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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93040	The journal of Monsr. 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.; Journal. English	Saint-Amour, Louis-Gorin de, 1619-1687.; Havers, G. (George)	1664 (1664)	Wing S296A; ESTC R225933	1,347,293	723

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 yo●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 Pharis●es sit in Moses Cha●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 devou● 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.

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

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

The Minor I prove thus The Will cannot receive the inspiration of a most ardent and pure love without it begin to be good But Molinistical grace may subsist without the will 's being good in any sort but the same may alwayes remain bad because this Grace leaves it still in a state to be good or bad Therefore Molinistical grace is not by an inspiration of a most ardent and pure love Hence being S. Augustin affirms in the 31. Chap. de Grat. Christi that he never found Pelagius acknowledge in any of his Writings such help added to Nature and Instruction by the inspiration of a most ardent and pure love And being Molina acknowledges the same no more then he did it followes that he agrees with Pelagius to overthrow the true Grace of Jesus Christ Secondly The Grace of Jesus Christ is an heavenly teaching whereby God so instructs the heart of man with such inexpressible sweetnesse that he who receives that instruction hath not the knowledge only of what he sees but also the will wherewith he desires it and the action whereby he performs it Chap. 14. But the Grace whose use is left to Free-will is not such Therefore c. Thirdly We cannot say of the Grace of Jesus Christ that by it man learns of God what he ought to do but that he will not do what it teaches him Now this may be affirm'd of the Molinistical grace Therefore the Molinistical grace is not the Grace of Jesus Christ Chap. 14. My fourth proof is this Whosoever receives from God the Grace of Jesus Christ comes to the Son of God whosoever comes not to him hath not that Grace Ibid. chap. 14. But many have the Molinistical grace who come not to the Son of God Therefore the Molinistical grace is not the Grace of Jesus Christ and consequently is not that Grace which S. Augustin saith was necessary to be acknowledg'd by Pelagius if he would be a real and not a nominal Catholick Now let any one of the upholders of such Molinistical grace appear in presence of Your Holinesse let him vaunt as much as he pleases that he holds not the opinions of Pelagius let him say I am not a Pelagian because Pelagius acknowledg'd no other grace but an external aid of the Law and Doctrine or Instruction But I moreover confesse an internal and supernatural Grace whereby God enlightens the Understanding and moves the Will but whose use is left to Free-will Certes I should answer him 'T is very brave I am extreamly glad you are not altogether a Pelagian But what are you the better if you depart from Pelagius but cloze not with the sentiments of the Church And what advantage is it to you to reject the Pelagian grace if you do not admit the Christian For how remote soever you are from Pelagius whatever Grace you admit whatever colours you paint it withal and whatever Title you give it of internal and supernatural if this Grace be not the same which S. Augustin saith Pelagius must confesse to the end he may be not only in name but in Truth a Catholick the Confession which you make of such other grace may perhaps keep you from being wholly a Pelagian but it can never make you passe for a Christian For I grant it true as you say and this is no place to dispute it that Pelagius deny'd that there is any internal and supernatural Grace contrary to what S. Augustin maintain'd viz. That there is an internal and supernatural Grace But S. Augustin moreover maintain'd That this Grace is Effectual and subdues the Free-will to it self While you hold against Pelagius that there is an internal supernatural Grace you hold at the same time against S. Augustin that the same Grace is subject to Free-will So that by your acknowledging an internal and supernatural Grace perhaps you are not a Pelagian therein but inasmuch as you acknowledge not that the same is Effectual you are not yet a Catholick You are as yet neither Pelagian nor Catholick or rather you are not at all a Catholick but you are a Pelagian in that you agree with Pelagius to oppose that Effectual Grace which you will not acknowledge to be the true Grace of Jesus Christ Whereunto I add That your sentiment in the confession of this internal supernatural Grace is not far from that of Pelagius which I prove by Chap. 13. of the same Book of S. Augustin He who knows what he ought to do and doth it not is not yet instructed of God by Grace but only by the Law he hath not been taught by the Spirit but only by the Letter And in Chap. 14. Jesus Christ speaking of this manner of teaching saith Whosoever hath heard the words of my Father and hath been taught by him cometh to me And it cannot with truth be said of him that comes not to Christ He hath known and learnt that he ought to come but he will not do what he hath learnt he ought to do No certainly this cannot be said of that manner of instruction according to which God teaches us by his Grace Now he who hath onely the Molinistical grace hath not been taught of God by grace and by the Spirit but onely by the Law and by the Letter and consequently the Molinistical grace is no other then the Pelagian which consists only in the Law and Instruction Whereby it appears that the terms of internal and supernatural Grace are only simple words made use of by the Molinists to cover and hide their Pelagian grace to the end to avoid the indignation which the same would excite against them and by this difference of words to obscure the Truth and to keep themselves from being so easily convinc'd of their Error After this Argument I shall proceed to S. Augustin's third proof taken out of the same book de Grat. Christi where he throughly treats of the assistance of the possibility of the will and of the action which he maintains to be the true Grace of the Redeemer and which was the subject of the whole Dispute between him and Pelagius For see how that great Saint speaks of this Heretick Pelagius establishing three several things whereby he saith Gods Commandments may be fulfilled viz. Possibility Will and Action Possibility whereby a man is able to become Righteous Will whereby he is willing to become Righteous and Action whereby he is actually Righteous He confesses that the first viz. Possibility is given by the Creator of our Nature and depends not upon our selves since we cannot but have it whether we will or no. But as for the two others namely Will and Action He holds that they are in our power and that we have so much the dominion of them that they depend only upon our selves Whence Pelagius concluded that a man deserves to be commended for his good will and his good actions or rather that God and man deserves to be commended for the same because God