in the second we summarily layd open the tradition of the whole Church or the sentiment of all the Councils H. Fathers and principal Divines since S. Augustin to the present age for confirmation of the same truth That in the third were contain'd the Decisions pass'd contradictorily by the Congregation de Auxiliis in presence of the Popes Clement VIII and Paul V. by whom Molina's doctrine of sufficient Grace was declar'd heretical and Pelagian and the contrary sentiment of Grace effectual by it self judg'd the constant doctrine of S. Augustin and the certain faith of the whole Church That we were ready to make good this truth by the acts of the Congregation whereof we had seen the Originals and extracted from them what we alledg'd Lastly that in the fourth Article were contain'd sixty and three heresies or impieties deduc'd by necessary consequence from Molina's sufficient Grace whereby it appear'd that this new novel opinion overthrows the principal grounds of faith and Christian piety the authority of the H. See and the Council of Trent the validity of Tradition and the perpetual subsistence of one and the same faith in the Church and is fit onely to supply advantages to hereticks to oppose the Romane Church After this the Father explicated what we understand by Grace effectual by it self and by sufficient Grace subject to Free-will Then he began the first argument drawn from the prayers of Church and told his Holinesse it was a great Providence of God which had caus'd him to choose the day of Rogations a day consecrated by the Church particularly to prayer for our justifying before him the faith of effectual Grace or the truth of Jesus Christ by the prayers of the Church He handled this argument with as great plainnesse and force as could be wish'd and concluded with a necessary consequence drawn from what he had proved that according to the expresse words of the Council of Carthage and Pope Innocent I. the dogma of Molina's suffcient grace is sacrilegious impious pestiferous execrable and worthy of all kinds of anathema Sacrilegum impium pestiferum exitiale omni anathemate dignum as you will see my Lords by reading that argument in the Writing of Effectual Grace Moreover he more forceably encounter'd the common opinion of the Jesuites For after the reciting of those terrible words of Innocent I. against the Pelagians out of his Epistle to the Council of Carthage he apply'd them by a necessary consequence which he had before demonstrated by several invincible arguments to the defenders of Molina's sufficient Grace And 't is a thing my Lords very worthy of remark that before his Holiness in a publick Congregation and a Jesuite being present the doctrine of that society was so vigorously and resolutely impeach'd and so plainly accus'd of so many heresies and that after this was done vivâ voce we left the same with his Holinesse in writing persisting to require that those Fathers might be oblig'd to appear and answer and that yet after all this they remain'd without reply and silent We doubt not my Lords but these Fathers would immediatly have sought to purge themselves to the Pope of so capital an accusation and pursued against us the reparation of this extreme injury were they not conscious to themselves of holding a new doctrine which they cannot justifie if they should be obliged to acknowledge S. Augustin for their Judge as they cannot refuse him before the H. See and were they not perswaded that all which we spoke against them is very true and easy to be made good they ought for the sake of injur'd truth and their Societie's reputation of which they are so jealous to have made some defence were it not that they fear'd to be publickly convinc'd and to draw upon themselves a new condemnation of their errors after that of the Congregation de Auxiliis But however so long as they appear not to defend themselves it will be a great blame upon their Molinistical opinions and an ignominy which they will never wipe off before intelligent and equitable persons From this argument drawn from the prayers of the Church the Fathers proceeded to the second taken out of S. Augustin's book De Gratia Christi and especially from these words in chap. 10. Hanc debet Pelagius gratiam confiteri si vult non solum vocari verum etiam esse Christianus He shew'd by sundry passages of that book that by this Grace no other can be understood besides that which is effectual by it self Whence he concluded that Molina and our Adversaries impugne that Grace which is necessary according to S. Augustin to be confess'd by him that would be truely a Christian Night came and constrain'd him to break off He spoke about an hour and half so that this audience lasted about four houres His Holinesse was so extremely attentive all the while that certainly God encreased his strength in so great an age and enabled him to preserve so great a presence of mind for so long together And indeed we were much encourag'd thereby to represent to him what we had to say Their Eminences were likewise very attentive The Divines seem'd all to take carefull notice of every thing All the while we were speaking his Holinesse said not a word to us but suffer'd us to proceed without asking any question or any wise gainsaying what we alledg'd Having ended we went to kisse the Pope's feet and present our five Writings to him The first contain'd a hundred Propositions of the Jesuites against S. Augustin The second is that of the Distinction of senses The third is that of Effectual Grace The fourth is touching the first Proposition The fifth is an answer to sixty Testimonies of S. Augustin which M. Hallier and his Collegues presented in reference to the first Proposition By this answer we convinc'd them of having alledg'd all those Testimonies either falsly and unfaithfully or impertinently and perversly and we draw all our answers from the same places whence the Testimonies themselves are taken We send you My Lords a Copy of all these Writings In the last place we desir'd his Holiness's permission for printing a limited number of them here only for the conveniency of examination His Holinesse answer'd us that he would consider of this Request and see whether it were expedient After which we askt his Holinesse when it pleas'd him that we should appear again to continue the handling of what we had enter'd upon in this first Audience He answer'd us that he had not yet thought of it but he would consider upon it We reply'd that however we beseecht his Holinesse to remember the assurance we gave him that we were ready to continue what we had begun and to do any thing that he should appoint in order thereunto and after receiving his benediction we withdrew half an hour within night You see My Lords how we have manag'd the matter in this first Audience and with what sincerity we have acted in
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
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
testifie to his Holinsse that we reverence his power and are obedient to his pleasure In the second place to oppose by this last meanes now left us the enterprises and Cabals of the Jesuites against the truth and to take away the pretext which they might have to publish though very falsely that your Deputies my Lords durst not appear before the H. see In the third place to free our selves from the blame which the disciples of S. Augustin and S. Thomas might lay upon us as they would here undoubtedly of having left the truth in the oppression and obscurity whereinto its enemies would reduce it if we refus'd the defence and elucidation which it requires here against those who endeavor to embroile it and put upon it if possible the resemblance of error whereby to render it odious and worthy of Anathema Lastly we have taken this resolution as the sole meanes we have at present to obtain the effect of the commission wherewith it hath pleas'd you my Lords to honor us For we conceive the audiences promis'd us by the Pope may in some wise inform him of the matters in contest especially of the necessity of the Conference which we sollicite by your Orders but they will not suffice to instruct him so fully in the matter in question that he may give a clear and definitive judgement of it with a perfect cognizance of the Cause Many things which we have to represent to his Holinesse may convince him that the present controversie is of highest importance and cannot be clearly decided as things now stand unlesse the parties be oblig'd to declare their belief plainly and defend the same against their adversaries before the H. see in the manner which hath been propos'd to our H. Father in your name This is it which the Jesuites fear and decline as the certain destruction of their Molinisme and 't is that which we desire with all our hearts as the sure victory which the invincible and H. defender of Grace will gaine once more over the new Pelagians of our age God touch the heart of his Holinesse and dispose him to grant us a thing so just and necessary 'T is the usual subject of our prayers the weaknesse whereof hath need my Lords to be strengthned with yours and all theirs who have any love and gratitude for the grace which makes us Christians and obliges us to honor with sincere and true respect the prime Ministers of Jesus Christ in the love of whom we shall remaine all our lives MY LORDS Your most humble and most obedient servants F. Des-mares N. Manessier Rome May 5. 1653. Receiving this Letter I remember one thing which these Gentlemen have not mention'd though they related it to us in the account they gave us of their audience namely that when M. Manessier urg'd in the name of the Bishops for a Conference and represented how necessary it was in this cause the Pope answer'd them in these termes Tutto questo dipende dall ' inspiratione del spirito santo all this depends upon the inspiration of the H. Ghost Whereto M. Manessier replying that the assistance of the H. Ghost which God had promis'd to the Church in decisions of Faith did not acquit Oecumenical Councils from all reasonable meanes of instruction in the truth and that 't was by these very meanes that such assistance was given them the Pope said Non dite questo questa opinione non è buona You must not say so that opinion is not good To which neither M. Manessier nor F. Des-mares durst reply any thing furthet though it appear'd to them sufficiently strange since those very Divines who professe most adherence to Rome as the late M. Du Val teach that the Pope is not instructed in the truth by special revelations but by the humane wayes wherewith God obliges him to seek it Qui diceret saith that Doctor in his book de autoritate Pontificis Pontificem per immediatam expressam revelationem suas definitiones habere nonnihil ad haeresin quorundam saeculi nostri Novatorum quise à spiritu particulari de rebus fidei edoceri confirmari jactant propenderet quorum haeresis tanquam certissima ad errores via ab omnibus Orthodoxis reprobatur CHAP. XIX The discourse of Card. Ghiggi with another Cardinal in the Consistory May 5. touching the new Bull. The reasons which mov'd us to go and tell the Pope that we should be ready to appear before him when and in what manner his Holinesse pleased TUesday May 6. I heard that a certain Cardinal being advertised on Sunday last that the Bull was prepar'd instantly resolv'd to make his complaints Remonstrances against it to the Pope on Monday morning May 5. in the Consistory which was to be held that day but fearing that what he should represent to the Pope would not be well receiv'd by his Holinesse he conceiv'd it would be best to speak first to Cardinal Ghiggi who was likely to hear with more attention what he should say to receive it better and with more facility render the Pope susceptible of it He intended also to discover by Cardinal Ghiggi's answers how the Popes mind stood and whether or no it would be fit to speake to his Holinesse afterwards But Cardinal Ghiggi reply'd so sharpely to all that the other Cardinal said though his elder and a most venerable person both for his endowments and his age and seem'd so violently prepossess'd and strongly bent to the purpose of Condemning that he conceiv'd the Pope was affected in the same manner and therefore resolv'd to say nothing to him for fear he should do it in vain but to practise that counsell of the Scripture Non effundas Sermonem ubi non est auditus And he saw that thenceforward all was desperate and no more to be done in the matter but to have recourse to prayers and patience I was inform'd exactly enough of the particulars of the discourse of these two Cardinals and shall insert some principal fragments of it which I pen'd down at that time Upon the friendly and familiar complaint made to Cardinal Ghiggi about the new compil'd Bull Cardinal Ghiggi answer'd the other roughly and as being surpriz'd that the mine was discover'd seeming also in some sort to deny that it was true He askt him Chive l' ha detto who told you this The other answer'd calmely I do not think I am oblig'd to tell you whence I had this intelligence but I am advertis'd of it by a good hand Your Eminence must not believe but in such an affair as this wherein all the world is interessed every one endeavors to look about him and discover what is acted I conjecture that in the first draught of the Bull there were some words in commendation of S. Augustin because besides what I otherwise heard the discourse of these two Cardinals came to this point that Cardinal Ghiggi acknowledging that the Bull was made yet undertook to justifie
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
that what they endevor'd had neither issue nor successe Wherefore for the acting with more liberty and lesse contradiction and for the more equitablenesse and surenesse of resolutions and for the easier dispatching them it was pleaded requisite to exclude such as might have any interest therein and for a pretext of excluding the Cardinal of S. Clement as a Dominican Cardinal Lugo was also excluded as a Jesuite and of seven or eight Cardinals that usually assist at the common consultations of the whole Congregation of the H. Office the four abovemention'd Roma Spada Gineti and Cechini were taken to make a particular Congregation before which all matters any wise relating to these Controversies were to be proposed For this reason without speaking to him of the Houres I only inform'd him in general of the cause of my return and how sensible I was of the testimonies of kindnesse which he had given me in my precedent visites to him Saturday morning being S. John Baptist's day was spent at Chappel whether the Cardinals repair to celebrate that Festival in the Church of S. John of Lateran In the Afternoon I went to visite M. Albizzi to whom I layd forth the most largely and sweetly I could the matter of my commission and the order I had to request the Pope that it would please his Holiness to erect a solemn Congregation in which all the Parties concern'd in the matters of the Propositions might be heard before his Holinesse decreed any thing thereupon M. Albizzi having heard me patiently answer'd that he had not yet heard any speech of those Propositons and he gave me some hope that in case of proceeding to do any thing about them or examine them he would cause me to be advertis'd of it but otherwise I must know that in this businesse no parties were to be heard because parties are not to be heard in matters of doctrine but onely when the question is about persons that in the business of the Propositions there was no question about any person there not appearing any Author that had advanc'd them That which mov'd M. Albizzi to answer me at first that he had heard no speech of them was no doubt a purpose not to open himself in any sort unto me and nevertheless in the Sequel of his discourse he fell to speak of them as one that had not been ignorant till then of what pertain'd to that Attempt I reply'd That though matters of doctrine do not directly and of themselves relate to persons but may be consider'd apart yet the Christian Faith being as dear to Christians as the apple of their eyes there are no affairs more important to persons then these when there are persons who will interesse themselves therein either to answer the calumnies and false accusations made against the purity of their sentiments or to accuse other persons of pernicious Tenets against the purity of the Faith and Christian Morality That this held good in this case if ever it did in any and that the Bishops in whose behalf I spoke interposing to beseech the Pope to do that Justice to the Catholick Divines at difference about these matters as to examine who they are that defend the truth with simplicity and who they are that assault it with Artifice they well deserv'd that the Pope should have regard to their Address which is so equitable and that which his Holiness will find in the end to have been made more for his interest then their own M. Albizzi answer'd me That the Pope was the Master ann would take what course seem'd good unto him that for making Articles of faith he needed not to stand upon what may be represented to him or consider what sentiments Divines are or are not of but 't is sufficient that he make his decision as seemeth good to him and as the H. Spirit whose assistance cannot fail him in regard of the infallibility which God hath promis'd him shall dictate to him That this Decision being made all Divines are oblig'd to conform and submit thereunto That nevertheless his Holiness may before he pronounce any thing do the favour to those who desire it of him and interpose in the judgement of the Propositions as to hear or receive in writing what they will represent to him that so all being consider'd he may decree what he shall think fit I took heed as much as I could not to exasperate this person whom I knew already prepossess'd in that behalf of the Jesuites and not to give him any hold against me and therefore without insisting further upon the word Party which he would not admit or upon what he said the Pope might or might not observe in his Judgements I contented my self with what he gave me in this first Visite and said That all we desir'd was that the Pope would receive and hear what should be represented to him touching this affair according to the Custome and forms always observ'd in the Church He answer'd That if all of them were observ'd and all that would be reply'd and rejoin'd on one side and the other were heard there would be never an end and the Pope in the mean time not condemning opinions that deserv'd it might be suspected to favour them as it hapned to Honorius who was accounted a Heretick by some that decry'd him because he had not speedily enough condemned the Hereticks which arose in his time M. Albizzi mention'd this story in such a manner as made me think it would be made use of to the Pope to induce him to condemn the Propositions by telling him That unless he condemn'd them he would be accus'd of mantaining them But not to infer any thing from what M. Albizzi said which was not essential to my business I thought it enough to tell him clearly and in express terms That I was not come to avert the Pope from condemning the bad sense of which the Propositions are capable but to beseech him to examine that which is mantain'd to be Catholick and to erect a Congregation in which all the Divines opposing or defending the same may be fully heard that so it may be afterwards declar'd by him who of them mantain the Truth and by supporting the same a firm and lasting Peace may be establish'd amongst them All this conference pass'd between M. Albizzi and me very gently and civilly After this I put him upon the Subject of the Hours in reference to which Cardinal Barberin advis'd me to visit him He spoke of them at first as a business forgotten and no more thought of Afterwards he fell to declaim against them and to let me see how worthy they were of Censure he told me the translation of the first Commandment wherein Images are spoken of was correspondent to that of Geneva He read out of the Hours thus Vous ne ferés point d' idole ny D' IMAGE TAILLEE ny aucune figure pour les adorer You shall not make any Idol or GRAVEN IMAGE or any
Auxiliis and that the H. See was not at this time dispos'd to decide that matter I told him that then it could not pronounce any thing upon the said Propositions because it was wholly comprehended and involved therein He proceeded to ask me whether it were not our intention that nothing should be done against the prevalence and efficacy of Grace I answer'd That provided that point were established we desir'd nothing more and that we reduc'd all our thoughts and pretensions thereto because all the rest of our sentiments were dependant on and insepareble from it He told me that perhaps the H. See was not dispos'd to establish any thing about it and he askt me whether it were not enough that nothing were done against it and that too without destroying the sufficient Grace of the Jesuits I answer'd That the H. See could not preserve or spare the sufficient grace of the Jesuits without doing wrong to effectual Grace That they are two things so opposite and contradictory that the one or the other must needs fall to the ground that there is no mean between them and that we could not consent that the H. See admit or suffer as probable a Maxime which it hath always condemned and which is diametrically opposite to another which it hath always establisht and mantain'd as de fide and as that of the whole Church Then we fell upon St. Augustin and the Cardinal spoke of him as if his sentiments were difficult to be known and as if some of his works were favourable to the Maximes of Grace which we defended and in others there were principles conformable to the opinions of the Jesuites To which I answer'd That the Doctrine of St. Augustine touching Grace was clear and uniform That I was so certain of it that if but one of his works where he handles the ground of this matter could be shew'd me in which his sense could be presum'd conformable to the sufficient grace of the Jesuites I offer'd to yield the cause and on the contrary if the effectual Grace in behalf of which I was to speak was not generally receiv'd in all his works written upon this subject and in every one of them particularly I would renounce the prosecutions which I purpos'd to make for the establishing of it I know not how he fell to tell me of Paludanus who writ in Flanders very advantageously for the Bull though he was not of the Jesuites opinion and he told me that if such a man as he should write to his Holinesse in behalf of the present affair of the Propositions it would be of great moment and produce a good effect At length I told the Cardinal what cause I had to complain of the treatment which M. Albizzi shew'd me and what little confidence I could have that any thing offer'd by me was likely to make any impression upon his mind in as much as he looking upon us as he did as people of ill designes against the Church and the H. See though we profess'd none he could not receive any thing whatever I should say to him but on the contrary must needs esteem it suspected and slight it through the belief which he will alwayes have that it is spoken unsincerely and out of a bad design Cardinal Barberin reply'd that this was considerable and that I might represent the same to the Pope and to my LL. the Cardinals CHAP. VI. Several Visits in the end of July and the beginning of August chiefly to the Cardinals Spada Roma Barberini and M. the Ambassador who was come back to Rome from Tivoli AFter this Affair was thus ended I apply'd all my cares to that for which I was sent for which I saw but two things that I could do One was to visit all persons to whom I could have accesse and who might upon occasion contribute to the manifesting of the Design of the framers of the Five Propositions after my informing them of what had pass'd in France about them and of the Contents of the Bishops Letters which I deliver'd to his Holinesse The second was to renew from time to time my visits to such Cardinals as I perceiv'd capable of procuring in this businesse such delay as was requisite for its thorough examination by considering all that the Divines whom I expected and others that might come had to represent by word of mouth or by writing in this occasion M. le Bailly de Valencey the King's Ambassador at Rome having spent above Six Moneths at Tivoli return'd thither on Monday July 17. upon the instances made to him for that purpose from the Pope by the Venetian Ambassador who mediated for the accommoding of his difference with his Holinesse On Tuesday morning he went incognito to see the Pope and I had the honour to accompany him in that visit at the end of which I recall'd to his memory all that I had said to him at Tivoli where he was at my comming to Rome and I made him a summary recital of all that I had done since my last seeing him On the 25th I visited M. Michel Angelo Ricci a very wise and studious Roman Gentleman in whose converse I observ'd this particularity That having by him the works of Petrus Aurelius printed by order of the Clergy of France he lent them to me and told me that as for himself he durst not read them because of a Decree of the Inquisition made March 19. 1633. and publisht at Rome Febr. 16. 1642. by which that Tribunal forbad all books made on either side in the contests arisen concerning the Bishop of Calcedon and upon the businesse of the books of the English Jesuites which were censur'd by the Divinity Faculty of Paris and by the Clergy of France I thank'd this Gentleman for his favour in lending me that famous Author though it was then uselesse to him not daring to read it but I said nothing to him how that Decree was receiv'd and treated in France where the Bishops in the year 1643. having renew'd their Censures against the books of England with the true names of the Jesuites who were the Authors of them did also censure a new a book written in its defence by one of those Fathers What further concerns this matter I shall not here relate but I shall referr the principal Pieces about it to the choice ones plac'd at the end of this Journal On the 26th I went to acquaint a person very illustrious both for dignity and knowledge with what haste Cardinal Barbâ—rin had given me cause to fear this affair would be terminated This excellent Personage answer'd thereunto in these words Se fanno una definitione precipitâ—sa so quel ch' ho da far La Chiesa sarà la mia regâ—… bisâ—gnerà veder chi havrà ragione o di questâ—â—…pa o de gli aliri If they make a precipitated definition I know what I have to do The Church shall be my rule it will be needfull to see who hath reason
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
possible and that the H. Spirit may be resisted But this is ridiculous too it being alwayes lawfull to utter such truths as are certain and not contested by any person 3. Because the Church was already engag'd to find errors in Jansenius Quia jam Ecclesia oppignorata est cùm definierit multas ex Jansenianis Propositionibus esse damnatas damnabiles proinde hujus controversiae materia non est amplius indifferens It appears hence that the principal artifice of the Jesuits hath alwayes been to engage the Pope and the Bishops to make ambiguous Decrees and afterwards to drive them further then they desir'd at first by supposing that it is a thing decided They obtain'd at first a little Decree against Jansenius then they engag'd Pope Vrban VIII to make a provisional Bull into which they procur'd ambiguous words to be slipt By favour of the ambiguity of which provisional Bull themselves have made a Doctrinal Bull of it and at length have begun to seek for errors in Jansenius because as they pretend the H. See hath affirmed there were some in his book 4. Because those Propositions were maintain'd in France which is very false the Propositions having been fram'd by themselves and no person there having ever maintain'n them saving so far as they may be reduc'd to the sense of Effectual Grace which is not to maintain them but to maintain Effectual Grace 5. Because it was meet not to let passe the occasions of confirming to the H. See the possession of defining controversies touching Faith Expedit non praetermitti opportunas occasiones hujus possessionis confirmandae And that this occasion was the more favourable for that the King was ready to cause obedience to be given to the Pope and the Principal persons of the Parliament had likewise declar'd that his Decision should be obey'd It is not improbable but this reason hath been considered as much or more then the rest Lastly to take away all scruples they maintain'd that there was nothing in this controversie that had reference to the controversie de Auxiliis Hanc esse causam Thomistarum Jesuitarum qui dicunt errant toto coelo Nihil proponitur Summo Pontifici de quo fuerit contentio inter illos duos Ordines nihil quod non sit inter ambas familias summo consensu constitutum We shall see in its due place how farr the Dominicans were from this thought When I had quitted F. Mulard I went up to Cardinal Barberin but because he had many audiences to give and I had not much to say to him I continu'd with him but a moment After which I went to visit F. Delbene who told me he believ'd there would be erected a full and solemn Congregation and that when he gave me the advertisement which he did from Cardinal Barberin it was out of the affection which his Eminence had for me and that he had also render'd his Eminence very advantagious testimonies of my deportment and discourse with him in all the conferences that we had had together Yet it is certain that those charitable advertisements gave occasion to the Jesuits to spread the rumor in many parts of Rome that I was already become suspected by the Inquisition which rumor seem'd to me so unreasonable and importune that I was sometimes in the mind to make a free and authentick complaint thereof to those Officers but persons more intelligent then my self in the genius of the Country whom I acquainted with that thought counsell'd me not to do any thing about it but to lift my self above such false reports On Thursday after noon I return'd to Cardinal Barberin and finding that he was gone abroad I went up to the chamber of M. Holstenius I found him with a book in his hands which the Pope had given him a few dayes before at an audience which he had of him wherein he told me his Holinesse spoke very advantagiously of me and that he was well pleas'd therewith As for the Five Propositions he pray'd me not to take it ill if he freely told me his thoughts of them which were that he wonder'd that we would maintain the same absolutely because of the Catholick sense which they might admit notwithstanding the Heretical inherent in them and he spoke as if our intention were not draw out of each of those Propositions a clear and plain Proposition expressing in evident and unsuspected terms the sentiments we had upon each I answer'd him that he had reason to say that it ought to be so done and assur'd him that it was our intention I told him that it behooved to unravell and put into the fire those Propositions and of each to make two whereof one to contain explicitly the Catholick sense which we held the other the Heretical which was worthy to be condemned and then to apply to each of those Propositions so express'd and exempted from all ambiguity and obscurity the judgement which it deserved I told him that if he would take the pains to read the book of Victorious Grace and our Latin Manifesto he should find that we had no other aim then what I had declar'd to him He answer'd me that he would willingly see them and upon occasion he fell to speak of the book intitul'd De Ecclesia praesentis temporis which he accounted highly of I agreed with him as to the goodnesse of the book so farr as it pretended to prove the unity and perpetuity of the Church and as to the stile and manner of expression but as for the false suppositions which it made in attributing to us such opinions as we own'd not thereby to take occasion to impugne them I told him that Author was a falsifier and a wicked person M. Holstenius reply'd as if we were much too blame then that we did not discover those falsities and complain of those calumnies and as if that silence had been an effect of the difficulty we had to manifest our sentiments I answer'd him that we desir'd nothing more cordially then that they were known by all the world for such as they are that we wisht they were written with letters as visible as the Sun-beams that in occasions that seem'd worth it we complain'd of the impostures and accusations invented to blacken us but we had not so many hands nor so much authority and friends as the Jesuites to divulge our books throughout Rome where those Fathers disperst theirs We ended this conference with a new assurance that he gave me more positive and indubitable then formerly that the Pope would not make any new determination telling me that we ought to comply with that inclination of his Holinesse and ought not to presse the H. See further to take part in those contests and become engag'd in the toiles and cares that the discussion of the same required The next day Novemb. 17. I went to carry our Latin Manifesto to M. Holstenius and not the book of Victorious Grace because I
I never thought of shewing him the foregoing Narrative but since my Return sending it to him to peruse and see whether all were punctually related and whether he would add any thing to it after he had read it he sent it to me back with the following Addition In the said Narrative there is almost nothing of the second Sermon which I preached at Die wherein I handled the matter of Good Works and the distinction of sins into mortal and venial with as great and more strength as I did the day before that of Grace and the possibility of the Commandments and wherein there was this Rrmarkable That the Minister having mention'd the Opinion of the Jesuite Gretser and brought a passage of his as a Doctrine of the Roman Church I said in confuting him That he was either extremely ignorant for a Professor in Divinity or extremely malicious Ignorant if he knew not that the sentiment of that Jesuite was not owned by the Roman Church since so many learned men had opposed it Malicious if knowing so much as it was not likely he could be so ignorant of what was so common among the learned he had nevetheless the boldness to alledge it to his Auditors as the belief of the Church of Rome and so impose upon them the falsity I added that the opinion of the Jesuite Gretser was so far from being the belief of the Roman Church that for my part I accounted the same directly contrary unto it I added this because I saw two Jesuites my Auditors who after Sermon came to see me at my Lodging and express'd to me the satisfaction they had in hearing with what perspicuity and strength I handled that matter You may add That the chief of the Hereticks were so satisfied with me that they prayed me to pass that way at my Return from Rome I promised them that if I came back by the same Road I would do it with all my heart and bestow a whole moneth amongst them and every day confute their errors in the publick place with the same clearness and solidity that I confuted the points which their Minister taught in his Sermon and which I confuted in two of which I made themselves Judges if they would lay their hands upon their consciences CHAP. XVI Passages at Paris towards the end of the year 1651. An Accusation made against me by M. Grandin the Syndic at the instance of the Nuntio as if I termed my self Deputy from the Faculty The Jesuites boast how they were confident the Propositions would be condemned at Rome A scandalous Libel of F. Brisacier the Jesuit against the Nuns of Port-Royal censur'd by the Arch-Bishop of Paris BEfore I enter upon the Narration of what pass'd at Rome during the first six months of the year 1652. there are three or four things worth mentioning here which pass'd at Paris in the end of the year 1651. That which hath most affinity with the former Story is an Enterprise and Slander extremely ridiculous which they contriv'd against me in the Assembly of the Faculty Novem. 4. no doubt out of a design to cloud and render uncertain the boldness of F. Mulard who term'd himself a Deputy from the Faculty by accusing me formally and solemnly in that Assembly of having committed my self the same Imposture to which they had induc'd and train'd that Cordelier When they dispatcht him from France to come and execute all their prescriptions in virtue of that Chimerical Deputation which they had given him by their own private Authority and by which they hop'd to authorize all things which they instructed him to say at Rome they knew full well that I was set forth for France as I have above mention'd They did not all expect my returning to Rome or that there would be other persons there besides me who would be displeas'd and concern'd for F. Mulards stiling himself Deputy from so famous a Society and the knowldge they might have of his Life and Behaviour in the world which gave him licence to speak any thing without any ones being offended or taking notice of it undoubtedly made them presume that this would be observed less in his person then in another so that they lookt he should act absolutely and without contradiction under that name in all the parts of his Instructions and that neither he nor themselves would be liable to reproach for so foul a juggle wherefore when they saw afterwards that their plot was contrary to their hope discover'd by my means whether they were only led with indignation against me for having searcht so far into their contrivance and therefore aim'd to be reveng'd by falsly imposing that Crime upon me of which themselves were truly guilty or whether they only design'd to keep off from themselves that Infamy and render it obscure and dubious in reference to themselves by imputing the same to one who was likely to complain of it and accusing him first though they knew him to be very innocent so it was that they took a Resolution to accuse me of it in publick Now that the accusation might seem the more plausible and better grounded they would not be the Instruments of it themselves but thought fit to make it more authentick by the considerableness of the Nuntio's person which they made use of therein M. Grandin who had been chosen Syndic in M. Hallier's room in the last October and was according to custome to give his Thanks in the Assembly of the fourth of November took this complaint for the whole Subject of his Oration He said as the Letter written by a Doctor my friend some days after that Assembly informeth me that the Nuntio sent for him and the Sub-Dean the day before to advertise them that M. de Saint Amand he meant Saint Amour for having consulted his paper he said no more Saint Amand but Saint Amour which consultation of his paper was from his Charity which told him it might be M. de Saint Amour acted at Rome in quality of Deputy from the Faculty of Divinity in behalf of the cause of some whom with a lower tone he named Jansenists That the Nuntio desired to know the Facultie's mind upon this Advice which he gave them and whether it were true that it had nam'd the said M. de Saint Amour for its Deputy To which M. Grandin added that it was very important that the Faculty took into consideration what he propounded to it Several Doctors who presently apprehended the maliciousness of this first proposal of the new Syndic and were perswaded I was not capable of so shameful a falsitie nor had any ground or need to commit it hiss'd his Proposal and declaim'd against the Deputation of F. Mulard of which they had been advertis'd saying That that was it of which there was very great great reason to complain When the murmur was appeas'd M. Des-chasteaux Doctor and Procurator of Sorbonne to whom I had written since my Return to Rome in regard of the
of the Sub-deanery of the Sacred Colledge by the death of Cardinal Lanti This Dignity belonged of right and according to the ordinary usage to Cardinal Barberin who was the most antient of all those that were there in person but the Pope took it from him and three thousand Crowns of Revenue annexed to it and contrary to custom gave it by a special Brief and priviledge to Cardinal de Medicis Uncle to the great Duke of Tuscany who was indeed more antient than Cardinal Barberin but was not present in person at at their Consistory Lastly I learnt that two daies before M. Albizzi took occasion in an Assembly of the Inquisition to read the Letters which he had receiv'd from Paris by which it was signified to him that M. Hallier was set forth upon his journey towards Rome with some other Doctors that the Cardinals Barberin and Spada were at the reading of those Letters and testified much joy for the sight of so great and famous a personage and who knew so well as their Eminencies said the usages and customs of the University but that which was more considerable herein was that some intelligent persons conceiv'd their comming might prove the cause of establishing the sooner the Congregation which he had mov'd for and which would not be granted at the instance of us alone We had given and lent some Copies of the first Letter against the Minister of Groning to divers of those persons whom I have mention'd who lent it from one to another and testified much satisfaction therewith On Thursday the ninth I carry'd one in the afternoon to Cardinal Ghiggi who seeing by the Title that it was writ against Marests Maresius I suppose wonder'd at it as being against a man whom he knew and of whom he made no great account I read to him the place of that Letter where there is mention of our hope that the Pope would shortly determine our differences To which he answer'd that we did well in asking a Hundred to get Fifty the meaning whereof is that he believ'd it would not be done and therefore that we must have patience That he had told the Pope that the advantage which the Jesuites endeavour'd to make of the Decrees which had been made at Rome had caus'd all the stirre and that one side could hardly be brought to yield to the other adding to this purpose Par in Parem non habet imperium The General of the Dominicans seeing himself engag'd by the interest of truth the Church and his Order to proceed in this affair since the delivery of his Memorial to the Pope resolv'd to acquit himself worthily of all the Duties whereunto he conceiv'd himself oblig'd by the high importance whereof he knew it to be VVherefore though he had about him without looking forth of the Covent la Minerve many Divines of his Order very intelligent and zealous who were capable of doing service therein yet to omit nothing in his power but to strengthen the number and ardor of those whom he might imploy in the defence of truth knowing that F. Reginald of the Covent of Dominicans at Tholouse had for a long time particularly studied all that had pass'd in these Contests since the publishing of Molina's book he sent him a Letter of Obedience to come to Rome dated 11. of May in the same year 1652. VVe had not had time in our first visit to Cardinal Castagusti to inform him of our affair and he had desir'd us to take another opportunity to visit him VVe went accordingly on Tuesday the 14th of May. He receiv'd us obligingly heard our discourse and answered us both in Latin and Italian judiciously in conclusion he oblig'd us to come to him again on the Friday following to give him a Copy of our Latin Manifesto which we did accordingly On Sunday the 19th we went to S. Peters Church to Vespers at our comming from which we fell into the Company of Cardinal Barberin who carried us to walk in his two little Vineyards Amongst other remarkable things which he said to us he discoursed very well how the opinion of Molina arose upon occasion of the opposition which was made at that time to Calvinisme and that things were not so well undestood as to refute him without falling into the other extreme That however Molina's opinion having been judg'd not good he was accus'd to the inquisition in Spain where he said to have only been cited was a thing highly ignominious VVherefore the Society of Jesuites seeing themselves wounded in the affront which one of his Members had receiv'd became wholly interested for him and have since been daily more and more engag'd The morning of Friday the 24th was spent in civilities with the Ambassador M. Hallier arriv'd in the Evening with M. Lagault M. Joysel a 4th nam'd M. Thomas who was a Batchelor of the Faculty and Cousin to M. Hallier but who in the sequel profess'd not to be one of their deputation One came to advertise me of their arrival and the lodging where they alighted presently after their comming I was alone at home when I receiv'd this notice and went instantly to salute them to congratulate with them for their arrival to offer them whatever they needed either in reference to our House or our Persons By that time I got to their Lodging they were at Supper with other Company I fear'd to disturb them by my appearance and because it was already late all I could do was to return home and leave my Servant there to tell them when they were arisen from the Table what diligence I had us'd to wait upon them as also to make them the offers of service vvhich I vvent to offer them my self if I could have found them in a condition fitting to be spoken vvith The next day M. de Valcroissant M. Angram and my self determin'd to visit them We sent about eight a clock in the morning to see whether they were in a condition to receive our visit but they were gone before to the Ambassadour's house where because he came forth late out of his Chamber they spent all the morning excepting M. Lagault who left them and vvent to see the Priests of the Mission and aftervvards came to us VVe offer'd to stay him at dinner vvith us but he excus'd himself for that he purpos'd to return to his Collegues at their Lodging But the Ambassador retein'd them at dinner and in the afternoon we going to the Pope's Vespers understood that M. Hallier and M. Joysell were already gone from thence in one of his Coaches to see Cardinal Barberin So we deferr'd visiting them till the Evening When we arriv'd at their Lodgings they were reconducting two Priests of the Mission who came to see them so that they receiv'd us at their Gate He had no long conference with them because they were called upon to go to collation We invited them to come dine with us the next day but they were promised elsewhere
a quite other manner than he had done in the first The F. Abbot de la Paix at his receiving one from me told me that Cardinal Lugo had counsell'd him to take heed of us for we went about to defend Jansenius under pretext of defending S. Austin When I deliver'd some to Cardinal S. Clement I presented some also to his Nephews whose parts studiousness modesty and civility were in particular veneration with me At my delivering some to M. Eugenio our Advocate I fell into the knowledge of a young Florentine Gentleman nam'd Signor Cosimo Brunetti at his House in whom at that first converse I found a very great vivacity and solidity of Spirit with a free and ingenuous integrity much fine Learning a very prompt open and obliging nature He sojourned at our Advocates House for his improvement in the study and practice of the laws and to observe the way and genius of the Roman Court I offer'd him a Copy which he accepted with great professions of acknowledgement for the civility which I shew'd him CHAP. IV. Of an Audience which I had of the Pope Aug. 9. when I presented our Tome of S. Augustin to his Holiness ON Friday Aug. 9. I went to give one of our Books to the Popes Maistre de Chambre and desired him to procure me audience that morning to present a Copy likewise to his Holiness VVhilst I was in the Presence-chamber I deliver'd some to sundry Chamberlains of Honour and other Officers who all receiv'd the same not only with testimonies of civility but also with professions of an universal and high esteem of the works of that H. Doctor Presently after I was introduc'd to the Pope where having first render'd him our most humble thanks for the Congregation which he had establisht in order to our affair I presented him the Book At first he made some difficulty to receive it not knowing what it was least his particular reception of it might be as he told me interpreted for a publick approbation I signifi'd to him that it was nothing but S. Augustin and that it was not to be doubted but his Holiness had such Sentiments of approbation and esteem for the doctrine and works of that H. Doctor as his Predecessors had given him example The Pope answer'd that there was no doubt but S. Austin's doctrine was authoriz'd by the Church and ought to be embraced as that of the Church it self but every one endeavoured to draw the same to his own side and pretended it congruous and favourable to his Opinions I reply'd that the preventing that disorder and foolish pretension of our Adversaries was partly the design of printing this Collection in which were the principal and last works which S. Augustin had written upon the matter in contest when the greatest difficulties possible to be brought against it had been both by those whom he oppos'd and those whom he instructed improved to the highest degree to which they could be rais'd That we had put into this collection not only some principal passages of those works but the works themselves intire to the end it might be seen more clearly and certainly which was the true and undoubted doctrine of that Saint That they whom a secret light of Conscience convinc'd that they falsly presum'd this heavenly doctrin to be consentaneous to their low and carnal opinions thwarted this Impression purposely to hinder it that it had been retarded a full month by their devices but at length the Tribunal of the H. Office whither we were drawn upon this business judg'd that there was no ground to inhibit the finishing of it That since it had been finished I had presented Copies of it to almost all the Cardinals of whom the said Tribunal consisted and who all receiv'd the same with satisfaction The Pope reply'd and bid me give his to Cardinal Ghiggi and signifie to him that he should deliver the same to his Holiness when it was time for him to read it I answered that I should do what he appointed but I conceived nothing hinder'd but his Holiness might receive it and likewise read it when he thought good That there was nothing at all new in it besides the Preface in which we had collected together the advantageous testimonies of Saints Popes and Cardinals touching these very works which we had caus'd to be printed The Pope reply'd that those who had been at Rome in behalf of Jansenius on the part of the University of Lovain had also made Collections to show the authority of S. Austin's doctrine but it was a thing concerning which there was not any doubt I rejoyn'd that as for Jansenius his Holinesse well knew that we had already declar'd to have nothing to do with him and that we took no side but that of S. Austin but that the Passages in the Preface were not only to show the authority of his doctrine but also to explicate the order and series of those works of that Father which we had caus'd to be printed the matters which were handled in each of these works and the occasion which induc'd S. Austin to compose them Here I opened the Book and read some passages of the Preface as they presented themselves The Pope heard them willingly and among the rest that of Pope Hormisdas wherein it is so expresly declar'd that the Sentiments of the Catholick Apostolick and Roman Church touching the matter of Free-will and Grace are contain'd in sundry of S. Austin's works but chiefly in two De Predestinatione Sanctorum and De bono Perseverantiae After which the Pope receiv'd the Book which I was come to present to him Then he fell to speak concerning our affair and told me we must hasten to do on our part what was necessary for the speedy dispatch of it because he intended on his to set about it with diligence for some reasons which he mention'd I answer'd that we would use all possible expedition that for that purpose my Collegues stay'd at home in order to prepare our Papers lest being uncertain whether his Holinesse's affairs would permit us an audience for presenting the Books they might have lost two or three hours in his Presence-Chamber but had they been sure of admittance they would not have fail'd to have come also and been partakers of the honour and comfort which I received in this conference with his Holiness That his Holinesse might hence see how we manag'd our time and how diligent we were to be in a readinesse to employ the Congregation which his Holinesse had granted to us That I assur'd him my Collegues had since notice of its erection many times spent ten or twelve hours a day about the business The Pope reply'd that so we must do if we would have expedition of him that he was old that he had liv'd fourscore years and that if we hastned him not he should go on slowly I told him I should acquaint my Collegues with his Holinesse's desire of speed and that
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
Jesuite hath plainely declar'd in a late published work wherein he hath been so bold as to write Have a little patience dear Reader Rome will shortly tell you what S. Augustin's sentiments are or ought to have been in this matter O most presumptuous word yet fallen from this pen by a wonderful judgement of God who overrules by his Providence even the darknesse and disorders of men since the Jesuites M. H. F. give you clearly to understand thereby that the Doctrine of S. Augustin is included in these five Propositions and that they expect not the condemnation of them from your H. but that they may afterwards condemn S. Augustin which Christian eares cannot hear without horror But though our Adversaries speak honourably too sometimes of S. Augustin yet in their Writings they cannot forbear to declare themselves his enemies by insinuating that his Doctrine is contrary to the sentiments of the H. Apostolick See We are not ignorant M. H. F. with what boldnesse they dare affirme that what S. Augustin teaches * * De Corr. Grat. c. 1. constantly to be the principal Doctrine of the Grace of Jesus Christ and a certain indubitable Propheticall Apostolical and Catholick faith is onely a dubious and uncertain opinion and may consequently say they be rejected without fear For this end they strive to perswade that S. Augustin do's not agree with himself that he contradicts himself that there are some things in his Writings which favour our sentiments others on the contrary which favour theirs In which M. H. F. 't is not so much S. Augustin whom they so insolently outrage as the H. Apostolick See and the Universal Church since they would thereby cause men to believe that being the H. See approves and ownes contradictory sentiments it is not regulated and govern'd by the H. Ghost who is the spirit of unity and truth but hath chosen a blind guide to encounter the enemies of Grace and proposes him for a director to the Divines and the Faithfull though contradicting himself he cannot make us know what we are oblig'd to believe and follow The true Disciples of S. Augustin and the sincere venerators of the H. Apostolick See are very farre M. H. F. from having a thought so rash and unworthy of the respect which ought to be borne to that great Doctor of the Church Let our Adversaries choose either to take him wholly or leave him to us wholly He is all theirs or all ours if he be not all ours we do not envy them with him being so far from desiring to do him and the H. See so much wrong as to wish him divided in pieces that we might have a part Your H. sees that the present difference between our Adversaries and us hath great resemblance with that of the two mothers upon which Solomon pronounc'd so wise a judgement that it hath been ever since and shall be to all ages in admiration Our contest concernes S. Augustin who is our Father and Master either part pretends him on their side and our Adversaries perceiving they cannot challenge him wholly to themselves being forc't to confesse that many of his sentiments are contrary to them and favour us they say he must he divided in halfe and either of us have a part But we who are the true children and disciples of that Father cannot suffer this partition We maintain that he must either be all theirs or all ours inasmuch as to divide him were to destroy him because his authority would fall to the ground if he were found contrary to himself or rather the H. See would be torn and pull'd in pieces by this division of S. Augustin since it should have approv'd and own'd sentiments perfectly opposite between themselves Wherefore we conjure Your H. with all the power and tendernesse of affection which children can have for their Father not to suffer that S. Augustin be divided And if it be lawfull for me to use the words of the Scripture in this occasion rather give him wholly to them and alive then stay him by dividing him between us Can any other judgement be expected from your Holinesse in this contest then that of Solomon Can you repute those S. Augustin's true disciples who would have him divided and not rather those who would sooner be depriv'd of him altogether then that he were divded your H. will undoubtedly pronounce this sentence in our favour Give S. Augustin alive without dividing and slaying him to these latter for they are his true disciples By this meanes M. H. F. the whole Church will know that the wisedom of God directs Innocent 10. to render justice And indeed M. H. F. 't is so certain that S. Augustin is not in any place on our Adversaries side that they cannot produce one sole passage which is favourable to their sentiments unlesse they cut it in the middle maime and mulilate it taking it out of its proper place and putting another sense upon it then it hath of it self Your H. will find it so M. H. F. by the confutation of the Writing which they presented to you wherein having cited sixty passages of S. Augustin against the first Proposition we have related them all in the answer which we have to present to your H. upon those passages wherein we shew that scare one of them is truely and fairly alledg'd But our Adversaries would have not onely S. Augustin but also the Grace of Jesus Christ divided though neither the one nor the other can admit division or partition because a a Epist. ad Demetriadem S. Prosper saith they reject Grace wholly who do not wholly confesse it And elsewhere he useth these words b b Cant. Collat. cap. 44. We will not suffer that any member of the body of that so justly condemn'd Doctrine rise up in the Church because 't is certain the disguisements and artifices of that falsehood are so subtle that if under pretext of a feign'd recantation it may preserve the least root of opinions that favours it that root will like a quick-set cause it all to spring up againe For when there is nothing else in the whole then in each part 't is not a sign of piety to reject almost the whole but to retaine never so little portion thereof is an argument of insincerity Hence it is M. H. F. that our Adversaries so vehemently wish that your H. would pluck up some small part of True Grace that is to say of the Effectual Grace of Jesus Christ by giving them leave not to retain it all intire in as much by this meanes it will be easie for them to ruine it all to abolish all S. Augustin and to revive the whole Pelagian Heresie by one of its parts You may judge hereby M. H. F. how important this affair is in which S. Augustin's Doctrine and authority even the true Grace of Jesus Christ is concern'd in which nothing can be decided in favour of one party but it
Prosper ad Ruffinum cap. 2. nunc etiam in ipsis his locis in quibus adversus eum querimonia concitatur propitio Deo ad perceptionem Evangelicae Apostolicaeque doctrinae saluberrimis ejus disputationibus imbuuntur quotidie in membris corporis Christi in quantum ea ipse multiplicat dilatantur pro indubitata tanti Doctoris atque adeo Ecclesiae doctrina praedictas propositiones ut a nobis superius expositae sunt perpetuo defensuros quandiu de illis expresse ut supra expositae sunt intellectis prolatum non erit quod a Sanctitate Vestra postulamus solenne definitivumque judicium quo nobis aperte constet eas in sensu quem asserimus Catholicum esse damnatas Quod quidem nunquam fore Deo adjuvante confidimus ut vel ex eo conjicere licet quod jam pridem omnium sermonibus percrebuerit Vestram Sanctitatem ita sibi proposuisse de praedictis propositionibus agere ut ante omnia statuerit suo loco stare illibatam servari debere Sancti Augustini auctoritatem cujus doctrinae potissima pars quasi summa est gratia ex se efficax cum qua praedictae propositiones inviolabili insolubilique nexu conjunctae sunt Quemadmodum videre est in ipso limine scripti sequentis in quo ejusdem gratiae ex se efficacis ad singulos actus necessitas solidissimis apertissimisque demonstrationibus comprobatur Quae omnia Sanctitatis Vestrae correctioni ac judicio subjicimus Subscriptum Romae die Lunae 19 Maii anno 1653. Sic subscriptum Natalis de la Lane Doctor Facultatis Parisiensis Abbas B. M. de Valle Crescente Tussanus Desmares Presbyter Congregationis Oratorii Domini Jesu Ludovicus de Saint-Amour in sacra Facultate Parisiensi Doctor ac Socius Sorbonicus Nicolaus Manessier in sacra Facultare Parisiensi Doctor ac Socius Sorbonicus Ludovicus Angran ejusdem sacrae Facultatis Parisiensis Licentiatus ac insignis Ecclesiae Trecensis Canonicus A COMPENDIOUS DISTINCTION of the Five Propositions touching Grace Presented to the Pope by the Parisian Doctors defenders of S. Augustin and clearly shewing in three Columes the several senses whereof the said Propositions are capable and the Sentiments of the Calvinists and Lutherans of the Pelagians and Molinists of S. Augustin and his Disciples MDCLIII To our most H. F. Pope Innocent X MOST HOLY FATHER THe Bishops of France whose wishes and expectation Your Holinesse professes an intent to satisfie beseech you to passe a judgement upon the Five controverted Propositions which may suffice both to clear and confirm the Truth extinguish differences and restore peace in the Church These Prelates supplicate Your Holinesse therefore to make an expresse decision only upon the things in contest between our Adversaries and us and not upon such whereof there is no dispute question or difficulty The same desire is manifestly set forth in sundry Letters written by all the abovesaid Bishops to Your Holinesse Wherefore 't is the chief duty of our Commission to lay before your eyes what things are disputed on either side to the end you may have perfect cognisance of the present Controversie It is certain that the Contest at this day in the Church touching the Five Propositions is not in regard of a remote and evil sense which may be put upon them and is rejected by us but in regard of a legitimate sense which we defend and of the Catholick Faith which is found contain'd therein 'T is of the Propositions taken thus in the legitimate and Catholick sense that we expect a clear and decisive Judgement To the end therefore that in all this important Affair there may be no place for equivocation or calumny or the artifices of evil minds or any doubts We first lay open to Your Holinesse as briefly and clearly as may be the true and legitimate senses of those Propositions which we maintain and which must be impugned by our Adversaries if they will act against us On one side we represent the errors contrary to the Orthodox senses of the Propositions which are defended by our Adversaries and on the other side the Heresies in like manner contrary to those Catholick interpretations which our Adversaries boast that they impugne whilst they impugne the Propositions without distinction Whence Your Holinesse may behold that we decline neither to the right hand nor to the left but solely adhere to the doctrine of the Church and by consequence equally detest on one side the Heresies and Errors of the Calvinists and their followers and on the other the Heresies and Errors of the Pelagians and those who have succeeded them We openly and sincerely declare to Your Holinesse our judgement touching the opinions of those two Sects in reference to the Five Propositions and nakedly represent our own belief which is plac'd in the middle between the said Erroneous opinions Reserving to their due time and order the proofs of what we assert which shall be as we believe invincible we pretend nothing further at present then to give a clear and compendious draught of the things upon which all the Bishops of France expect and demand the H. See's judgement and to show how Catholick our sentiments are THE FIRST PROPOSITION maliciously pull'd out of its place and expos'd to Censure Some of God's Commandments are impossible to just men even when they are willing and endeavour to perform the same according to the present strength which they have And the Grace which should render the same possible to them is wanting to them The Heretical sense which may be maliciously fastned upon this Proposition which yet it hath not when taken as it ought to be Gods Commandments are impossible to all the just whatever will they have and whatever endeavors they use even although they are induc'd with all the strength that the greatest and most effectual Grace affords Also they alwayes during their lives want such Grace whereby they might accomplish without sinning so much as one of God's Commandments This proposition is heretical Calvinistical and Lutheran and hath been condemn'd by the Council of Trent THE FIRST PROPSITION in the sense wherein we understand and defend it Some Commandments of God are impossible to some just persons who will and endeavor weakly and imperfectly according to the extent of strength that they have in themselves which is small and weak That is to say being destitute of the effectual ayd which is necessary to the full willing and acting these Commandments are impossible to them according to this next and compleat possibility the privation whereof puts them in a state of not being able effectively to perform these Commandments And they want the Effectual Grace which is needful that those Commandments may become proximately and totally possible to them Or they are unprovided of that special assistance without which a justify'd man as the Council of Trent saith cannot persevere in the righteousnesse which he hath receiv'd that is in the observation of God's
which lyes upon their hearts And in the Orison following Hear the prayers which we offer unto thee to take away the blindnesse of that people that knowing Jesus Christ the light of thy Truth they may come out of their darkness And in the next Let us pray also for the Heathen that the Almighty God may root out the iniquity which is in their hearts And on Holy Saturday after the first Prophecy Grant that our hearts and minds may remaine stedfast against the allurements of sin And after the tenth Prophecy Give us both to be willing and to be able to perform that which thou commandest us And in the Orison which is said at the Altar taken out of S. Basil's Liturgy of which almost the whole Eastern Church makes use as Petrus Diaconus witnesseth in the eighth Chapter of his Treatise De Incarnatione Gratia Lord give us vertue and enable us to keep it Cause that the wicked may become good and continue the good in their goodness For thou art able to do all things and none can withstand thee Thou savest when it pleaseth thee and no man resisteth thy Will This made S. Augustin say in cap. 7. De Praedest Sanctorum Let not the Church expect long Disputes from us but consider the prayers which she offers daily to God she prayes to him that the incredulous may believe therefore 't is God that converts them to the Faith She prayes that they who believe may persevere and consequently 't is God that gives them perseverance to the end of their lives And he concludes in these words What man having a sound and vigilant Faith can listen to humane Reasonings against what is taught him by this loud Trumpet of Truth Many other like prayers there are made by Saints and dispers'd everywhere in the Holy Scriptures such as this Create a new heart in me O God And this God open your heart to understand his holy Law and make you walk according to his Commandments And this other God give you all such hearts that you may serve him and perform his will with affection and zeal And this other of S. Paul God incline you to every good thing by working in you that which is well-pleasing to himself And we beseech him not only that you may not do evil but that you may do good From all which passages this Argument may be form'd He who prayes to God for all the things above-mention'd namely to graffe his love in our hearts to reduce our rebellious will to himself by his goodnesse to give us the will and the power to perform what he commandeth to create a new heart in us to make us walk in the way of his Commandments to take out of us the heart of stone which hinders us from performing thereof and to give us a heart of flesh which may cause us to perform the same to cause that no temptations may be able to alter the holy desires which he inspires into us not only that we may not do evil but do good He I say who prayes for all these things doth not pray for a sufficient Grace whereby we may be able if we will which leaves it at the disposal of our Free-will to will or not will but he asks an effectual and victorious grace which causes us to will invincibly and as far as is needful to perform that which we will But the Church asks all these things of God in its ordinary prayers Therefore c. On the contrary it cannot be said that the Church ever thought of praying to God for such Grace as the Molinists fancy For supposing that God has given a just man the Grace to persevere but such a Grace as doth not make him persevere though he might persevere can any one be so senslesse as to say that such Grace is the Grace of perseverance which the Church asks of God in its prayers and whereof the Apostle saith We pray God that you do not evil but that on the contrary you may do good Hence therefore we may argue against them in this manner The Grace which the Church never asks of God is not the true grace of Jesus Christ necessary and sufficient to every action of piety Now the sufficient Grace of the Molinists by which most frequently we neither will nor do good can neither be that Grace which the Church implores of God Therefore this kind of grace is not the true Grace of Jesus Christ necessary and sufficient to every action of piety but a false fictitious and illegitimate grace Wherefore M. H. F. If this Grace be ever acknowledg'd to be the true Grace of Jesus Christ all the prayers of the Church must be chang'd those holy prayers which having been left to it by the Apostle are repeated every day in the same manner upon Altars consecrated to God over all the World For God according to the opinion of Molina and his Disciples giving us by his grace to be able if we will or rather ability to will and leaving it to our own Free-will to will it is evident that we should have nothing to ask further of God and that no other Grace is to be expected from him Whence every Christian will for the future be oblig'd to speak to God in this manner Lord give me a Grace whereby I may will that which thou commandest me For as for to will and to do it that I ask not of thee because it depends upon my self Leave that to my Free-will let not the power and efficacy of thy celestial Grace extend further for then the liberty of my will would be violated I desire a grace which may give me a possibility and the progresse of that possibility which may invite me call me and sollicite me to good but I desire not such a grace as should give me the affection of the will and the effect of cooperation I desire not such grace as should determine me to will apply me to action lead me to act by its invincible force and operate in me both to will and to do On the contrary I would have a grace which I may apply or not apply according as I please Good God ' Can any Christian endure to hear such language as this What is more unworthy of the School of Jesus Christ more remote from all sort of piety and more insupportable to the eares of the faithful then this manner of praying since sinners would never be converted to God if they waited till they had the will to be converted and if by the omnipotence of his grace he did not work in their hearts that good will and that conversion Moreover the Church doth not beg for them a grace whereby they may be converted if they will but a Grace which may make them willing which may soften their hardnesse and take away their heart of stone to give them one of flesh We pray saith S. Augustin not only for those wbo are unwilling hut also for
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
where he pleases Because as he saith elswhere God hath the will 's of men more in his power then they have themselves Let them hear S. Prosper in his Poem of Grace chap. 16. where he hath this sense But the Grace of Christ being through Christ all-powerful heals a languishing soul after another manner 't is the spirit and hand of God himself both beginning and accomplishing his divine work Let a man be young or old rich or poor yet when that exerts its activity any time is favorable Nothing withstands its powerful assistance hardnesse of heart do's not stop its course And all the vain power of the second cause yields to his high designes purposed before the foundations of the world Whence this Argument may be fram'd The grace of God which is of such a nature that it can change the most opposite wills of men and convert to good those whom he pleases when he pleases and where he pleases he having alwayes in his power the means of doing that which pleases him without ever being lyable to any retardment from the contrary manners or inclinations of men by any cause or obstacle whatsoever is perfectly free and independent as to its efficacy or any natural disposition whatsoever But the Grace by which God converts the wills of men and which the Church asks of him in her prayers is such according to S. Augustin and S. Prosper and the contrary opinion cannot be held without folly or impiety Therefore the Grace by which God turns the wills of men and which the Church desires in her prayers is perfectly free and independent upon any natural disposition whatsoever and the contrary opinion is impious But moreover we see that the Churches prayers are grounded not only upon God's prescience but upon his vertue and energy which acts upon our will as it pleases him For as is above shewn the Church prayes thus in the Collect of the Holy Altar us'd almost throughout the whole East Lord give us vertue and the meanes to preserve it cause the wicked to become good and uphold the good in their goodnesse For thou art able to do all things and none can withstand thee Thou savest when thou pleasest and no person resists thy pleasure Whereas on the contrary by this Answer of the Molinists the prayers of the Church should not be grounded upon the power but the prescience of God and 't would not be needful to pray for a Grace whereby he may turn our will to himself and fill us with his love but only for a Grace whereby he may know by his prescience that we will turn our selves to him not by the power of a determining and applying grace but by the motion of our own Free-will Whence it would follow that God gives only a grace of Possibility whereof he foresees our will will make good use in such and such circumstances and not the grace to will and to do that is which operates both the will and the action which is the most impious opinion that can be imagin'd Again 't is indubitable that God by his prescience knows all the good works which we are to perform But the ground of his knowing them beforehand is that 't is himself who will do them he sees them before they are done because he ha's prepar'd and predestinated the good works in which he will have us walk See how S. Augustin speaks touching this matter in the book De Praedest Sanctorum cap. 10. That which the Apostle saith speaking of good works That God hath prepar'd them to cause us to walk therein denotes Predestination which cannot be without Prescience as Prescience may be without Predestination For God by his predestination hath foreseen the things which himself is to do Whence it it is said by the Scripture That God doth the things which are not yet come to passe but he can also know these by his Prescience which himself effecteth not as all sins After which he proves that the good works which we perform are not those which God hath barely foreseen but which he hath promis'd and consequently works in us For he promiseth saith he what he is to effect himself and not what men are to effect because though men perform holy actions pertaining to the Worship of God yet 't is God himself who causeth them to perform what he hath commanded them and 't is not they who cause God to accomplish what he hath promis'd otherwise it would follow that the accomplishment of Gods promises depended upon men and not upon God himself and that 't was they who acquitted God towards Abraham of what he had promis'd to Abraham Now that H. Patriarch had no such beleef but giving glory to God he stedfastly believ'd that God was able to do what he had promis'd The Scripture saith not that God could foretell or foresee it For he can foretell and foresee what others will do and not himself but it saith that he could do it denoting thereby that what he promis'd was not what others were to do but what he would do himself From which words of S. Augustin I shall with Your favor M. H. F. form this Argument The prayers which the Church makes to God have no other foundation but Gods very promises But Gods promises are founded only upon his power and not upon his prescience Therefore the Churches prayers are likewise founded only upon God's power This Argument may be propounded after another manner and more convincingly God acts in the hearts of men to work out their salvation in such manner as he ha's promis'd to act therein But God promis'd Abraham the faith and conversion of Idolatrous Nations not because he foresaw that they would believe but because he had power to cause them to believe Therefote he daily acts after the same manner in the heart of man in reference to faith and conversion not because he foresees that man will turne by his grace but because he is able and hath resolv'd to work such consent in his heart But I will concede to our Adversaries that the Church prays to God for no other grace in order to all actions of piety then that which they call Congruous in the sense before explicated and to which he foresees that man will freely consent if he give him the same Yet this very thing is more then sufficient to refute their doctrine and convince their errors For as 't is evident by what I have already said the Church asks no other grace of God for a pious action then that which it believes wholly and absolutely necessary to the doing thereof But the Church for every pious action desires that grace which they term Congruous And consequently believes absolutely and wholly necessary to every pious action Thus they who have not this Grace for a certain action of piety suppose Repentance have not all the grace which is necessary to repent But all whom the Church prays God to turn to himself by
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
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
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
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.
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
more and more enflames the hearts of his elect with holy and chast desires so that they remain wholy cleansed when they are washt from the pollutions of this world There is none but may and ought to acknowledge this Predestination of the Saints whereof no other reason can be given but the good pleasure of God's will which S. Paul expresses in the abovecited place and S. Peter in the first chapter of the first of his Epistles and all the Prophets both of the old and new Testament have likewise acknowledged this gift in the Elect insomuch that the light of the Sun is not more bright then that of these divine testimonies Let there be no mention therefore of those false pitiful and forc't consequences by which some pretend as is above observ'd that Free-will is destroyed by God's gratuitions election and that man remaines like a stock or a stone as S. Paul witnesses it fell out in his time that what he preached for the advantage of Grace was construed to establish the liberty of the flesh as if it had been lawfull for every one to do evil that Grace might become more abundant which is a damnable inference These are the consequences drawn by those who are unwilling to give God all the honour which is due to him or would share halfe of what belongs to Christ alone and who know not the exceeding mercy which hath been shewn to us by the death of the Son of God who willing to manifest to us the deep misery of our bondage exemplifyed in himself what is the true liberty of his Children and afterwards taught the same with his own mouth when he saith If the Son make you free you shall be free indeed Wherefore we ought to know that Predestination does not deprive the Elect of their Free-will but gives procures and preserves the same to them it does not force or use violence to any man but he causes the VVill to incline it self to good and voluntarily and sweetly VVhence we see by experience that there is nothing in the world more free or whose power is greater than that of a good Christian since his liberty extends over all things even to the death of sin and his own and that nothing can do any prejudice to him provided as S. Paul speaks Christian liberty be not turn'd into a Carnal liberty and if it happen sometimes that he falls into sin he finds that saying of the Scripture verifyed in himself that all things even sins too turn to the advantage of those that love God Now this I speak after S. Augustin and it must be taken in this sense that the sins whereinto a Predestinated man hath suffered himself to fall serve him for an occasion to recurre unto God whom he hath deserted to deplore and repent of his sin and to become better by it continually alwayes knowing more and more the death which arises from sin and the life which Jesus Christ gives 'T is true indeed in the Reprobate Free-will is not at all serviceable towards the attaining of eternal life as S. Augustin writing to Simplician saith liberum arbitrium plurimum valet imo vere qu idem sed in venundatis sub peccato quid valet And in a few lines after the same Father saith Praecipitur ut recte vivamus sed quis potest recte vivere nisi justificatus ex fide You see this holy man did not conceive as some doe at this day that 't is a horrible thing to affirme that Freewill is not sufficient to bring us to salvation he is so far from it that he wholly condemnes Free-will without Grace in reference to merit and justification as plainly appears throughout all his works Let us likewise forsake that fleshly Presumption which makes it strange that our Salvation is not in the power of our own Free-will because those are happy whose salvation is in the Hands of God and they most unhappy who depend upon themselves This is what S. Paul teaches us from that passage in the 33d chapter of Exodus I will be gratious to whom I will be gracious and will shew mercy on whom I will shew mercy Wherefore 't is not of him that willeth or of him that runneth but of God that sheweth mercy Yet must it not be said that the Apostle in this place denyes and impugnes the cooperation of our Will but he referrs all the glory to God who powerfully sollicites and invites the wills of those that believe Whence it is that he complaines by the Prophet of that hardned people which would not obey the voice of God who called them and desired to draw them to himself and gather them under his wings as a Hen gathereth her Chickens T is true that as no other cause can be given of Predestination and Reprobation but God's will guided by his ineffable justice as S. Augustin speaks so 't is our faults and iniquities which are the cause of our damnation and this is what the Scripture saith in those words Thy destruction is from thy self O Israel but thy salvation is of me You understand all that I have written to confirme the first Proposition whereat you took scandal That the Predestinated cannot be damn'd nor the Reprobate sav'd and I could not doe it better then by the word of God which divides the spirit from the soul But to the end that you and every one else may be assured that I have cited the Holy Scriptures faithfully I shall hereunto add the sentiment of S. Augustin that pillar of the Church taken out of Sundry places of his works concerning this matter And in the first place to let you see that 't is his opinion that the Predestinated cannot be damn'd nor the Reprobate sav'd see what he saith in the Third Tome in his book De fide ad Petrum cap. 25. Firmissime tene nullatenus dubites omnes quos vasa misericordiae gratuita bonitate Deus fecit ante mundi constitutionem in adoptionem filiorum Dei praedestinatos a Deo neque perire posse aliquem eorum quos Deus praedestinavit ad regnum caelorum nec quemquam eorum quos non praedestinavit ad vitam ulla posse ratione salvari Praedestinatio illa gratuita donationis est praeparatio qua nos Apostolus ait praedestinatos in adoptionem filiorum Dei per Jesum Christum in ipsum See now whether this H. Doctor did not understand the above cited passage of the Epist to the Ephesians as I do confesse that what is contain'd therein is not the imagination of any man but a truth dictated by the H. Ghost Therefore the H. Doctor doth not hesitate in the matter but saith Firmissime tene He confirmes the same thing in his commentary upon the 69. Psalme at the 28. verse where it said Let them be blotted out of the book of the living And in another place writting against Julian he hath these express words Absit enim ut praedestinatus ad vitam