that for that purpose he would come first to my lodging and then I should go to his which yet could by no means be perform'd At my comming from the H. Office I went again to the Carmelites to see F. Campanella who told me that he believ'd that there was made above a year ago a secret Censure of the Propositions which I mention'd to him But before he could assure me of it he must see them in writing and therefore pray'd me to bring them to him On Sunday the 13th I met with a person who assur'd me that a friend
true not onely in these points but also generally in all the other parts of his book yet the Bull was well made for that it was not in any wise for the condemnation or establishment of any Maxime but onely a bare provisional prohibition of the book till it were clear'd and mens minds heated by its publication were return'd to such calme as they ought to have He added that if the Bull were taken thus and submitted to without scruple as it ought to be all things might be compos'd and such as had withstood it hitherto might receive the contentment which they ought not to hope for without so doing On Tuesday morning I visited Monsignor Spada Patriarch of Constantinople who having heard my story ask'd whether Divines would come to Rome of the Party contrary to that which I was I answer'd him that I knew nothing of that but there were alwayes enough upon the place viz. at Rome for that the Jesuites are our true Adversaries This did not hinder me from visiting F. le Maire the next day who being askt whether he knew really that some of our Doctors would come against us as I was told in several places and himself had not long since testifi'd his belief He answer'd me that he conceiv'd there ought none to come That the reasons of such as were of this opinion were that as for themselves they were as in possession of the doctrine of the Church to what a height ariseth by little and little the presumption of people after having escap'd a condemnation which they so justly deserv'd and consequently needed not plead any thing to maintain it and that they needed not trouble themselves about a thing which all the world consented to that for any ones appearing here for defence of his sentiments it became onely such as had suspected or condemned ones That the sole reason of others who were of advise for the comming of Doctors against us was That no Cause is so good but needs help But the former said that if the Pope thought fit for any of their part to be heard they might either be sent for or taken upon the place Moreover he mention'd a very remarkable distinction which they made of the five Propositions viz. that they must be consider'd and examin'd two wayes first with respect to the people and secondly with respect to the Learned and that if taken with respect to the Learned they have senses capable of being admitted and maintain'd amongst them and neverthelesse taken with respect to the people they be apt to excite a stirre in the Church and cast scandal or scruple into simple soules they ought not to be spar'd but to be condemned Because that indeed in France there were evidently seen two opposite parties as 't were perfectly fram'd and two different Religions That there were seen different Houres that there was made a new Catechisme concerning Grace that the Ecclesiastical and also the secular families were divided c. That it behooved to remedy these disorders and cut off the cause which cause he ascrib'd to the Propositions In the third place The manner which he imagin'd was to be observed in the conferences which I was come to prosecute was very remarkable He spoke as if the whole businesse was to be reduc'd to certain Interrogations which he said would be put to us about the senses in which we understood the Propositions and after our answers and distinctions if need were new Interrogations to be put to us till our sense were well apprehended after which according to his conjecture we were to be remitted home and then Judgment to be pronounc'd at the convenience of the Pope and of such whose ministry his Holinesse pleases to use in this affaire which Judgment according to the Jesuites account ought to be an inviolable rule of our faith For in the fourth place he spoke of the infallibility of all that the Pope doth either in the judgments of the Inquisition or in any others in what matter soever and in his bed too where his Holinesse then was very indispos'd as of certain and indubitable things and as if the H. Spirit and his assistance were not more annex'd to General Councils then to these sorts of determinations which he extended likewise for examples sake to all that was done and should be done in the affair of M. Hersent The same day I visited the General of the Dominicans who told me of the new order which he sent a little while since to all the Religious of his Order to preach and teach the doctrine of S. Augustin and he spoke of it with much esteem and zeal telling me that he did so in conformity to the duty which he ow'd to God and the Church in this point At my coming from this visite I made one to F. Bordonne a Fryer of the third Order of S Francis in whom I found a great sincerity and much esteem and affection for the doctrine of S. Augustin I visited likewise the same day the General of another Order namely of the Sommaschi nam'd F. Vbaldino He told me that as to the ground of doctrine few persons were better inform'd of the sentiments of the Jesuites then himself because he had made two or three courses in Divinity in which he taught the same as he had formerly learnt them himself but at length the mercy of God and the reading of St. Augustine shew'd him his errours That he wonder'd how he came to adhere to them formerly and how he maintain'd them stedfastly for sound truths that he bless'd God for undeceiving him and beg'd the same grace of him for them who were still in love with their own darknesse As for the Account of things which I told him were pass'd upon occasion of the Propositions he pray'd me to make a little History thereof for that he conceiv'd there needed no more to dissipate the whole Conspiracy notwithstanding the great credit of the Jesuites And as for the Congregations of the H. Office of which he was a Qualificator that 't was a good while since he in a manner wholly withdrew from thence and repair'd not thither since the intelligences and practices which he found the Jesuites held there that so he might avoid quarrelling with them c. On Thursday the 24. I shew'd F. Campanella the Propositions in writing and he acknowledg'd that they were the same upon which their opinions were required in writing two yeares ago but he told me that then there were two others and that they were the last in the false Censure that was presented to the Pope as made by the Faculty On the day of St. Lewis the Cardinals were at the Masse which is said in the Church of that name When Cardinal Barberin arriv'd there the Master of his Chamber told me that his Eminence came incognito the foregoing Wednesday to take me abroad with him When Masse was ended I testified to his Eminence my regret for not being at my Lodging when
never be able to say any thing against it at least openly either in a publick regular conference or by Writing Indeed in secret it is certain they may speak all that they please but it cannot be legal or valid in the Judgement of any Court whatsoever My Lords have given me charge to tell you that they have no other design in their Letters and the Commission which they have given you but to preserve in the Church the Authority of the great St. Augustin and the Veneration that is due to his Doctrine which the Church hath made her own They do not consider this Doctrine because it hath been recited by the Bishop of Ipre they say it is considerable only upon the account of its being St. Augustines and that M. d' Ipre cannot pass for the Author of any opinion because he hath advanced nothing of himself but all that he hath said he drew out of that great source of light So that in this affair they have no regard at all to Jansenius but solely to St. Augustin The Bishops of Flanders may if they think fit send their Deputies to beseech the Pope to cause Jansenius to be examined thereby to take from his Adversaries the pretexts which they daily make use of to calumniate him by calumniating the Doctrine of his Book My Lords will never consider the Bull against Jansenius but as provisional and made only for a Political purpose For whatever the Jesuites say they will never make it believ'd that the sayd Bull importeth any thing else but a Prohibition and not a condemnation Those Fathers do all they can to make good what they say by the word damnat which is us'd in reference to the Doctrine of Bavis which the Pope is there made to say that he reneweth in his Book intitled Augustinus But there is no strength in this inference because if the Examiners of Jansenius 's Book had found manifestly that he renewed the Doctrine of Bavis undoubtedly they would not have suffered only the word Prohibit to be put in the same place where it is and not rather have put in that of damnat They would not have pronounced against it after the same manner as against the Thesis of the Jesuites There is no rational man but yields to all this and is of the same sentiment that I send you touching this Article My Lords much wonder that there are found persons whom God seemeth to have plac'd in his Church for the deciding of matters of Faith and regulating the manners of the Faithful who yet think 't is a persecution rais'd against the Jesuites to oppose them touching Sufficient Grace They say that such Grace is directly opposite to the faith of the Church that it wholly destroyes the belief of Original Sin and evacuateth the adorable value and victorious power of the death and cross of Jesus Christ that it the foundation of Libertinism and Impiety that it destroyes Prayer and Christian Humility and that it puts our Salvation in our own power c. How is it possible that Catholicks can finde what to blame in so lawful an opposition the want of which hath through a just judgement of God for reasons which we know not brought the doctrine of the Church at present into a lamentable condition and reduc'd the undaunted defenders of this faith to be worse treated then Hereticks It is very necessary that you press this point home All this hath no reference at all to Jansenius All my Lords which are here cannot brook the ill treatment us'd to the Houres since it apparently disparageth the Authority of the H. See and exposeth the same to the laughter of Hereticks But that which surpriseth them more is that the Jesuites whom they know very well to be the Authors of that blow given the Church instead of hiding their malice and temerity and hindring all speech of that affair do all they can to move the Archbishop of Paris to blast those Houres publickly To which purpose they employ'd the Nuntio too who solicited the said Lord for the reception of that Decree aend hath given him an extract of a Letter sent to himself from Rome containing the reasons for which the Houres were put in Indice Expurgatorio I send you the Copy of that Extract c. He writ so but the Extract was left behind upon his Table and he sent me word that all the prosecutions of the Jesuites and the Nuntio against the Houres could prevail nothing at all upon the Archbishop so that they were sold and esteemed no lesse after that Decree of Rome then before The fourth of these Letters which I mention here to represent more punctually the sentiments which people had at Paris touching the transactions at Rome in this matter was dated Septem 29. In which after earnest injunction by order of my said Lords to omit nothing in my power for the obtaining of the Congregation which they esteemed so necessary for the fitting discussion of the matter of the five Propositions it was prescrib'd me from them That in case the said Congregation were denyed and after long patience and continual solicitations sufficiently testifying the ardour of my zeal nothing were granted but a slight audience in which the points in Dispute could not be throughly examin'd I should no longer deliberate but declare that my Commission required that the parties might be heard in the manner that Clement VIII and Paul V. heretofore heard the Dominicans and the Jesuites in the solemn Congregation de Auxiliis which not being granted I had order to take leave and retire CHAP. XII An Audience of the Pope Octob. 17. A Letter of M. the Bishop of Grasse deliver'd to the Pope at that Audience I Told the Pope in the first place that I had sigfy'd to my Lords the Bishops whose Letters I had presented to him with how great gentlenesse towards me and esteem for them he had receiv'd the same and what assurance he had given me at that time that no decision should be made upon the Five Propositions before such things as they intended to represent by persons sent hither for that purpose had been well consider'd That the same Bishops were joyful to understand the order that he had given to some of the Cardinals to apply themselves particularly to the study of those matters to the end they might be of the Congregation which would be establisht to discuss them and that there were three Doctors upon the way coming to join with me to inform his Holinesse more largely then I could do alone of the importance of this Affair But I had scarce ended this speech when the Pope began to speak and told me that I ought to remember that he intimated two things to me which were not to be thought of one was the resuming of the Bull of Vrban VIII and the other entring into an examination of the matter de auxiliis That as for any thing else he had told me nothing should be done
without thorough consideration But as for the Cardinals that I spoke of he profess'd to me that either he gave no such order or did not remember it At least he would not own to me that he had given any such I reply'd that I had formerly declar'd to him that we had no design to do any prejudice neither to the Bull of Vrban VIII nor those of Pius V. and Gregory XIII As for the matter de auxiliis the Pope had spoken thereof to me with such aversion and I knew otherwise that hewas so loth to apply himself thereunto that I durst not tell him that Then he must not enter into the examination of the Propositions which had been presented to him because each of them was a necessary dependance thereon and inseparable from it in the sense wherein we affirm'd them to be Catholick for fear lest speaking to the Pope in that manner I might put an invincible obstacle to all the solicitations which I was to make for obtaining the erection of the solemn Congregation which seem'd so necessary to the full discussion and decision of the Controversies which were in the Church between Divines about these matters Wherefore without using the term de Auxiliis I told the Pope that since we had been accus'd to his Holinesse of maintaining the five Propositions presented to him under equivocal terms which afforded different senses whereof onewas Catholick and the other Heretical it was agreeable to justice and tended to the satisfaction of his Holinesse to know that we abhorr'd the Heretical and maintain'd the Catholick and that those senses being distinguisht the condemnation which follow'd would be clear and distinct and could not be attributed to the sense which we maintain'd to be the doctrine and faith of the Church as it was the design of the Authors of those Propositions to do if they obtain'd a Censure befoe the said senfes were cleared and distinguisht Which since it could not be done but in a Congregation establisht for the purpose this induc'd the Bishops for whom I appear'd to desire the same of his Holiness by their Letters and to encharge me with sollicitations to procure the effect thereof The Pope scarce allow'd me time to end this discourse but he told me that after Clement VIII had caus'd this matter to be debated in his presence for a long time by the most excellent men whom he summoned from several places after he had studied them himself with very great care so that as he remember'd some took occasion thereby to say that Clement VIII began very old to study Divinity yet he could not at last decide any thing therein but was fain to impose a perpetual silence both to the one side and the other Imposuit omnibus perpetuum silentium wherefore it behoved to acquiesce in that order and live in peace and that every one in the mean time pray to God for grace to serve him well I answer'd the Pope that Clement VIII notwithstanding all the care he took to examine that matter could not indeed decide it but he had the design to do it and it was only death wherewith God suffer'd him to be overtaken that hinder'd him from deciding it in favour of our side and that the said decision not having been then publisht our adversaries take so great advantage thereof at this day that they do not dissemble that they attempt to overthrow the doctrine of S. Augustin which is also that of the Church The Pope assented to this truth that the Doctrine of S. Augustin was that of the Church but he said We understood S. Augustin one way and our adversaries another I answer'd that greater wrong could not be done to S. Augustin and all the holy Popes who proposed his doctrine to the Faithful as their own then to pretend as our adversaries do that it cannot be known to which doctrine theirs or ours that of S. Augustin is conformable The Pope reply'd that they drew him to their side and we maintain'd him on ours That this was it that was to be judg'd but the discussion of it was a matter of much paines it requiring much labour and time that it was therefore requisite to hold to what Clement VIII had ordained therein namely to remain in silence I answer'd that our Adversaries did not keep it and ceas'd not every day to undermine the faith of the Church insensibly which if they were suffer'd still to do they would utterly ruine it at length That truly it was difficult for me to take the boldnesse to speak thereof with so great instance to his Holinesse but his setvice and that of truth oblig'd me thereunto And if his Holinesse pleas'd but to peruse a little Italian Writing of about two Pages or more which I had made purposely to shew him in particular and almost at one view the evident coherence which those five Propositions taken in the sense which we maintain'd had with Grace Effectual by it self he would clearly discern the ambushes laid for him in presenting those Propositions to him and would remain convinc'd of the importance of this Affair The Pope reply'd that he would not look upon that writing how short soever it were because after having seen that he must see another and then another and so he should by degrees become engag'd in the matter unawares I told him that I had not prepar'd that Writing to discusse the matter but onely to let him know in what manner our Adversaries had acted towards his Holinesse in this affair but the Pope would by no means hearken to what I propounded to him because he still profess'd that he fear'd it would engage him further and oblige him to too great toyles as he knew the discussion of this matter requir'd even of such as had apply'd themselves to that study all their time but much more pains must it cost him then others poi said he to me they are his own words non è la mia Professione oltra che son vecchio non ho mai studiato in Theologia Because said he it is not my Profession besides that I am old I have never studied Divinity Which I beseech those that shall read to take in the same sense that his Holinesse spoke it and wherein I write it that is That he had not studyed Divinity comparatively to the study of the Canon Law upon which he had bestow'd all his time laying Divinity apart as many do at Rome where it seems the several employments which are follow'd and by which advancement is attained require rather a Canonist then a Divine I reply'd then to the Pope that I should be very loth to cause any inquietude to him or engage him to any pains that were not agreeable to his Holinesse but I was oblig'd to make him the instances which I now did because Monsignor Albizzi had told certain persons from whom I understood it that his Holinesse would within a little time passe a Decree upon those Propositions and
veneration of that glorious Doctor I say the scourge of Hereticks by whose mouth and pen during twenty years of his life the Church triumphed over its enemies and still triumphs after his death so that while the saving and victorious grace of Jesus Christ is in question the cause is not only S. Augustin's but that of the Church Now most H. F. whereas the summe of the difficulties which arise in this cause is principally to know what is the sense of S. Augustin undoubtedly nothing is so necessary in the Church as the discussion and judgement of that true sense since if your Holinesse should suffer people to continue to expound it in several manners the authority and doctrine of that great Father so often approved and commended by the Church and by the supreme Pontifs Innocent Zozimus Boniface Celestin Sixtus Leo Gelasius Hormisdas Felix John Gregory Clement Paul and others would receive a mortal wound be shatter'd and made to jarre with it self and become expos'd hy means of fallacious Propositions to the Censure of those who have seen hitherto that it was an attempt equally rash and unprofitable to impugne the same under the name of S. Augustin which your Holinesse easily judges would be the most prejudicial thing in the world the most injurious to the supreme Pontifs the most offensive in reference to the Holy Doctor of Grace and the most destructive to holy and sacred Tradition Your prudence and your goodnesse therefore most H. F. will be pleas'd to grant in behalf of the grace of Jesus Christ that favour to the Bishops which they request that quiet to the Faithfull which they wish and that comfort to good men which they desire and to our most humble supplications the accomplishment of our hope that by this means the Faith may be cleared Truth establisht Christian Vnity strengthned sacred Tradition preserv'd the honour of the Church maintain'd in the maintaining of the authority of S. Augustin and that all may conspire to the upholding of the Majesty and Soveraignty of the H. See and the Roman Church from whence as from a plenteous fountain flow the streams which water other Churches as that Pope sometimes said who first bore the name which your Holinesse doth And lastly that by these so important reasons the Church may have the comfort to see your Holinesse happily accomplish what that H. Pope begun and that what God did in Innocent I. by his grace and for his grace he may do the same in Innocent X. and that it may be a part of the glory which by committing to you the guard of his divine flock he hath reserv'd to your Holinesse to whom we in the quality of true sonnes of the Church Priests Doctors and Deputies of our LL. the Bishops of France wish at this beginning of the year an accomplish'd felicity and for whose health and prosperity we daily offer our Sacrifices to his Divine Majesty M. Brousse pronounc'd this discourse very deliberately and pathetically according to his usual way and quickned it with as much vigour as the modesty and the submission befitting one that speaks to the Pope and the place so little distant from him and so private wherein we were could permit The Pope heard him with great gravity and attention and when he had ended the Pope answer'd in Italian and made a discourse of about the same length with this of M. Brousse The substance which we could recollect of the Popes answer was not much different from what he had said to me in the two other audiences which he gave me alone He told us that he would not have us speak of Jansenius at all Non voglio che sia fatta mentione di Jansenio in nissuna maniera Those were his words That when his book first came forth what in it concern'd this affair was diligently examin'd That after such examination it was thought meet to make the Bull of Vrban VIII which was publisht upon this occasion and by which the reading of Jansenius's book and the Theses of the Jesuites which treated of this matter was prohibited that as to the publication and execution of that Bull sundry difficulties were made but they were never sound of moment enough to hinder the execution of the same Thar the prohibitions made formerly by the Popes to write and dispute of those matters de Auxiliis were not made without great necessity and cognizance of the cause That Clement VIII and Paul V. his Predecessors after they had taken very much pains and spent much time and study upon this subject and after they had assembled the most able Divines who likewise labour'd very much in it at length all they could do was to impose a perpetual silence in these matters upon the Divines of both sides That the best course was to keep to that and not renew at this day those old disputes which could not be terminated in those times and consequently not to speak of establishing a new Congregation de Auxiliis That as for the doctrine of S. Augustin there was no scruple but it ought to be follow'd and embrac'd in the Church as it had been in all times in singular esteem and veneration but the question was who were they that truly embrac'd it That when the Deputies of the Faculty of Lovain came to Rome to defend the book of Jansenius they said the same things that we do of the doctrine of S. Augustin and the authority it ought to have in the Church That it was to that alone which they adher'd and that Jansenius adher'd to the same but after his book had been examin'd and compar'd with the doctrine of S. Augustine they who were employ'd therein at that time found that Jansenius held Propositions very different from the sentiments of S. Augustin That all the world pleaded that authority and doctrine and every one drew it to his own side but it could not favour all That every one construed it as he was inclin'd and understood it after his own way but it behooved not to stick so close to things and words but to consider with what exaggeration and Hyperbole S. Augustin and other Holy Fathers of the Church may have spoken in some cases as also not to rely and build upon what they may have sometimes said in the heat and vehemence of discourse as upon the words of Scripture The Pope in speaking all this extended it more to other Fathers then to S. Augustin and took his rise from what had been done by others to tell us that the same might also have been done by S. Augustin but indeed he spoke it with much hesitancy and rather to make the answers and objections to us which possibly had been suggested to him by M. Albizzi or others imbu'd with the Jesuits principles then as being himself perswaded thereof Wherefore his discourse leaving sufficient room for a reply M. Brousse told the Pope in Italian as the Letter relateth which he writ the next day
to M. Puilon Doctor in Physick of the Faculty of Paris his Countryman and friend That we had nothing to do with Jansenius That he was an Author in whom we were not concern'd no more then the Bishops who deputed us that we barely requested the examen and discussion of the Propositions in question in regard of the diversity of senses whereof they are capable to hinder that the Censure which was to be made of them as we acknowledg'd they deserv'd it in one sense might not be reflected upon the doctrine of S. Augustin as the enemies of that Saint profess'd to desire having purposely fram'd them equivocal and with different senses As for the Congregation de Auxiliis that we would abstain from the word Auxilium saving so far as it would be necessary for the understanding of the Propositions we knew the Pope was so firmly resolv'd not to renew the examination of that matter that lest we should at the first addresse receive from his Holinesse a precise and absolute refusal of the Congregation for which we supplicated we were forc'd not to unfold to him so openly how it was contain'd in each of the Propositions well understood Wherefore to render our Motion the more passable M. Brousse was oblig'd to tell him in general as his letter rehearseth that we should abstain from the term Auxiliis saving so far as would be necessary for the understanding of the Propositions And because his Holinesse spâ—ke of what pass'd under Clement VIII as if after his time nothing had been done in this affair and that the thing remain'd undecided he prayed his Holinesse to permit him to revive in his memory that point of history and he told him that after the death of Clement VIII when the choice of his Successor was in agitation it was determin'd in the Conclave before proceeding to Election that he who should be chosen should finish what Clement had begun touching the matter de Auxiliis That therefore Paul V. who succeeded Leo XI whose Papacy lasted but a few dayes immediately after his promotion to S. Peters Chair reassembled those Congregations that the matters having been examin'd anew at the instance of the Jesuites for defence of their Molina who they said was ill understood and ill dâ—fended to the Congregations under Clement the matter was at length so terminated after many Congregations that fifty Propositions of Molina were condemned that the Bull was prepar'd and ready to thunder forth but that which hindred it was the quarrel of Venice from whence the Jesuites being driven pray'd his Holinesse not to publish that Bull which would quite overwhelm them promising him what they have not kept to renounce Molina and no longer teach those evil Maximes M. Brousse added that this being a matter of fact and history which pass'd at Rome we should not only be imprudent but also deserve punishment for averring it at his Holinesses feet if it were not true but we were certain that the Acts of those Congregations with the Original of the Bull of Paul V. were in Castello in the Castle S. Angelo and that if it pleased his Holinesse to cause the same to be publish'd there would be no longer need of a Congregation for the terminating of all these contests The Pope signified his satisfaction in this point of history and answer'd that he would think on it M. Brousse had the liberty to say many other things to him among others concerning S. Augustins doctrine that we adher'd to that alone not as the Pope might fear we misconstru'd it but as it would be found to be really his That when it came to be examin'd it would be found clear and uniform and that it must needs be so since the Fathers and whole Councils have embrac'd it and commended it to the whole Church as that which ought to be follow'd and with which the Church had already triumph'd over so many Hereticks We having there concluded it meet for me to speak to his Holinesse if I could have time I took occasion in this place to say That it would be one of the principal things in which his Holinesse would by God's help one day have the satisfaction to find who were mistaken our adversaries or we when he had examin'd it and caus'd it to be examin'd in the solemn Congregation for which we came to supplicate That he should see by the sequell of that examination whether our adversaries or we had the true understanding of St. Augustin's sentiments That we now declar'd to him that we would only adhere to what was acknowledg'd without contradiction and with perfect evidence to have been taught by that great Doctor as the pure doctrine of the Church and approv'd for such by Popes and that it was for this purpose chiefly that we beseecht his Holinesse to establish the Congregation desired by the Bishops upon occasion of those Five Propositions whereof every one understood in the Catholick sense of Effectual Grace contain'd an abridgement of his whole Doctrine so connex'd together were these matters and dependant all upon one and the same principle After this I took occasion from the Silence which the Pope so much insisted on to complain to him of F. Annats book which was printing I represented to him that that silence was so far from having been enjoyn'd to Divines for ever that at the same moment we were speaking to him that book was printing in Rome That M. Albizzi not content to have obtain'd permission from the Congregation of the H. Office for that Jesuite to break this silence by publishing his book us'd his endeavours to have it come forth with the Approbation of that Congregation and the authority of his Holinesses name thereby to engage the H. See unawares in the interests and sentiments of that Society because upon the determination of one single point on one side or other depended all that was to be held pro or con in the whole matter de Auxiliis The Pope answer'd me that it was a great mistake to think that all that was printed at Rome was the sentiments of the H. See but the approbation or Imprimatur requisite for the impression of books was not granted nor required but to hinder least any might be printed that were contrary to the Law of God and to Religion or against good manners Omitting what might have been reply'd to the Pope as that the sentiments of the Jesuites touching Grace were wholly contrary to Religion and to the good manners of true Christians I answer'd that F. Annat had designed not only to get the usual and general Imprimatur to his book but to have it examin'd by the Congregatiom of the H. Office to the end they might authorize the doctrine of it and so the H. See become insensibly engag'd in the unhappy cause of their Molina that it wat only this consideration and fear of the engagement of the H. See that made us anxious about the impression of thar book that
granted it immediately The Printer began to work upon them on Monday following April 8. and before Thursday night there was one sheet printed one corrected and ready for the Presse and a third compos'd and ready also the first proof to be made of it But I was astonisht that evening when the Printer came to tell me that M. Albizzi had sent for him taken away the Permission to print which we had obtain'd and which is necessary to be deliver'd to the Printer that he may begin to work and given him an order in writing whereby he was forbidden to procede further in the Impression of S. Augustin's works if they were not first reviewed by the Congregation of the H. Office particularly the Apostilles or Notes in the Margent The order was in these words A voi sig Ignatio di Lazaris s' ordina da parte della Santità di nostro sig and then two words which neither the Printer nor I could read audar avanti alla stampa dell ' Opere di Sant ' Agostino contra Pelagio se non sono rivedule particolarmente le Postille dalla sacra Congregatione del Sant ' Offitio sotto pene arbitrarie alla Santità di nostro signore Dato nel Palazzo del Saint ' Offitio li undeci di Aprile 1652. Signed Fran. delli Albizzi The Printer told me he had answer'd M. Albizzi very resolutely and contested much with him that he might not part with his Permission to print which was good and valid That he had represented to him what cost he had been at in buying new characters on purpose for this work and in brief told him that what he was printing was no new thing of a private author but the Workes of an ancient Father of the Church On Fryday morning April 12. the same Printer came and told me that he had been with the Master of the sacred Palace to advertise him of this Obstruction and that the Master of the Sacred Palace bid him do no Apostille of hand-writing but onely such as were printed formerly This oblig'd me to go to the Master of the sacred Palace and shew him that there was not any other printed but such The Master of the sacred Palace and I after long discourse upon this surprising occurrence agreed that the Printer should go to M. Albizzi to assure him thereof shew him the Impression which he follow'd and that the Apostills might be no obstacle offer him if he pleas'd to print the Text of S. Augustin alone without any Apostills He went accordingly and return'd to tell me that he could not prevaile with M. Albizzi that he would hear nothing not so much as of printing S. Augustin's text alone That M. Albizzi only said to him that he did not tell him that he should not continue to print but he would have him waite for an order for it first I bid the Printer go and acquaint the Master of the sacred Palace herewith On Saturday April 13. I went to the Printer to know what the Master of the sacred Palace had said to him He told me that he bid him have a little patience in attending M. Albizzis resolution and that he was to repair to him again the next day which was Sunday He added that when he spoke to him on Fryday about the Apostilles that M. Albizzi taking them and looking upon them said It was there that the Heresies were CHE era in questo che si trovavano le heresie On Sunday the Printer came from M. Albizzi and told me he was still in the same mind what ever he could alledge to him I had let those three dayes passe without advertising my Collegues of the Obstruction of our Impression that I might not needlesly divert them from the things about which they were employed in their chambers and in hope that this storm which had but a very ill grounded pretext would be calm'd by my little diligences as speedily and as easily as it was rais'd But M. Albizzi's obstinatenesse not to heed what ever reasonable and submissive applications the Printer made to him caus'd me to fear that he purpos'd to hinder this Impression altogether if he could or at least to retard it as much as possible thereby to deprive us of all the benefit which we hop'd to gather from it and hold us busied in these trifles in prejudice to our more important actions oblig'd me to advertise my Collegues of all that had pass'd about it Whereupon we presently resolv'd to complain of this proceeding to the Cardinals of the H. Office and give them a Memorial to signifie our intentions in this matter It was thus directed To the most Eminent and Reverend Lords the Lords Cardinals Inquisitors general in the sacred Congregation of the H. Office and at the bottom For the Printing of S. Augustin The Memorial followes Most Eminent and Reverend Lords Besides the general benefits accruing to the Church from printing at sundry times the works of S. Augustin against the Pelagians and Semipelagians in which so many Popes have declar'd that the doctrine of the same touching Grace is contain'd The Doctors of Paris underwritten have also had sundry considerations which have induc'd them to cause the same to be reprinted anew in the present posture of Controversies which are between Catholicks about that matter Whereupon they desir'd and obtain'd of the Master of the sacred Palace permission to print the principal and most considerable Treatises thereof in one small Volume which may be printed within two or three moneths and by means whereof great light may be had of the justice of the pretensions of the Parties till time and conveniency shall serve for the printing of the rest But as soon as the Impression of the said first little Volume was begun M. Albizzi caused it to cease upon a pretext of the Apostilles which he saith ought to be review'd by the sacred Congregation of the H. Office before the said Impression be continu'd And forasmuch as it may be suggested that we the Persons underwritten might make some new observations reflections or interpretations whereby to force wrest or corrupt the sense of S. Augustin we have conceiv'd our selves oblig'd to advertise your Eminences that we have no such design We add not the least word of our own thereunto We follow the last Impression made at Lorain in the year 1647. as the most correct and conformable to that of Plantin which is the best of all the Editions that have been hitherto made of that Father There is not on the one side but the bare citations of places of Holy Scripture upon which S. Augustin establisheth all that he saith against his Adversaries and on the other there is nothing but a few words exactly consentaneous to the text serving to note to the Readers in the whole sequel the Point which is treated of in every place by that H. Doctor So that on one side or other it seemeth that there is not any difficulty
him by us on the part of the Bishops of France who â—ent us and who as well as we had no other thoughts as should be found in the sequel then to preserve in the Church S. Augustin's doctrine to which alone we adher'd That this resolution of his Holinesse gave us much consolation and hope that the Church and the H. See would receive all sort of advantage and satisfaction by it as well as our selves The Cardinal express'd briefly what desire himself had that this Congregation might produce all good effects and what hope he conceiv'd thereof After which we made him our most humble remerciments and he conducted us as far as he could towards the door of his Chamber excusing himself that his wearinesse permitted him not to go further Which I mention not in respect of any advantage or satisfaction to us thereby but onely to give account how things passed and to acknowledge the goodnesse and courtesie of that pious Cardinal I can say nothing as to Cardinal Spada's satisfaction or discontent at the Pope's granting us this Congregation but I know that being that morning with the Pope at the Congregation of the H. Office he had much conference with M. Albizzi during which though otherwise a very reserved Person he gave great external signes of commotion and displeasure whatever the cause were Upon this Declaration of Cardinal Roma I lay'd aside my purposes of a journey into France during this Summer about Domestick affairs which requir'd my presence I now thought of nothing but applying all my industry together with my Collegues to every thing whereunto we conceiv'd our selves oblig'd for the attaining of the other fruits and advantages which we hop'd for from our Labours which we had employ'd hitherto The next day we went to render thanks to God for the same and to congratulate with some of our particular Friends and to carry the good newes to the General of the Augustines who not being at his Covent we acquainted some of the principal Monasticks of his Order In the afternoon we went to the Ambassadour who was well pleased with our intelligence and told us he thought he had much contributed to it by his importunity with the Pope at his audience eight daies before He told us also that they meaning the Pope and all his Council would make a clear determination that we should be heard as much as we desired but they would not have us enter into endlesse contests and disputes tending to the exasperation of the minds of men I was beginning to answer the Ambassador that we were far from desiring to enter into such disputes and to shew him in what honourable and civil yet earnest and peremptory manner we alwayes maintain'd it necessary to hear us in presence one of the other When Cardinal Barberin arriv'd there he comming incognito to see the Ambassador we were oblig'd thereby to end this conference yet we omitted not to deliver the Ambassadour a Letter which the Bishop of Grasse now of Vence writ to him concerning our affair I conceive I should wrong the publick as well as our cause if the Copy of the sad Letter remaining with me I should not insert it here It was addressed à Monsieur Monsieur le Bailly de Valenscy Ambassadeur du Roy aupres de sa Saintele and contain'd the following words SIR THough I am tardy in rendring you most humble thanks for the favours which the Doctors of Sorbon deputed to Rome by some of my LL. the Bishops of France have received from your goodnesse yet I beseech you to believe that I had at first all the gratitude for the same which I think my self oblig'd to have by being interested in their deputation The affair about whech they are imployed is so reasonable and so important to the Peace of the Church of France which is bound up with that of the State that knowing the zeal you have for the glory of both I wonder not that you have by your just Protection countenanced those whose designs are so innocent and conformable to their duty The Bishops are the centers of Ecclesiastical unity in their Dioceses as the H. Father is the center of unity in the whole Church Wherefore observing divisions ready to arise about questions of high importance we conceived we could do nothing more becomming the Episcopal Office than to recur to his Holiness that it would please him to take cognisance of the dispute and determine the same by such waies as the Churth hath us'd to follow in such cases and have been practis'd by his Predecessors 'T is a Demand so reasonable and so just that we cannot imagine how it can be denied Yet with all the justice of our Cause we still need the continuance of your favour and am bold to hope it We know they who lately went to Rome are strengthened with powerfull Letters and perhaps with extraordinary Orders but we know better that your Prudence is able to distinguish between what Importunity canvasing and Prejudice may attempt and what is for the solid service of the Prince and the true interests of Religion and the State You are concerned in this affair upon two accounts As Ambassadour of the greatest King in the World you love the peace of his Kingdom and you acquit that Charge with such courage and prudence and your deportment cannot be too highly commended But you are also a Religious and a Religious of S. Augustin upon account of your Rule Whence all the Defenders of his Doctrin are encouraged to believe that you will second them in so holy a quarrel and that in this occasion you will fight for true Christianity as your Order doth for Christendom Your Ambassage will be signaliz'd for ever if during your exercising thereof the Church see that famous Dispute terminated by your cares which hath so long disturb'd its quiet I wish you that glory and account it mine to style my self SIR Your most Humble and most Obedient Servant ANTHONY Bp. of Grass and Vence When we came from the Ambassador we went to the four Cardinals nominated to us the day before by Cardinal Roma to salute them as Deputies for the Congregation but we found only Cardinal Ghiggi to whom we exprest extraordinary joy and satisfaction He receiv'd us with great civility and courtesie and made as it were excuses for the slownes of ordaining the Congregation and told us the abundance of affairs at Rome had been the cause thereof I went on Saturday the 13th to give notice of the same to Monsignor Sacrista but finding he was at the Pope's Palace I went thither to him and in discourse askt him whethether he did not think it expedient that we render'd our most humble thanks to his Holinesse for the Congration He much approv'd thereof and immediately went to call the Pope's Mastre de Chambre to me whom I acquainted with my purpose and concluded upon the next day for an audience M. Rousse Cure of S. Roch had sent
me a Letter for the General of the Capucines to whom I went to deliver the same in the afternoon and discoursing with him I found that M. Hallier and his Collegues had been with him to beseech him that upon occasion of his visiting several of the Cardinals by reason of a journey he was shortly to take into France he would tell their Eminences how in his first journey he had found that the Jansenists were multiply'd in all parts and how necessary it was to discredit and exterminate them by cutting up their root before they could multiply further Thus sincerely did this good Father declare the whole project to me I did not disagree from him that thanks be to God those whom those Gentlemen branded with the name of Jansenists were sufficiently multiply'd but I told him it were to be wisht that there were no persons in France or any where else but such as were decry'd under that name because there were not in the world better Servants of God and the King of the Church and the H. See We spent the Forenoon of Sunday the 14th in the Pope's Presence-Chamber expecting audience but it was was wholly taken up by Cardinal Corrado Monday the 15th we writ a common Letter to all the Archbishops and Bishops who had encharged us with theirs to the Pope and in whose name we acted at Rome We sent them word that at length we had obtain'd the Congregation which they wisht and we had sollicited by their order Take the Copy of the Letter as it follows My Lords ALL that we have done hitherto at Rome having been onely to sollicite the Pope and Cardinals for the Congregation which your Lordships demanded of his Holinesse by your Letters concerning the Five Propositions we conceiv'd it sufficient to give account to such of your Lordships as were at Paris how things proceeded here And till we had receiv'd his Holynesse's answer and orders concerning your Letters we did not think it expedient to write to your Lordships in general We presume your Lordships have understood what favourable reception his Holinesse made us in our audience at our first arrival how we represented to him the state of the affair concerning which you writ to him and the necessity of pronouncing a Solemn Judgement in the Case and establishing fpr examination of the Propositions a Congregation in which the Divines of different opinions might be heard Your Lordships have also seen the Memorial which we deliver'd to his Holinesse according to the custome to give him a compendious account of your demand and been informed that his Holiness after professions of his great esteem of your zeal for the Faith the service of the H. See and the peace of the Church of France told us that he would maturely consider the importance of this affair and the demand we made to him in your name that he would see what would be most expedient for the good of the Church and acquaint us with his Pleasure After that my Lords we took care to inform the Sacred Colledge of the whole affair and remonstrate to their Eminences how profitable it would be that his Holiness establisht the Congregation which you required for the examination and decision of the Propositions We have seen what great esteem their Eminences have of the Prelates of France and we are not able sufficiently to represent to your Lordships the honour they do and the favourable audiences they give us upon that account They have all acknowledged the importance of the affair and profess'd with much zeal that they will contribute all that lyes on their part for the interest of Truth and the peace of the Church In brief my Lords his Holinesse who watches in behalf of the Church with a most pure intention and most exact prudence hath given us to understand his pleasure by the mouth of my Lord the Card. Roma Dean of the Sacred Colledge On Wednesday last we were advertised to repaire to his Palace that we might hear from his Eminence what his Holinesse had ordained upon your Letters and the demand made by us to him in your Names We repaired thither at the hour appointed His Eminence told us that whereas we were come to that Court to demand of his Holiness in the Name of the Bishops of France by whom we were sent a Congregation for the examining and deciding of the five Propositions concerning Grace his Holiness having our Suit had granted the said Congregation and that the Cardinals design'd for it were my LL. Spada Ginetti Cechini Ghiggi and himself that if we would begin to inform their Eminences in particular we might visit them and when we were ready to argue in full Congregation we might give them notice and they would take care to assemble We signified to his Eminence our obligations to his Holiness for having thus provided for this important affair and told him we hop'd it would have a good issue to the clearing of truth the glory of the H. See and the peace of the whole Church and that when your Lordships writ to his Holiness you had no other design then to keep S. Austin 's Doctrine received and approved by all the Church and particularly by the H. See from being crush'd and oppress'd upon occasion of certain Propositions invented to impugne the same as we should make appear in the Congregation After which we took leave of his Eminence with great sentiments of joy for having understood the so just and so advantagious resolution of his Holiness Thus my Lords you have some effect of our solicitude and a testimony of his Holinesses vigilance and wisdome in the government of the Vniversal Church We cannot but ascribe it to a manifest Providence of God who always watches over the H. See that all the sollicitations to his Holiness for a long time have been fruitless and that whatever instances have been us'd to induce him to a Judgement disadvantagious to the Propositions under pretext of the evil senses whereof they are capable his Holiness hath always declin'd it and at length ordain'd a Congregation in which we may be heard both by word of mouth and writing Without question all my Lords the Prelates of France will be extremely well pleas'd to hear that his Holiness hath taken this course since in the present case of the contest about the matter of Grace no way can be more expedient then this for the clearing of truth and our establishing peace in the Church And although divers other Prelates have desired of his Holiness by their Letter only a bare decision upon the Propositions yet certainly they had no other intention then your Lordships though they did not so expresly declare it and the persons who have pretended that those Prelates desir'd not that his Holiness would grant the Congregation which your Lordships demanded have no doubt acted contrary to their intention This we have easily justifi'd in some occasions by representing that if those very Prelates were to
put the case of things as well as you can desire and in better than there is hopes of seeing them For leaving you to find Persons capable to propose manifest and maintain the truth befittingly in a regular Conference I think you will not be backward to confesse that there is not the least likelyhood of finding Judges sufficiently intelligent in these matters sufficiently well affected to Truth and sufficiently proof against all sorts of interests to pronounce in its favour when they have discover'd it And if they were truly such undoubtedly one of the Parties would except against them or elude and prevent their Judgement These matters have been agitated examin'd and determin'd too in in abundance of the most important questions and difficulties by the authority and oft time in the presence of two great Popes very learned and of upright intentions And you know what hath been the issue of those Conferences which lasted many years You are far from seeing your affairs in so fair a way and if you promise your self a better issue thereof I attribute it to your zeal and the affection you have for the cause you manage which makes you build too much and ground the hopes of your justly desired successe upon the good reception that hath been shewn you and the fair words and promises which are given you Yov will permit me to mind you that that coyne is very current in the world and more in the place where you are than in any other 't is that wherewith all payment is ordinarily made and many times where there is least will and power to give the promises are largest VVe have a very fresh example hereof and in the same affair that you are solliciting at present in M. Sinnic and M. Bourgeois who prosecuted the same before you All the world knows how they were receiv'd well heard courteously how they had sundry audiences of the Pope who receiv'd their requests and remonstrances by word of mouth and by writing who gave them good words and made them still hope from his Holinesse all that could be hop'd from a common Father of all the Faithfull M. Sinnic was invited and treated magnificently by Cardinal Barberin who made him the goodliest promises in the world at what time in all probability the design of remanding him home was already projected and accordingly was effected shortly after All the Proposals of accommodation made to you touching the B. of Ipre's book the Doctrine it contains and the Bull that hath been made to fulminate against it seem to me as suspitious as the promises that are given you and are of much more dangerous consequence You know Sir by experience in some general and particular Assemblies of the Faculty in which you were present how all people easily hearken to such accommodations how it is easie to be inveigled to remit something of the interest of truth in such cases either by surprize or by weakness cover'd with the pretext of peace and how such accommodations and modifications are prejudicial to the truth These are wounds which prove afterwards irremediable because they are made by those who profess to defend it and in this they injure it more then they who openly impugne it and are its greatest Enemies I confesse to you I could never read without pity and I speak it too without any indignation the Objections and Proposals made to you about the B. of Ipre's book and the Bull and that which most amazes me is that they who made those Objections and Proposals pass for persons very intelligent and well-affected towards the truths of Grace For to reply that M. d' Ipre intending to justifie some Propositions of S. Augustin's found among those of Balus which have been condemned and desirous to reconcile the Authority of the H. See and of the Bull which seems to condemn them saith Haereo 't is but to quarrel with that great Lover and Defender of S. Augustin and Indict him for a word and for a word very well spoken and which shews his great moderation amidst his great knowledge and the incomparable zeal he had for the truth How frequently doth S. Augustin use the same manner of speech or like it in his works when he meets with some difficulty even against the most important mysteries and certain principles of Faith How often hath he remain'd in such dubitation while he enquires the manner and way how original sin is contracted not to mention abundance of other difficulties in which he scruples not to declare his perplexities and his modesty goes sometimes so far as to acknowledge and confess his ignorance in certain cases If it be demanded how the Eternal Father begets his Son how Jesus Christ gives us his Body in the Eucharist how that Body can be the Life and Food of our Souls If abundance of other questions be put touching our Mystery touching the Articles of Faith touching the difficult places of Scripture to reconcile passages together which seem contrary one to another who is there of the Doctors Antient and Modern that continuing firm in what the Faith teacheth us concerning those Questions not only saith not as M. d' Ipre Haereo but confesseth not that he cannot render a true reason of what he believes and remains all his life in that ignorance And shall it then be taken ill that in a very difficult and intricate Question or Fact in which some unskilful or ill-meaning persons have gone about to set the Authority of the Pope against that of S. Augustin pretending to subject some Propositions of this Doctor of the Church to the censure of the H. See M. d' Ipre who hath labour'd with as much and more diligence and fidelity then any one whatever upon this point upholding S. Augustin's Doctrine without injuring the authority and respect which is due to the H. See should say at the first view of this affair so intricate and so difficult to disintangle Haereo They who frame these complaints against that great Prelate and they who wonder and suffer themselves to be over-aw'd when they hear them shew they have no great understanding in the Doctrine of the Church and S. Augustin nor much stedfastness in what they know thereof And though they cover their accusations with the Authority of the H. See yet I can tell you with assurance that they have not or at least their proceedings argue not so much zeal nor so pure and disinteressed respect for the Head of the Church or the Church it self as M. d' Ipre hath had and testifi'd in sundry important occasions both by his actions and by his writings Other particulars wherewith he is charg'd flow from the same Fountain and are no less unjust then groundless If he hath written concerning the matters of Grace since a prohibition of the H. See he is not the only man that hath done so but 't is he alone that hath written in that manner that he hath done having only reported the
the next Conference for it was above six a clock I said I was ready to maintain that of all the Antitheses of that Father there was not one good That day sevennight being appointed all the abovesaid persons met at the same place again excepting M. de Bernai and M. de Pomponne who were gone out of Town but in their stead came M. de la Moignon the Father having profess'd that he would not confer if there were more persons then at the first time for fear lest the matter might become publick which would be prejudicial to him for he should be disclaim'd by the Society which had resolv'd not to enter into Conference either at Rome or at Paris I began with the same declaration that I had ended the precedent and having again declar'd that I would hold my self worsted if the Father could prove against me that so much as one of his Antitheses was sound the Father refus'd to confer about that point but only about the ground of doctrine The Company told him it would be more contentment to them if he kept to the business in hand without medling with the Controversie in which they understood not very much yet they could not bring him to accept my Challenge Wherefore I made another to the second part of his work Umbra Augustini being a Latin Poem speaking whereof in his Epistle Dedicatory he had written Corrupit Augustini Doctrinam Jansenius Poema Prosperi de ingratis parum gratus Poeta Gallicus Emendat Poetam Umbra Augustini I offer'd to make immediately an Antithesis of his Poem and that of S. Prosper and to shew that they were perfectly opposite He was unwilling to accept of this offer too but propos'd to dispute at large of matters of doctrine whereunto I assented He propounded five points 1. That M. d' Ipre was condemnable as hauing written against the Council of Trent and consequently against S. Austin by affirming That a man mov'd by Grace is necessitated as to his liberty Whereunto he was answer'd That such a man is necessitated in sensu composito but not in sensu diviso and told that M. d' Ipre saith no more which is not condemnable unless the whole School of S. Thomas be condemn'd too After many Contestations the Father was oblig'd to consent with us The second was concerning Sufficient Grace and it was prov'd to him that M. d' Ipre deny'd none but the Molinistical in which he had so much reason that Aquaviva himself had condemn'd it He was loth to yield to this but at length was constrain'd to it The third was concerning the necessity of sinning without Grace which whole Doctrine having been explicated he was reduc'd to the works of Infidels and granted that it was a Theological Question whence I infer'd that then M. d' Ipre was not condemnable in this point And this Doctrine appear'd so fair to all the Hearers that they declar'd highly for it The fourth concern'd the Commandments and I having shew'd him that the Doctrine maintain'd by us as to this point was held by all the Thomists the Defenders of Congruous Grace and the Church in her Prayers having reduc'd the Question to Final Perseverance and prov'd that what the Father held was the Doctrine of the Pelagians Epist 103. and of Caelest l. de perfect Iustitia and having made out that supposing the necessity of Grace to act it follows that we cannot act without it For Necesse est sine quo aliquid esse non potest The Father could not condemn the Dominicans nor the Congrui of whose number he profess'd himself and therefore was constrain'd to absolve M. d' Ipre from the accusation which he had charg'd upon him The last was touching the Death of Jesus Christ in reference to which after I had explicated to him the Doctrine of M. d' Ipre and S. Austin 's Disciples I shew'd him that the same was held by Vasquez Pesantius Pius M. de Chartres the Cardinal de Retz and in a word by all the Divines who say that de singulis infantibus non est provisum sufficienter as also by those who say as much de infidelibus I made him see that his Doctrine was the same with that of the Semipelagians against S. Austin ad Cap. Gall. and S. Prosper ad object Vins After which I prov'd that that whereof he complain'd was no other but S. Austin 's Whence I concluded that therefore M. d' Ipre and S. Austin 's Disciples could not be condemn'd as to this Article The whole Company remain'd convinc'd thereof nor did the Father gain-say it It was almost seven a clock when this was done and the general conclusion was a complaint which M. Dugué made to the Father for having term'd S. Austines disciples Monstres Lutherans and Calvinists Whereunto the Father answered that it was written Poetice Thus the conference ended and thereupon some of the Company remembring the title of that Poëm Umbra Augustini added to it Umbrae somnium I conceiv'd that I could not conceal these Passages from you because hearing of the same written by another hand you would never have pardoned me As for other things I intreat you to endeavour to confer with B. Hallier in presence of some person of quality I have not received the Book of that Bernardine I am now out of my Lectures in which I can say that Ita explicatum est liberum arbitrium ut vicerit Dei gratia I think to read concerning the Euchartst next year and to encounter Mares Maresius to the purpose but that design is not yet fully resolved upon M. le Morice intends to treat of Predestination and to refute the third Apology M. Girard salutes you and so doth M. Beaumont c. and my self who am more then any other SIR Your most humble and most obedient servant de Sainte Beuve All the Letters I receiv d from Paris of this latter date during this whole month spoke of nothing but of the Congregation of the establishment whereof we had given notice to my LL. the Bishops Those in answer to the first news we sent of it were full of nothing but expressions of joy benediction and hope to see our Disputes happily terminated to the edification of the Church and the glory of the H. See But after they understood what restrictions were desig'd to be made of the conditions whereupon we had sued to the Pope for the Congregation that we were not assured but with hesitation that our Adversaries should appear there in our presence and we in theirs that there was but so much as the least thought of putting a Jesuite into the number of the Consultors a Member of that society who was our principal Antagonist and a Confrere of those who had made the chief corruptions in Doctrine who had been the first Authors of all these troubles who had instigated supreme Powers to fire and sword against us as against Plagues of that State and Religion that besides
of the same year 1649. the false Censure which they publisht throughout all France and sent to Rome under the name of the Deputies of the Faculty what was done in the Parliament October 5. which we intimated rather then set forth at large and concerning the patcht Peace which was made in the Faculty in December The Theses which M. Hallier sign'd as Syndic in which the first and third Proposition in the sense wherein we held them were maintain'd in Sorbonne with his approbation Jan. 1650. The Letter which M. de Vabres procur'd to be subscrib'd by a multitude of Bishops the Subscriptions beg'd here and there in all Societies what was done upon this occasion in the affair of the Irish the false deputation of F. Mulard and other things done at Rome from the time of our arrival till July 11. 1652. when the Cardinal Roma gave us notice of the Congregation One thing also we observ'd in this writing which I have not so expresly related above namely that all these enterprizes were design'd to procure by such scandalous and oblique ways the destruction of S. Augustin's Doctrine which they veil'd under the obscurities of these equivocal Propositions contriv'd purposely to deceive Wherefore we concluded this writing requesting most humbly that to the end all things might be done in this affair without fraud and confusion before the examination of the Propositions were proceeded to they might be alter'd and reduc'd into the several senses whereof they were capable in such sort that they might be free from all equivocation and that the Catholick sense which they contain'd and we alone held might be distinguisht clearly and plainly from the erroneous sense in which they may be understood all that I relate of this Conclusion is nothing but a faithful Translation that the senses being thus distinguisht and separated into several Propositions we might declare which were those which abhorr'd anathematiz'd and had always anathematiz'd with S. Augustin the Council of Trent and the whole Catholick Church That our Adversaries might be also oblig'd to keep the same course and govern themselves in such sort as to what they should argue and write against us that there might be no question between them and us of the senses which we had once condemn'd and declar'd that we acknowledg'd false but only of those according to which we maintained the Propositions to be Catholick and pertaining to the Faith of the Church by which means the dispute between them and us would be clearer and shorter and all ambiguity and fallacious subtilty being retrencht it would be more easie and safe to pass Judgement upon them We declar'd further by anticipation that we purposed not to maintain the Propositions in any other sense then in that which we should demonstrate to be suitable to S. Austin 's Doctrine Could any offers in the world be more equitable and Christian and could the same be refused by such as had the least sentiments of charity either Christian or Civil But to follow my Translation we added that being the whole authority of S. Austin's Doctrine was founded only upoÌ„ the testimonies given to it by the Supreme Pontifs and the whole Church and therefore ought rather to be styled and accounted the Dâ—…ctrine of the Supreme Pontifs and the whole Church than S. Austin 's 〈◊〉 the end 〈…〉 remain safe and intire in the Church as it 〈…〉 been and secur'd from all impeachment in reference to those who dar'd to lift themselves up against it to the end also to establish between our Adversaries and us a principal and certain rule of all the 〈◊〉 which 〈◊〉 should have both by speech and writing 〈◊〉 the Propositions such as had been lately establisht by Clement VIII and Paul V. Lastly to give our Adversaries place to clear themselves if they thought good of the reproach charg'd upon them by us of having attempted to destroy it We summon'd them to declare by an authentick Writing that they acknowledg'd for true and indubitable as we maintain'd they were the Propositions following I. That any Doctrine Proposition or Opinion touching the matter of Grace Free-will or Divine Predestination which shall be found to be S. Augustin's or necessarily or evidently coherent with his Doctrine cannot in any wise be condemn'd either of Heresie or Error or with any other kind of Censure whatsoever II. That never any Doctrine or opinion of S. Augustine hath been condemn'd of Error by any Popes or approved Councils III. That the Council of Trent hath not defined or taught any thing that is contrary in any sort to S. Augustin's doctrine touching Grace IV. That all that S. Augustin hath held against the Pelagians and Semipelagians as a certain and Catholick Doctrine ought likewise to be held for such as likewise nothing ought to be held which is contrary to that Doctrine V. That to affirm that S. Augustin's Doctrine touching Grace is uncertain contrary to its self exorbitant obscure harsh unworthy of the Clemency of God little suitable for edification of the Faithfull or any thing else of that kind is injurious to Popes Councils Saints and generally to the whole Catholick Church VI. That presupposing the H. Scriptures and the Definitions of Popes and Councils the Doctrine of S. Augustine touching Grace is a most clear and certain rule by which the Propositions in question and all other generally whatever concerning Grace Free-will and Divine Predestination may be examin'd with certainty and also by right ought so to be These six Propositions we demanded that our Adversaries might be oblig'd to acknowledge together with us for true and indubitable and to let them and our Congregation know that we made not this Demand without reason but for the clear and plain stating of Principles upon which both sides were to build and proceed we presented to them the second Writing which as I said above was the First Information concerning matter of Right and was thus intituled The Tradition of the whole Church in reference to the Authority of S. Augustin 's Doctrine This second Writing was larger than the first and contain'd eminent Testimonies touching this matter of more than twenty Popes of as many General Councils National or Provincial and of above sixty either Saints Fathers of the Church or illustrious men or Divines or Religious Orders or famous Universities who during the space of twelve Ages had approved and commended this Heavenly Doctrine as well in the Greek Church as in the Latin And we answered also in the said Writing to all the Objections that the Jesuites are wont to make against the Authority of that H. Doctor And because we are advertis'd that when Writings presented at Rome to Congregations hapned to be somewhat long the custome was sometimes to draw Summaries or Abridgements of them for the ease of such as were to read them and that either to give them beforehand a Model of all the Contents of such presented Writing or to help them to recollect the
to the Doctors against whom they were made to the end they might be ready to answer thereunto when their Eminences should think fit that we appear'd with them in the Congregation And lest they might forget this request after our departure from them we made a short Memorial of it of which we transcrib'd and sign'd as many Copies as were requisite to present the same to each of them The Memorial was thus inscrib'd on the outside Eminentissimis ac Reverendissimis Dominis Dominis Cardinalibus congregationis institutae pro negotio quinque Propositionum And within side thus Eminentissimi Reverendissimique Domini Cardinales Eminentiis vestris humillimè supplicamus uti jubeant Adversariis nostris communicari duo scripta eorumque summarium ante quindecem dies obtulimus Eminentiis vestris Quas Deus c. This c. is the ordinary stile and form wherewith Memorials are concluded comprehending all the words of respect affection and good wishes that they may be added by extending more at length After the c. the Memorial was thus sign'd Natalis de la Lane Doctor Theologus Facultatis Parisiensis Abbas beatae Mariae de Valle Crescente Ludovicus de Saint-Amour sacrae facultatis Parisiensis Doctor ac Socius Sorbonicus Ludovicus Angran ejusdem sacrae Facultatis Parisiensis licentiatus ac insignis Ecclesiae Trecersis Canonicus We went first to Cardinal Spada whom we found not at home and thence to Cardinal Ginetti with whom we spoke VVe had little time to speak with him when we presented our writings to him and therefore upon this occasion we gave him an ample account of what was contained therein after which he answer'd us in Latin as M. de Valcroissant had spoken to him and said nothing about the Communication which we requested but gave us some genral terms of Assurance that nothing would be done in this Affair without first considering the whole exactly Next we went to Cardinal Ghiggi who retured not till night from taking the air with the Pope VVhen we had acquainted him with the subject of our coming to him he answer'd us that he knew not whether that course would be judg'd expedient that this business would not proceed so fast that it would go forward with leaden feet that nothing would be done therein but very leisurly molto posatamente After which touching the word Adversaries he said that he did not like the using of it between us because he believed that both sides sought the Truth we reply'd that he did not like the using of it between us because he believ'd that both sides sought the truth We reply'd that did we know a gentler word whereby to denote the people with whom we were in contest we would willingly use it and as for the scruple that he made about the Communication of our writings it surpris'd us extremely because Cardinal Roma had promised the same to us in the Popes name after we had been a whole year in suing for it Cardinal Ghiggi answer'd that he knew not what Cardinal Roma might have said or done but however it should be taken into consideration what course would be expedient He had some conceit that this Request and Memorial were address'd to himself alone but we told him that we should present the same also to the other three Cardinals whereupon he answer'd us that they would confer about it together and after they had done so perhaps it would be found requisite to consult his Holiness Saturday the fifth we went in the forenoon to Cardinal Spadas house to present our Memorial to him but not finding him there we went to that of Cardinal Cechini to whom we presented it having first acquainted him with the cause why it was made Cardinal Cechini answer'd that he had not as yet perus'd all our Writings that they were much longer then those of our Adversaries and the days already very short and that his eyes no more allowed him to read any thing by a Candle But that he gave us one Advice namely to beware in the other instructions or informations that we should have yet to make of falling upon the matters of Grace which had been heretofore controverted between the Dominicans and the Jesuites because according to what he had heard he believ'd it was not the Popes intention that the same should be medled with in any sort considering that after the long conferences and disputations about them under Clement VIII and Paul V. all the Regulation that could be effected therein was that Paul V. imposed perpetual silence to both parties upon that Subject We answered that we beseecht his Eminence to give us leave to assure him that the silence imposed to the Parties by Paul V. was not to be perpetual but only a Provisional Order to hinder the parties from preventing his Judgement and taxing one another of Heresie till such time as the posture of things permitted him to publish his Decision which was already made in favour of the Dominicans against the Jesuites and whereof there was a Bull drawn up as appears by sundry undenyable Records at Rome That since that time the Jesuites instead of making right use of that Silence which was injoyn'd principally in their favour for a Condemnation was the thing first intended and returning by degrees to the doctrine of the Church whch they were convinc'd to have deserted on the contrary they have alwaies receded further and further from it and have at length so spread their erroneous imaginations everywhere in the Church that they dar'd now a dayes to cry them up as the doctrine of the Church and thereby gave an occasion to Hereticks to reproach the Church of forsaking Tradition and the dictates of the Scripture in these matters That it was time to remedy this Disorder and for the H. See and the Church to make known to all the world what was their common Doctrine and Belief as to these points That it was the duty and interest of the one and the other no more to keep under a Bushell by a longer silence the Light which ought to be set upon a Candlestick or upon a Hill to give light to the whole world and teach every one the true way of his salvation That this mystery of Grace was one of the principal points of the Churche's Faith the knowledge whereof was most profitable to the Faithfull to keep them in the acknowledgement of what they owe to God and in the Christian humility which is so necessary to them That for this reason the great Apostle of the Gentiles writing to the Romans to expound the same to them tells them that he would not have them ignorant of it least they might leave some entrance for vanity into their minds Nolo enim vos fratres ignorare mysterium hoc ut non sitis vobis ipsis sapientes That hence S. Fulgentius had taught us that the blessed Apostle intended not to have that Doctrine kept in silence which he had left in writing Beatus
condemnation I told him also that we had demanded that before passing of judgement they might be clear'd of all equivocal and doubtful terms and reduc'd to several clear and determinate sences upon which we might give our Declarations before the Congregation and in presence of those who persu'd the censure of them c. He accounted all this perfectly just and necessary and requisite to be press'd and that it behoov'd us to renew our instances for it farne nostre proteste I answered that this was the chief point of our affair and a thing of great justice I desired him likewise to assist us to obtain it if he came in place where he had any power But to the end it might not appear that he did it upon our recommendation I conceived it were good that he did us the courtesie upon the first opportunity whilst it was not yet known that he had any correspondence with us He replyed that he would do it willingly and in this first interview he spoke in all points as an intelligent and equitable person The rest of this week we made no considerable visit Only we went to our particular Friends to take their advice about certain things which we thought to do and which I shall relate hereafter in the time and order that they were done During all the time that pass'd since the presenting of our two Writings and their Summary to the Cardinals design'd for our Congregation we caus'd to be transcrib'd by a good Copist a very fair and correct Copy of them to present to the Pope VVe caus'd the same to be bound up in the best Vellum with the Pope's armes stampt in gold upon the cover The three Writings together compos'd a small volume in Folio about an inch thick In the beginning of this Book and before all those Writings we plac'd an Epistle to the Pope whereof take here the Translation Most Holy Father YOur Holyness having by your goodness and your justice establisht the Congregation for examination of the grand questions concerning Grace we thought fit before all things to compose two Writings which we present to your Holiness one whereof contains what hath pass'd in the affair under debate and the other concerns S. Augustin's authority VVe fear not most H. Father but your Holiness will approve this proceeding since we tread in the steps of Celestin I. Clement VIII and Paul V. doing nothing but what they did in a case altogether like Thus we take for our rule the first and the last judgement which the H. Apostolick See hath pronounc'd touching this Contest and the way whereof we make use to end it is to follow both its antient Decisions and those which it hath made in these latter ages Soon after S. Augustin's death some Priests of France found fault with his writings and troubled the peace of the Churches by undiscreet Questions whereupon Prosper and Hilary had recourse to Celestin and reported to him what was publisht in France against the said Father They complain'd that some Priests in France went about still to call in doubt that which had been prov'd in the Writings of S. Augustin confirm'd by the Popes Innocent Zozymus and Boniface and establisht by Councils and they demanded that before all things the H. Apostolick See would repress the temerity of those French and confirm the doctrine and authority of S. Augustin This care of Prosper and Hilary receiv'd commendation from the mouth of Celestin and taking from the Priests of whom they complain'd all liberty of detraction he ordained that the authority and doctrine of S. Augustin should remain inviolable in the Church Molina having had the boldnesse in Spain to renew those antient complaints made of the Priests of France and once again to make head against the same S. Augustin and this new doctrin being accused to the H. See in which Clement VIII presided at that time this H. Pope would not have that Cause examin'd before him till he had first ordained that the authority of S. Augustin should be approved according to the Constitutions of his Predecessors and his doctrine consider'd as a rule by which all controversies touching the assistance of God's grace ought to be examined and Pope Paul V. afterward ordained that the same thing should be exactly and religiously observed Yet there are found at this day most H. Father New Censors amongh the Priests of France who to defend Molina's doctrine have had the presumption to rise anew against S. Augustine who trouble the peace of the victorious Church by Questions which they borrow again from the School of those Authors already condemned and who call in doubt the principal Articles of Christian Grace and of the doctrine of that H. Doctor 'T is for this cause that we are come to your Holiness in the name of some of the most illustrious Bishops of France who with a pastoral care watch for the peace of the whole Church the honour of S. Augustine and the dignity of the H. Apostolick See VVe have complained of the Propositions which have been invented to prepare ambushes for the doctrine of S. Augustine and for your Holiness And to the end they might be examin'd and this whole affair fully and perfectly cleared we have su'd to your Holiness for the erection of a Congregation in which both sides might be heard vivâ voce and by writing Your Holiness hath accordingly establisht it and they have appointed us to pre-present our Writings to them VVe have therein first related to your Holinesse and the Congregation what hath been acted in reference to the Propositions in doing which we have follow'd the example of Prosper and Hilary commended by Pope Celestin discovering by what means and artifices S. Augustin's authority is encounter'd and with what excessive boldness the Jesuites by an unheard of conspiracy attempt to destroy it under pretext of these equivocal and fallacious Propositions In the next place we have defended the best we could S. Augustin's authority which is assaulted in so dangerous a manner and hath receiv'd so great wounds and we have prov'd it by the Tradition of the whole Church namely by the testimonies of twenty Popes fifteen Councils and threescore and ten Fathers and Divines of great reputation Which we have done to the end your Holiness and the Congregation might understand on the one side the justice of our complaint and observe on the other how necessarie it is to expresse the temerity of those Censors And to the end your Holiness might have the goodness to practise from the entrance of this contest the same that Pope Celestine did heretofore and Clement VIII since in occasions perfectly like to this for the defence of S. Augustine's doctrine and authority and to support it with a new recommendation we have conceiv'd that before all things we ought to summon our Adversaries to acknowledge the authority and doctrin of that Saint not only with unprofitable and ineffectual words or deceitfull elogiums and
prayses full of disguisement and fiction but by solid and express approbations till your Holinesse shall have establisht it your self according to the example of your Predecessors by a publick Definition against these few accusers who can scarce be repressed any other way which is the onely and most profitable remedy that can be made use of for the peace of the whole Church VVe know most H. Father that there is no practice or endeavour omitted by our Apversaries to hinder the effect of so just and necessary a Demand we know that there is nothing in the world which they fear so much as to be constrain'd to subscribe as they ought to the authority of S. Augustin or to see your Holiness treading in the steps of Celestin I. Clement VIII confirm it anew repress the temerity of these Censors and give for rule of this controversie a Doctrine that hath been establisht for so many ages because assoon as they shall be oblig'd to admit the same against their wills or shall see your Holiness solemnly confirm it they will be out of all hope of prevailing against the Propositions under the obscurity of which they aim only at the condemnation of S. Augustin according to their form'd design although they affect not to express his name Your Holiness will hear with wonder that after having openly attaqu'd S. Augustin's doctrin with their utmost strength both by themselves and by the help of the Jesuites whose defenders and confederates they are they now openly proclaim their submission to it They will have the boldness to profess themselves publick Panegyrists and defenders of that Father even in presence of your Holiness But their doing thus will be only to palliate the contempt they have of him with feigned respect and to free themselves from blame it will be only to avoid the punishment of the insolence wherewith they outrage him it will be only to hide the aversion which they have for his Doctrine under the commendation which they give to his Person it will be only to diminish the care which is to be had in these controversies in examining which are the true sentiments of that H. Father and to make it believ'd that it is not concern'd in the Propositions which have been presented to your Holiness since themselves who impugn them profess to follow the doctrine of that Father and so reverence his authority to the end that having avoided the condemnation of their temerity by such feigned and captious elogiums of S. Augustin and got off without being oblig'd to subscribe to any thing or your Holiness having ordained them so to do they may with their Partisans thence forward reject his authority with more boldness than ever condemn his doctrine and continue to banish it from their Schools as Calvinistical and dangerous especially in case your Holiness should be induc'd under some pretext to condem the Propositions because they will not fail afterwards to make the censure fall upon S. Augustin and indeed they would have some ground for their doing so These are the designs of our Adversaries and we doubt not but they will be of no force with your Holiness whom they have not been able to surprize hitherto whatever slights they have made use of since if that unhappiness should happen it would be an exposing the principal Inheritance which the H. See possesses as by succession to pillage and depredation a transporting of it by the hands of the Churches own children to its enemies as no doubt it would come to pass by the contempt of S. Augustin's authority and doctrine it would be a nullifying the authority of all the Fathers it would be totally to exterminate the antiquity of doctrine and venerable Tradition it would be to abolish the respect which is due to the Decrees of the H. Apostolical See it would imply that the Church hath unjustly condemn'd the enemies of Grace it would give occasion to believe that the H. Council of Trent favoured the Pelagian Hereticks and gave new forces to the Calvinists In fine it would give ground to say that your Holiness hath made but little account of all the antient Decrees which your Predecessors Innocent Zozimus Boniface Celestine Sixtus Leo Gelasius Hormisdas and others have pronounced in favour of S. Augustin or rather that you abolisht them It must be confess'd most H. Father that these things are of great importance and seem almost incredible but besides that they are evidently manifested to such as shall read these two Writings which we now present to you they will be more visible and conspicuous in the whole sequel of this affair and we are ready to convince our Adversaries thereof Your Holiness will no doubt foresee dangers so extreme and imminent you will hear complaints so necessary you will take time to inform your self fully of a cause so important and your pastoral vigilance will apply it self with no less wisdome integrity and justice to this great affair which is of high consequence to the whole Church to the H. Apostolick See to the Faith and Christian piety then to all the other affairs of the same Church VVe know that God hath as one of the principal effects of his favour given us in our dayes such a Pastor that if it hapned sometimes that your Holiness cannot be advertis'd of the importance of things yet when you are so you cannot but ordain all that is requisite in justice reason and equity and we know likewise that all that we say is so certain and considerable we know that the whole Church is reduc'd to so great extremities by all the contrivances of our Adversaries in this contest that your Holiness would before now have provided for so urgent a necessity if the true state of this affair had been sooner lay'd open to you which it hath not been till the present Nevertheless what ever great promise we seem to engage our selves to here we dare confidently affirm that we shall give most clear and indubitable proofs thereof provided the Congregation which your Holinesse hath establisht obtain its full and entire effect and time and place be allow'd us to convince our Adversaries in their presence vivâ voce and by writing 'T will then be that your Holiness and the whole Roman Church shall really know that 't is not without Cause that we have laid open to you the greatness of this danger and that our complaints have been neither false nor frivolous when we brought them to the H. See and to the Supreme Tribunal before which S. Bernard hath taught us that no person ought to draw any advantage from falsehood We are Most H. Father Your Holiness's most humble and most obedient Servants and Sons Noel de la Lane Doctor of Divinity in the Faculty of Paris c. Louis de Saint-Amour Doctor of the Sacred Faculty of Paris c. Louis Angran Licentiate of the same Sacred Faculty c. Perhaps it will be thought strange that we have spoke
in this Epistle so earnestly in favour of the Propositions I shall give the reason of it in another place where I shall shew that this doth not hinder but that we always condemn'd them in the same sense wherein they were condemn'd by the Pope And to speak ingenuously here I acknowledge that it was I who was the Author of the course for the reasons hereafter mention'd and that in this Epistle it was I who entreated M. de Valcroissant who penn'd it to add these words nec sane immerito that it would not be without soms grounds that the Jesuites would reflect such condemnation upon S. Augustin We conceiv'd that the Pope would peruse of all our writings at least this Epistle which was address'd as an Epistle Dedicatory to his Holiness and we judg'd it reasonable to give him this Idea to the end the more to oblige him to cause the distinction of senses to be made as we demanded But let us proceed with our Relation During the same interval we prepar'd a particular Memorial to present to the Pope with our book whereby we demanded three things of his Holiness wherewith I will acquaint the Reader by inserting here the Translation of the said Memorial It was thus inscrib'd To our most H. Father Pope Innocent X. 1. For the Communication of the Writings of the Doctrs of Paris whose names are subscrib'd 2. Touching the Jesuites 3. Touching M. Albizzi Most H. Father SInce the time that Cardinal Roma of happy Memory inform'd us on July 11. by order from your Holiness of the establishment of the Congregation which we demanded of your Holiness by our Memorial presented to you on Jan. 21. we have not ceas'd to labour to get ready the first informations necessary to our cause whilst we were busied therein with the greatest diligence to which we could be oblig'd by any reason or consideration whatsoever we were suddenly summon'd to repair to Cardinal Roma who advertis'd us that we must get ready our instructions touching this affair within fifteen days that otherwise after that time expir'd your Holiness would think of other means to provide therein We conceiv'd most H. Father that this Order might have been procur'd by our Adversaries and by M. Albizzi's means in whose presence it was signifi'd to us and who at the same time put an affront upon us which we pass over in silence for the present but we did not think that it came from your Holiness as well because it was not suitable to the nature and posture of the affair as because in the audience which we had of your Holiness eight days before we heard nothing of it your Holiness on the contrary testifying to us that you were satisfi'd with the diligence wherewith you knew we labour'd therein and it was not likely that M. Albizzi had seen your Holiness within those eight days Nevertheless most H. Father that we might not make any complaint to your Holiness without absolute necessity and to take away all colour of blame for our imaginary delay we testifi'd no resentment at all for it but resolv'd to get our first writings ready to be presented by the time prescrib'd and we labour'd therein day and night with so great and extraordinary closeness that at length we finish'd them upon the 28th of August We went to present them the same day to Cardinal Roma but the sickness which befell him at the same time caus'd us to defer it from day to day till the 17th of September on which and the following days we presented them to the other Cardinals of the Congregation since which most H. Father notwithstanding so great hastning of us we have not heard a word of their being communicated to our Adversaries though we have sundry times made suit for a thing so just easie ordinary and necessary Wherefore we humbly request 1. That your Holiness will please to consider the vast extent of this affair how many things are essential to it how many other dependant on it upon which it is needful that the parties be heard and the Judges inform'd that so they may understand the true state of it and fit it to be brought before your Holiness to make such decision of it as may remove out of the Church all occasion of Errour and Division among Catholicks touching rhese important points of the Faith and Christian Piety How much time will be requisite for the doing of all this aright and how tedious the affair will be unless speedy course be taken to exclude all delay Be pleas'd therefore most holy Father to appoint that our writings may be speedily communicated to our Adversaries 2. And because there are two sorts of them some who appear openly but are indeed the least being scarce any thing else but the Agents and Instruments of the others such as are M. Hallier and his Collegues others who are our true and principal Adversaries namely the Jesuites who have rais'd all this stir to overthrow S. Augustin and root his holy doctrine out of the Church by help of the Five Propositions whereof the Censure is prosecuted as we have formerly intimated to your Holiness in the Memorial presented last Lent and as will appear daily more and more in the progress of this contest We most earnestly supplicate that our writings be signifi'd not only to the said M. Hallier and his Collegues but also to the Iesuites and that both the one and the other be oblig'd to appear before the said Congregation and both by speech and writing answer to the Accusations made and to be made in this affair against them This was always our meaning when we made suit for the Congregation to the end the affair might by help thereof be so advanc'd that these controversies might once be terminated at the same time with all the world and that our pains might be instrumental to procure herein a general quiet to all the Faithful and we conceiv'd that considering the state of things no other course could be thought more expedient But because we find that they have brought those Doctors upon the Stage thereby to exempt themselves from appearing out of design that if their own sentiments should come to be condemn'd as there is all reason to hope they might always keep a refuge to themselves and put the Church into new trouble about these matters under pretext of not having been heard and that their Doctrine was not the thing in question we conceive our selves oblig'd most Holy Father to make this more express and precise Supplication for it to your Holiness 3. And whereas the abovesaid M. Albizzi is a person very closely united with them one that hath always backt their designs whatever they were from whom since we have had the honour to address to your Holiness about so great an affair we have receiv'd contempts obstructions checks and other ill treatments upon all occasions wherein we have had to do with him whose greatest design in this affair is to
dispute with the defence of S. Augustin the inducement whereunto is the peace of all the faithful and in fighting for the authority of that H. Father of the Church whom though alwayes very considerable to Popes some persons are not afraid to trample upon throughout France with a most incredible and scandalous temerity For if Pope Celestin was circumspect with Apostolical vigilance to keep that Prelate of H. reputation whom his Predecessors had always rank'd among the most excellent Masters of the Church from being expos'd to the contempt of some Priests of Marseille is it not just to use the same remedy in an occasion which is more dangerous And there are found many persons either of the Priesthood or of the religious habit throughout France who are with more temerity carried against S. Augustine then the Semipelagians were heretofore is it not fit to seek protection for him in the same See from whence he deriv'd his principal authority wherefore as we congratulate with you for having form'd this design with much prudence and defended that H. Doctor with very learned Writings so we promise our selves that you will not only execute the things which have been recommended to you from us but also in your management observe the same order which we have judged necessary to prescribe to you We should have no ground to give you this advertisement again considering the constant fidelity wherewith you acquit your self of your duty were it not that they who defend Molina's cause boast publickly here that they will so order it that there shall be neither conference of Doctors on either side before such as are appointed Consultors nor any communication of Writings And though the Authors of this publick humour are not known yet it is spread so throughout Paris and other Cities of France that we should seem wholly to abandon the cause of Religion if we did not exhort you to act in this cause as we doubt not but you do with a zeal proportionate to your great prudence Assoon as we receiv'd intelligence of the Memorial which you presented to our H. Father we observ'd at the same instant your constant and stedfast resolution not to deviate in the least from the Commission which hath been given you but to execute punctually what we have committed to your fidelity and industry And when our H. Father granted you the effect of your demand and ours he made us conceive a sure hope that he purpos'd to terminate this difference by such a way as was fitting to advance the Glory of God the tranquillity of the Church and the Quiet of the Faithful For what can happen on one side or other more desireable to those who are divided by diversity of opinions and have recourse to the H. Apostolical See then that the Truth be displayd by a peaceable and friendly disputation that the wild and confused reports and humane Artifices wholly cease for the future and that all things be examin'd by the light of Truth and in the midst of that splendor which invirons the authority of the H. See But what can be imagin'd more advantageous to perswade those who not being engag'd on any side and holding themselves distant from all sorts of prejudices and prepossessions of mind make profession of embracing that opinion which the supreme Vicar of Jesus Christ shall declare to be Catholick after the pronouncing of a solemn judgement upon the matter Is there any who would stop that Sanctuary against afflicted innocence and not permit Catholick Bishops Priests and Monasticks unworthily out-rag'd by a thousand several calumnies to defend their faith before their proper Accusers to pronounce the most horrible Anathama's against the false Doctrines wherewith they are charg'd and to discover the deceits of their Adversaries and Contradictors But it will be said perhaps that the H. Apostolical See will of its own accord take care enough to bring Truth to light unmaskt of all its own covetings and obscurities Who cannot entertain this hope certainly we know the See of Rome hath hitherto us'd this vigilance and we promise our selves that it will use no less for the future Our H. Father Pope Innocent X. hath hitherto sufficiently manifested that vain Reports are of no moment with him but that on the contrary he will weigh all things with a judicious maturity But as we have always conceiv'd that amicable conference of both parties viva voce and by writing was the certainest means to discover Truth and most agreeable to the practice of the Church so the more we advance in the progress of this affair the more we are confirm'd in this opinion For since on the one hand the advantage of such Disputation is indubitable and evident and on the other there is no danger to be fear'd from it nor any thing to disswade it it is manifest that such a means ought chiefly to be made use of the success whereof is likely to contribute most to the honour of the H. See the Edification of the Church the confirmation of the publick Peace For though the preheminence of the H. See of Rome be sufficiently great of it self not to have absolute need of such kind of Consultation even when it is to pass its judgement about Doctrines of greatest importance nevertheless we hope that the H. Father will have great regard to the present circumstances and in this case consider less the exact rigour of his Right then the utility of the whole Church and the design of calming these storms and tempests in all ages to come All things are lawfull for me said S. Paul but all things are not expedient So in the time that Clement VIII of most H. memory establisht the Congregation de auxiliis he did not think he any wise weakned his authority which he kept up very vigorously where he liv'd when he suffer'd not only the Dominicans and Jesuites to be publickly heard disputing but even the sentence which was pass'd by the Consultors to be review'd and examin'd anew for fear the Partisans of Molina should complain of the least wrong done them and of being condemn'd without hearing as they gave out without ground or pretext That B. Pope understood that the principal authority annex'd to the See of Rome is nowise wounded by the reciprocal Conferences of Divines as that of Oecumenical Councils suffers no diminution and the respiration of the H. Spirit which is always persent to them remains nevertheless constant and undubitable when the Doctors are caus'd to dispute publickly before the Canons are drawn Now whereas all the Prelates of the Gallicane Church have no other desire nor aim then this that no person may have any doubt for the future and that after these so important matters are judged they may no longer be the subjects of contestation and dispute having had no other notice in recurring to the H. See by their letters but the zeal of procuring peace we doubt not but this means which is most visible carries
Effectual Grace according to the sentiments of S. Augustin and the Fathers of the Order which he did in this form I. Gratia de se efficax vere realiter ac physice praemovens ac praedeterminans immutabiliter infallibiliter insuperabiliter indeclinabiliter ita est necessaria ad singulos actus etiam ad initium fidei ad orationem ut sine illa homo etiam justus non possit adimplere Dei Praecepta etiamsi conetur affectu conatu imperfecto quia deest illi gratia qua possit sive qua fiant ipsi possibilia possibilitate cum effectu ut loquitur Augustinus de Nat. Grat. cap. 42. II. In natura lapsa nunquam resistitur gratiae interiori id est efficaci in sensu explicato in prima Propositione quae secundum phrasim Augustini vocatur interior III. Ad merendum demerendum in statu naturae lapsae non requiritur libertas ab omni necessitate sed sufficit libertas ab omni coactione hoc est a violentia naturali necessitate IV. Admiserunt Semipelagiani gratiae interioris necessitatem ad singulos actus etiam ad initium fidei in hoc erant Haeretici quod vellent eam gratiam talem esse cui posset humana voluntas resistere vel obtemperare id est in hoc erant Haeretici quod vellent gratiam illam non esse efficacem modo explicato in prima Propositione V. Error est Semipelagianorum dicere Christum pro omnibus omnino mortuum esse aut sanguinem fudisse quia videlicet Christus est quidem mortuus pro omnibus quoad sufficientiam pretii sufficienter non tamen efficaciter quia non omnes participant beneficium mortis ejus During these two dayes F. Reginald by the General 's Command shew'd the Propositions which he had drawn to the other Fathers who were to assist at the Conference namely to F. Galassin F. Nolano F. Alvarez Regent of la Minerve and F. Libelli Bachelier and Regent also and advised what they were to beware of Friday the 14th being S. Valentine's day the Molinist Doctors came hither presently after dinner and were brought into the great room of the Inquisition The General also being enter'd after a little Ceremony M. Hallier and his Companions were plac'd in Chairs near a Table upon which was set a Standish with Paper in case there should be any need of writing The F. General sate directly against M. Hallier on the right hand F. Galassin over against one of his Companions F. Nolano opposite to the other and F. Bachelier to the Regent who was placed next to those Gentlemen and after him F. Reginald The F. General begun in Latin saying that those Doctors had taken the pains to come and enter into conference with the Divines of his Order about the affair of the Five Propositions and therefore he desir'd them that they would unfold their sentiments M. Hallier thereupon spake and said in Latin That the University of Paris had alwayes a great respect for the General and his Order upon which he was very copious That the Propositions had no relation to the dispute of the Fryers Predicants with the Jesuites but were an affair totally distinct that none was concern'd in it but Jansenius who had reviv'd the Propositions of Baius condemn'd by the most great H. and learned Pope Pius V. the light of that Order in whose prayses he was very prolix That the said Bull was publisht by Gregory XIII renew'd by Vrban VIII and Innocent X. That the Congregations were held to this end with precaution in no wise to meddle with the matter De Auxiliis He was long upon this Discourse during which the last of his Companions was folding some papers upon the table When he had ended the General spoke and repeating briefly and judiciously what M. Hallier had said shew'd that the question was not about the defence of Jansenius but only to explain how the Propositions could be censur'd or condemn'd without touching the matter De Auxiliis that this seem'd to him very difficult that nevertheless he should be glad to know the sentiments of those Doctors M. Hallier reply'd and spoke many things in general repearing what he had formerly said and added that when the Fryers Predicants defended the efficacy of Grace before Clement VIII and Paul V. these Propositions were not treated of that when the Jesuites argu'd against Effectual Grace that it would follow that the Commandements were impossible to those who had not such Grace that this was absurd and therefore it ought to be concluded that Grace is not Effectual of it self The Fryers Predicants answer'd by denying the Major and granting the Minor That the Jansenists granted the Major and deny the Minor That all the Thomists admitted Sufficient Grace that Jansenius deny'd it and consequently the Thomists were far from Jansenius Hereupon F. Nolano said that this was so common amongst the Thomists that S. Augustine was of another mind and that they ought not to deprive us of the weapons of S. Augustine But the General interpos'd and said that the Question was not about Sufficient Grace After which M. Hallier repeating the same things added that this was the whole difficulty between the Dominicans and the Jesuites but not the present question That the Thomists affirm'd that Effectual Grace did not pertain to the First Act and Power but to the Second that they admitted Effectual Grace which causes to act infallibly insuperabiliter iudeclinabiliter But this did not hinder the Commandements from being possible even to those who have not such Grace because God gives them Sufficient to perform them or else to obtain and impetrate that which is necessary F. Nolano interpos'd again that there was no ground either in S. Augustin or S. Thomas for such Sufficient Grace that on the contrary they deny'd it That if S. Augustine were suffer'd to be condemn'd in one sole point of the Doctrine of Grace his authority would be no longer considerable in the Church that we ought not to suffer it S. Augustin's doctrine having been approv'd by the Popes Celestin Homisda Gelasius and Clement VIII that it was highly important to stand stiff upon this The F. General reply'd again that this was not the question and therefore M. Hallier might proceed who repeating the same things concluded that the first Proposition had no connection with the questions De Auxiliis agitated under Clement VIII and Paul V. And that for their parts they never intended the condemnation of the Propositions but in the sense of Jansenius That they had affirm'd the same in the first Memorial which they presented to the Pope in the name of fourscore Bishops who deputed them Whereupon the third read the Memorial which they had presented and said the same things which M. Hallier had done The second likewise spoke something to the same sense Then M. Hallier added that they had alwaies made the same protestation and that when they were
it will be a diverting your Eminence from the care of the great affairs which exercise you when we beseech you to read the Writings which we present to you and to employ some time in examining with great care the whole Cause in question there being nothing in the whole Church more considerable for the honour and reputation of Innocent X. then this affair concerning the grace of Jesus Christ The reading of all things which have pass'd in this Difference will encrease your Eminences vigilance and care because you will find how justly their designes are to be suspected the beginnings wherof are full of so many intrigues and deceits Neither the canvasings nor the solicitations of our Adversaries nor the ostentation of the favor of the Grandees of the Times nor the false Protestations which they make to defend the Faith and uphold the dignity of the H. See will be capable of shaking you because you will fear on one side their surprising his Holinesse as they have already many times endevor'd and on the other you will be lead to suspect that cause of in justice which hath needed so great a number of subtleties to support it As much as our Adversaries have plac'd their hope in humane artifices in winding and captions subtleties of words and in termes which they have invented to vilifie and disparage our persons so much have we taken care to establsh our hope only in the assistance of God's grace in sincerity and upright dealing in the integrity of the H. Apostolick See and in the the equity of Innocent X. We hope therefore my Lord that you will employ all your credit with his Holiness to promote the Congregation which we have demanded of him as being the most advantageous means of ruinning all kind of Deceits of clearing truth and procuring peace and which all the world as well as we conceiv'd establisht before we had the honour to present these Writings to him to the end the whole Church may know and posterity one day relate how prevalent simplicity and fair dealing truth and justice were under the Papacy of Innocent X. when he was assisted with the Counsels of a Cardinal who was the emulator of his Glory as well as Heir and successor of his name And although in all these things our own interest is lesse imported then that of the H. See and we could be quiet henceforward if we were not mov'd with the concernments of truth the H. See and the spouse of Jesus Christ and the peace and edification of the Faithfull neverthelesse all these these things make so sensible an impression upon our minds that we shall consider as a signal benefit all the offices which your Eminence shall do for us with his Holinesse towards procuring the successe of a demand so just and necessary We are My LORD Your Eminences Most humble and obedient servants Noël de la Lane Doctor in Divinity of the Faculty of Paris and Abbot of Nostre Dame de Valcroissant Lovïs de S. Amour Doctor in the sacred Parisian Faculty of Divinity of the House and society of Sorbonne Lovïs Angran Licentiate of the same sacred Faculty of Paris and Canon of the Cathedral Church of Troies March 7. 1653. Sunday March 9. with the Letters from Paris I receiv'd the Advertisement of F. L ' Abbé so injurious to S. Augustin and the H. See and by which that Father so manifestly discovers their design against S. Augustin's doctrine I thought fit to shew it to as many persons as I could that so the evil purposes of those Fathers might be more and more known especially it coming to Rome so opportunely the day before the first Congregation was to be held before the Pope Amongst others I went to show it to Cardinal Spada and the General of the Augustines and left Copies of it with them adding more largely by word of mouth what was written to me concerning it I found the General of the Augustines shut up to study against the next day's Congregation Yet I was admitted to speak with him and he told me that they did not yet precisely know what would be treated of the next day before the Pope whether all the Propositions or only one but it behov'd them to prepare for all and leave themselves to be govern'd by Grace Monday the 10th the Congregation was held before the Pope in the afternoon All that I could learn concerning it was that the Pope first made a short discourse declaring that he intended not that in any thing which might be done in the progresse of this affair the doctrine either of S. Augustin or S. Thomas should be prejudic'd 2. That the Consultors had more time and liberty to speak then they expected And 3. That it lasted two houres and a half Wednesday the 12th I repaired to see Cardinal Barberin before his going to la Minerve but met him coming down staires He took me into his Coach and askt me the same question which we had done eight dayes before Why we did not declare that we held no other opinions then the Thomists I answer'd him as I had done formerly But the same day he told the General of the Dominicans as I heard on Friday following that we refus'd to subscribe the sufficient Grace of the Thomists because haply in my discourse I had said that although we acknowledg'd those Graces which they styl'd sufficient yet we could not agree to use that Terme being those Graces were not truly sufficient for the Action in regard whereof they were so call'd though effectual for their proper Effect nor that they were given generally to all the world without excepting any person as some of their modern Authors have taught but not all either the best or the most ancient Now I wonder'd much that such a discourse by the by could serve his Eminence for a ground to tell that General seriously and without distinction that we deny'd to subscribe the sufficient Grace of the Thomists when it was propounded to us as if it had been propounded seriously that we migbt make a solid Declaration and as if we had absolutely deny'd those sorts of Graces In the afternoon I had accidentally a long converse with M. Joysel all the particularities whereof to avoid prolixity I shall not here insert but take notice only of three or four First speaking of the Congregation which we su'd for he said it was not according to the Custome of the Church but a thing unheard of and never practis'd and that they had above forty passages or examples to oppose us with in that point Secondly I speaking to him of the Writings which they deliver'd to the Consultors and F. Annat lately printed 〈◊〉 first he deny'd it Thirdly when I affirm'd the same so confidently that he could not doubt but I had certain intelligence thereof he confess'd it adding that it matter'd not whence a good thing were taken And Fourthly when I told him that this shew'd their correspondence wiih the
Augustin but after the contest wherein they were engag'd for defence of Molina's book and doctrin to the end it might be free for all their Fathers to oppose that of S. Augustin uphold their Confrere Molina who attaqu'd him first and in whose defence they unhappily conceiv'd the honor and reputation of their society concern'd they retrencht out of the succeeding edition of the said Book all that I have cited out of the first in favour of the doctrin of the gratuitous Predestination of S. Augustin whom they acknowledged to have taught it We shew'd that their boldnesse had increased ever since and that the latest of their Authors were still more heinously injurous against S. Augustin That since this enterprise of the Propositions F. Adam F. Annat F. Martinon and F. Labbe had rose up against that H. Doctor and that these three last appear'd even since the complaints which we had made thereof to the H. See That none of of their Confreres had been displeased with them for this enormity but on the contrary seem'd to esteem them the more that they every where cry'd up their rare merits and advanc'd them to the prime charges and most considerable employments of their Order That after this it was not possible to imagine a greater violence a more obstinate contumacy a more audacious impudence or a more offensive outrage against S. Augustin and the H. See it self Wherefore we concluded that since it was requisite to judge rather by these their exorbitances against S. Augustin and their designes to ruine his doctrin then by vain words of respect towards him utter'd with the lips we had reason and necessity to summon them as we did and had already summon'd M. Hallier and his Collegues by our first writing de gestis to acknowledge by an authentick writing for true and indubitable the six Propositions which are at the end of that writing in favour of that H. Father's doctrine and which were again inserted at the end of this new one After which we added also that if they made the least difficulty of doing it we produc'd against them once more that of S. Augustin's authority which we had pretended for the same effect against M. Hallier and his Collegues The second of the Five was a Compendious distinction of the several Catholick Heretical senses whereof the Propositions were capable concerning which I shall speak no further here as well because it is already printed as for that I shall insert it at length hereafter for a reason which the Reader shall then understand The third was intitled To our H. F. Pope Innocent 10. To my L. L. the most Eminent Cardinals Spada Ginetti Pamphilio Cechini and Ghiggi and to the other Divines deputed or to be deputed for the Congregation concerning the affair of the five Propositions de gratia For M. M. Noel de la Lane Doctor of Paris Toussaint Des-mares Priest of the Orators Lewis de Saint Amour and Nicolas Manessier Doctors also of Paris and Lewis Angran Licentiate in the same Faculty Against M. M. Francis Hallier Francis Joysel and Jerome Lagault Doctors of the same Faculty The second information touching Right I shall also omit to speak any thing of the Preface to this Writing in which we set forth the reasons which oblig'd us to begin this Examen and the proof the Propositions as we understood them by examining and proving the necessity of a Grace Effectual by it self generally for all the good motions and actions of Christian piety and in which we show'd likewise in few words the evident connexion which every of those Propositions taken and understood in our sense hath with that capital point of the Churches doctrine because I find it requisite to insert the said Preface at length after the abovesaid distinction of sences Something I must say of the body of this Writing not seeing any fitter place then this and 't is the least I can do to set down in grosse what they all contain since their too great length and number rendring them capable of making a just volume alone they cannot be commodiously inserted into this Journal Now this third was divided into four parts The first contained sixteen principal arguments by every of which we prov'd that Grace effectual by it self necessary to all actions of Christian piety is the true Grace of Jesus Christ which the Catholick Faith obliges us to confesse against the Errors of the Pelagians and Semipelagians if we will as S. Augustin saith not only be call'd and appear Christians but be such indeed When I say this Part contain'd sixteen Arguments each of which was capable to prove this Truth invincibly I do not mean sixteen Syllogisms or Demonstrations consisting of three Propositions but sixteen Sources or Places fruitful of solid proofs upon which we establisht this Truth as upon so many unmoveable foundations each of which was able alone to uphold it All the prayers of the Church all the Truths which they discover to us all the consequences which we can draw from them made together but the first of those sixteen Arguments S. Augustin's whole Book de gratia Jesu Christi and all the Maximes spread through it made but the second The third was taken from the difference which there is between the Grace of simple Possibility and that which gives the good will and the good action The fourth from the difference between the Grace of the state of Innocence such as Adam had and that of Nature corrupted and disorder'd by sin such as we have at present and so of the rest The fifth was taken from all the objections made by the Pelagians and Semipelagians against the Grace which S. Austin defended And the last from all the answers which S. Austin made to those objections The second part of this Writing was in a manner only a Table of the Popes Councils H. Fathers and eminent Divines from S. Augustine's dayes to the present who had written of this matter whom we maintain'd to have taught that very Grace as the Faith of the Church and we offer'd undertook to convince our Adversaries before the Pope that the sentiments of all those Popes Councils H. Fathers and Divines which we cited and of every one in particular were such as we affirm'd and we gave them the choyce to dispute about that or those of these Popes Councils Fathers and Divines whom they believ'd less favourable to this Doctrine Amongst those whom we cited were the Master of the sentences S. Thomas S. Bernard the Council of Trent and Clement VIII .. The third part contain'd nothing but the Judgments and Decisions which were made against the Jesuites in the Congregation de Auxiliis under the Popes Clement VIII Paul V. extracted out of the originals The fourth contain'd a very great number of Errors blasphemies or impieties which we deduc'd by necessary consequence from the doctrine opposite to the Effectual Grace which we held namely from that which Molina and
maintain'd it Aliqua Dei praecepta aliquibus justis volentibus conantibus invalidè imperfecte secundum praesentes quas habent vires parvas scilicet infirmas seu auxilio Dei efficaci ad plenè volendum operandum necessariò destitutis impossibilia sunt proximè completè seu ab iis adimpleri proximò non possunt Deest quoque gratia actualis efficax qua praecepta illis proximè possibilia fiant seu deest speciale illud auxilium sine quo justificatus ut ait Concilium Tridentinum in accepta justitia id est in observatione mandatorum Dei perseverare non potest This declar'd and presuppos'd we prov'd this Proposition in the second Chapter by several passages of the Gospel by the prayers of the Church and those of the just for themselves amongst others by these words of that which our Lord taught them And lead us not into temptation and by that passage of the Apostle 1 Cor. 10. Fidelis est Deus qui non patietur vos tentari supra id quod potestis c. by the suffrages of the Popes S. Innocent I. S. Celestine S. Zozimus by the Councils of Carthage of Milevis of Africa of two hundred Bishops by the second of Orange and that of Trent and by many places of S. Augustin In the third Chapter we prov'd the same Proposition by the authority of S. Thomas and shew'd by all his principles that he never thought of admitting an actual sufficient Grace given universally to all the World In the fourth Chapter we prov'd the same Proposition by the doctrine of Effectual Grace necessary to every pious action and shew'd that this grace gives us the next and compleat power for the action for which it is given and that without this Grace it might be said That we cannot or have not power according to the Language of the Fathers This we made appear as well by the Scripture as by infinite passages of S. Augustin by the Popes S. Innocent I. S. Celestine S. Leo S. Gregory by the Councils of Africa by that of Orange and that of Trent by S. Prosper S. Fulgentius S. Isidore S. Prudentius S. Reminigius by the Church of Lyons by S. Thomas by the Faculties of Doway and Lovain and by our Adversaries themselves Whence we concluded this Chapter That as 't was evident that we had no other design then to defend the Catholick and Augustinian doctrine concerning this Grace by which according to S. Augustin we are able and without whieh we are not but 't was no lesse certain that our Adversaries in demanding the condemnation of this Proposition aim'd at nothing else but to ruin this doctrine how carefully soever they might dissemble because agreeing with us in this true Principle That when a man hath not or is not master of a thing which is necessary to action then he cannot act if they could get the H. See to declare that the just can act without this Grace then they would conclude and easily prove that the same is not necessary to enable us to act The whole Fifth Chapter was only a Collection of the Objections which may be made against the doctrine prov'd in the preceding and of the clear and convincing answers which may be made to those Objections In the sixth Chapter we treated of the Grace of Prayer we show'd that all which we had said of Effectual Grace necessary to all other actions agreed also to this Grace that it is no more common to all the just then that of action That this Doctrine is one of the principal Foundations of Christian piety and that when it happens that the just being left to themselves become luke-warm and negligent in prayer and trusting too much in their own strength fall into some sin that God excites them by such falls to acknowledge their weaknesse and the need of his assistance which is his method to bring them to solid humility and to have his fear constantly before their eyes In the end of this Chapter we propounded all the Objections which we thought could be made against this holy and wholsome doctrine and produc'd the answers thereunto out of S. Augustin The fifth and last of these Writings was intitled To the B. F. Pope Innocent X. For the Doctors subscrib'd Defendors of S. Augustin Against MM. Hallier Joysel and Lagault Doctors of Paris acting in the affair of the five Propositions whether in the name of the Jesuites their own or any other A fourth Information upon Right in which are explicated about sixty passages of S. Augustin produc'd by the said Sieurs Hallier Joysel Lagault in an Anonymous Writing against the first Proposition and all the said Passages shewn to be cited either impertinently or corruptly The Title of this Writing speaks its Contents For to refute these sixty Passages which those Doctors went about to distribute at the houses of the Consultors as one of the greatest supports of their cause we apprehended no better way then to recite their Writing intire and subjoyn to every passage our Answer taken out of the very same places which they cited and requiring only the addition of the words which they retrencht either from the beginning or the end and sometimes too from the middle of their passages or but the mentioning briefly what subject S. Augustin treated of of there which was almost alwayes very remote from that for which they alledg'd it But I need speak no more of it here intending to annex it to this Journal because it fully shows on one side the foul dealing or ignorance of our Adversaries and on the other what little light the Pope could receive from such informations whilst he refus'd to aford us the means to discover the falsities thereof by mutual communication of Writings and a publick Conference I shall only observe that in the Writing alone we spake in favour of Jansenius being induced thereunto contrary to our own resolution and the Pope's order for that the Writing to which we answer'd being grounded upon an evident falshood whereby M. Hallier and his Collegues accused Jansenius of denying every sufficient Grace as well that of the Thomists as that of the Molinists we thought fit not to let this imposture passe without a reply as well to discover the malice or blindnesse of our Adversaries as to justify our selves by shewing what sufficient Grace we disapprov'd and what we admitted as well as Jansenius But though we spoke something here which might have serv'd to informe the Pope and the Congregation of the true sentiments of Jansenius touching some point of his Doctrine yet neither his Holinesse the Cardinals nor the Consultors were the better inform'd by it for they examin'd it no more then all the rest When I reflect upon these five Writtings the sincerity which I professe will not permit me to dissemble one thing since I write these Memories rather in the sight of God then of men Not that I am convinc'd of having done amisse
will have the whole advantage and in which 't is necessary that all things be first exactly examin'd and discussed before any certainty can be pronounc'd or establisht Wherefore we cannot sufficiently admire that in the midst of so many occupations wherewith your H. is in a manner overwhelm'd under the weight of the Churches affaires God through a singular providence has inspir'd you with a purpose to examine this important question with so much care and diligence that you may decide it fully after having weighed searcht and consider'd all things and we cannot too much thank his divine goodnesse that he hath pleas'd to increase the strength and confirme the health of your H. and together with this vigor of body and mind in so venerable an old age to inflame you with the same zeale wherewith through his most celestal favour for the deciding of this very cause he fill'd the Innocents Zozimes the Bonifaces the Celestines and other great Popes your Predecessors We confesse M. H. F. and your H. knows sufficiently that this matter is spinose and deserves a long and most attentive discussion Nature which flatters us never ceases to oppose in us the mystery of the grace of Jesus Christ Our Reason seekes meanes on all sides to free it self from that absolute submission which we are oblig'd to have for God it forgets nothing to induce ever our faith to embrace these opinions it insinuates every thing that favours this connatural pride in us S. Augustin himself confesses that without thinking of it he remain'd a long while in the error of the Semipelagians and got not perfectly out of it till after a deep meditation of the H. Scriptures particularly of S. Paul an exact reading of the H. Fathers which preceeded him which hapned but a little after his being call'd to the Episcopacy And therefore 't is no wonder that in all times there have been found so many difficulties and repugnances to cure the minds of the faithfull of the error of Pelagianisme Besides all which M. H. F. there is a determinate resolution for Molina's defence of the whole Society of Jesuites who by their Sermons printed books publick Lectures and many other wayes have mightily endeavour'd to embroile obscure alter and ruine the heavenly Doctrine of S. Augustin touching the grace of Jesus Christ have perverted the minds of so great a number of persons and amongst so many clouds and obscurities 't is difficult to discern the truth and to get clear of the Jesuites Principles and Doctrines which many even Divines too have embrac'd and through custome remain insensibly therein either loth to take the pains which is necessary for their undeceiving or affraid of the shame of changing their judgement or through some other secret and hidden inclination But this difficulty is further increased by the malicious artifice wherewith the Propositions have been contriv'd only for the secret ruining of the true Grace of Jesus Christ by their equivocal expressions The Pelagians as Innocent 1. relates made use of the same artifice when they began to sow their heresie as that H. Pope calls it which was the first that condemn'd it and approv'd S. Augustin's Doctrine Behold in what manner he speaks of them c c In the Epistle to the Bishops of Carthage which is the 91. amongst those of S. Augustin Their words being full of dangerous subtleties they took for pretext of their dispute the defence of the Catholick faith to the end to poyson their mindes whose sentiments were Orthodox by causing them to embrace the bad side and thus they endeavor'd to subvert the Catholick belief of the true Doctrine of Grace This is what the Event will show and your H. will further find that the Bishops who sent us were induced by consideration of the H. See and the defence of S. Augustin's authority and of the grace of Jesus Christ to demand as they do of your H. a Congregation in which the parties may he heard viva voce and by writing in presence one of the other and wherein after reciprocal communication of all their Writings all the points of this controversie may be fully and plainly clear'd by resuming things from their original and examining them a new one after ather But M. H. F. though Nature and Reason are very unapt to comprehend what is the grace of Jesus Christ and though this Doctrine be invelop'd as with so many clouds by the various new inventions of new Divines and by the equivocations and ambiguities of the Propositions in question neverthelesse we dare boldly affirm that albeit this mystery is very profound yet it is not so difficult to understand provided the meanes be used and the rules followed which the Church hath establisht for clearing and deciding the Doctrines of our faith and if according to the Custome of the Church and the H. See practised and confirmed lately in the Council of Trent the H. Scriptures the supream Pontifs the Councils and Fathers particularly S. Augustin as the principal minister and defender of the grace of Jesus Christ be consulted If your H. uses this course we hope you will clearly know that the Doctrine of Grace maintain'd by us is so certain and well grounded that no doubt can remain concerning it For we shall shew your H. so many passages and such clear testimonies drawn out of these sources of Divine Wisdome that we believe our Adversaries cannot solidly refute so much as one of them whereas on the contrary we undertake by Gods assistance that among those which they shall produce against our opinion and the sense wherein we defend these Propositions there shall scarce be one which we will not fully destroy And we here again maintain without fear in presence of your H. and this whole assembly what we have subscrib'd with our own hands in the conclusion of the two writings in forme of Memorials which we have presented to your H. that our Adversaries with all their endeavours cannot forme any objection against the Propositions as we understand them nor propose any argument drawn from the H. Scripture or Reason which we cannot manifest to have been us'd by the Pelagians or Semipelagians against S. Augustin either expressely or in words wholly equivalent and which he hath not refuted by his answers as we hope to destroy theirs by the most powerfull and solid reasons of that H. Doctor Whereunto we shall adde M. H. F. that of all the arguments which we shall produce against them there shall not be one where to it may be said that S. Augustin hath answer'd in any wise so consistent he is alwayes with himself so manifest it is that he favours us so wholly he is on our side and so true and evident it is that the controversie renew'd at this day is not onely the same which was agitated under Clement VIII between the Dominicans and the Jesuites but likewise the very same which was between S. Augustin and Pelagius under your
those who resist and oppose What do we ask then but that they may be so chang'd as to will that which they were unwilling to to approve that which they disapprov'd and to love that which they withstood Because as the Eastern Church speaks He saves when it pleases him and none resists his will Because as S. Augustin saith Lib. de Cor. Grat. cap. 14. He hath an omnipotent power to lead the hearts of men whether he pleaseth and because as he saith in another place Who is he that can resist God to hinder him from doing what pleaseth him After so many proofs M. H. F. who sees not that this manner of praying consecrated by the universal consent of the Church and confirm'd by the authentick testimony of S. Augustin can in no wise consist with the doctrine of Molina and his indifferent Grace Whatever his Partisans can say or do and whatever subtilties thy may have recourse to they will never avoid the just reproach of having endeavor'd to overthrow all the prayers of the Church Whereof the reason is evident The Church asks nothing of God but what he doth effect Now by their principles God operates nothing in us but the possibility of willng and acting and the encreasing of that possibility But according to the same principles of theirs God operates not in us the very being willing the very determination and application of the will to will faith it self repentance and the effect of love towards God inasmuch as all these are other things then power For accordding to them God works not willingnesse in us but so far as he gives the power and sollicites this power in such sort that we perform all these things by using as seems good to us the grace which is once given us Whence it clearly followes that they wholly destroy the Churches prayers whereby she asks of God not only the Faculty and the power of willing and doing good but besides this she precisely asks of him the will to do it and the action it self which is the effect thereof Will the Molinists say that besides this grace of possibility we have need of some supernatural concourse by which God acting with us operates all actions of piety and that 't is this singular grace which the Church prayes for when she demands power and willingnesse to accomplish what God commands us But being that according to their opinion this concourse how supernatural soever it may be is wholly in our own power by meanes of that sufficient grace above-mention'd just as natural concourse is in our own power in using our natural strength which hath all that is necessary to it to render us capable of doing good What can be more extravagant as S. Augustin speaks that to pray that we may be caus'd to do that which we have already pawer to do and to ask for that to be given us which we possesse already This concourse therefore is not the grace which the Apostle so highly esteems which the Church so importunately implores in its prayers Which may be invincibly prov'd by this one Argument That grace which by the meanes of sufficient grace is intirely in our own power so that we may as we list use or not use it and and which can never be withheld from us by God is not the Grace which the Church implores when she prayes God to take away this heart of stone and give us one of flesh in its stead and to cause that we may will that which we will not consent to what we reject and love what we formerly oppos'd But this concourse of the Molinists how supernatural soever it may be is such as may be made use of or not at pleasure Therefore it cannot be taken for the Grace so ardently pray'd for by the Church Perhaps our Adversaries will say That that which the Church asks of God in her prayers is not the ability to do good or that supernatural concourse which is in our power by meanes thereof but that she prayes him to grant her that ability in times places temper of the body and other circumstances of second causes by means of which he foresees that we will freely consent to his Grace And 't is in this temper that they ordinarily place the efficacy of that grace which they hold But if by this manner of speaking they meant nothing else but that the efficacy of Gods grace consists in a certain degree of love towards God that is to say in a charity greater then cupidity by meanes of which God begins to appear to us desirable and good works for his sake so that we take more pleasure in doing what he commands us then in not doing what he forbids us they would agree with us and there would be no longer dispute between us touching this matter For what else is the effectual and medicinal grace of Jesus Christ according to S. Augustin but a victorious pleasure a sweetnesse and ravishment of divine love which surmounts all the allurements of the flesh and an ardor of charity over-mastering and subduing cupidity But because our Adversaries place not the efficacy of Gods grace in the victory of charity over cupidity but in a certain temperament accompany'd with the circumstances above-mention'd whence it follows that such efficacy is still subject to Free-will and that 't is necessary for God first to sound the heart of his creature that he may see what it will do in such circumstances before he ordain any thing of its conversion This is that which we reject and condemn as profane and maintain it to be in no wise that Grace which the Church prayes for For she prayes God to shed into our hearts such charity the delectation whereof surmounts the delectati-of sin she prayes him to fortifie our souls by his H. Spirit and to ground and root us in charity she begs of him such medicinal grace as may heal our infirmities and give us inward strength she prays him to co convert us to him in whatever estate we be either of prosperity or adversity joy or sadnesse she desires of him to give us the strength never to consent to sin by leaving our selves to be overcome by afflictions allurements or threatnings and lastly she prayes to be enaled with great charity and patience to surmount bll the difficulties and accidents which occur in the acourse of our lives What relation M. H. F. have all these things to the Temper or Constitution whereof we speak Do's he who prayes to God in the manner I have set forth believe that his omnipotent vertue and charity cannot operate conversion in mans heart unlesse by causing those circumstances of times and places to meet with the will of man Let them who are of this mind hear what S. Augustin saith Who is so void of sense and so impious as to say that God cannot change the perverse wills of men and convert those to good which he pleases when he pleases and
repentance have not this congruous grace of repentance for if they had they would be effectively turn'd and 't were superfluous to desire God to give it them Therefore all those for whose conversion to God by repentance the Church prays have not all the grace which is necessary to repent How then can it be said that they have a grace perfectly sufficient thereunto Is it not therefore M. H. F. more clear then the day the points of the Molinists doctrine are wholly opposite either to the Catholick faith or to themselves For they must necessarily grant one of these two things either that the Grace which the Church implores for the conversion of sinners is not absolutely necessary for their conversion which is undoubtedly impious and heretical or that sinners have not all the grace which is sufficient for repenting since they have not that which is necessary thereunto In the second place another argument may be drawn from the Churches prayers to show that she implores of God no other grace then that which by its invincible power works in the hearts of men the motion the consent and an actual conversion and which she believes absolutely necessary for producing so saving an effect For when Infidels or sinners withstand God's word she prays for them that they may not resist but consent She prays as S. Augustin saith in the place before alledg'd that they may be so chang'd as to will that which they will'd not to approve that which they disapprov'd to love that which they oppos'd Thence she belives that when they consent not but resist they have not from God the grace which is necessary to consenting which showes that she believes that the necessary Grace is that which surmounts resistance and produces consent which is no other thing then to say that Grace effectual by it self is absolutely necessary Let any Molinist now come to maintain what he cannot deny unlesse he will disclaim all his own principles that an unbeliever and opposer of the Gospel suppose some Jew of this City hath all the grace necessary to believing neverthelesse he must acknowledge that the Church prays for him to the end he may believe What doth she implore for him What grace doth she pray God to grant to this Infidel It cannot be that which is necessary to believing since if it were he should not have all the grace necessary to believing which is contrary to the Hypothesis there being a manifest contradiction between these two contradictories namely that this man hath all the grace necessary to believing and that he wants some grace necessary thereunto Thus it followes from the principles of the Molinists that the Grace which the Church implores for this man is not necessary for him unlesse perhaps to lead him more easily and surely to believeing Whence this argument may be form'd If an Unbeliever who resists the Gospel hath all the Grace which is necessary for him to believe it followes that when the Church prays for him to the end he may be converted to the faith she asks not of God to grant him a Grace which is absolutely necessary for his believing But according to the Molinists an unbeliever who resists the Gospel hath all Grace necessary to his believing Therefore when the Church prays for him that he may be converted to the faith she asks not a grace which is absolutely necessary to his believing You see M. H. F. how the prayers of the Church are destroyed by this means For these two things are perfectly opposite namely that an Infidel who resists the Gospel hath all the grace from God which is necessary for his believing and that neverthelesse the Church desires some grace for him which is necessary thereunto Whence it followes that if an Infidel who resists the Gospel hath all necessary Grace 't is in vain that the Church prays for him or if 't is not in vain then he hath not all the grace necessary to his believing Whereby Y. H. clearly sees that what Molina holds herein is contradictorily opposite to the prayers of the Church and that we have right to say with S. Augustin 'T is then in vain and most unprofitably rather then truly that we addresse prayers to God for them to the end that by believing they may assent to the doctrine which they oppose if 't is not the proper effect of his grace to convert to the faith of his Gospel the wills of men who oppose the same faith But because the Church prays not vainly and unprofitably it followes that the Infidel who resists the Gospel hath not all the Grace which is necessary for him to believe because he hath not the effectual Grace which might cause him to believe Wherefore Grace effectual by it self is that which the Church asks of God and which she believes and maintains to be absolutely necessary to every pious action In the third place M. H. F. this invincible argument may be drawn from the Churches perseverance in prayer When the Church prayes for the conversion of an Infidel to the faith or of a sinner to repentance what ever grace of possibility he may have receiv'd whereby he is able to turn himself but doth not yet the Church never ceases to continue praying to God to convert him and make him embrace repentance and free him from the bonds of the devil till he be converted to God by faith and repentance Therefore what ever Grace of possibility can be fancied yet there is another grace besides which subdues free will to it self which the Church implores of God which gives possibility with effect so as to work consent and which as S. Austin speaks constraines the unbeliever to embrace the faith But 't is this grace which is effectual by it self which who so hath is undoubtedly converted and who so wants is not converted Therefore the grace of faith of repentance which the Church prays for is effectual by it self And because as I have often said already the Church asks no grace of God but what she confesses to be necessary it followes that the Grace which she asks is necessary and effectual by it self This appears clearly by S. Augustin's words in the end of the 107th letter Do you not go about to hinder the Church from praying for Vnbelievers to the end they may become believers from praying for such as will not believe to the end they may be willing to believe from praying for those who contradict her law and doctrine that the may consent to the same and that God would give them as he hath promis'd by the Prophet a heart to know God and ears to hear the receiving of which is denoted by our Savior when he saith He that hath an ear to hear let him hear And when the Lord's Priest being at the Altar you hear him exhort the people to pray to God or pray aloud himself that he would so constrain the Infidels as to make them embrace his H. faith will
ye fall not into temptation and thus all who stirre against their concupiscence-ought to pray that they enter not into temptation that is that it may not captivate and prevail over them But we fall not into temptation when by a right will we surmount an evil lust These last words of S. Augustin are very much to be observ'd as whereby he clearly teaches that he who doth not overcome temptation but on the contrary is overcome by it hath not had that grace which the faithfull implore of God when they pray him not to suffer them to enter into temptation Whence it evidently followes that the grace necessary for overcomming all kind of temptations which the faithfull beg of God in their prayers and for which they thank him when they have receiv'd it is not onely a grace of possibility dependant upon Free-will but a grace of possibilty of will and of action and consequently effectual by it self The third Argument is this If God's grace affords onely a possibility and worketh not the very consent that is a right or good will by its own strength then we ought to thank God for giving us the faculty to will aright or do well but not for what we have done well and co-operated with his grace According to Molina's principles we ought to thank him for giving us a grace which he foresaw we would use well and co-operate therewith But to speak according to truth we could not thank him for that we had us'd that grace well and co-operated therewith since this use and co-operation would not be given us by God but left to our Free-will which cannot be so much as thought of without impiety I conceive M. H. F. that Y. H. clearly sees how strong and invincible this Argument drawn from the prayers and thanksgiving of the Church is to prove that Grace effectual by it self is necessary to all actions of piety Which caus'd S. Augustin to say with so great reason in the seventh chapter de Dono Perseverantie Had we no other instructions but this the Lord Prayer were more then sufficient to uphold the cause of Grace which we defend And in the 23d Chapter As the Church was from its first rise instructed in those Prayers so she hath been instructed and educated in this faith and is every day more and more confirm'd therein And in the 95. Epistle to Pope Innocent I. Prayer it self is a most clear proof of Grace And Pope Celestine in the 10. Chap. of his Epistle to the Bishops of France The manner according to which we ought to pray teaches us also what we ought to believe Wherefore 't is no wonder if S. Augustin in all his Works and all the H. Fathers who together with him so stoutly maintain'd the true grace of Jesus Christ against the Pelagians have shewn the tradition and constant and perpetual doctrine of this grace effectual by it self in the prayers which the Church hath offer'd to God from the beginning of her establishment and which she will continue to offer to him till the end of the world For the Church hath alwayes dayly implor'd of God the actual believing and conversion of the hearts of all Infidels whose wills are remote from and contrary to him and in behalf of the faithfull who believe in him with the heart and confesse him with the mouth perseverance and victory in temptations and for all there gifts the incessantly renders thanks to him Having therefore most clearly prov'd M. H. F. that there two principles are of the Catholick faith first that the Grace which the Church asks of God in her prayers is necessary and secondly that it is effectuall by it self and that we cannot imagine that the Church prays for any other Wherefore it irrefragably followes from those prayers of the Church that Grace effectual by it self is necessary to all actions of piety and that consequently whoso denies manifestly subverts all the Churches prayers Your Holinesse M. H. F. may hence very easily judge what opinion you ought to have of this new doctrine of a Grace subject to our Free-will and I dare boldly affirme in your presence for a conclusion of this first point of our dispute that this doctrine of Molina is no lesse pernicious and sacrilegious then the very doctrine of Pelagius For the Fathers of the Council of Carthage in their Epistle to Pope Innocent which is the 90th amongst those of S. Augustin declare that the opinions of the Pelagians are sacrilegious and pernicious to asmuch as it necessarily follows from their doctrin that we ought not to pray to God not to leave us to fall into temptation and that it seems a vain thing that the Church implores of him in behalf of his people what the prays for to the end they may please him by living in his love fear Now he who maintains an opinion from whence such things follow however his words be different from those of Pelagius and whatever other grace he admit yet he also embraces a pernicious deadly and sacrilegious doctrine and what he adds concerning the necessity of a sufficient Grace subject to Free-will hinders nor but that he is in an error because they who hold this Grace can as little as the Pelagians avoid contradicting the prayers thanksgivings of the Church as I have prov'd and declaring themselves enemies of that Grace of God which the prayers of the Saints prove so evidently that is to say Grace effectual by it self All this Doctrine of the Fathers of the Carthaginian Council confirm'd also by that of Milevis was approv'd by Pope Innocent I. in the Epistle he writ to them which is the 91. amongst those of S. Augustin We see not saith he any thing to be added to what you have done because we see not that you have omitted or forgotten any thing fur the perfect refutation of those Errors and the convincing of such as maintain them It appears also by the whole Epistle that the principal cause why that great Pope detested the Pelagian Error was for that it takes away the necessity of Prayer Pelagius saith he and Celestius are so presumptuous as to endeavour to perswade us that we ought to implore God's aid and have no need of it although all the Saints affirm that without it we can do nothing And afterwards there being nothing whereunto our profession more obliges us and all our daily prayers tending only to implore Gods mercy how can we endure them who teach these Errors But see the thundring words wherwith that most H. Pope strikes the Pelagians Being arm'd saith he in their discourses with false subtilties they cover themselves with the vail of the Catholick and Orthodox faith and exhaling a mortal poyson to infect the hearts of those who hold the sound doctrine and cause them to embrace error they endeavor to overthrow the whole belief of the true faith Wherefore the course of so dangerous a poyson requires to be checkt to the end it
may spread no further 't is requisite to apply the Iron and the Fire to this sore For what can be more wicked and heathenish more remote from our holy Religion and more opposite to the first of Christianity Is there any thing more deadly to souls more apt to thrust them into a precipice and more likely to expose them to all kind of dangers They thereby highly declare themselves themselves enemies of the Catholick faith they publish their ingratitude for the benefits which they have receiv'd from God and care not to be worthy of our Communion since they have polluted it by publishing such errors They have absolutely abandon'd our Religion For there is nothing whereunto our profession more obliges us and all our daily prayers to God tending only to implore his mercy how can we endure them who teach such errors What strange error is that which blinds them Do not they deserve to be plung'd as they are in such grosse darknesses 'T is fit to root them out of the midst of us they are to be driven far from the Church that the evil may be kept from taking more root in our bowels and by spreading further become incurable What this Gangrene hath corrupted is to be cut off from what remains sound in the body of the Church to the end the strength of so dangerous a poyson reach not to the parts which are not yet sick and that the flock may remain sound by the separation of the sheep infected with this cruel pestilence Now wherefore M. H. F. doth this great Pope speak with so much heat against those Hereticks unlesse because they dared to affirm that men have no need of Effectual Grace for the performing of Righteousnesse overcoming of sin and observing of Gods Commandments For he accuses them throughout the said Letter of denying that assistance of God which we pray for and consequently of taking away the necessity of prayer But the succour which we ask and obtain by prayer is effectual by it self and cannot be understood after any other manner as I have most clearly prov'd Consequently the cause of his condemning them as Hereticks and declar'd enemies of the faith and Christian piety is because they affirm'd that we have no need of the grace of God effectual by it self for the accomplishing the Commandments surmounting temptations Now this is the very same which the Molinists teach and maintain at this day whilst they hold their sufficient Grace subject to Free-will and I shall further presse them with this Argument which shall be the conclusion of all that I have hitherto spoken The cause why S. Augustin the Fathers of the Council of Carthage Pope Innocent I. and the whole Church condemn'd the doctrine of the Pelagians as impious heretical sacrilegious is for that it follows from thence that the Grace which the Church begs of God by her prayers is not necessary in order to doing good Whence it appears that every Doctrine from whence the same consequence may be drawn is likewise heretical sacrilegious and worthy to be strucken with Anathema But it follows from the Molinistical doctrine of sufficient Grace subject to Free-will as to its use that the grace which the Church asks of God by her prayers is not necessary in order to doing good since as I have shewn by invincible proofs the Grace implor'd by the Churches prayers is effectual by it self and it followes from the doctrine of sufficient Grace subject to Free-will is not necessary to doing good Therefore it follows from the doctrine of Molinistical grace that the Grace implor'd by the Churches prayers is not necessary to doing good and thus by manifest consequence the doctrine of Molinistical grace subject to Free-will ought according to the judgement of S. Augustin all the other Bishops of Africk Pope Innocent I. and the universal Church to be accounted heretical sacrilegious and worthy to be struck with Anathema I purposed M. H. F. here to end this so long Dispute at this time for fear of being tedious to Your Holinesse but judging by the gentlenesse and extream goodnesse wherewith You do me the honour to hear me that You give me full liberty of speaking and will not be displeas'd that I employ what remains of this day in bringing new proofs I shall endeavor to show by a second testimony of S. Augustin the truth of the same Proposition which I have undertaken to prove and which is the subject of all the present Contest namely that Grace effectual by it self is necessary to all actions of piety 'T is the subject which that great Saint handles in the book De Gratia Christi wherein he represents so clearly and with such lively colours what is the true Grace of Jesus Christ to the end that the same may be distinguisht from that false Grace which Pelagius endeavor'd to establish by his disguisements and artifices But that the testimony of this great Light of the Church may have as much weight and authority upon Your Holiness's mind as it deserves I conceive requisite to give Your Holinesse a brief account of the occasion of S. Augustin's writing that Book 'T is therefore to be observ'd as Ecclesiastical History and that Book it self teach us that Albinus Pinianus and Melanius so Illustrious among the Romans for their birth quality and piety that none surpass'd them in Nobility Dignity and Riches going out of devotion into Palestine and there finding Pelagius exhorted him to condemn in writing the evil opinions whereof he was accus'd whereunto he scrupled not to condescend in hope that by pronouncing a false Anathema upon them and making a disguis'd and artificial profession of faith he might attract to himself persons of so great authority and cause all the world to judge him innocent not only of the crime but likewise of the suspition of Heresie See the words which he writ I anathematise those who affirm or believe that the grace whereby Jesus Christ came into the World to save sinners is not necessary not only in all places of the earth but also in every moment and in all our actions And I acknowledge that all they who endeavor to abolish or oppose it fall into eternal condemnation Assoon as Albinus and Pinianus had this confession of Pelagius's faith in their hands they sent it to S. Augustin and desir'd him to send them his judgement upon it He answer'd them that Pelagius spoke like a Catholick and yet was much to be distrusted because he hid his poison under the ambiguity of the word Grace thereby the more easily to deceive such as took not the more heed thereunto And upon this occasion he expresly writ a whole Book concerning the grace of Jesus Christ and sent the same to them wherein he descries all Pelagius's artifices unfolds all the ambiguities of his words teaches what is to be understood by the words Jesus Christs Grace and what Grace that is which Pelagius ought to confesse necessary to
fraudulent practises of our Adversaries prove them the Authors of the Propositions which they have obtruded upon us require an act thereof declare that although they be not ours yet we conceive that they way have a very Catholick sense in which we undertake to defend them Demand that judgment be pass'd upon this sense Accuse our Adversaries of Impostures and delusions accusing them of troubling the Churches peace by prosecuting tho condemnation of the Propositions in the sense of Effectual Grace and add that if it pleases the Pope to receive them as accusers it may be permitted you to impeach their doctrine as pernicious and erroneous This is requisite Sir if you expect to have justice done you Men may speak high when they demand nothing beyond the Rules of sincerity and Truth c. However Sir Supposing the Pope resolv'd to pass such a Bull as the Molinists speak off yet if you be heard he cannot but grant you two things whereof one concerns our Persons and the other the Doctrine As to our Persons We are oblig'd to let the whole Church and posterity know that we are not the Authors of the Propositions but they were maliciously forg'd by our Adversaries to make us odious by being charg'd with them Your first Memorial presented to his Holiness is to this effect And concerning the Doctrine That the sense of the Necessity of Grace effectual by it self is a Catholick sense free from all Censure and that alone wherein we defend the Propositions If these two conditions be added I shall be contented and the Church will have peace Vpon any others we shall be so far from enjoying a calm that on the contrary we shall fall into a higher storm of dissention then before We shall be oblig'd to make known the sincerity of our intentions we shall complain of the wrong done us and Posterity shall be inform'd of the truth of things Be pleas'd to consider upon all this and remember that I have long ago told you that upnn this decision will depend the reviving of Richerism in France whereof I am greatly afraid c. An other Doctor of Sorbon a very able and moderate person to whom I had often writ during the time that we desir'd our Lords to send us two or three persons more to help us in the managing of the matters especially in the conferences which we expected to have before the Pope the Congregations to desire him to be one of the number because I judg'd him very fit for it return'd the following answer to my invitation May 31. Sir I Have receiv'd three Letters from you almost altogether though they be of very distant dates One is of the 30th of September The supply you have receiv'd by the arrival of the persons who are gone to joine with you may serve for answer to a good part of what you writ to me and expect from me If I perform not to you or rather to Truth the same service which they are going to do 't is neither through want of zeal or affection or else I understand not my self Proportionably to my knowledge of Truth increases the honour and esteem I have of it and I learn to know my self in it which renders me alwayes more backward to speak or treat of it for fear of hurting it whilst I think to defend it especially when I see not my self plainly engag'd therein Although to defend it that is to withstand the violences and stratagems of those who go about to oppress it shewing openly their unfaithful dealing their calumnies and the injustice of their proceeding seems to me more easie and lesse hazardous because this consists more in matters of fact then in Questions and Controversies But to pretend to examine it to clear it to commit it to the dispute and censure of its enemies and to submit it to the judgement and determination of persons whom you hold suspected and who in their best construction never had the light and knowledge which is necessary for the comprehension of the matters in question which are very difficult and for the most part very remote from humane sense and reason as the same is corrupted by sin and to distinguish them from the apparences of Truth under which Errors are oft-times hid all which is necessary in order to pronounce upon and fully determine the questions at this day in controversie so that there remain no seed of future combustion This is that which I find most difficult dangerous and much above my abilities 'T is neither expedient nor necessary to define these questions in the Church they are already sufficiently defin'd for such as seek the Truth without passion and interest And others will not stand to what shall be now determin'd in case it be conformable to Tradition and contrary to their new opinions Believe me Sir if you please 't is neither timorousness nor indifference that detains me 't is rather the respect and love which I have for the Truth Had I less knowledge and experience of the state of the present affaires perhaps I should be more bold and I know not whether I should do better However should I fail in something I hope God will not impute it or else easily pardon it whilst I keep to keep to his Lawes the guidance of the Church and the common rules of prudence humane and divine Adoring always with all submission his extraordinary wayes by which he absolutely effecteth whatever he pleaseth and how he pleaseth sometimes even by means and ways wholly contrary to those which he hath establisht If it be a kind of little miracle as you say that he on whom the judgement of your affaires depends hath at present an inclination to be inform'd thereof whereas formerly he was troubled to hear the same mention'd no doubt you will confess that there needs another much greater miracle whereby he may in a little time have the understanding and conduct which is necessary for pronouncing certainly and conformably to the Truth and Tradition upon Questions so difficult and embroyl'd by the mixture of humane reasonings as those are whereof you seem to demand the decision I have formerly told you my mind upon this Point and the occasion leads me to tell it you again here I could not sollicite and demand the definition of the affaires which you manage and of the Propositions whereunto your conference is reduc'd If God hath thought fit to make use of you to hinder the truths of Grace and S. Augustin's Authority from receiving any prejudice or disparagement I account you very happy and cannot but honour your zeal and fidelity in upholding them against the attempts and artifices of their enemies but I believe 't were the best you could do for the present if you could stop affaires at that point not to be overcome is to triumph in these occasions and the confusion which your enemies would have in seeing themselves fallen from their pretensions all their cabals without effect
add their calumnies and foul dealing discover'd and known without having been able to lay any blemish upon the truths which they aim'd to get condemn'd with so great temerity and presumption as that they proclaim'd beforehand and affirm'd publickly in many places that they were condemn'd would be a signal victory for you or rather for the Truth and such as in my judgement may be wisht for in the present disposition of minds and affaires If any thing is to be desir'd further 't would be to get it declar'd that S. Augustin's doctrine touching the matters of Grace and Predestination is the doctrine of the Church and to obtain a prohibition or rather to renew the Churches antient prohibitions of condemning any dogmatical points of that doctrine taught by that H. Doctor I might add further to demand the approbation of the same Doctrine in the book of M. d' Ipre who doth no more but rehearse it as it is in that of S. Augustin but I think this last will be more contested and more difficult to obtain then the former which is very easie if the H. See hath any good will for that great Saint and for the doctrine of Grace and whereof there is no fear of missing the same having been done already many times by several Popes 'T is a question of fact about which there needs no great instruction The decision thereof will be glorious to the Pope and no person of whatever party can be offended with it without making himself odious to all the world by declaring himself an enemy to S. Augustin who is approved by the whole Church To conclude assure your self of me as a person wholly yours and believe that I do not forget you before God but daily represent to him your necessities and affaires as my own Now follow those of the month of June The first is from M Taignier written June 5. Some Molinists with whom I have had conference the second of this month told me that I had bad intelligence since I did not agree with them that the Pope had ordain'd the passing of a Censure they assur'd me that it was perfectly ready and that the Pope would undoubtedly publish it at the feast of Pentecost I askt them whether the Propositions were censur'd They answer'd that some of them were condemn'd as heretical that others had the more gentle modifications though such as blemish'd and overthrew them I told them I wonder'd that after what they had said that it was almost impossilbe to learn the particular circumstances of things transacted in any Congregation at Rome yet themselves seem'd so well inform'd of things relating to the Examen and discussion of the Five Propositions that they must undoubtedly hold correspondence with those who penned the Bull. They made no Reply c. You cannot imagine what good effect the Letters by this Post have produced yet the most advised of our friends are in great anxiety for that the Pope will not grant you a Conference because they conceive that the cause now under debate at Rome is one of the most important causes that ever were treated in the Church Were there no parties in it as his Holiness admits none yet he ought to take the Doctors there of different opinions and hear them upon the questions intended to be examin'd and pronounc'd upon since 't is the course alwayes us'd by the Church in it's decisions Truth becomes more illustrious when it is discuss'd in this manner Thus were Decisions made in the Council of Trent after matters had been disputed by the Doctors as may bee seen in the Acts of that Council in which there were no parties they refusing to appear You must make great complaints about the Bull wherewith you are threatned and you may vigorously represent to his Holinesse how little respect some have for him since at the same time that he in goodness promis'd F. Des-mares and M. Manessier and their Collegues to hear them a report is spread abroad that his Holiness caus'd a Bull to be prepar'd against the Propositions which is a thing of great terror This circumstance well exaggerated with great sweetnesse and respect may make some reasonable impression upon the mind of his Holinesse I am c. The second being from M. de Sainte Beuve dated the same 5th of June contain'd the following lines amongst others The newes of the composition of a Bull continues still to the great delight of the Molinists They threaten us with it upon the notice which they have receiv'd of it from our Confreres their good friends The report of it is much divulg'd c. Satisfie me concerning the present state of the Dominicans and in exchange I shall tell you that the draught of a Bull hath been made at the Colledge of Navarre and in order to be sent to Rome See whether the rumor vented by the Molinists be not founded upon that piece The third is from M. Brousse June 13. Take what of it concerns our common Affair Saturday last I went to see M. Prignon and carry'd him your last Memorial as I had promis'd him After the presentation of your commendations to him and the return of his to you and all your company we had not much discourse together by reason M. de Launoy superven'd and interrupted us M. Prignon thank'd him for the Present he had made him a few dayes before of his book intitled De varia Aristotelis in Academia Parisiensi fortuna in which he derides all the world We went out together and being in the street he askt me whether I knew that M. Hallier was coming back from Rome I told him I did not He reply'd that he heard so from a Bishop the day before who said that he was bringing a great Pancart by which word he meant the Bull. I answer'd that this was a thing more unknown to me then the former Yesterday after Vespers I visited M. Prignon again who receiv'd me with extraordinary courtesy and returning your Memorial told me he had read it twice with extream pleasure and admir'd both the solidity of the matter the pureness of your Italian style I told him of the Audience which you had had of the Pope and shew'd him your Letter concerning it He was joyful beyond what I can express and yet sorry too that his Holinesse appoints not the Conference being unable to imagine any reasonable ground of pretext to deny it to you by saying that you have no Parties or Adversaries He charg'd me to present his commendations to you and to those Messieurs who he said have spoken with so much zeal for defence of the Truth A few days ago an honest Father well-affected to S. Augustin went amongst the Jesuites to enquire news from Rome feigning to be of their Party F. Celot to whom he spoke told him the Jansenists were condemn'd and the Bull ready and upon the point to be publisht when the Sieur Des-mares arriving there by the help of 40000
to which Cardinal Ghiggi answer'd that those were never oblig'd thereunto who had not maintain'd the condemned Propositions and that we had not maintain'd those which were condemn'd by this Bull. I told my Collegues that they needed not entertain such a mistrust and apprehension because I was certain that nothing was lesse thought of then what they fear'd They askt me how I could be certain of it but the secrecy whereunto I was oblig'd and which I should not have violated though my life had been concern'd permitted me not to satisfie this Question and therefore I only told them that I was certain of it but being I could not tell them how I did not hinder them from acting and taking their resolutions the same manner as if I had no knowledge nor certainty thereof at all Besides the reason of secrecy which oblig'd me to speak in this fashion I consider'd with my self what dissimulations and disguisements men sometimes use in occasions where 't is thought they speak most plainly and also what changes happen in the most firm resolutions Wherefore I was willing that they should debate and debated together with them what was fit for us to do as if I had understood nothing of what had pass'd between those two Cardinals and making no account at all of it Having therefore put the case at the worst as if subscription to the condemnation of the Propositions would be requir'd of us the next day VVe resolv'd with as unanimous consent as ever was to do nothing unworthy of the quality whereof we were by Gods mercy of S. Augustin's true Disciples and of the humble sonnes of the Church As yet no Copy of the Bull appear'd in Rome at least that came to our view and we neither knew the terror of it whether the equivocal Propositions of M Cornet or those which we presented to the Pope to remove their equivocal and bad senses were condemn'd by it but supposing M. Cornet's and not ours to be so we resolv'd to subscribe to their condemnation but with the conditions and cautions here subjoined by which the Reader may judge what we would have done had they been ours that were condemned We resolv'd in the first place that if we were requir'd to subscribe the condemnation of M. Cornet's we would excuse our selves by pleading that being deputed by Bishops of France we could do nothing but in conformity to the power wherewith they intrusted us and that they had indeed given us a power to sollicite the establishment of a solemn Congregation for discussion of the Controversies between Catholicks touching these matters and this by all equitable meanes which we should judge most expedient but they had given us none to make any such subscription 2. That in case it were answer'd that were those Bishops themselves at Rome they should be oblig'd to subscribe and so 't was fit to oblige us thereunto because we were their Deputies and represented them We would answer That if they were there they might do as seem'd good to themselves but we being only their Deputies could not go beyond their orders nor do any thing whereunto they had not given us power 3. That if it were requir'd of us not as their Deputies but upon the account of our particular persons we would answer that we had no other quality at Rome besides that of Deputies that the same could not be separated or abstracted from our persons nor consequently our persons consider'd otherwise 4. That if it were positively told us That the Pope would be obey'd and could no longer suffer these scruples and distinctions being violations and infringements of the respect which was due to him We would answer That the respect and affection which we confess'd we ow'd him could not take from us the right of keeping within the bounds of the Commission which had been given us But in the fifth place If after all this we saw our most humble Remonstrances ineffectual and it were absolutely determin'd we should subscribe or in case we refus'd there were any intention to use violence to us then we would resolve to subscribe to the condemnation of M. Cornet's Propositions with a proviso expresly excepting and securing by our subscription the Grace of Jesus Christ Effectual by it self necessary to all actions of piety and the doctrine of S. Augustin to both which they had frequently assur'd us he would do no prejudice We drew up and sign'd this Resolution on Fryday June 13. about eight a clock in the morning before we stirr'd abroad to go to the Pope's Presence-chamber And because we consider'd that possibly our subscription with this clause would not be satisfactory but a pure and absolute one would be required we resolv'd rather to suffer the utmost extremities then not to annex that caution conceiving it not onely just but necessary as well as becoming the fidelity and Charity which we ow'd to the Head of the Church in order to uphold him and hinder those to whom he had granted the condemnation of these Propositions from abusing it and saying that he was thereby fallen into error by condemning either the abovesaid Effectual Grace or the doctrine of that H. Father touching the same But because we were not certain either that our reasons would be taken according to this fair candid construction or that we should return to lye at our lodging in case they were taken otherwise we added to our writing a Letter whereby we sent word into France that if we were delay'd by the Pope's Officers it was only upon this cause We entrusted this writing and Letter to an Abbot a friend of ours whom we entreated to send them both into France upon Monday following if he had no further newes of us by that time The Letter is lost but the Original writing which I brought with me from Rome is still in my hands and this is the copy of it A writing sign'd by us before we went to take leave of the Pope AFter the publication of the Pope's Decree against the Five Propositions there being no more hope to obtain of his Holinesse as we now see things the solemn and regular Congregation which we demanded and solicited for the space of two yeares as most necessary in this conjuncture in order to a full clearing of the matters controverted between S. Augustin's Disciples on the one part and those of Molina on the other and a formal perspicuous decision of the capital points of the controversie between them we conceiv'd that we had nothing more left us to do but to prepare our selves to return into France And before all things we thought our selves oblig'd to take leave of the Pope and receive his benediction But considering that his Holinesse might possibly be lead to require us to subscribe his new Decree of which we have not understood any thing since the day that it was posted up in writing about seven a clock in the evening and pluckt down an houre after or thereabouts
were come to Rome about a sacred and important affair he willingly granted us all the Indulgences which we desired of him And thus we retir'd wishing to our H. Father all kind of prosperity and we declar'd to him that we would by the grace of God live always most firmly addicted to the H. See and the doctrine of S. Augustin as being that of the H. See and which should ever be as dear to us as the apple of our eyes These were the termes wherewith we took leave of his Holinesse who honor'd us with his approbation and testimonies of his good will You have my Lords a compendious account of what his Holinesse said to us in this audience which lasted an hour and half and in which his Holinesse left us not upon our knees but caus'd us to rise up immediately after we had begun to speak to him and treated us in all the rest with a particular goodnesse This his Holines's declaration seem'd to us so important and so contrary to the design of our adversaries that to use precaution against the attempts which we fear'd they might haply employ one day to call it in doubt we took care to make exact report thereof to all persons of whom we took leave afterward that so the thing might become publick before our departure and our adversaries likewise might be convinc'd of the truth of all that we affirm'd to have pass'd in this audience since we would not have been so rash or impudent as to publish here in the sight of his Holinesse so considerable a declaration if it had not been most certain And indeed my Lords there is no person in this city who hath heard of our affair but knows at present this declaration of his Holinesse it hath been as notorious as the Decree and given as much joy to all S. Augustin's disciples who are here in great number as our Adversaries testifi'd for the passing of the Constitution When we took leave of the Ambassador yesterday he told us that he knew already all that had pass'd in our Audience and related the particulars which we here send you adding That his Holinesse upon all occasions wherein he had spoken to him about this Affair alwayes declar'd to him that he would not meddle with the matter of Effectual Grace nor do any prejudice to the Doctrine of S. Augustin or S. Thomas and he had written to this purpose to the Court by this Post You see My Lords by the things which the Pope said to us in this Audience and by the Relation which we sent you of what we spoke to him when we were heard publickly that the Five Propositions are not condemn'd but by reason of their had senses wherein we our selves alwayes condemn'd them and that the sense in which we said we understood and defended them or rather that the particular Propositions which we presented to his Holiness and maintain'd before him as most Catholick not only receive no prejudice but also ought to be accounted as approv'd by his Holinesse as appears by the following Reasons The first Reason is My Lords because we declar'd to his Holiness publickly both by Speech and Writing That we and all the other disciples and defenders of S. Augustin would alwayes defend the Catholick sense of the Propositions which we presented to him as containing the indubitable Doctrine of that great Doctor of Grace being also that of the Church till his Holiness should pronounce an expresse and definitive judgement upon the particular sense which we held to be Catholick by which it might evidently appear and be indisputable that they were condemn'd in this sense These are the expresse words of our Declaration which we sent you almost a month ago Prositemur coram ipsa nos universos Sancti Augustini discipulos ac defensores pro indubitata tanti Doctoris atque adeo Ecclesiae doctrina praedictas propositiones ut à nobis superius expositae sunt perpetuò defensuros quamdiu de illis expressè ut supra expositae sunt intellectis probatum non erit quod à Sanctitate vestra p stulamus solenne definitivumque judicium quo nobis apertè constet eas in sensu quem asserimus Catholicum esse damnatas Having therefore explicated to his Holinesse how we understood and defended these Propositions having made this declaration to him by speech in the publick Audience which it pleas'd him to give us and by the Writing which we presented to him at that Audience and his Holiness having not given his judgement but upon these Propositions in general which are recited in the Constitution only in the general terms wherein they were fram'd in France by our Adversaries and having neither express'd nor noted in any manner whatsoever the particular and sole sense to which alone we reduc'd and defended them namely that of Grace Effectual by it self which we declar'd to him at taking our leave should be ever as dear to us as the apple of our eyes 'T is a certain proof that he hath approved that we alwayes maintain'd that sense or rather the Propositions which we reduc'd to that sense as containing the formal and expresse Doctrine of S. Augustin The second reason My Lords is because when we mention'd and explicated these Propositions to the Pope in the terms and senses which we held his Holinesse not only reprehended nothing therein when we had the honour to speak to him in the publick Audience which he gave us before the Decree and in the last since the Decree but also gave extraordinary approbations to every thing which we had spoken 'T is therefore a positive signe that his Holinesse intended not to do any prejudice to these Propositions taken as we explain'd them or to speak better to those which we presented clear from all equivocation and danger of bad sense but on the contrary judges the same most Catholick The third reason My Lords which as we conceive takes away all doubt is that his Holiness expresly declar'd to us that he intended not by this Decree to do any prejudice to Grace effectual by it self necessary to every action of piety nor to the doctrine of S. Augustin receiv'd and approv'd in that whole Church Now the Propositions as we explicated them contain purely the sense of Effectual Grace necessary to every action of piety and the indubitable doctrine of S. Augustin Therefore his Holinesse hath not done any prejudice nor laid any blemish by his Constitution upon the Propositions reduc'd to this sense The fourth reason My Lords is That the Pope hath been so perswaded as his Holinesse vouchsaf'd to testifie to us that we maintain'd before him only Grace Effectual by it self and the pure doctrine of S. Augustin as we justify'd to him in the discourse which we made in his presence that he hath not since caus'd his Consultors to examine whether what we maintain'd and explicated in our discourse and declar'd by our Writing to be formally the doctrine of
Engines on work and redouble their pursuits after that first audience to deprive us of time and power to dispell all those shadows by the Light of Truth This is the particular reason My Lords which caus'd them to urge the speedy publishing of the Decree and they were not contented to alledge this reason in their visits to the Consultors and Cardinals but they mention'd it also in their Writings which by good hap came to our hands though communication of them could never be obtain'd They endeavor in these Writings to insinuate this wicked false conceit to all such as shall read them they impute such opinions to S. Augustine's disciples as are held neither by us nor any Catholick in the Church and they labour to confute what no body ever controverted Thus My Lords having suggested this false conceit both in their Writings and secret Sollicitations they easily prevail'd that to prevent the holding of the Propositions in the Heretical and Calvinistical senses in which they said many held them in France and to extinguish this new pretended heresie which was nothing but a vain fantasm of which they rais'd a fear in the Court of Rome it was necessary for the good of the Church to condemn them But you know My Lords that no Catholick Doctor or Divine of S. Augustin's disciples in France ever accounted these Propositions other then ambiguous equivocal and captious fram'd about four years ago by one of Molina's subtilest Partisans as also that the two first of them were censur'd by S. Augustin's disciples in the Tract intitled Considerations and in the Book Of Victorious Grace as admitting three senses all three heretical and each of the other one heretical sense You know My Lords that we never held the condemn'd Propositions in the formal terms whereof they consist That in the first Memorial which we presented to the Pope when he gave us Audience upon our coming to this City we demanded of his Holinesse that the senses which were in controversie might be distinguisht and that the examination and judgement which was sollicited to be made upon the Propositions might be made upon the said senses That in our first Information in facto representing to his Holinesse and their Eminences the state of the Controversie we declar'd that the Dispute was not at all concerning the Propositions as they were presented And lastly that in the publick Audience we had before the Decree was made we renew'd the same Declarations to his Holinesse and profess'd sudry times that without insisting upon the Propositions which our Adversarries had maliciously contriv'd we defended only the Catholick senses or the particular Propositions fram'd by our selves in perspicuous terms and reduc'd to the pure doctrine of Grace Effectual by it self as S. Augustin hath defended the same in all his works against the Pelagians and Semipelagians Whereby you see My Lords most evidently that not only the Pope's Constitution which pronounces upon the Propositions in their general ambiguity purposely affected to make them obnoxious to Censure and his Holinesse's formal Declarations that he had no intention to prejudice S. Augustin's doctrine which is no wise different from the particular and most Catholick sense which they admit and we defended alone in France and at Rome but also the Writings of our Adversaries who have imputed to S. Augustin's Disciples errors and heresies which they never held justifie that those Censures cannot fall but upon those heresies and errors and that the Catholick sense explicated by us to the Pope in such express and formal terms remains without impeachment and as Catholick as ever it was For 't is beyond all doubt that this sense of Grace Effectual by it self is that of S. Augustin which if there were ground to question our Adversaries needed only to desire a publick Audience of the Pope to demonstrate to his Holiness in our presence either that this sense in which we maintain the Propositions is not that of S. Augustin or else that S. Augustin's doctrine is not that of the Church but the light and evidence of so many express passages of this great Doctor and the secret force of Truth which is terrible to all its opposers hath made them fear to enter into Conference with us touching thts subject in presence of his Holinesse or the Cardinals They were contented My Lords as we have before observ'd to tell them in their secret sollicitations as we discover'd they did at first in their secret Writings that we who were deputed to Rome by Catholick Archbishops and Bishops defended S. Augustin at Rome but others defended Calvin in France which you know they publisht formerly in France by many Libels and false reports against all S. Augustin's Disciples in general And therefore this calumnious Accusation which they fram'd at Rome before the Decree is at this day our justification after the Decree and his Holiness's formal Declaration It remains then My Lords That they can be no other then the publick Enemies of S. Augustin and the H. See who dare pretend that the Propositions are condemn'd of heresie in the proper and particular sense defended by us before his Holinesse and explicated in our Writings since the Pope by the Oracle of his Speech vivae vocis oraculo as they speak in this Court vouchsaf'd to declare to our selves That he intended not to prejudice S. Augustin whose Doctrine having been approv'd by so many Popes cannot be condemn'd of heresie without overthrowing the Authority of the H. See Ecclesiastical Tradition and the perpetual succession of one and the same doctrine in the Church nor without violating the Respect which is due to his Holinesse who would hereby be accus'd of contradicting himself since he hath declar'd in sundry occasions and particularly to us since the publication of this Decree That he meant not to touch Grace Effectual by it self nor the Doctrine of that great Saint and we have already noted that his Holinesse made the same expresse Declaration to the Ambassador sundry times who as we have before said writ this very day to the Court to inform their Majesties thereof All these considerations My Lords have caus'd us to blesse God since this Decree That his Holy Providence brought us into this City to the end that by the Distinction we made in presence of the Head of the Church of Truth from Error when we had the honour to speak publickly to him before the Constitution and by so true and important a Declaration as he was pleas'd to make to us since the same in our last Audience the Censure of Error might be hinder'd from falling upon the Truth and it might not be attributed to Innocent X. contrary to his express intention that he design'd to condemn by his Decree or at least by his silence the Catholick Apostolick and Roman Doctrine of the grand Master of Grace which his Predecessors for twelve hundred years together have admitted approved commended and Canoniz'd by their formal words and most solemn
it or me that therefore I need not be afraid of any rumors or menaces and of this I I might assure our General Upon my mentioning the abuse which the Jesuites made of this Declaration he told me their General had written to their Fathers to forbear doing so That himself had written to F. Annat to that purpose whose printing of his book at Paris Jansenius à Thomistis damnatus he did not approve nor that which he printed de incoacta libertate with the decree and approbation of the H. Office that had no esteem at all of these books but that one of his intitled Augustinus à Baianis vindicatus was a book of great learning whence you may judge how requisite it is to have an answer made to it and seen here The day before I was with Cardinal Ghiggi to complain to him of the threatnings of the Jesuites and assure him that our Congregation would be alwayes obedient to follow the doctrine of the Church and the H. Councils And having also told him that because our Congregation adher'd to the doctrine of S. Augustin and Thomas this gave occasion to the Jesuites to calumniate our doctrine He answer'd me that he had heard nothing of it that indeed he had heard a talk of some union of F. Bourgoing our General with the Jesuites touching doctrine but of nothing besides To which I reply'd that this union was only an union of charity and not of doctrine that we adher'd in Divinity and doctrine to S. Augustin and S. Thomas and should not recede from them in regard his Holinesse had plainly declar'd to have a great respect for this doctrine and that he intended to do nothing against it But the Cardinal answer'd me with sufficient coldnesse that his Holinesse intended not to do any thing against it and that so long as we follow'd the Scholiastick authors approved by the H. Church we should never be blam'd By his discourse I judg'd that he was one of those who had done most hurt to the truth and contributed most to this decision I am inform'd that amongst many other praises which F. Tartaglia gave this Cardinal in a certain company for his wit learning and piety one was that he was the penman of this admirable Constitution in which he said nothing could be added or whereof every word was as so many oracles of the H. Ghost c. I must confesse to you I have been much mistaken in this Cardinal and the credit respect and esteem which I formerly had for him is much abated I forgot to tell you that I found M. Hallier with this Cardinal before me to whom himself and some others of his family made great caresses whereby I perceived that the Molinists were more wellcome there then the Augustinians His Holinesse gave M Hallier this week a Priory of 800. Crownes motu proprio that is to say this Priory which is in Bretegne and known by the name of the Priory de Rieux having been desired of his Holiness by some persons potent in credit of which some were Cardinals the Pope askt what it was worth and being answer'd that it was worth 800. or 1000. Crownes his Holinesse said he would have it for M. Hallier and accordingly commanded the Datary to expedite the same for him This will encrease the number of his Benefices but not of his merit 'T is said He looks for a Mitre as the reward of his glorious labours for defence of the Church They lodge still at the three Kings in a hir'd chamber c. F. Reginald is talkt of to be Divine and Preceptor to the young Cardinal Barberin If his General stirre in it he may have this employment otherwise the Jesuites will obstruct him I wish it him for the benefit which would thereby arise here to Truth I shall adde one reflexion here which I hear was made upon the Censure by a person of capacity viz. he saith he found in a Canonist that when ever his Holinesse us'd the word declaramus in his Bulls and Decrees 't was an infallible token that his Holinesse by such Bull or Decree non constituebat novum jus censuram sed tantum confirmabat stabiliebat jam factum stabilitum licet adderentur ista verba definimus quae semper considerantur ut habentia ordinem ad declaramus And consequently in the Censure of the Five Propositions this word declaramus being repeated at every Censure of every one of the said Propositions 't is an infallible sign that by it his Holiness hath not made a new Censure of these Propositions but onely declar'd or renew'd those which were formerly made against them in the Council of Trent onely in the sense of the Calvinists and Lutherans and no-wise in the sense of S. Augustin S. Thomas or of him whom you follow The Eleventh was of July 18. and contain'd no other newes saving that the Pope was much displeas'd with the Spaniards and amongst other causes thereof complain'd that the Bishops of Flanders refus'd to obey him and contemn'd his authority which he threatned to revenge and made great complaints of it to Cardinal Trivultio in the last audience which his Holinesse gave him Non ho cosa particolare di nuovo salvo che il Papa si da per disgustatissimo da spagnoli è frà l' alhe occasioni del suo disgusto si duole che li Vescovi di Fiandra non obediscano è s' avanxano al dispreggio della sua autorità onde minaccia sissentimenti è nell ' ultima audienza data a Trivulsio fece longa dolianza The twelfth is of the 19th of July written by F. Petit wherein after some private affair he tells me thus As for the Menaces of Jesuites I care little for them by God's help I shall dissipate them without their doing me any mischief Neverthelesse I shall follow your counsel and endevor not to fall out with any person about these matters although I shall have much ado to forbear from quarrelling with those who take advantage of this Censure to say that the doctrine of S. Augustin and Thomas touching grace effectual by it self is censur'd and that you are condemn'd considering that ever since your first arrival and since the Decision the Pope plainly protested the contrary and that you never held these Propositions but with reference to Effectual Grace three days ago I had a brush about it with F. Marinari who asking me news of you fell to tell me that you were condemn'd I could not suffer it but answer'd him that you never held these Propositions otherwise then in the sense of S. Augustin and of S. Thomas and of Grace effectual by it self which his Holinesse profess'd he meant not to prejudice by this decision but I could get no more reply from him saving that they were condemn'd absolutely and without exception of Effectual Grace And when I press'd him to tell me whether S. Augustin S. Thomas and Effectual Grace were condemn'd he
was directed to M. M. Percheron Doctor in Theology of the Faculty of Paris Arch-Deacon and Grand Vicar of Auxerre And within it contain'd the following words Paris August 9. 1653. Sir I Have receiv'd great consolation by the Letter you pleas'd to write to me of the 3d current for which I thank you with all my heart Touching our Messieurs who are at Rome I have had no newes of them since their departure from thence but I believe by this time they are in France I know not whether M. de la Lane will go to his Abbey of Valcroissant before he come to Paris for he hath business there and he had so resolv'd when we pass'd that way As for the rest I believe you have heard how neither the Jesuites nor M. Hallier would enter into dispute that their intrigues having obtain'd this Bull which sayes nothing but what we said ever since these goodly Propositions were first contriv'd as you will see in the book Of Victorious Grace the Pope before their departure from Rome when they went to take leave of him assur'd them that he had no intention to touch S. Augustin's Doctrine which is inviolable in the Church nor Grace Effectual by it self which is the center of all the difficulties Whereupon our Friends answer'd that they would all their lives defend the same Doctrine even to the shedding of their blood and one of them added that it should be dearer to them then the apple of their eyes The Pope made the same Declaration to M. Hallier with a sensible testimony of the learning modesty and zeal of our Friends insomuch that he said he knew they had liv'd at Rome like Saints He made the same Declaration to the Generals of the Augustins and the Jacobins and also to the Ambassador who certify'd the King of it likewise writ word of it to the Nuntio and we saw the Original of the Letter So that we receive the Bull with joy because the sense of Saint Augustin not being condemn'd as indeed it could not be 't is an evidence of its confirmation after all the intrigues of its enemies and that which kept the Pope from pronouncing upon the Distinction of senses was that he could not do it without condemning Molina which the faction of his Partisans hinder'd For these reasons S. Augustin is more zealously adher'd to then ever the Bull hath only healed mens minds to defend him and gain'd him many disciples who before were indifferent Many Philosophical Acts in the Vniversity contain no other Doctrine touching Liberty Predestination the state of pure Nature the vertues of the Pagans and nothing is heard but Elogies of Saint Thomas and Saint Augustin his Master The Chancellor of the Arts goes every Sunday to give the Cap of Master in Arts to the Respondents and makes admirable Elogies of those two Angels of Divinity Saint Augustin and Saint Thomas The Jesuites misse of their Markets there and lately when in an Act of Philosophy at their Colledge the Regent sayd Transeat to an authority of Saint Augustin he was hiss'd by the Company whereupon some Bishops who were present told him he was an impertinent person and rising up immediately went out and made great complaint hereof to their Rector You see in what condition we are and we thank God this Bull hath yet made no Molinists nor is it likely to make any I believe you have seen the Distinction of the senses of the Propositions which our Friends presented to the Pope However I send you two copies of it in French for your self and M. Verrier because I have it not in Latin but I will endeavor to get one for you upon thr first occasion 'T is a piece which deserves to be kept and which stops the mouthes of the most obstinate Pelagians I hope our modesty and restraint will obtain in time what our zeal could not I am c. The shallownesse of the water in the River which goes from Auxerre to Paris and the contrariety of the wind kept us long from arriving at Paris but we got thither at length thanks be to God in good health towards the middle of September So many things have pass'd concerning the Constitution since our return that if I should undertake a Relation of them I should engage my self upon a new Work or at least add a new Part to this which would be larger then any of the rest Therefore I shall adjoin none of those things which are come to publick light the Memory whereof may be preserv'd to Posterity by the paines of other persons as fit or fitter to transmit the same then my self I should not have taken upon me to collect those which I have related in this Journal had I known any one so well inform'd of them and able to do it so exactly I attempted it because it seem'd a Work reserv'd for me alone and I thought my self accountable for it to God and the Publick I shall keep the same mind in those few things which I shall add of what pass'd since our return to Paris and setting aside all those which are already known to the world and of which it cannot be but some hand or other will one day give a Collection to the Publick I shall speak only of such as are particular to me and whose remembrance might be lost if I should not here briefly set down what I know thereof CHAP. V. Of the particular things which came to my knowledge after our return to Paris A Calumny spread at Rome that we had printed a book at Venice against the Popes Constitution The Pope gives notice to the Consistory of his Constitution and of the submission wherewith it was receiv'd The imprisonment of F. Nolano falsly attributed to the Doctrine of Effectual Grace ONe of the first things that I learnt after our return to Paris was that our Adversaries according to their old practice of calumniating gave out at Rome after our departure from Venice that we staid there so long only to print a Work to which they gave this Title Augustinus à Pelagianis condemnatus in which they feign'd that we term'd the Pope and his Congregation Pelagians because he had condemn'd S. Augustin by his Constitution whereas we took no other care in all places where we found occasion to write or speak of it but to manifest the respect which the Pope had alwayes testify'd for S. Augustin and for his Doctrine of Grace Effectual by it self and that the Pope had real and positive intentions not to prejudice the same in any thing that he did However the same of this Chimerical work was spread at Rome it came even to the Popes eares who was greatly offended with it as indeed he had reason had it been true after the satisfaction which he told us he had receiv'd by all that we defended in his presence and after his so expresse and obliging Declarations to us of his right intentions but he was much offended that
by the Pope for their service to the Church in purging it by their care from the new doctrines introduc'd into it That M. Hallier had gotten a good Benefice and his Holinesses nomination for the Bishoprick of Toul and that his Collegues were enter'd in the Dataries grand Book for Benefices vacant within six Moneths There was a talk also of some Medals which his Holinsse presented to them as a testimony of his good will towards them Concerning which I shall acknowledge it certain that the Pope's Medaller in favour and upon occasion of the new Constitution made a new stampe in which the pourtrait of the Pope was on one side and on the other a H. Spirit with this Devise about Replevit orbem terrarum But whether they receiv'd these Medals from his Holiness's hand or bought them of the Medaller is a thing very uncertain nor do the Letters written to me concerning the same clear the doubt However were it so or no they set forth for France and travelled by the Country of the Grisons M. Hallier and M. Lagault came both sick to Coire which is the chief City in the beginning of October and M. Lagault dy'd there in a very short time for whom a service was perform'd as solemn as the place permitted the City being wholly possess'd and govern'd by those of the P. Reformed Religion only the Church and the Bishops Palace and some few Houses which stand like a Cloister wherein dwell all the Catholicks of either sex are built upon a Hill higher then the rest of the Town There are Capucines there who perfume the services of the Church One of them made a Funeral Oration in the service of M. Lagault He took those words of the Prophet Zachary for his Text Vbi suut Patres Vestri From which he said he would take occasion to treat of the state of souls separated from the body not in general but particularly of that of this Doctor who truly deserv'd the name of Father because he had beee a Father to the poor by the Almes which he gave them a Father to miserable persons condemn'd to death by his charitable assistance of them in their sad extremity and a Father of the Church too as he had testify'd during his life both by his learning writing and other Talents but especially in his last Legation to his Holiness before whom he had defended the cause of the Church with such zeal that he triumpht over his enemies the Jansenists He said it was to be enquir'd in what place this Father might be That there were but three into which Souls depart Hell Paradise and Purgatory that the soul of this Father was not to be sought in the first of these places because he had not done the works which lead thither that then it should be sought in Paradise to which his good works had caus'd him to take the way But considering that it was improbable but that during his life he had committed some small venial sins he must be concluded to be in Purgatory where he was a purifying and from whence he exhorted every one to help to deliver him by their prayers His Hearse was cover'd with black cloth round about which were Death's-heads painted in paper and fastned thereto and on the top there was the figure of a heart painted red in paper likewise He was interr'd in the Episcopal Church amongst the Canons where he expects the Resurrection which I pray God may be as happy to him as I wish it through his mercy to my self M. Hallier's indisposition detain'd him some dayes longer at Coire but M. Joysel continu'd his Journey towards Paris with the rest of the Company that came with them to Coire They all pass'd by Geneva and came to Lions and when M. Hallier was there I was inform'd by a Letter that he publisht such horrid calumnies there against me and my Collegues but especially against me that he who advertis'd me thereof not daring to mention the same in his Letter to my self refer'd me to another friend to whom he had written them 'T were to no purpose to extract them out of the Letters for I have hitherto slighted them and am contented to have suffer'd as notorious calumnies from his own mouth in December last when he and I hapned to meet at the house of M. de Souvre Knight of the Kings Orders and first Gentleman of his Chamber to whom the next day I writ the following Letter Sir HAd M. Hallier been contented yesterday in the Discourse we had together in your presence onely to have given me the injurious and offensive words which you heard he did I should have already forgotten them and had no displeasure left for his having been so unmindful of the respect which is due to a person of your quality and so much exceeding the bounds of the moderation requir'd in all the Actions and words of a man of his age and profession Had he added to his injuries onely the several falshoods which he asserted with prodigious confidence and affectation I should have accounted him sufficiently punish'd by being convinc'd as I convinc'd him of part of those falshoods by being urg'd as I urg'd him divers times though he would not hear it to choose any of those facts about which we disagreed to be discuss'd and prov'd before you to the end that by what should be found true of that single one it might appear what judgement was to be made of the rest and which of us spoke with truth and good grounds But the horridness of the calumny which alone I resented as soon as he utter'd it told him I could not but challenge him either to prove or retract or else to pass for a bold and insolent calumniatour seems to me so important and touches me so to the quick that I cannot forbear to renew my resentments and complaints thereof to you by writing It constrains me Sir to beseech you again most earnestly to suffer me to press M. Hallier by the wayes of honour either to come and justifie before you so black an accusation as he had the boldness to charge upon me to my face or else to disown it as spoken in heat and without good information otherwise in case he declines to satisfie this my just demand he must remain in the opinion of your self and all persons who shall hear of this Affair a person convicted of calumny Could it be suffer'd as the rest in silence without prejudice to the estimation of my inviolable fidelity to the Kings service I should constrain my patience to the utmost to bury it in oblivion But since M. Hallier hath reproacht me in your presence to my face of having disperst Libels at Rome against the King he would take my silence for guiltinesse if I should not resent this hainous accusation and urge him either to retract it or make it good I have lately perceiv'd by most certain reports of what he hath spoken of me upon
were made by the Doctors who in behalf of the Faculty oppos'd this pretended Conclusion But how doth the Faculty approve that which M. Hallier did in the Assembly of the Mathurines without knowing what he did He saith that not being allow'd to speak in that Assembly he made an Act before a Notary to oppose the Decree which Act he ought to have produc'd and shew'd to the Faculty and the Faculty by the reading thereof have known what he did All which defects evidence that more care was taken to bring that to pass in the Faculty which had been unsuccessfully atempted in the Assembly of the University then to observe the Laws of the Faculty and the Rules of Justice IV. Is it not further apparent that M. Hallier the Syndic and the Doctors who uphold him violated in this Assembly all forms of right and the most certain rules of Natural Equity Is it credidible that M. Richard Nugent was suffer'd to be a Judge in this affair Yet he was present at the debate gave his Opinion and a long Contest there was about writing down and reckoning his suffrage Is there any greater Evidence of a Conspiracy and any less just proceeding then obstinately to hold him a Judge in his own cause who was a Witness to the debate which principally concern'd himself V. But there was no cause for the Faculties intervening in behalf of its own rights since the same were no wise injur'd nei her in respect of the Decree which contains nothing but a Regulation of Discipline against those who usurp'd a Doctrinal Judgement nor in respect of the Doctor compris'd in the Decree since the University hath right to judge as it did and to decree a penalty against him which was only comminatory And indeed this Doctor appear'd in the Assembly was examin'd and willingly submitted himself under his own hand to the judgement of the University and was not actually and by name excluded by that Decree from the rights of the Faculty A second Judgement ought to be pronounced against him and all the rest to make them really understand the penalties specifi'd in this Decree which indeed is rather an exemplary and necessary Regulation for the keeping up of discipline and the Authority Royal then a punishing of those that transgressed it since no body in effect incurr'd any penalty by this Decree and all might have scap'd only with acknowledging their fault and submitting themselves as they publickly promis'd to what the University should please to ordain But supposing it had been expedient for the avoiding of Consequences to interest the whole Faculty of Divinity upon that Doctors account was this a sufficient cause for the Faculty to judge of the Decree and intervene in the affair of the Irish against the University VI. Had there been reason to oppose this Decree it ought to have been done in the General Assembly of the University at the Mathurines but since no opposition was made there either from the Faculty or any Doctor how is it fitting to stir again an affair already judg'd and publickly pass'd by Authentick Confirmation M. Hallier demanded to speak in the Assembly of the Mathurines and was interrupted for the reasons above-mention'd but neither he nor any other Doctor publickly oppos'd the Confirmation of this Decree M. Hallier protested only that he was hinder'd from speaking but no body heard him say that he oppos'd himself to the Confirmation of the Decree Nor can it be shew'd that he makes any mention of his opposition in the act of the Confirmation of the Decree 'T is well known that when one makes an opposition and demands an Act of it 't is always the custome to grant it to him He told the Faculty that he oppos'd it by an Act before Notaries but this was not sufficient he ought to have said publickly in the Assembly of the Mathurines that he oppos'd such confirmation He was heard to say to Notaries that he demanded of them an Act for that he was hinder'd from speaking but not that he oppos'd the confirmation of the Decree or demanded an act of such oppposition And thus the Decree having been confirm'd without publick opposition from the Faculty Dean Syndic or any other particular Doctor there was no longer any place for the Faculty to oppose the same afterwards But had M. Hallier the Syndic in that assembly oppos'd the confirmation of the Decree he ought to have taken the suffrages of the Doctors then present who represented the body of the Faculty to declare the sentence of the Faculty That was the place and time appointed to debate of this affair and M. Hallier's obstructing of the debate shews that he apprehended the Faculties unfavorable design and that it would have confirm'd the Decree if it had had the liberty of opining in that Assembly What violence was not us'd to keep M. Messier then Dean from speaking his advice publickly and intelligibly and from taking those of the Doctors present as he was requir'd to do Things having pass'd thus at the Mathurines either the Faculty then assembled ought to be acccounted to have confirm'd the Decree or not opposing it in that place it cannot oppose the same afterwards But in brief the Faculty of Divinity being but a part of the University though it had oppos'd this Decree ac-according to forme yet the same had been confirm'd by the University being so by the other Faculties and by the foure Nations VII Lastly the Doctors opposers are ready to make good to all the world the justice of the Decree it self the injustice of the Declaration of the Irish in every thing that it contain'd Whereas therefore they are perswaded here and know that the university us'd its own right with extreme moderation and prudence they cannot consent to this new faction which insensibly tends to the utter ruin of the University This is what 't is easy for the University to justifie and to show that its Decree is most just and moderate and that the Declaration of the Irish is most injust and temerarious III. The Declaration of the Irish refuted in general ad the rashnesse and dangerous consequence of this enterprise layd open chiefly as to the discipline of the Church in matter of Doctrine NOw to comply with the obstinacy of our Adversaries and consider this affair without respect to the Decree and its confirmation and as a thing not already decided certainly 't is hard to conceive what those protectors of the worst of causes can reply when they are shown by most plain and convincing proofes 1. That the Declaration is a very manifest enterprise of the Irish 2. That it is unjust and temerarious in every of its parts and wholly contrary to the liberties of the Gallicane Church the rights of the Realm and the safety of the sacred persons of our Kings 3. That the Rector Deanes and Proctors had right to vacate it and punish those exemplarily who were convicted to have subscrib'd it 4. That having
What may we expect from a Preface which denotes so great knowledg and authority and in what manner will these Irish pronounce They pronounce as persons that intended to make decisions Firmiter statuimus say they promittimusque we ordain and promise Who can suffer so manifest an insolence of this small number of private persons who having neither authority nor degree forbear not to speak like Oracles in matters of Divinity Who can but disapprove the temerity which leads them to make a common resolution upon points of doctrine In brief who could have imagin'd that persons of this conditions durst have subscrib'd the forme of a Profession of faith wholly new and unheard of hitherto in the Church III. But what do these Irish promise in such magnificent termes Promittimus say they nos semper adhaesuro omnibus Decretis ac Censuris summorum Pontificum To speak truth this promise is nothing else but a Threat to all France and an act of hostility against the rights of the Crown But let us not lay the blame upon these scholars who no doubt had not malignity enough to frame such a dangerous Conspiracy of their own heads And since this is the stone of stumbling let us not fear to say that they who contriv'd this Declaration had a direct design to wound the Rights of the Gallicane Church to do an outrage to the Royal Power to despise the Arrests of Parliament and to trample upon the Censures of the University and Faculty of Divinity especially the last which was made against the pernicious Doctrine of Sanctarel For besides the general terms omnibus Decretis they have explain'd themselves more fully in this manner Insuper promittimus nunquam nos ex animi sententia privatam aut publice defâ—nsuros c. ullas Propositiones de errâ—re aut haeresi suspectas AUT QUOMODOLIBET A QUOVIS SUMMO PONTIFICE DAMNATAS Behold the poyson and the most dangerous artifice of so black a plot included in these last words Is it possible to wound the Soveraign Authority of our Kings more openly or more punctually denote the Bulls and Decrees of some Popes against their Sacred Power These strangers are made to say that so if possible all Frenchmen might say the same that they are contented to resolve and promise perpetual adherence to all Decrees and Censures of Popes They add they will never deliberately maintaine either privately or publickly any doctrine condemn'd by any Pope whatsoever by any way or manner whatsoever without particularizing the Bulls of Popes for except particularly specifying the Bulls of Popes against Kings 't is impossible to use more express words whereby to denote such as are prejudicial to our Kings and contrary to the Liberties of France And the Act in which these Irish are inveigled to declare themselves upon this point is contriv'd in such sort that it is no less contrary to the Royal Power then their first Declaration For in this Act which begins with Insuper promittimus they say that by Propositions condemn'd in what manner soever and by what Pope soever they did and do understand such Propositions as have been condemn'd by any Censure whatsoever Declaramus nos hic intellexisse intelligere Propositiones quacunque censura sive nota haeresios sive erroris sive falsitatis aut temeritatis damnatas nunquam docturos And thus their interpretation is rather a new Confirmation then a disguizing of their design or rather of the design of those who are the Authors and Instruments of this whole enterprise nor do they declare themselves otherwise upon this point in the French Declaration made before Notaries But should these second Declarations contain a favourable Interpretation or even a formal revocation of what they had said in their first were the Decree of the University ever the less just Ought not that to be consider'd which they said in their first Declaration against which the University made its Decree which was also confirm'd in the General Assembly of the 21 of March before this second Declaration was made upon the 22. In which regard the Faculty ought not to have had any consideration of these second Declarations and the same ought not to have been a pretext for it to joyn with the Irish against the University and disapprove its Decree supposing it had right and power to judge thereof Now if we consider the quality of this enterprise we cannot but confess that the Rector and the University had been culpable if they had not repress'd it Some Irish residing in France oblig'd by the publick hospitality of this Courteous Nation and though Strangers yet admitted to Study with perfect liberty in the University of Paris are so presumptuous as to make Conventicles about points of doctrine and our Religion They subscribe Declarations against the Authority of Kings the Arrests of Parliament the Censures of the University and the Faculty They approve ordain by a firm resolution and promise to maintain the Bull of Boniface the VIII upon which Sanctarel and all the Sanctarellists both on this and the other side of the Mountains chiefly found their pernicious doctrine of deposing Kings disposing of their Kingdoms and absolving their Subjects from their Oath of Allegiance insomuch that one of them Suarez the Jesuite boldly alledges that Bull as his principal proof of his saying that this doctrine ought to be believ'd as an Article of Faith These Irish in general terms without exception promise to maintain the Bull of Julius 11. against Lewis XII and John d' Albret King of Navarre both Predecessors of our most Christian King Lewis XIV King of France and Navarre They engage themselves by Oath to defend that Bull whereby the Kingdome of Navarre hath been usurp'd from its lawful Lord They oblige themselves to receive that Bull by which Sixtus V. depriv'd the late King Henry the Great of glorious memory of the Kingdome of Navarre and declar'd the same King and Henry Prince of Conde and their Posterity incapable of succeeding to the Realm of France or to any other Principality or Dignity and absolv'd all their Subjects and Vassals from the Oath of Fidelity and all other duty They determine and promise to adhere inviolably to the Bull in Caena Domini Excommunicamus Anathematizanus omnes singulos Cancellarios Vice-Cancellarios Consiliarios ordinarios extraordinarios quorumcunque Regum Principum ac Praesidentes Cancellariorum Consiliorum Parlamentorum nec non Procuratores generales eorundem aliosque judices tam ordinarios quam delegatos nec non Archiepiscopos Episcopos Abbates Commendatarios Vicarios Officiales qui per se vel alium seu alios Beneficiales decimarum ac alias spirituales spiritualibus annexas causas ab Auditoribus Commissariis nostris aliisque Judicibus Ecclesiasticis avocant ac sese illarum cognitione tanquam judices interponunt etiam sub praetextu violentiae prohibendae Ex Rulla in Coena Domini by which the Appeals us'd
But this defence is too weak and there must be something more solid alledg'd to cassate a Decree of the University For it hath been said before that these Irish cannot speak in that manner unless they were persons of Authority in the Church To declare that new doctrines are taught that they have resolv'd forthwith to redresse so dangerous a mischief to determine Propositions and brand them as suspected of heresy is not this to passe a doctrinal judgment whether could the enterprise of these Irish go farther 'T is well known that they pretend not to passe a juridical censure nor are they accus'd of so doing but they are accus'd of making and signing a Doctrinal Declaration and a new form of profession of faith without having degrees authority or skill for that purpose Now if that reason which they alledge by the mouth of M. Hallier one of their most zealous apologists were a receivable justification who might not lawfully do the same Who might not make doctrinal Declarations in every matter and professions of faith of a new stamp in order to get them sign'd by all sort of private persons Ecclesiasticks Laymen Seculars Regulars Learned ignorant men and women For according to the reasoning of that Syndic it will be free for every one to declare and signe what he thinks and judgeth upon matters of faith and 't is in the liberty of all particular persons to oblige themselves even under their hands to maintain and teach what they think fit and without countervening the Laws of the Realm and Constitutions of the Church to make Conventicles and Assemblies in order to league themselves together by the publick confederacy of the same opinions and upon mutual engagement to maintain this doctrine and to condemn or reject another And yet they who do thus need not pretend to make juridical Censures as Prelates or Faculties do nor to passe judgments which others are oblig'd to follow Certainly they who reckon the greatest confusion that can be introduc'd into the Church as to faith an manners and indifferent thing may answer in this manner and slight all the sad inconveniences which are natural sequels of so strange a proceeding But such as apprehend that this licence would in a little time produce as many different professions of faith as there are persons cannot approve a course which tends to cause the same mischiefs in France in point of Religion which now make England a theater of division and a sink of all heresies and errors imaginable VIII But lastly 't is very false that this Declaration of the Irish is a private one Cetainly 't is as publick as such a thing can be Six or seven and twenty persons assemble together several times all signe the same writing in three or four Copies which they send into all parts This Writing is so little secret that it is complain'd of to the Rector The very persons who sign'd it caus'd divers copies of it to be printed In fine the Jesuites who set a work the chief springs of this engine have already alledg'd it as an authentick piece Triumphus Catholicae veritatis p. 415. in a book publisht April 1. So that if this Declaration be not publick 't is hard to say what is Mean while M. Hallier who saw and knew all this forbore not to perswade the Faculty that it was onely private and in stead of considering that were what he said true yet being so illegal and injust as it is it cannot come to publick knowledg without being abolish'd He hath us'd all his endevors to maintain before the whole Assembly of the Faculty so unjustifiable and unreasonable a pretension V. That the Rector Deans of Faculties and Procurators of Nations had right to pronounce the judgment in this case which they did AFter having pretended that the Irish might of their own private authority subscribe a new Declaration of Faith their partisans had no other expedient to crown so great injustice but to dispute the jurisdiction of the whole University over its own members and to ravish a right from it which it enjoy'd from its first foundation I. But the Parliament of Paris the perpetual guardian of its priviledges will not endure that jurisdiction to be question'd which it hath alwaies had of regulating punishing and correcting those who offend against its constitutions and discipline This authority hath been preserv'd in it in all reformations from time to time particularly in the last which was made in the first year of this Century by the authority of that August Senate II. If the Gallicane Church be maintain'd in its liberties Recherches de Pasquier l. 3. c. 16. 't is the University of Paris which hath alwayes upheld the same amongst other societies 'T is well known what important services it perform'd for it in the time of S. Lewis Id. c. 18. what care it took to preserve the exemption from Tenths in France when Gregory XII Benedict XIII and Alexander V. contended for the H. See how vigorously it upheld the cause of all France under the Pontificate of John XXIII Moreover the Rector is particularly entrusted to see that nothing be done against the liberties of the same Church which are nothing else but the common right in which it hath always preserv'd it self and 't is founded upon Custome and Arrests for defending the Royal power and Authority Upon this account he makes complaint to the Parliament where any Decree of Rome contrary to the liberties of this Church comes to his knowledge Upon this ancient right was the verification of the Cardinal d' Amboise's Bulls oppos'd by him in the Universities name in full Parliament And lately complaint being made to that Court by him of a Decree of the Roman Inquisition publish'd at Paris the Kings Counsel highly commended him for his good service to the King and Crown III. 'T is certain that the Declaration of the Irish is illegal contrary to the Policy of the Church to the discipline and rules of the University that it violates the peace of the Theological Faculty and the Conclusion which it made not to examin or judge of these Propositions 'T is injurious to the Arrests of Parliament both in reference to the Prohibitions 'T is injurious to the Arrests of Parliament both in reference to the Prohibitions made to the Faculty of doing any thing concerning them and to the Arrests against Sanctarel and others and it invades the sacred authority of our Kings and the lawes of the Realm Whence 't is manifest that the Rector Deans and Proctors had right to cassate the said writings and since they who subscrib'd it are subject to the Universities discipline of which they have the honour to be members it hath right to punish them if they revoke not their signature to exclude the Scholers out its Colleges and debar them of their degrees The Doctor amongst them being a member of the University as well as the rest is also subject to the jurisdicton of
be a deplorable mischief and therefore requires to be prevented this whole Province would have accounted themselves worthy to be accused of disobedience and ingratitude if in so long oppression of the innocence of a Pastor and a Prelate so dear to them we should not give yoâ—r Serenity and all the world certain proofs of our good will and obligations both in reference to the affliction which we resent for that of my L. the Patriarch and to a thing more important to wit the inevitable desolation which would befall us if we should suffer this scandal to continue longer in so miserable a time when all things are full of tumult and confusion This hath induc'd us to make this Remonstrance to you with the more earnestness for that we know that faithful people are oblig'd to love and procure tranquillity and peace especially at this time when bad examples instigate us to do otherwise But setting aside the affection which we bear to the most R. Patriarch for his merits vertues sufficiently known to you which certainly is very great and for which we would do all things possible to be done by the good children we have resolv'd not to be deficient in what our Lord commands us with his own mouth The Scribes and Pharisâ—es sit in Moses Chaâ—r do what they say Truth it self most Serene Prince tells as that we ought to hear our Pastors because they are the Fathers and Masters of the people And 't is for this reason that S. Paul saith Remember those that are over you who declare the word of God to you obey your superiours and be subject to them for they watch as they who must give account of your souls that they may do it with joy not with sorrow for this is profitable for you These are the authorities of God to which it is necessary that we obey to the end we may do it with more successe it is necessary that your Serenity who are guardians of the Holy Laws favour and assist us May it therefore please your Serenity to interpose as you shall think fit that we may be given to understand with assurance and by Soveraign authority what is the doctrin of our Patriarch and Pastor in that Homily because so long as this is undecided we remain in sadnesse and in a scandal of very great consequence being surrounded on every side with Provinces and Nations who suffer themselves to be led into other sentiments then those prescrib'd by our Mother the H. Catholick and Roman Church from whom we shall never depart acknowledging it a particular benefit of God's goodness that the Provinces places subject to the Patriarchal Superintendecy and the most happy government of your Serenity are hitherto free from all the troubles which disturb the Church at this day If therefore the doctrine of the most Reverend Patriarch in this Homily be good let your Serenity consider how much we are oblig'd and how greatly charity ought to enflame our hearts to procure for the love we bear him his peace and tranquillity and preservation of his honour and reputation all which are things from which we may hope all sort of advantage as without which we must expect to be deprived of all spiritual consolation Your Serenity sees that all these honest and equitable considerations have caused the Clergy City all our happy Country account themselves oblig'd to do the same office towards our Pastor which we read to have been heretofore done by most devouâ— nations towards theirs in the persecutions of Liberius Bishop of Rome S. Athanasius Bishop of Alexandria S. Chrisostome Bishop of Constantinople and many others when the devotion of the people excited by the Holy Ghost manifested their piety and affection towards their Pastors VVe desire to imitate them in their good actions so much the more now the time presses us and we can no longer dessemble because most Serene Prince if the Patriarch be found innocent as he is esteem'd by general consent we discharge our duty in the resentment which we testifie of his affliction so t is requisite we do justice to our selves in case his doctrine in the sayd Homily be worthy of reprehension and condemnation for so long as we remain in suspence concerning the same and the discussion of so important an affair is deferr'd we cannot but be alwayes in danger of being deceiv'd VVherefore to prevent so great mischiefs and to procure perfect satisfaction to our minds all the abovesayd persons of your most faithfull Province have with common consent sent us to your Serenity to the end that by the blessing of God and the intervention of your authority we may obtain the effect of our just demands and suffer no evil having committed no fault VVherefore we most humbly beseech your Serenity and this most happy and most Christian Republick that seeing the affair time occasion and all things permit you will vouchsafe to write to your most excellent Ambassadors renssiding at the Council of Trent assembled by authority of the Soveraine Pontif and the Holy Ghost that they with diligence and Christian benevolence make instance to those H. Fathers chosen out of the most faithfull and learned of all Christendome to obtain of them that after they shall have considered with the eyes of Justice the words of my L. the most R. Patriarch in the said Homily they declare whether the same be conformable to the sound doctrine of the H. Fathers of the Catholick Church to the end that by an assured and solid declaration of the H. Council we may quiet our consciences which cannot but be in agitation and trouble so long as our irresolution therein shall continue We hope this Remonstrance by which we are so much oblig'd to you will be very well pleasing to our H. F. Pope Pius 4 as a Father full of prudence and goodnesse who will be most joyful to see so holy a conspiration in a whole Province affectionate to its Pastor that he will acknowledge that this affection as well as this demand being a pure instinct of the H. Spirit whose first Minister his Holinesse is will be worthy of his approbation and good will and lastly he will find consolation in understanding the firm resolution which we have to live under the protection and true discipline of the H. Romane Church our mother VVhich thing we plainly and faithfully manifest by our Zeal to render to our Pastor the honour and respect which we owe to him By this meanes we keep farre from that Pest which uses to give the sad beginning to unhappy heresies when inferiors as the B. Martyr S. Cyprian testifies obstinately and contemptuously withdraw themselves from the Charity and obedience which they owe to their Superiors And being thus stirr'd up with pastoral care he will be also glad to instruct us by his Authority and that of the H. Council in what manner we are to demeane our selves in these miserable times towards the most R.