The journal of Monsr. de Saint Amour doctor of Sorbonne,: containing a full account of all the transactions both in France and at Rome, concerning the five famous propositions controverted between the Jansenists and the Molinists, from the beginning of that affair till the Popes decision. / Faithfully rendred out of French. ; A like display of the Romish state, court, interests, policies, &c. and the mighty influences of the Jesuites in that church, and many other Christian states, being not hitherto extant.

THE SIXTH PART.

Containing what passed during the first six Months of the Year 1653.

CHAP. I.

New Sollicitations in the beginning of the Year 1653. for the communication of our Writings; Discourses touching that matter with several Persons, particularly with Cardinal Spada and the Ambassador.

AS Soon as the Festivals of Christmas were past, we renew'd our sollicitati∣ons to the Cardinals appointed for our Con∣gregation, to obtain of their Eminences that our Writings might be communicated to our Adversaries; which we found our selves oblig'd to do, partly because it was likely the Pope had referr'd to them the two Memorials which we had presented to his Holi∣ness December 21. for that purpose, and partly by reason of the Answer which we had lately made to the Bishops who sent us, which was a new obligation to us to redouble our diligences in an affair so just and necessary.

The same day that we returned that Answer, we went to visit Cardinal Ghiggi: The Abbot of Valcroissant acquainted him how we became ob∣lig'd to present those two Memorials to the Pope; he related to him what they contain'd, particularly the first; and as mention was made of Cardinal Roma, this Cardinal told us that the Pope had substituted Cardinal Pamphilio, for which, as we continu'd speaking of our Memorials, we signi∣fi'd him our satisfaction only by gestures. VVhen M. de Valcroissant had done speaking, he offer'd to give a Copy of those Memorials to his Emi∣nence. The Cardinal answer'd, that it was better that he receiv'd them not, that so if his Holiness should happen to speak to him of them, he might find him wholly free from Prepossession in the business, not having yet seen nor received them; he told us nevertheless, that it might be the Pope would not speak to him of them, but debate con∣cerning them perhaps with other Cardinals then these appointed for our Congregation, perhaps with those, perhaps all alone; that perhaps he had already done reason therein by writing upon them what he thought good, that he counsell'd us before we proceeded further, to repair to his Holiness's Mastre de chambre, to know whether the Pope had not deliver'd them to him with this resolution written at the bottom: Thus Cardinal Ghiggi excused himself from taking them, and by what he said to us we saw no likelihood that the Pope had yet spoken any thing to him concerning them.

The next day we went to Cardinal Pamphilio's house, where we found M. Hallier and his Col∣legues, who departed before the end of the audi∣ences. We were admitted to audience, but so late; that we could do no more but make a complement to him touching what we learnt the day before of his being of our Congregation in our visit to Cardinal Ghiggi.

In the afternoon we went to inquire of the Pope's Maistre de Chambre whether his Holiness had delivered our Memorials to him. He answered us that the Pope did not remit affairs of such im∣portance to him. From thence we went to the Am∣bassador's house to accompany him to Chappel to the Vespers of the Circumcision. After they were ended, I waited upon him home. He told me up∣on the way that there was newly sent to him from the Court a famous Book of F. Du Boss a Corde∣lier

concerning the death of Jesus Christ for all, I answer'd him that I believ'd I had one (viz. the Apology of the H. Fathers) wherein that was mar∣vellously well refuted. Being arriv'd at his house, I spoke with F. Pique, Secretary of the Embassy, who told me that M. Hallier and his Collegues expected the condemnation of the Propositions assoon as the Congregations held at Cardinal Spada's house were ended; and that they were very well pleased with the man∣ner in which things were transacted. I answered M. Pique that those Gentlemen had all reason to be satisfied therewith, since they were on one side delivered from the pains of justifying their calum∣nies, and defending themselves from our accusati∣ons; and on the other all corresponded so well to the unhappy designs of their pernicious enterprize. That nevertheless I believ'd Justice would be done upon all the so reasonable demands which we had made; and that I did not think it imported the King's service, and the quiet of the State, to passe judgement suddenly in this affair without exami∣ning it, and to precipitate a Decision without considering whether it were proper to clear and establish the Truth, to secure Innocence from Oppression, and to calm and reconcile men's minds.

The first day of the year 1653. we went in the afternoon to visit Cardinal Spada. After the Ab∣bot of Valcroissant had given him account of the contents of our two Memorials, he answer'd us that it was not the custome at Rome to handle things in that way of disputation; that it was pra∣ctis'd neither in the Congregation of the H. Office, nor in that del' Indice which was establisht since the Council of Trent; that indeed Books were lookt into, but the Authors were not heard to argue; that there would be no end if that course were follow∣ed; that it was not practis'd under Pius V. Gregory XIII. Ʋrban VIII. nor under this very Pope in the affair de' due Capi, of the two Heads, (he meant in the examination made at Rome of the Book concer∣ning the authority of S. Peter and S. Paul.) As for the Jesuites he assur'd us in the Faith of a Priest (laying his hand upon his breast) that since this affair was begun, not any Iesuite had spoken to him, excepting what F. Palavicini, one of the Consultors, had spoken publickly in the Con∣gregation. As for M. Albizzi, that the part he had in this businesse was very small; that all he did therein, was, that when the Consultors had spoken in those Congregations half an hour, or three quarters at most, according as they pleased in full liberty, he writ down their conclu∣sion. As for the Consultors, that it was but a work of supererogation which was requir'd to be practised in this case, that it was not the order to say to persons, Go visit this or the other; that they were known well enough, that they came to the Congregations, that either side was left at li∣berty to go and inform them; Come (added he) Sappiamo bene che si fa dall' una & dall' altra parte, as we well know both parties do. The Abbot of Valcroissant answered that the Propositions in question were none of those which were condemn∣ed by the Bull of Pius V. which probably was not publisht but by Gregory XIII. That it was no won∣der if the Parties were not heard in that case, the said Bull having been closely drawn up without any persons having been advertised of it, so that it was not possible for any to present themselves and demand a hearing touching that matter. That although things were thus transacted under those two Popes, yet under two others, their Succes∣sors, namely Clement VIII. and Paul V. an other procedure was observ'd, mutual audience and communication of writings allow'd to the Domi∣nicans and the Iesuites in their contests about Mo∣lina's Book. As for Ʋrban VIII. that there was likewise no opportunity of hearing parties in refe∣rence to his Bull, which came forth unexpectedly too, and was but a renovation of that of Pius V. and a Declaration that there were in Jansenius Pro∣positions condemn'd by that of Pius V. In which no doctrinal judgement was made as was intended to be in this case; for which consideration it was very expedient that the parties might be heard di∣sputing together. That the Council of Trent ac∣counted the same so important, that it made many summons to those upon whose Opinions it was to pronounce, to appear there to defend the same, and represent the grounds of them; that it sent safe conducts to them, to the end they might re∣pair thither in all liberty; and that they not com∣ming, at length it caused their Sentiments to be disputed and maintained by Divines who so well took their part, and propounded their reason with so great vigour, that an Historian of that time records, that themselves seemed of that per∣swasion. Cardinal Spada answered hereunto that they had in a manner observ'd the same course in the Congregations held at his house. That Di∣vines of divers Orders and different Opinions, Dominicans, Iesuites, &c. had been caus'd to come thither. That besides, so much had been written and printed on either side touching this matter, that it was not possible to be ignorant of any thing that could be said therein. That the ve∣ry writings which we had composed were to passe through so many different hands, both of Con∣sultors and Copists, that they could not but reci∣procally come into the hands of either party; and that this gave power enough to each side suffici∣ently to answer thereunto. The Abbot of Val∣croissant reply'd that although very much had been written upon this matter, yet it might be said that the Propositions had not yet been written upon as was requisite; that they had been least of all medled with; that besides, this matter was so vast, so intangled, so subject to ambiguities and equivo∣cations, that it was more needfull to discuss the same in the presence of the parties than any other whatsoever. That for want of so doing great broyles and occasions of division and scandal might arise, as it was easie to foresee by the professions of Pelagius and Caelestius which were received as Catholick whilst they were not opposed by Adver∣saries who understood and discovered the double∣ness of their hearts and words. I know not how Cardinal Spada constru'd those acts of Pelagius and Caelestius; but he told us that our Adversaries had more reason to complain of those equivocations than we; but however, that it was one thing to say that it would be expedient to hear the parties in that manner, if the Pope pleas'd, and another to speak of it as a thing necessary; and he added one

word more, to give us to understand that it was unprofitable harping upon the same string, to speak of it so much as we did. Nevertheless I forebore not to speak two things to the Cardinal which we had hitherto let passe without answering. One was touching his repeating this day a question which he had made to us in a former conference, namely, How we would have done if no Doctors had come of the contrary party? Whereunto I an∣swered, 1. That they were come, and we acted with them as being there. 2. That turning over my Papers some dayes before, I observed that in a visite which I made to his Eminence Aug. 1. 1651. after I had spoken to him of the hope I had of the establishment of the Congregation, and the pur∣pose of the Bishops who sent me, to send other Doctors the Autumn following, he askt me whe∣ther there would also come Doctors of the con∣trary party; and that I answer'd him that it was not necessary for any to come, to the end we might have Adversaries, because they were al∣ready upon the place, namely the Jesuites. 3. That the affair deserv'd the designing of a time in which the Congregation should begin, and in the mean while that notice of it were given in all parts by the Nuntio's which his Holinesse had resident with Christian Princes, to the end such learned men, as found themselves interessed therein, & were mind∣ed to engage in it, might repair to Rome by that time, and there represent their reasons & their interests.

The second thing was in reference to the Cardi∣nal's saying, That they knew well that we resort∣ed to inform the Consultors on either side; and I told him that we had not visited any of them in that quality. That that which occasion'd my visit∣ing them incontinently after my return to Rome, was this; being come to advertise the H. See of the shamefull and dangerous surprize intended to be put upon it, I conceived that after advertising his Holiness and their Eminences of it, it was fitting that I advertis'd all persons whom I could under∣stand were usually imploy'd at Rome in affairs of Doctrine, by that means to obstruct such sur∣prize as much as I could, and make others as diffi∣dent as possible, who might be tempted for the future by the same people whom I knew to be the Authors of this. That in my Visits to them, ha∣ving met with divers able persons, and commen∣ded them to my Collegues, they became desirous of knowing them, and thus we afterwards visited them sometimes, and were reciprocally visited by some of them who repay'd our visites; but we ne∣ver visited them in the quality of Consultors of our Congregation, nor to give them any Informati∣on. That we had not yet made any upon the Propositions, nor produced others besides the two writings and their Summary which we had presented to him and to the Cardinals Ginetti, Ce∣chini and Ghiggi in the month of September, and to the Pope about ten or twelve dayes before. During the course of this audience Cardinal Spa∣da's Maistre de chambre came to advertise him aloud (in all likelihood on purpose to hasten us away) that several persons attended for him; neverthe∣lesse we took no notice of it, but continu'd what we had to say; and at length, as we parted we told the Cardinal that as to the manner of our de∣manding the communication of Writings and pub∣lick audience in presence of our Adversaries, we conceiv'd that we did it with all due decorum and respect to the H. See.

The same day we visited Cardinal Ginetti, and gave him account of the contents of our Memo∣rials, for which he thank'd us.

Thursday January 2. we visited Cardinal Barbe∣rin before he went to Monte Cavallo. He fell to speak concerning books, upon which occasion I mention'd that which F. Annat had printed at Pa∣ris, the Cardinal excused it, as if it had been no great matter to have caus'd it to be printed at Paris, Stampato in Parigi, notwithstanding the orders which the Pope had given that it should be suppress'd at Rome. VVe also said something to his Eminence concerning the two Memorials which we had presented to the Pope, as well a∣gainst that Book, as for the communication of our Writings. But the hour of going to Monte Ca∣vallo being come, our conference was broken off.

In the afternoon we went to see Cardinal Cechi∣ni. We acquainted him with our two Memorials, but had scarce told him the summe of the first, but he interrupted us with some compassion, telling us that we did not come any thing near the matter which was to be consider'd. That he had read all the writings which we had given him from one end to the other; but they did not touch the point in question: Nolunt (said he) considerare quid actum est, vogliono cercare la verità abstrahendo, &c. They will not consider what hath been acted in re∣ference to the Propositions, but seek the truth nakedly and by abstraction, determine them ac∣cording to the terms whereof they consist, and I would to God (added he) I might tell you with what care, intention, and sincerity the work is car∣ried on. I answered the Cardinal that the affair was of greater importance then their Eminences apprehended. That the Propositions which they examin'd were only the occasion, but not the principal motive of our comming to Rome. That we were come thither only upon the consideration of Effectual Grace by it self necessary to all Chri∣stian actions, which was one of the principal My∣steries of our Faith, which the Authors of the Pro∣positions endeavoured to overthrow, by the bad senses wherof they had maliciously contriv'd them capable, and with which the same Propositions ta∣ken and reduc'd as we understood them, and as they who fram'd them covertly opposed them, had an indissoluble concatenation. That consequently for the right judging of those Propositions it was necessary rightly to know and establish the ground of that Mystery. That therefore when we under∣stood that there was some tendency at Rome to passe judgement upon the Propositions, we came to beseech the Pope, that before doing of that, this Capital point on which they depended might be examin'd and decided. For it being once known and rightly setled, it would be easie afterwards to passe an equitable and certain judgement upon the Propositions. That till that were first done, nothing could be determin'd with a legitimate and sufficient cognisance of the cause. Upon which ground (I further told him) we had been oblig'd to draw a Memorial against the false and ridiculous pretension of those who said that there was nothing to do in this case with the matter De Auxiliis, be∣cause

indeed the first Enthymeme which we intend∣ed to make for proof of the five Propositions, in the sense wherein we understood them, was this; Grace necessary to every Christian action is effe∣ctual by it self; Therefore the five Propositions are true, reduced to the sense which we defended. That if those who impugn'd them, granted me the Antecedent, and deny'd the consequence, I would convince them thereof in one afternoon; if they deny'd the antecedent, I must prove it, and so we shall fall directly upon the matter of De Auxiliis. The Cardinal seem touch'd with the force wherwith we deduc'd all this to him; and he answer'd us, that for his part, he should readily consent to the treat∣ing of the affair as we demanded; but he was not the Master of it, and on the contrary was oblig'd to conform to the manner wherewith it had been hitherto carry'd and examin'd. We told him that the Popes Clement VIII. and Paul V. treated it after another fashion whilst these matters were agitated between the Dominicans and the Jesuites; and that those Popes were so diligent therein that after much private study they were personally pre∣sent in fourscore and seven Congregations, besides those which were held at first by the Consultors. That we hop'd also that the present Congregati∣ons were but preliminary to such as should be held afterwards in the forme wherein we de∣manded, whereunto we beseecht him to con∣tribute what he could: Which his Eminence hear∣tily promis'd us.

After this visite we made one of civility to M. Noiset, who acquainted us with the surprizing news of the imprisonment of Cardinal de Retz hapned at Paris Decemb. 19. The Courier extra∣ordinary who brought the intelligence to the Am∣bassador arriv'd the day preceding, and the Am∣bassador acquainted the Pope with it that morn∣ing after the Assembly of the H. Office; it was soon after dispers'd all over Rome, but we were ig∣norant of it till the evening.

Friday, January 3. we visited Cardinal Altieri and gave him one of our little Volumes of S. Augu∣stin. He re-delivered to us our first Information De Gestis, and gave us to understand by what he said touching our affair, that he comprehended ex∣ceeding well, both the extent, dependences, con∣sequences and importance of it. He told us it was an affair worthy of a Council, but things not being in a condition for one, it was requisite in the mean time to use all possible care in it at Rome. That the decision ought not to be hastned, but a right course taken with all necessary precautions, as hearing the Parties, and all things whose observation we required. That yet he did not disapprove what had been done hitherto, because it was good that they render'd themselves in private capable of un∣derstanding the nature of the business before ven∣turing to hear and judge others.

Saturday, January 4. the evening we were in∣vited to dine the next day with Cardinal Barberin, who acordingly treated us with much magnifi∣cence and courtesie. We had little time for dis∣course in the afternoon, by reason of the Vespers of the Three Kings, to which we accompany'd his Eminence.

Sunday the 12th. of this month I visited a very intelligent Divine of the H. Office, with whom I was familiarly acquainted, partly to blame him for refusing to be a Consultor of our Congregati∣on when it depended onely of himself; and be∣cause his absence had occasioned the introducing of F. Tartaglia in his stead, who as much favour∣ed the interests and pretensions of the Jesuites as he might have obstructed them. He answered me smiling, that he had already been blam'd for it by one of the Consultors his Friend, but upon ano∣ther reason, namely, because he had lost the occa∣sion of making molte buone risate per le pazie, i. e. of laughing in many cases at the fooleries and im∣pertinences which had been uttered in those Con∣gregations by some of the Consultors who were contrary to S. Augustin, and understood not the first Principles, nor the most ordinary terms of the things which were there handled. He told one serious thing, namely, that a friend of M. Al∣bizzi informed him, that being lately upon occa∣sion with him, he had heard him say, That some words which he remembred Pope Ʋrban said to him at the time of making the Bull against Janseni∣us, much troubled his mind, gli davana gran fa∣stidio; the words were, Vedete, Monsignore, non est nostrae intentionis sugillare aliquem inauditâ parte, i. e. Take heed, Sir, it is not our intention to condemn any one without having heard him. I wonder'd at this Discourse, and askt him that made it, how these Compunctions could seize upon M. Albizzi. He answer'd me, that perhaps he had been toucht with somthing which he had heard spoken in those congregations; that nevertheless he knew not how, but he was certain of the thing, and he enjoyned me not to make him the Author of it, and several times repeated the above-mentioned words.

Amongst my Papers I have found one authen∣tick Piece which confirms this truth, viz: an Act passed before a Notary, February 22. 1647. by M. Sinnigh Doctor of Lovain shortly after his return from Rome to Lovain, by which he testifies upon Oath that in the audience which he had of Pope Ʋrban VIII. in presence of M. Papius and M. Ver∣canteren, November 26. 1643. the Pope said three things to them. 1. That by the Bull which he had publisht touching the Book of M. Iansenius Bishop of Ipre, and other Works composed about the same matter on either side, he had no other intention but to confirm the Bull of Pius V. which was already confir∣med by Gregory XIII. 2. That he had expresly ap∣pointed that none should be noted particularly in the said Bull by the expression of his name. 3. That it was not his intention to do any prejudice by this Bull to S. Augustin's doctrine, and that those were to be check'd who durst say the contrary. And that he (M. Sinnigh) having reply'd, That then it was strange that the name of Iansenius was inserted in the Bull contrary to his Holinesse's precaution; The Pope answered him, That as for that, they must speak to M. Albizzi who was the compiler of the Bull; He attests also in the same Act that on April 28. 1644. having had audience of three Cardinals, Spada, Pamphilio and Falconeri, in presence of M Albizzi, and the Abbot of S. Croix in Jerusalem named Hilarion, he said among other things, That that he was ready to show, 1. That all the points concerning Grace and Free-will contested between Iansenius and his Adversaries, were the same with those which were in dispute between S. Au∣gustin

and his Adversaries. 2. That all the Arguments wherewith the Doctrine of Jansenius is encounter'd by his Adversaries, are the same with those which the Pe∣lagians and their Partisans employ'd to encounter the Doctrine of S. Augustin. 3. That all the Calumnies whereof they made use to decry Jansenius, were employ'd against S. Augustin during his life, and after his death. To which he added, That he en∣gag'd himself to burn Jansenius's book with his own hand in the field of Flora, if he fail'd to prove any of these points. That he had said near the same thing to our H. F. Innocent X. soon after his as∣sumption to the Pontificate, Novemb. 5. 1644, in the first audience which he had of him. This is the substance of the said Act, which I judg'd fit to be plac'd at length in its own language a∣mong the pieces which I shall subjoin to this Jour∣nal.

The first time I visited Monsignor Sacrista in the beginning of this year, he told me that the Je∣suites had dismis'd from their places the Prefects, Professors, and other Superiors of the Colledge wherein the Thesis above mention'd was main∣tain'd, viz. That to believe that Innocent X. was true and legitimate Pope, was not de fide. He told me also that the Pope was much displeas'd with M. Albizzi. The Procurator General of the Augustines came to us, and in the Sequel of this Converse, having shew'd them a Letter which I had lately receiv'd out of France, in which one of our Confreres spoke disadvantageously enough of the Propositions, by reason of the bad senses which might cause them to be con∣demn'd; they very appositely reply'd, that the good which they admitted, ought to be consider'd first, and they being secur'd and establisht, then the condemnation of the bad might be thought of.

Tuesday the 14. being the Feast of S. Hilary, I went again to Monsignor Sacrista at the Pope's Presence-Chamber, where I also spoke with the Bishop of Borgo, the Commandeur du S. Esprit, M. Campore, and others. I told the most of those with whom I discours'd, what was in the Lessons of the Breviary of the Life of that H. Bishop, who going to Constantinople, and finding that the Faith was in great danger there, conceiv'd no better and safer way to defend it, then to demand (as he did by three Petitions or Memorials which he pre∣sented to the Emperor) that his Adversaries might be oblig'd to appear before his Imperial Majesty, and enter into a conference with him touching the matters in question; Ʋbi extremum fidei periculum animadvertit, tribus libellis publicè datis, audien∣tiam Imperialem poposcit, ut de fide cum adversa∣riis causam disputaret. That we made the same suit to the Pope, and if the same hapned to M. Hallier and his Collegues which did to the Arian Bishops, who were more powerful with the Em∣peror in credit then in Doctrine, for fearing the abilities of S. Hilary, they became reduc'd to em∣brace rather any other expedient then enter into conference with him, to avoid which they were fain to perswade the Emperor to remit him unto his Episcopal Sea with honour; Verum cum Ʋrsaci∣us & Valens Ariani Episcopi, quas Hilarius scrip∣tis confutarat, praesentis eruditionem pertimescerent, Constantio persuaserunt, ut specie honoris in suum Episcopatum restitueret. Which was sufficient to the Church of France to receive St. Hilary with open Arms, as returning victorious over the He∣reticks to whom he had offer'd a disputation, and they durst not accept it, as S. Jerome reports. Tunc Hilarium è praelio Haereticorum revertentem, ut in∣quit S. Hieronymus, Galliarum Ecclesia complexa est. All those whom I spoke to that day in the Pope's Presence-Chamber, acknowledged that this was the very true case in which we were be∣fore the Pope, in respect of M. Hallier, and his Collegues, and many of them told me that them∣selves had the same conceit in seeing their Bre∣viary, before I advertis'd them of it.

In the afternoon we went to visit Monsignor Bentivoglio, to inform him of our affair in the same manner as we had inform'd others, Cardinals, Prelates, Consultors and other learned men since our arrival at Reme; and we were the more sa∣tisfied with our giving him this information, for that he acquainted us with the high esteem which he had of the Bishop of Angers, one of those who deputed us.

From thence we went to la Minerve to speak with the General of the Dominicans, whom we found not there, but spoke with several of his Order; F. Mariana being there, told us, that the Pope had depriv'd M. Albizzi's son of the Go∣vernment of Fort Ʋrban, of which he had been Go∣vernour for several years. This Fort is so called because Pope Ʋrban VIII. caus'd it to be built up∣on the Frontiers of Romania towards the State of Modena. The Sub-bibliothecary assur'd me, that he had a while since told Cardinal Ghiggi, that it was expedient to take some order concerning that Fort, in regard of the Popes displeasure with the said Seigneur Albizzi, for which the Pope was minded to remove the Assessor of the H. Office from his imployment; and that it was not fit to restore a discontented person, and leave a For∣tress upon the Frontiers of the Estate in his hands, and in the disposal of his Son. That he knew not whether this advice of his to the Cardinal was the cause that it was so done, or whether it was in∣tended before he spoke of it; but he had spoke thus to Cardinal Ghiggi; and the thing was exe∣cuted soon after. F. Mariana told us also that our two Memorials were still upon the Popes Ta∣ble, and that Monsignor Sacrista who saw them there since my parting from him, informed him so. The report of M. Albizzi's disgrace was forthwith spread all over Rome, with a circum∣stance too, whereof F. Petit came to advertise me in the evening, but of the truth of which I always doubted, namely that it was an effect of the Memorials which we presented to the Pope a∣gainst him. But however it came to pass, it was a very rude shock for him; because besides that he saw his eldest son whom he had by his first wife depriv'd of his imployment, he had several others of an age which required providing for, by his second wife. Wherefore when he receiv'd the news of this disgrace, he complain'd at first very high in the Popes Presence-Chamber; but some of his friends minding him not to shew any resentment, as well in respect of the Pope, as not to injure his Children further, and for the consideration of his reputation, in regard of the

Publick, and particularly of his Envyers, who would be the more joyful for his sensibility, he alter'd his Note, and fell to say, that the Pope was Master of his own places, which it was not expedient to leave always in the same hands; that his Son was yet young enough, and that indeed no other reason ought to be inquir'd of what was done, then the pleasure of him who did it.

VVednesday the 15. I went in the afternoon to see some book in the Library of Car. Barberin, but finding no body there, I went to the Am∣bassador, whom I accompani'd in a Visit which he was going to make; being returned from which, he took me into his Chamber to discourse about the state of our Affair. I told him we could not recede from the demand we made in the begin∣ning for a Conference and reciprocal Communi∣cation of writings with our Adversaries; for the reason whereof I alledg'd the importance of pre∣serving in the Church that custome and liberty, because it was ever judg'd the most facile and sure recourse of those who defended the faith against the errors of its opposers, which I confirm'd by the example of S. Hilary; the History of whom he had read the day preceding in his Breviary. The Ambassador was mov'd with it, but attempt∣ed to find some difference between that case and ours, because S. Hilary made that offer and de∣mand before the Emperor who was not instructed in those matters, and could not judge of them; and that we were before the Pope, who had au∣thority to judge of them, and whom we ought to presuppose instructed in those things, were there nothing but the light and assistance which he receiv'd from the H. Spirit. I answer'd the Ambassador, that the difference of these circum∣stances was nothing to the substance of the ex∣ample which I brought, because it was only to let him see, that the confidence wherewith a single man well instructed in the verity of the Faith, de∣manded to confer publickly with an Army of its Opposers, suffic'd to maintain it and confound them. But to take away the foundation of this difference, I produc'd to him the example of the Council of Trent, which though it had no less au∣thority to judge nor light then the Pope, and though the assistance of the H. Spirit was no less promised to it then to the Pope, yet conceiv'd a Conference between the opposite parties about a matter to be so useful and proper for clearing it, that it always practis'd it before it pass'd decrees. Then I proceeded to the reasons which render'd it more necessary, and shew'd that it was much more due to the suit which we made for it both in our names, and in those of the Bishops who sent us, being of a Degree in the Church conside∣rable enough to oblige the Pope not to deny what they demanded with so great instance and respect, since had they appointed it themselves in their own Diocesses, they had Authority so to do. We discours'd long about this point, and at last com∣ing to speak of the Concernment which the King took in this business, I represented to the Am∣bassador, that it was not his Majesties interest to have a huddled Decree made at Rome, which might excite trouble in the Church and his Kingdom, and give him a pretext to persecute his Subjects, who though render'd suspected, were most affe∣ctionate to him; but that his true interest was to procure the passing of one, against which there might lie no cause of blame, according to the accustomed forms of Ecclesiastical judgements, and which might produce Peace amongst Divines by a solid clearing of the Truth. That I con∣ceiv'd also that the King ought to beware of ren∣dring himself so easily the Minister of a Decree obtain'd by surprise, of which the Obtainers might make use for the oppressing of the Truth and its Defenders, because though the Calumnies disperst of them at the Court, and the false Im∣pressions given of them to their Majesties, had inclin'd them to look upon those people as the Object of their Aversion; yet other occasions might come to pass, in which Decrees might be made not so agreeable and advantageous to the service and contentment of their Majesties, as this appear'd to them; and to the execution where∣of it would be pretended at Rome, that they were no less oblig'd, and whereunto perhaps they would be necessitated by extraordinary ways, of which there were but too many examples. The Am∣bassador told me that most of the world held all this affair to be nothing on our side but a Cabal: I answer'd, that this might indeed be said of us, as it might have been of S. Hilary, and those twelve or fourteen Bishops who retir'd half a days Journey from Rimini to a little Town which at this day bears the name of la Catolica, the Catholick, after so great a number of other Bishops had sub∣scrib'd a Confession of Faith which destroy'd the Faith of the Church; and that if the H. See came to pass a judgement in our favour, as I doubted not it would, if it examin'd things and decided them, it would be manifested that it was no Cabal. The Ambassador reply'd, that there was a suspiti∣on of us at Court, and that it was believ'd, that we only sought protractions, to the end that while the affair remain'd undecided, the number of our Partisans might still increase, and our party be strengthned. Hereupon I laid open to the Ambassador as well as I could our sincere In∣tentions and particular interests, that things were handled and dispatcht the most speedily that could be: Yet I told him there was this difference be∣tween our Adversaries and us, that they desir'd to hasten the Decision for the confounding of all things by precipitating them under the pretext of the blame which they charg'd upon us of seeking to retard them; but for our parts we were so desi∣rous to promote them in such manner, that the speed used therein might not hinder their being examin'd with convenient leisure and attention. I likewise told the Ambassador the whole con∣tents of our two Memorials; of which there was nothing but he judg'd reasonable. I spoke in gene∣ral of the notorious falshood I had observ'd in the Writings M. Hallier presented to the Consul∣tors touching Pelagius's Confession of Faith, which he cited knowingly as a work of S. Augu∣stin, or at least relying upon the honesty of the Jesuites, from whom he receiv'd and presented them, without troubling himself so much as to read them. The Ambassador seem'd mov'd at this passage, and spoke in such a manner as gave me to know, that if what I said were found true, M. Hallier would fall in his and all the worlds opi∣nion

into the contempt deserv'd by an action ei∣ther so malicious or so servile, & one way or other so contemptible. I know not how in the Sequel of our converse he fell to read two chapters of F. du Bosc's Book; But I know, that what he had read giving me occasion to speak of the necessity of considering the place, a Proposition in the place whence it was extracted in order to the right judging of it, I brought him this example, Manducemus & bibamus, cras enim moriemur, Let us eat and drink, for the morrow we shall die; And I askt him whether considering it by it self, he would not take not for a Proposition unworthy to be produc'd by a Christian, and as befitting on∣ly the Discourse of a Sardanapalus, as undermin∣ing the foundations of Religion and Christian Piety, as destroying all hope and pretention of an Eternal life, and favouring Libertinism and De∣bauchery. Nevertheless (I told him) I had taken it out of the Books of a VVriter to whose La∣bours and Preaching the whole Church was main∣ly beholding for the light of Faith which it had re∣ceiv'd, who excited us more then any other to renounce the interest and pleasures of the world and our very selves; and that in a place where he establishes one of the principal foundations of our salvation, namely, The Resurrection of the dead: In one word, out of S. Paul to the Corinthians, Chap. 15. vers. 32. where after other proofs of this fundamental Truth of our Religion he brings this, That if it were not certain, it were in vain that we performed all the painful and laborious actions of Christian life, we should only cheer up our selves, and pass our Lives in delights agree∣able to our carnal inclinations, being they would be so short, and we should have no other after∣wards. Si (secundum hominem) ad Bestias pug∣navi Ephesi, quid mihi prodest, si••mortui non re∣surgunt? Manducemus & bibamus, cras enim mo∣riemur. VVhence the Ambassador who saw how impious and dangerous this Proposition was, when separated from that place, and divided from what precedes aed follows it, acknowledging also how holy and edifying it was considered in its own place, might easily judge of the necessity and ju∣stice of considering those under examination, with reference to the persons to whom they were imputed.

Thursday the 16th. in the afternoon we visited the General of the Dominicans, to acquaint him with the weighty and important reasons which re∣tain'd us from delivering secret and private Instru∣ctions upon the Propositions to the Consultors of the Assemblies held at Cardinal Spada's house. He approved our reasons, and desired us to commu∣nicate to him the writings which we presented to the Pope, as accordingly we did we same day. He told us he conceived that the thing further to be feared in this affair was, that some Provisional Remedy would be used therein, as Imposition of Silence. VVhereunto I answered, that we were as well prepared against so unworthy an Expedi∣ent as against the rest, and that we had a Memorial ready to present to the Pope against such impositi∣on of Silence, assoon as we saw the least need of presenting it.

The more our Adversaries sought to keep their Writings conceal'd, the more we endeavoured to communicate and make ours publick. VVe had long ago provided a Copy of our first Information De Gestis for the Ambassador, to the end to inform him with the most care we could of all that we did in this affair. Which Copy I carried to him on Fri∣day the 17th. and desired him to ask M. Hallier for his only for an Evening, not that I might see them, but that having received them from his own hand, I might show him (the Ambassador) the notorious falshood which I had mentioned to him, and that he might not doubt of M. Hallier's being guilty of advancing it. The Ambassador assented, and told me that an Abbot (whom he nam'd) lately signi∣fi'd to him that he heard M. Hallier and his Col∣legues say, that there was not a page in S. Augu∣stin explicable according to the Letter, his Wri∣tings were so obscure and perplex'd. I answer'd that himself might make experience of it when he pleas'd to read them; but if he was minded to read something of them in a language more na∣tural to him, I would show him the contrary by the Translation of the Book De Correctione & De Gratia, which I believed he would very much like.

I understood that M. Albizzi did not enter into the Assembly of the H. Office which was held on Thursday before the Pope with the Cardinals, as he was wont, but stay'd without with the Con∣sultors, and enter'd not but with them. This made me suspect that the Pope had spoken to the Cardinals about our Memorials; but I learnt after∣wards that possibly he was excluded upon an other business which concern'd him more nearly, and which I suppress; though I know the particulars of it very exactly, that I may avoid saying things disadvantageous to him, which are not ne∣cessary to my Subject, since I do it unwillingly when I am oblig'd to it by that consideration, and would willingly omit the same, if I did not fear to alter the truth, and frustrate those to whom I owe it.

Tuesday the 21. we went in the evening to Car∣dinal Ghiggi, in whose Anti-chamber we found M. Hallier and his Collegues. When M. du Noiset who was a•• audience came forth, they enter'd; and we when they came forth. The Cardinal spoke first to us, and reflecting upon the persons who newly left him, said, Existimabant negotium finitum esse, with some other broken words which we could not hear well, but, as I believe, signifi'd nothing but that those Doctors were mistaken in conceiving that the business was done. Whereupon the Cardinal told us that it did not belong to them to know the times and seasons of it, Non est vestrum nosse tempora vel momenta. After he had ended the Abbot of Valcroissant told him that we came to his Eminence, to know whe∣ther the Pope had ordained any thing touching our Memorials, and that the affairs lately supervening and taking up the Pope and their Eminences (to wit, the imprisonment of Cardinal de Retz) kept us from comming sooner to desire tidings of them. The Cardinal answer'd us that those affairs lasted still, but he believ'd the Pope had read our Me∣morials, because there seldome passeth above eight or ten dayes but omnes supplices libelli all the Memorials were read, and answers given to them. We fell to speak of the two principal things de∣manded

by those Memorials, namely the recipro∣cal communication of our Writings, and that a publick audience in presence of either side; and to perswade the Cardinal of the justness of our de∣mand, M. de Valcroissant represented sundry rea∣sons to him taken from the nature of the affair. The Cardinal constru'd all those reasons contrarily to what we hop'd; for he consider'd them as if thereby we pretended to give Law to the Pope in a thing whereof he was the Master. The like he jud∣ged of the certainty wherewith we spoke of the in∣dubitable truth of our opinions, and the falshood of the others whom we opposed; as if this great con∣fidence was a defect of submission to the Decision which might be made thereof by the H. See. On the contrary, we gave him what verbal assurances could be given, that we had in our hearts as true a submission as this confidence was great; and we told him, that his Eminence could not consider those two qualities as opposite to one another, be∣cause they were both natural and ordinary to the defenders of truth; as on the contrary they who impugned it wanted both, or had the same but falsly and in appearance. After which the Cardi∣nal advised us to be short in the Writings we in∣tended to deliver, and to explicate our designs and pretensions briefly, and yet more than we had done in the summary of the two first Wri∣tings which we had presented. He also said that we should do well to repair to Cardinal Spada be∣tween that time and eight dayes after, and make our instances to him, if we desir'd to be heard in presence of our Adversaries, because he believ'd our VVritings would be receiv'd and audience gi∣ven us; but he gave us to understand, that it would be severally, one side after the other. He ask'd us also whether we had visited Cardinal Pamphilio, and testified some desire that we would not fail to go and inform him. VVe answered, that as for that particular we had done all that we could, after we understood that the Pope had made him of the Congregation; but our affairs could be only transi∣ently explicated; that as often as we had been at Car∣dinal Pampbilio's house we found it so full of people expecting audience of his Eminence, that we were oblig'd to return without demanding any, and that we were loath to accost him in his multitude of incumbrances with the least overture of our affair. But we had desir'd his Maistre de chambre to pro∣cure some time for us in which we might speak with him in a fitting manner; that he had given us hope of such an opportunity, but not yet effected it, though he had seen us often in his Anti-chamber whither we repaired to put him in mind of it. Indeed we had been four times at Cardinal Pam∣philio's house since the next day after Epiphany, and could never find him in a condition fit to be inform∣ed. But in the mean time we caused a Book of our writings, like that which we had presented to the Pope, to be transcrib'd, intending to present the same to his Eminence, either when we should speak to him about our affairs, in case the Book were ready when that good hap should arrive, or some time after we had entertain'd him there∣with, if we saw his Eminence first. We ac∣quainted Cardinal Ghiggi with all this, and he was glad of it; having some suspition that we neglect∣ed to visit Cardinal Pamphilio, probably because he conceiv'd that we did not think him much skill'd in these matters, nor much at leisure to be in∣structed therein. At last we acquainted Cardi∣nal Ghiggi with the notorious falshood in M. Hal∣lier's writings, of which I had told the Ambassa∣dor. The Cardinal askt us pleasantly whether the falsity was in those which M. Hallier had given in facto, or in those which he had given in jure; for he told us instantly that that Doctor had given none but in jure; and besides added he, they were indeed de communi, and little serviceable to the Congregation.

When we went from Cardinal Ghiggi, we re∣pair'd to Signor Eugenio our Advocate, to acquaint him with the odde estate of our negotiation, and to desire him to visite our Cardinals in our name, and beseech them to deliver us from the tediousness and perplexity of those importune and extraordinary solicitations. VVe did not meet with him; but being return'd home, we were told that a Laquay had been there from Cardinal Spada, to tell me that his Eminence desir'd to speak with me the next morning.

CHAP. II.

Cardinal Spada's offer to us in the end of January, to hear us in the Congregati∣on held at his House; and our Answer, that we were ready to appear there when justice was done us upon the con∣ditions demanded by us. The Letter which I writ thereupon to the Bishops who deputed us.

I Failed not to go to him the next morning; and because all that he said to me in this visit and two others, one in the afternoon of the same day, and the other on Thursday the 23d. before he went to the Pope, was of consequence enough to be signifi'd punctually to my LL. the Bishops who sent us; I shall not relate it otherwise than by in∣serting the Letter, though very long, which I writ to them thereupon on the Monday following, be∣ing the 27th. I directed the same to the two above∣mentioned, who were then at Paris, and it con∣tain'd these words:

My Lords,

VVIthin these eight dayes a thing hath pass'd in our affair, of which we conceiv'd our selves oblig'd to give you notice without delay; and I am charg'd to do it, because I acted most therein, and MM. de Valcroissant and Angran being imploy'd about other things which presse us, re∣ferr'd this care to me. They conceive that nothing is to be neglected amongst all the things which I have to acquaint you with; and therefore I shall endeavour rather to represent the same exactly

to you then in few words. VVe hold it our duty to give you account of the least particularities, that you may the better understand the main, leaving it to your prudence to make relation thereof to my LL. your Confreres, according as you shall judge expedient for their satisfaction, and the good of the affaire which you have committed unto us.

On Tuesday last returning to our Lodging in the Evening we were told that one from Cardinal Spada had left word there that his Eminence desi∣red to speak with me. Which Order I failed not to obey the next morning; and being introduced in∣to his Chamber, he told me that he had Order (with∣out specifying from whom, tengo ordine were his words) to let me and my Collegues know, that if we had any thing to propound to the Congregati∣on held at his House, and would appear there, we should be admitted; and if we were ready, it might be on Monday: That the Doctors our Ad∣versaries might be admitted afterwards upon Wednesday; and they should be treated in the same manner as we. That thus things would be transacted calmly, and nothing innovated in the ordinary practice according to which they pro∣ceeded.

I answered the Cardinal that he told me very acceptable news, in telling me that the time vvas come in which vve might appear in the Congrega∣tion. That we never wisht any thing else, and we should do it with great contentment; but that the term which his Eminence propos'd was some∣thing short for the first time, which requir'd a little more than ordinary preparation, and proportional to so grave an Assembly, and so weighty an acti∣on. That it would not be my part to speak, but M. de Valcroissant's. That I could not precisely tell his Eminence whether he could be ready by the day appointed by him. That I hop'd so; but I must first speak with him before I could give his Eminence a positive answer.

Before I proceeded further in my Answer, the Cardinal told me that if Monday were too soon, it might be deferr'd till Wednesday; but he was de∣sirous of a precise answer either that morning, or without fail in the afternoon, that he might after∣wards give such Orders as ••ere necessary for the Assembly.

I answer'd him, that I would not fail to bring him one in the afternoon at furthest; but besides the time needfull for M. Valcroissant to prepare himself, we should be glad to have some wherein to confer with the Consultors particularly before seeing them in publick. That we had not been told hitherto who they were; and therefore I desi∣red his Eminence to cause a List of them to be gi∣ven us.

His Eminence presently took up a pen and writ one himself, then bid me transcribe it; which I did presently in his presence whilst he read some Memorials; and though I saw something which I might say to him immediately, yet consi∣dering that I was to return suddenly to him, I thought best to defer it till I had conferr'd with my Collegues. Wherefore assoon as I had done the Catalogue, I took my leave.

Thus passed this Visite. Being returned to my Lodging I gave account of it to my Collegues, and shewed them the List which I had written, contain∣ing the names following.

• 1. The Master of the Sacred Palace.
• 2. The General of the Augustines.
• 3. The Commissary of the H. Office.
• 4. F. Raphael Aversa, formerly General of the Regular Priests.
• 5. The F. Procurator, General of the Conventual Cordeliers of S. Francis.
• 6. F. Campanella of the order of the Carme∣lites.
• 7. F. Luca Vadingo of the reformed order of S. Francis, Superior of the Covent of S. Isidore, a native of Ireland.
• 8, F. Ciria sometimes Procurator General of the order of the Servitae.
• 9. F. Delbene Superiour of the House of S. Andre de la val, of the order of the Theatines.
• 10. The Procurator of the Capucines.
• 11. F. Sortia Palavicini of the order of the Society of Jesus, and Reader of Divinity in the Roman Colledge.
• 12. F. Maistre Celestin Bruni, an Augustin.
• 13. F. Tartaglia of the order of Barefooted Carmelites.

This list, and what I have above mentioned, being consider'd by us, the principal thing where∣upon we could presently resolve, was, that M. de Valcroissant should stay at home to prepare him∣self to appear in the Congregation on Wednes∣day following, and that M. Angran and I should return presently after Dinner to acquaint Cardi∣nal Spada with that and other things needful to be represented to his Eminence.

Accordingly, my Lords, we went to Cardinal Spada, and told him that M. de Valcroissant could have wisht a little longer space for his preparation the first time; that nevertheless we left him at home to begin to get ready against VVednesday next which was the longest time allotted us by his Eminence. That we had considered of some things needful to be provided for before hand, if they were not already; namely touching the two Memorials presented by us to his Holiness, where∣unto we had yet received no answer. That we knew not whether the Pope had taken any order or no: that in one of them we desir'd that when we should appear before the Congregation, not only the Doctors who were here against us, but also the Je∣suites, our principal parties, might be oblig'd to appear there in our presence, and answer to the Accusations and instances which we had already made, and were yet to make against them in the progress of this Affair. That before our appearing it was needful that the same were ordained by his Holiness. That moreouer we had consider'd, that in the list of Consultors given us by his Eminence, there was the name of a Jesuite; that a Party could not be a Judge, & that we were unwilling to acknowledge a Jesuite for such, and less this then an other; because besides the quality common to him with all the rest, we had some writings of his which he gave the last year to his Schollars in the Roman Colledge, in which we were ready to shew that he taught pure Pelagianism, Maximes direct∣ly opposite to all the Essential principles of S. Au∣stin's

Doctrine against the Pelagians. That be∣sides him, we found among the Consultors the Procurator General of the Conventual Cordeli∣ers, whom we conceiv'd to be F. Modeste, who made a Panegyrick upon F. Annat's Book newly printed; in which the Doctrine and Authority of S. Augustin were unworthily injur'd. That we had accus'd this Father to his Holiness as having prevaricated in this point of his duty, and we could not own him for a Judge in a cause wherein we accus'd him as Criminal. That lastly his Emi∣nence had not signifi'd who was to be Secretary in the Congregation; that if they intended to choose one amongst the other Consultors, we had no∣thing to say; but if M. Albizzi pretended to con∣tinue in that office as we heard he had hitherto done in the private Congregations which their E∣minences held, we were not resolv'd to come where he exercis'd that charge, because he was a man too much suspected by us, for reasons re∣presented in our Memorials, and others which we should deduce more largely in time and place, if it were needful. That we most humbly beseecht his Eminence, that all this might be re∣gulated between this and VVednesday, if it were not already, and this granted, we would not fail to be ready to appear that day in the Congregation.

The Cardinal reply'd to us, that this discourse seem'd very different from that which had been held in the morning. That we said indeed that we would appear, but withal made Demands contrary to the purpose which we pretended to have of so doing. That we well knew, that there was no resolution to hear us in presence of both sides, that it was not the manner of the H. Office. That his Holiness might order things without all these Formalities: That all the Congregations which had been held were not necessary: that if their Eminences were oblig'd always to observe that course in all affairs, it would not be possible for them to dispatch any. That the Favour done us in offering to hear in the manner propounded to us, was not due to us, that we might accept it if we would; that if we would not, no body was forc'd to receive it: Beneficium (said he) non con∣fertur invito: that however we had no reason to refuse it, since they promis'd to hear us as largely as we pleas'd; instead of one hour three days; and to receive as many VVritings as we were minded to present; two Reams of Paper if we would; and that they assur'd us nothing should be done till every thing were first most exactly weigh'd and discuss'd. As for the Consultors whom we refus'd, he could assure us, as he had done for∣merly, that since the establishment of the Con∣gregation, no Jesuites nor any other from them had spoken to him concerning these affairs. That if we refus'd those whom we mentioned, our ad∣versaries might likewise refuse others. That we ought not to have any ombrage concerning these Divines, since they had no decisive voice; Au∣dimus, said he, illos disserentes, as we shall hear you. That were Prelates there with their Emi∣nences, they should have no decisive voice; but after hearing the Arguments of either side, their Eminences were to consider the whole, make re∣port thereof to his Holiness, and all to be judg'd and regulated according as Justice, and Truth, and the Obligation incumbent on the H. See to provide for the needs of the Church and the Faithful requir'd. As for the Secretary, that his Office was very small and little important in those Congregations, that he had no power at all; that all he did there, was, after the Divnes had spoken an hour more or less, when they came to conclude and say, Sum igitur in voto, &c. to writ down the words dictated to him by the speaker, which were also written down by others who had so much curiosity.

This, my Lords, is the substance of the Answer which Cardinal Spada made to us: If himself had dictated it, no doubt it would have been better digested and express'd then I am able to relate it: 'Tis a very difficult thing to represent in wri∣ting the discourse of any one whatsoever, but more one of so great and high a Genius as is that of Cardinal Spada; wherefore when you read what I was able to collect, I beseech you to sup∣ply with your imagination, the force and vivacity wherewith his Eminence spoke it.

Towards the end of his Discourse he fell upon the principal point of our demand, viz. to have our Adversaries present, and we stood so much upon it, that the rest were no more spoken of▪ VVherefore having urg'd to us again that the pre∣sence of Adversaries, and the disputation which we demanded, was not the use of the H. Office. VVhen he had done speaking, we reply'd to him that our intention was not in any wise to cause any alteration in the Laws and practices of the H. Office; but his Eminence was also to consider, that we had not recourse to it. That we had re∣curr'd to the Pope as the Vicar of Jesus Christ, and head of the Church, to whom in the name of the Bishops who sent us, we had represented the in∣tended surprise of his Holiness, entreated him to beware of it, and considering the combustion caus'd amongst Catholicks by these contests, most humbly desir'd him to establish a Congrega∣tion like that held under Clement VIII. and Paul V. in which the parties were heard viva voce, and by writing in presence one of the other. That the Letters which we first presented, were most ex∣presly to this effect. That the Memorial which we deliver'd after those Letters, contain'd the same also most evidently. That all our remon∣strances by speech touching this affair, both to his Holinesse and their Eminences for a whole year together, before the Congregation was de∣clar'd to us, were only to obtain the same in that form. That at length the Congregation was de∣clared to us without any restriction, that we had given notice thereof to the Bishops who sent us, that the report of it was spread over all the world; that we had acted till the present in that confidence, and could not but be a little amaz'd at the difficul∣ty which we found in the performance.

I think, my Lords, we had not gone much fur∣ther in this reply, when Cardinal Spada interpos'd and told us that we ought to consider what he had told us already several times, to wit, that when this affair was in agitation under Pius V. there were no parties heard, nor in the time of Grego∣ry XIII. nor afterwards under Ʋrban VIII. and lastly, under the present Papacy things were not handled otherwise, and that it was resolved not to alter the course.

VVe inserted in his Discourse that between the times of those Popes newly mentioned there was Clement VIII. and Paul V. under whom the proceedings were in the manner which we deman∣ded.

His Eminence continuing his Discourse, answer'd that it was true; but that it was not intended now to bring upon the Stage again the matters agitated in that time; that the Question was only about qualifying precisely Five Propositions, what they were in themselves according to the very words in which they were comprised. That this might be done by the single inspection of them as they lay, without considering what had been acted, or hear∣ing the Parties contradictorily.

We told his Eminence that we could not enough wonder, how any could pretend to decide the Propositions without medling with the matter De Auxiliis. That it was very easie to prove evident∣ly, that none of them could be touch'd, but the whole matter De Auxiliis must be decided and carry'd one way or other by most certain conse∣quences.

His Eminence answer'd that this was our preten∣sion; that our Adversaries had another, and took themselves to be as well grounded in theirs as we in ours. That they conceiv'd it very easie to separate the Propositions from the matter De Au∣xiliis, as certainly as we believ'd the contrary. And lastly, that vve ought not to doubt but the Persons employed to determine them vvould consider all their consequences and dependen∣ces; and therefore there vvas no need of such a contradictory conference as vve deman∣ded.

We reply'd to his Eminence that this Matter was of it self so difficult, so subject to equivocati∣ons, so embroyl'd and obscur'd by our Adversa∣ries; that a reciprocal Conference could not but be very advantageous for the dis-intangling of it, and exposing it naked to the eyes of the Congregati∣on. As for vvhat he said concerning determining the Propositions in the manner he mention'd, it vvas not at all the design either of the Bishops vvho sent us to Rome, nor ours; that vve very little car'd vvhat value vvas set upon a vvord subject to divers interpretations, or hovv far it might be extended; that had nothing but this been in que∣stion, the Bishops vvho sent us vvould not so much as have set pen to paper, nor we have come out of our Closets; but the ground of their sollici∣tude and ours, vvere the Catholick truths con∣tain'd in those Propositions; vvhich vvere taught us by Jesus Christ, and deriv'd dovvn to us by the Holy Scriptures, and by the continu'd Tradi∣tion of Popes, H. Fathers and Councils, which we observed were endeavoured to be overthrown under the pretext of some bad senses in vvhich the Propositions might be understood. That thus the Propositions vvere not the primary object of our thoughts and cares; but having been taken by our Adversaries as a very plausible means to ruine the whole Catholick Doctrin concerning Grace; and knowing very well that they could not be toucht without immediately falling amongst all the difficulties which are in the Church touching this matter; not to divert out of the way which our Adversaries put us upon to obtain, that they might at length be terminated, we judg'd it suffici∣ent if the Congregation which we demanded were establisht for deciding the Propositions, to the end it might be oblig'd to decide all the remainder to the bottome. That in fine, not to enter fur∣ther into the discussion of what we said, if the Propositions▪ did not relate to the matter of our Grace, we had nothing to do in the business, because we were sent only upon that account, and that was it which caused the present divisions in the Church; that we came to the H. See to seek a so∣vereign remedy which might conduce to the esta∣blishing of a solid peace amongst Catholicks, by perfectly clearing the truth; that the Congrega∣tion which we demanded was esteem'd the remedy most suitable and proportionate to the present circumstances that could be us'd; that having de∣manded it so expresly, and for so long time toge∣ther, and it having been signifi'd to us without any restriction, we had all reason to presume, pretend and believe that it was establisht; if it were, we desir'd the execution of it; if not, all that we had to do, was, to demand the establish∣ment of it.

The Cardinal urg'd to us the delivery of our Writings to the Congregation, by which we had in a manner own'd it, and profess'd to be satisfi'd with the institution of it; and he ask'd us where∣fore we scrupled to proceed in the manner al∣ready begun, since we were certain regard would be had to all which we should represent as well this way as an other; besides that His Ho∣linesse was not oblig'd to receive from us what rule he should hold in the conduct of this Judge∣ment.

We answered him, that we delivered those Writings out of a reasonable presumption that the Congregation having been purely and unconditi∣onably granted us, it was establisht according to the terms wherewith we demanded it; otherwise we should have delivered no Writings, but conti∣nu'd our Instances for its establishment; and be∣sides many reasons which we had represented for the obtaining of it, and the obligation impos'd on us by the Bishops to prosecute it till we obtain∣ed it, we had yet a most powerfull one; namely, that as far as we could understand after throrough∣ly examining our selves, and considering the cause we maintain'd, we saw not that our Adversaries could charge us with any thing which we could not very easily wipe off, whether in fact or opinion, but we did not perceive the Case so fair on their side; that therefore having to oppose to them none but most certain Truths, which we are ready to make good by most convincing proofs; and conceiving them to have nothing considerable to charge us with but what was false, fictitious and calumnious, we were not resolved to weigh what they had to say with what we had to say, as it would be if we have not the means solidly to refute their allegations, and manifest to the Congregation that they can give no solid answers to what we shall object against them. Now whereas his Eminence several times urged that it was not ne∣cessary for the Pope to comply with whatever we demanded in this affair; we declared to him that

we no wise doubted of the Pope's plenitude of power, and the universal sollicitude which he ought to have for all the Churches, enabled him with a right to suppress of his own accord a Heresie either newly sprung up, or already increased in any part of the world whatever, not only without hearing of parties contradictory in judgement, but also without the secret Congregations which had been held to the present, as Cardinal Spada himself said before, and as we could easily prove by the ex∣ample of Celestin the first, when upon the adver∣tisement whieh he received from S. Prosper and S. Hilary, he vindicated S. Augustin against the con∣tempt cast upon his Doctrine by the Priests of Marseille, though in a lesse degree than that of the Jesuites and their Imitators at this day. That if a Pope took this course in every case, and made a good Constitution to repress the boldness of who∣soever perverted the Maximes of Faith and Good manners, such Constitution would be very legiti∣mate and valid, and all the Faithfull would be ob∣liged to revere and obey it according to the laws and customs of the Church: but as our affair stood at this day, we conceived it just and for the interest of the H. See as vvell as our ovvn and that of the Church, to do vvhat vve requested of the Pope vvith all importunity, submission and respect. That it was a demand from which we could not recede in any thing, being but Commissioners. And being we apprehended this stedfastness of ours might be somewhat displeasing, that we might not seem to persist in it out of obstinacy, we declar'd that in reference to any other course after the orders which we had received from the Bi∣shops, it was requisite to write to them to know whether they continu'd in the same resolution; that if they alter'd it, which was not likely, we might also take another way than what we now held; but till they chang'd their Orders, we were oblig'd not to depart from them.

His Eminence askt us by the way, whether we desired this Expedient to prolong the affair; to which it might have been answer'd, that if we had such a purpose we should have embraced the offer he made us of giving us as many audiences, and re∣ceiving as many Writings as we pleased: but we assured him that if we were put to the proof in the way we demanded, it should be seen how extremely desirous we were to see the affair spee∣dily ended, and that never any delay of the Decisi∣on would be caus'd on our part.

As we proceeded to assure him, that if he were the chief in the business, we were so respectful of his Sentiments and submissive to his wayes, that we should consult him what he conceived fit for us to do; the Cardinal reply'd that we might do as we thought good, either accept or not accept the offer'd favour of hearing us as he propounded. That if we would take that evening to deliberate with M. de Valcroissant, he would allow us that time to advise together, but he desired to know our last resolution the next morning before he went to the Pope at the Assembly of the H. Office. We scrupl'd not to refuse this favour from his Emi∣nence.

Thus, my Lords, we rested upon this Visite. His Eminence no doubt spake many other things in confirmation of those which I have represented to you, and with more energy than I have been able to relate them; but I conceived it would be sufficient if I reported to you the substance of the the principal; some having escaped my remem∣brance, & others being not essential to the business.

Thursday morning M. de Valcroissant stay'd yet at home to prepare himself against VVednesday, but M. Angran and I repaired again to Cardinal Spada's house, as he appointed us the day before. VVe gave him our answer almost in these very words, viz. That we could not accept the offer made to us by his Eminence, but upon the condi∣tions which we had mentioned; that upon those terms we were ready to accept it, and comply with it; that we dispair'd not to obtain the same when his Holiness and their Eminences had consider'd how just and important they were, and never were deny'd by the H. See when demanded; that per∣haps it never hapned in any kind of judgement that the Judges signifying to one Party that they were ready to hear it, and the party answering that it was ready to speak on condition its adversary might be present, the Judges deny'd such a con∣dition. VVe added that (to shew his Eminence that it was not particular obstinacy, but an ex∣press obligation which caus'd us to act thus) be∣sides our General Commission oftentimes reitera∣ted to us by us by particular Letters, we beseecht his Eminence to look upon one which we had re∣ceived lately wherein the aforesaid Order was most expresly renewed. And hereupon, my Lords, we presented to him a Copy of the Letter which you did us the honour to write to us the 28th. of No∣vember last; we desired his Eminence to read it, and offer'd to leave the Original with him for more surenesse.

His Eminence replyd that there was no need of it, yet if we pleased for our own satisfaction to read it, he would hear it. So we read the Original to him.

Which ended, his Eminence excepted at those passages of the Letter whieh concerned our adver∣saries, and said in their defence, that they seem'd not to him desirous of avoiding a mutual confe∣rence, but on the contrary professed to wish it, and to be ready for it; and further declar'd that however the H. See proceeded in this affair, they were contented.

We answer'd that we wonder'd not much if in some occasions they professed to desire such a Con∣ference; but we conceived that what emboldned them to speak thus of it, was their perceiving that it was not likely to be granted to us; and that if they should find that they must come to it, they would not be so desirous of it.

His Eminence reply'd, that it was one thing to conjecture the secret intentions of persons, and an other to tell what of them appeared out∣wardly; but as for what appeared of those Doctors, none could deny but they were so di∣spos'd; and were perfectly submissive to all that should be ordain'd by the H. See, not only in re∣ference to the Decision it self, but also as to the manner of proceeding.

These affected compliances which our Adversa∣ries have always in their mouths, and boast of up∣on all occasions, call'd to my mind that the prin∣cipal artifice made use of by Pelagius and Caelestius to circumvent Pope Zozymus, was the profes∣sing

an absolute submission to him, as * 1.1 Baronius observes. But we answe∣red his Eminence that we did not judge of them by their secret intentions, but by what they declar'd at their first coming in pre∣sence of a person of unexceptionable credit, who would attest the same to his Eminence, if it were needfull. For when it was propos'd that they and we together should by common consent sue for such a Congregation, upon being press'd to it, at last they answer'd plainly, that if we could obtain it, they would appear before it; but they would first do all they could to hinder it, demanding for∣mally a pure and absolute condemnation of the Propositions without hearing of parties. We ad∣ded that this proceeding did not surprise us, be∣cause we certainly knew they could make good nothing against us, either by speech or writing when it came to be compar'd with what we had to say on the other side to overthrow it.

His Eminence said, that we spoke very confi∣dently, and our Adversaries no less; that they had shew'd as well as we, by the Books which they had made touching this matter, that they could easi∣ly defend themselves viva voce and by writing, it being easier to do it this way then by printed works of which all the world must judge.

We answered that we could not perswade our selves that his Eminence had perus'd the Books of both sides; for then he could not but have found that they were reduc'd by this way to the necessity either of being silent, or alledging nothing more but indefensible things.

The Cardinal did not assent to this, nor yet altogether gainsay it, but leaving the cause be∣tween both, and saying that this was our conceit, ann perhaps others were of another mind, I know not how we fell again upon the principal subject of our discourse; but his Eminence alledg'd for instances against our demand the Conference of Poissy and Fontainebleau and other ordinary Dispu∣tations which produce no fruit.

We answer'd that it was not to be wonder'd, because in those Conferences and ordinary Dis∣putations there were no Judges to determine upon hearing of the parties, which was in the right.

His Eminence further said, that he wonder'd at the assurance wherewith both we and our Ad∣versaries spoke of our affairs. We answered that this was a motive to perswade the bringing of us together, that it might be seen who had reason in the allegations advanc'd in the absence of their ad∣versaries.

His Eminence said that Conferences serv'd only to exasperate men's minds more, and produce divi∣sion and noise. VVe answer'd, that if any one fell impertinently into heat in these Conferences, it would be to his own prejudice; and besides upon the first appearance of such misbehaviour, a little admonition would settle all again; and we beseecht his Eminence to consider what we had represented to him for the obtaining of a Conference.

He reply'd that we might sollicite it, and if the Pope appointed so, well. VVe answered that we sollicited not only his Holiness, but likewise his Eminence for it. That we knew the Pope would do nothing therein without his advice, and that his Holiness had so great esteem of him that we doubted not but to which ever side he inclin'd, he sway'd much in the business. VVherefore we had recourse to him and supplicated him to further our sute with his Holiness.

The same Evening, my Lords, I went to ac∣quaint the Ambassador with the passages of these three visites to Cardinal Spada, and to beseech him to speak thereof to his Holiness the next day, being that of his audience, and procure one for us, to the end that we might make our Remonstran∣ces to him our selves. The Ambassador promis'd me he would. And accordingly the next day when his audience was ended, he told me that he had spoken largely to his Holiness about the passa∣ges of the said visits, who was inform'd thereof be∣fore and knew the whole contents of our Memori∣als. That his Holiness was considering to take order for every thing, but would do it in his own time and in the manner which himself judg'd fit; that in the mean time we must be quiet and pati∣ent; and get our selves ready to appear possibly before his Holiness and our Adversaries present when we least expected it. That he was resolv'd to end this affair with all possible solemnity, and that neither the one side nor the other should re∣turn into France before we had been heard as am∣ply as we could desire.

You see, my Lords, in general what account the Ambassador gave me of the Popes intentions. He specifi'd nothing precisely concerning the particu∣lar of our demands, but said enough to oblige us to be ready for every thing.

I assur'd the Ambassador that we should joyful∣ly and quietly attend the effects of his Holiness's good purposes, and considering afterwards how the Pope could be so soon inform'd of what had pass'd between Cardinal Spada and us, I disco∣ver'd that the day before this Cardinal with Ginetti, Pamphilio and Ghiggi stay'd an hour with his Holi∣ness after the other Cardinals of the H. Office were gone at the end of their ordinary Assembly, to which Cardinal Spada went immediately as he left us. Hence I doubted not but in that time this Cardinal reported to his Holiness how we stood dispos'd. I shall add no more to this Letter but the rumour vvhich I vvas told by one vvho heard it from our Adversaries, viz. that the abovemen∣tioned Cardinals stay'd vvith the Pope to make report to his Holiness of the Affair of the Five Propositions, which were going to be decided, not to say (as the Relator did) condemned; as if this affair were in a condition to be judg'd, and as if an hours time suffic'd to give his Holiness the information necessary for that purpose. A thou∣sand such bruits and more groundless they disperse abroad; and provided they find any intention to dismay S. Augustins Disciples, and excite some tempest against them they care not what way they take. Indeed we ought by this time to be proof against those Artifices and vain fears. Would God our Adversaries could abstain from the one, and we avoid the other, and that his Mercy may give us all a sincere love of Truth, and a true spirit of Peace: In which wishes I remain,

My Lords,

Your most humble and obedient Servant, De Saint-Amour.

Rome 27. Jan. 1653.

The fairness of this Letter shews how the cir∣cumstances of time oblig'd us to carry our selves with Cardinal Spada, and to suppress such things as might exasperate him, had it been intercepted. I remember, that to oblige me to appear in the Congregation in their manner, he endeavour'd to frighten me, bidding me take heed what I did; and telling me that if we did not appear, things might happen which might cause us to repent it. But I answer'd him resolutely, yet with respect, that the Pope and their Eminences might do what they thought good; that we were only to answer for the justice of our demands, and they for what they should do thereupon.

The multitude of things spoken in this visit per∣mitted me not to reply to his example of the Conference of Fontainebleau, whence he inferr'd the unprofitableness of all Conferences; which would have been easie to do, there being no∣thing less suitable to the Cardinals design then the example of that Conference of Fontainebleau, which is known to have been so glorious to the Church, to have conduc'd to the conversion of so many Hereticks, and to have cover'd with eter∣nal confusion one of the greatest props of Here∣sy in France.

CHAP. III.

How we observ'd that the Congregation held at Cardinal Spada's house was only a part of the Inquisition. The Audience given there to M. Hal∣lier and his Collegues: the Letter which I writ thereupon to the Advo∣cate General Brignon. A Conference which I had with the Ambassador touching what had pass'd between us and Cardinal Spada.

THE foregoing Chapter contains the principal and most considerable Passages from the time of my being sent for to Cardinal Spada till the departure of the Pope, Jan: 27. Some small par∣ticularities remain not unworthy to be related.

Wednesday the 22. after our second Visit to Cardinal Spada, we went in the evening to adver∣tise Cardinal Ghiggi of what had pass'd in those two visits, and of the necessity of making the same answer the next day to that Cardinal which we had already given him. At first Cardinal Ghig∣gi would scarce hear us, but turn'd the whole car∣riage of the Affair upon Cardinal Spada who was (he said) Dean of the Congregation; but reiterating the Remonstrances, and beseech∣ing him to consider that we were come to beseech his Eminence to assist the justice of our demands, in case Cardinal Spada made report thereof to the Pope the next day, as we believ'd he would; he heard what we had to say with more patience, and more courteously receiv'd our request that he would be favourable to us.

On Thursday morning having been so late with Cardinal Spada that before his going to Monte-Ca∣vallo there was no time but for his Mass which was just beginning; and finding, as he conducted us, M. Hallier and his Collegues staying to attend up∣on him thither, we thought good to perform that duty to his Eminence as well as they, thereby to oblige him the more to be mindful of us and the justice of the things which we had represented to him.

As we were going down stairs, he caus'd his Maistre de Chambre to signifie to M. Hallier and me, that we should go in the Coach with him. This Doctor and I sat near together, and talkt peace∣ably: I put on the most free and cheerful counte∣nance I could, that the Cardinal might know that the justice of the things demanded by us, though he were not dispos'd to grant them, kept us from discontent and anxiousness about the issue.

In the afternoon we went again to our Advocate to tell him how things stood; after which he said, that according to the ordinary forms there was not the least difficulty in our affair, but he had heard that they would burlare gli uni & gli altri, delude both the one side and the other. Neverthe∣less he promis'd to visite their Eminences in our name, to make such instances to them as our af∣fair required, and to endeavour to know the rea∣sons which mov'd them to baffle us in that man∣ner.

In the Evening a Laquay of Cardinal Spada's addressed himself to us, to know M. Hallier's lod∣ging, which I told him, and believe he was to give him notice to appear before the Congregation on Monday following.

Being on Friday amongst the attendants of the Ambassador, I heard some Frenchmen say one to another, that M. Hallier and his Collegues said the day before that our affair was just going to be dispatcht, and that those Doctors believed it would have been ended that day, because the Cardinals Barberin, S. Clement, and Colonna went out of the Congregation of the H. Office before them which were of ours, and these, viz. Spada, Ginetti, Ghig∣gi and Pamphilio stay'd after the rest a whole hour with the Pope; but as I sent word in the above∣said Letter to the Bishops, it was only about the report which Cardinal Spada made of what had pass'd between him and us.

Saturday in the afternoon we visited M. Guef∣fier and gave him an account of all that had pass'd in our affair. He was highly pleas'd that we had had recourse to the Pope himself, and not to the Congregation of the H. Office. And the next morning he came to tell me that he was desirous to write into France that we were in danger of ac∣knowledging in these contests the Congregation of the H. Office, whose jurisdiction and authority is not own'd in France. I answer'd that we were far from it on our part, and I read the above-mention'd Letter, which he counsell'd me to send word for word as it was drawn to the Bishops to whom it was written; and pray'd me to inquire in the mean time a little more exactly whether the Congre∣gation was summon'd with the Title of the H. Of∣fice.

Monday the 27th. I went to see the General of

the Augustins, and recounted to him the last weeks passages in our affair. He was pleas'd therewith, and pray'd me to let him presently set down some∣thing thereof in writing, or promise to give him a Narrative, which I willingly did. At my request he shew'd me the Ticket for appointing the Assem∣bly to be held that afternoon at Cardinal Spada's Palace, and offer'd to give me a copy of it, ta∣king up his pen for that purpose; but bethinking himself he said It was best that I transcrib'd it my self for fear of some inconvenience. I did so, and these were the words of it. Die Lunae 27. Janua∣rii erit Congregatio Sancti Officii in Palatio Eminen∣tissimi & Reverendissimi Domini Cardinalis Spadae. Forthwith I went to M. Gueffier, to shew him what I had discover'd.

Afterwards I went to see F. Luca Vadingo, and his Ticket was wholly like the foregoing. In the afternoon I sent one to the Gates of our Cardinals to see if there were any left, and bring one to me if it could be done without offence, that I might have an Original written with the hand of the Cur∣sors of the H. Office. That which was fastned at Cardinal Ghiggi's gate was brought to me, contain∣ing the same words with the former, and these be∣sides on the backside, Sancti Officii, Eminentissimo & Reverendissimo Domino Cardinali Chisio; and within, before Die Lunae and the rest, Eminentis∣sime & Reverendissime Domine. I acquainted M. Guffier with all this, and he writ that day into France what he thought good; and for my own part, I did my Duty therein eight dayes after, by a Letter which I writ to M. Brignon, Fe∣bruary 3.

At the Congregation thus summon'd this after∣noon, H. Hallier and his Collegues were present; and all that I learnt they d••d there was intimated to me the same Evening by a Friend who was pur∣posely at Cardinal Spada's house to see what past there. He did it in the following Note.

The Congregation begun about three a clock. Your Adversaries ariv'd about a quarter of an hour before, and fell into talk with F. Campanella. When the other Qualificators and Cardinals were come, their Emininces retir'd into their accustomed chamber, the Qualificators into theirs, and the Molinists into that where the fire was. They did not enter where the Cardinals were at the same time as the Qualifica∣tors, because F. Palavicini was not yet come. On the contrary they went so towards the Stair-head that one would have thought they had been going away. But meeting that Father upon the stairs, they came back with him, and enter'd into the Congregation, and there stay'd till the Ave Maria. When they came forth, the FF. Tartaglia, Campanella, Celestin and A∣versa congratulated them; and so did F. Delbene in ceremony. This is all that I could spye or understand; The Ticket upon Cardinal Spada's gate was like that brought you from Cardinal Ghiggi's, so that there was no necessity of taking it, the great multitude also being there. I kiss your hands, and cause some good Souls to pray to God for you, that by his assist∣ance you may be victorious on Wednesday over your Adversaries.

The good Priest who writ this Note believ'd that we were to appear indeed on Wednesday accord∣ing to the Offer which he knew Cardinal Spada had made to us, and comming to see us the next day he wonder'd at our resolution and answer, that we could not appear unless upon the conditions above-mention'd; and the more, because he came to tell us from Monsignor Sacrista that he concluded by discourse with Cardinal Ghiggi that it was likely a Bull would be pass'd for condemning t••e Proposi∣tions, yet without hurting S. Augustin or Effectu∣al Grace. This good Priest was a little startled at this report, and blam'd us both from himself and Monsignor Sacrista of a little obstinacy. VVhere∣fore to justifie our selves to the latter, as we did immediately to the former, I went on Tuesday in the afternoon to him, and after some discourse on either part about the business, I told him that we were responsible only for the demands which we had made and still insisted upon; that the H. See was so for what it should do upon those demands; and that it was a strange preposterousness, to see the H. See deaf to the horrible accusations made a∣gainst the Jesuites, who outrag'd it by going about to engage it with themselves to dishonour S. Au∣gustin and hfs Doctrine, and that the same H. See was inclin'd to grant to those Reverend Fathers a condemnation of the Propositions which ••hey had contriv'd purposely to accompl••sh the trea∣cheries and outrages which they intended a∣gainst it.

The next morning I talkt with several persons at la Minerve about the same matter; and after they had heard me, the conclusion of the plurality was, that we had done well, and been mindfull of one of their Proverbs, That the Asse which suf∣fers himself to be laden at the beginning of the jour∣ney, must carry the same burden all the rest of the way.

The last visit which I made during this month to the Ambassador was upon Friday the 31. to∣wards Evening, to beseech him to explain to me a little more largely what he had told me the week before at his comming from audience concerning the Pope's good purposes to give us contentment, and to hear us in presence of our Adversaries. The Ambassador fell at first to speak of our Memorials, and did me the favour to repeat to me the particu∣larities which the Pope said to him thereupon, ad∣ding that we spoke a little too vehemently against the persons of whom we complain'd. I answer'd him that it was necessary to speak so; that never∣theless we did it with great circumspection, weigh∣ing all our words, and taking heed whether it would be easie for us to prove what we found our selves oblig'd to alledge. And to shew him more parti∣cularly all that we had said therein, I offer'd him a copy of them which he willingly accepted. As for the principal affair, he told me the Pope intended to have the Votes of the Consultors in writing, examine them himself, caus'd the Congregation held at Cardinal Spada's house to assemble before his Holiness▪ to dispute the same matters in his own presence which were debated there. That the ex∣amination ended, he would appoint publick pray∣ers, make a Jubilee, and other such solemnities, before the resolution which he was to take in this so important occasion. That he would also first assemble all the Cardinals with their habits of ce∣remony, Rochets and otherwise. That himself

would appear in his Cap, and cloath'd with his o∣ther Pontifical ornaments. In brief, that the busi∣ness would be very solemn. But that he (the Am∣bassador) could not tell me all that he knew, yet we should assuredly see the affair determin'd with perfect solemnity; that in the mean we ought to trouble our selves about nothing else, but to get ready to appear before that venerable Assembly, and represent all that we conceiv'd necessary for justification of the cause we defended, possibly too (as he hop'd) in presence of our Adversaries, that nothing might be wanting to our content∣ment or the discussion of the affair. I testifi'd to the Ambassador great satisfaction for the hope he gave me, and told him that course would be admi∣rable and afford great edification to all the Church, provided it were follow'd and put in executi∣on. He answer'd that I need not doubt of it, and that sometimes Popes, ill-lik'd for other reasons, perform'd extraordinary and impor∣tant things in which God's protection and direction was manifestly seen, and which oblig'd such as were otherwise not well pleased with them, to heap all sorts of applauses and benedicti∣ons upon them.

The Ambassador added that nevertheless he must advertise me that many at Rome disapprov'd our carriage. That it was mere disobedience that we would not be heard, except after our own fashion. That we had no reason to pretend a necessity of hearing us as Parties in the affair; That they would not so much as hear of that word; that there was nothing in the points, which concern'd the Faith; and that the aime both of the one side and the other was to seek the truth, and contribute what every one could towards finding it. I an∣swered the Ambassador that the Faith of every one being that which might be dearest to him, there was nothing in which he might be a party with more reason then when that is concern'd. That a man assaulted therein, had more reason to defend himself, then his goods, life and honour. That it was the most ordinary matter of contests that could spring up in the Church; and that if in other judgements it was fit to beware of suspect Judges, and to procure the observation of forms, more ought to be taken in such cases wherein a man's faith is in question. The Ambassador reply'd that the offers of hearing us in the Congregation ap∣pointed for our affair made us culpable of our own wrong; and since we would not accept them, per∣haps we would wonder that a Cardinal should come to him to make a publick Memorandum or Act of those Offers, and of our refusal and diso∣bedience. That consequently thereunto a Decree would come forth; and that for his part, he could not but give way to the Act demanded of him, and write into France how things pass'd. That verbal processes would be made at Rome of the whole transaction, enter'd into the Registers of the H. Office, and found there to the end of the world. I answer'd the Ambassador that the offers made to us of hearing us, were not pure and simple, no more then our refusals; but we were offer'd to be heard in a secret and private Congregation, in which there was a Secretary and Consultors, our profess'd Adversaries, in which they were to be Iudges, and we to be heard severally, instead of obliging our Adversaries to appear there in our presence to answer the accusations which we had to make against them, and also to produce their defences before us and their charges against us. That provided the Act were made not only of the Offer and our Refusal, but also of the cir∣cumstances pertaining both to the one and the o∣ther, it could never be but to our advantage and glory; but if the circumstances were omitted, and the Act nakedly enter'd into the Registers, I should endeavour (and I added that I had done it already) not to omit them in the Letters which I was oblig'd to write into France, to give an account of our negotiations at Rome; and I hop'd those Letters would become publick and remain monuments to posterity as authentick and permanent, and more credible than the Registers of the H. Office, since they would shew their defect, and want of fidelity and exactness. As for the Ambassador, if he were oblig'd to send word into France concerning the said Offer and Refusal; I hop'd from his justice and generosity that he would not deny my most humble request to send the circumstances of them too; as also to consider that 'twas no disobedience to request so just and necessary a thing of the H. See as we demanded, of being heard pro & con by word of mouth and writing in presence of our Ad∣versaries upon the matter in question; especially being oblig'd thereunto as we were, by the Com∣mission given us by the Bishops who sent us. That if the Pope had at first done us this justice and grace together, as we might have hop'd; or rather if the Declaration which he made to us by Cardinal Roma that he had granted the same to us, had been perform'd, we should not have been constrain'd to renew our instances so long and so often; but we had been oblig'd to reiterate the same, and endea∣vour to surmount all the difficulties lay'd in our way from time to time; and thus it was not through obstinacy but necessity that we acted in this manner. The Ambassador seeing me so cou∣ragiously defend our proceeding against his ex∣ceptions, told me, He was not alwayes so bad as he appear'd, but spoke all this to let me know how things were constru'd at Rome: and because the Pope and Cardinal Spada were wholly surpris'd and astonish'd at the resolute manner wherein I had spoken to his Eminence about this Subject. I an∣swer'd the Ambassador that in all I said to Cardinal Spada I did not think I had any wayes violated the respect which we ow'd to his Eminence and the H. See. The Ambassador reply'd that he had nothing to blame me for thereupon; but our down-right and flat refusal to appear in the Congregation a∣maz'd them, and that they lookt upon it as if we intended to give law to them, which they were wont not to receive from but to give to others. I told the Ambassador again that no Judges in any place of the world conceiv'd that the Parties conten∣ding before them had the least thought of giving them law, when they humbly demanded the fa∣vour to represent to them the merit of the cause upon which they were to pronounce; and besides that this seem'd to me a First Principle known by it self, and needing no proof, that the Commissi∣on of the Bishops who sent us was to us a Law which we might not transgress. The Ambassador answer'd me that if those Bishops were themselves

personally at Rome, they durst not act there as we acted; because there were means to reduce them, & in case of too much perverseness to depose them. I reply'd that it was strange that so much difficulty should be made at Rome to grant to us and those Bi∣shops a thing which had been formerly so easily granted to the Dominicans and the Jesuits in a like contest under Clement VIII. and Paul V. in the Con∣gregation de Auxiliis. The Ambassador answer'd me that they knew at Rome what was done in that Congregation, and had the Acts of it. I reply'd that we had them too, and knew as well as they all that pass'd therein: which the Ambassadour took as too confidently spoken, because it imply'd that we paralleld our selves with them. Then he askt me for an example of any Saint, who refused to be present in a Council as we did to be in this Congregation. I instanc'd in S. Chrysostome, whose Festival the Church had celebrated but four dayes before. Yet he said we should do well to appear there, because if we were heard severally, perhaps it would be a means to oblige them to hear us afterwards in presence of our Adversaries. I an∣swer'd him that nothing hinder'd but they might do it at once, if they had any such intention; and that moreover perhaps the case would be the same as with our Writings which we had fairly present∣ed upon a full confidence that the same would be communicated without any difficulty; and yet we could never obtain the communication of them, whatever instance we had made for it. The Am∣bassador said that perhaps the reason was, because we had demanded it with too great earnestness; that they would communicate them when we de∣manded it no more, and least thought of it. That they would do things after their own fa∣shion, and not be forc'd to any thing. That they were the Masters, and would have it ap∣pear so.

CHAP. IV.

Passages at Paris and elsewhere upon oc∣casion of these Contests, signifi'd to me by Letters during the same month of January.

AFter the account of what I could learn to have pass'd at Rome during this first month of the year 1653. I shall present the Reader with some things done and spoken at Paris and elsewhere du∣ring the same time, which I understood by the Letters of some Friends, considerable and unex∣ceptionable persons.

After the Ambassador had told me what M. Hallier shew'd him in a Letter which he receiv'd from the Bishop of Conzerans since nominated to the Arch∣bishoprick of Tholouze touching the Frantick sick∣man and hs uncouth confession, I writ to Paris about it to the Cure of S. Roch and M. de Sainte-Bouve, for satisfaction therein, and that being inform'd my self, I might give the Ambassador a true account of those two stories; and after he knew how apocryphal and forg'd they were, (ac∣cording as I believ'd them) he might no more take notice of and object such detractions and ca∣lumnies to me. M. de Sainte-Beuve sent me an Answer first dated the third of this Month, and here it follows:

SIR,

FIrst wishing you the grace of our Lord Jesus Christ for all this year, I shall tell you that we wonder'd at the pretended Letter of the Arch∣bishop of Tholouse; Whose learning and pru∣dence, in my opinion, destroy the whole Story. What I writ to you concerning him the first of November is very certain; MM. Queras, le Nain, and de la Militiere will make it good when it shall be necessary: nevertheless for more sureness I will get him to speak by his most inti∣mate Friend; I will know whether he is chang'd, or whether he is impos'd upon, and send you word by the next return. As for M. Hallier I can∣not but tremble to see the terrible judgements of God upon him, and the losse of his reputation, which began in the Clergy, in the Assembly whereof he was the Promoter, which continu'd in his Syn∣dicship of our Faculty, and which he is going to complete at Rome. Would to God it might be with the edification of his Soul: but when I consider that he bids war to Truth, and that his negotia∣tion tends only to the persecution of persons of whose probity be is fully convin'd, I confess I am as it were besides my self, and find thereby what it is to forsake God. Pray to him, I beseech you, that he do not abandon me to the de∣sires of my own heart, but make me to know his Truths, and live according to them. I am, &c.

Eight dayes after this Letter, the said Sieure de Sainte Beuve writ me another, which serv'd to clear to me what he had told me in the pre∣ceding concerning the new Archbishop of Tholouse, and contain'd other particular things remarkable, enough to be inserted in this Jour∣nal.

He sent me word, That our Friends at Paris were anxious about what was doing at Rome, be∣cause they heard that the Congregations were held very frequently, and we not admitted to audience; that we our selves knew not their proceedings; but it was nois'd at Paris that three Propositions were already examin'd and condemn'd. He wisht that we would present to the Congregation which acted, a request like the first Memorial deliver'd to the Pope, and therein declare that the Propositions UT JACENT were not ours, that we alwayes condemn'd them in the bad sense which they included, and never pretended to defend them in any other sense but that of the necessity of Effectual Grace; and he believ'd that this would fully secure us. He was not troubled for their being condemn'd, provided that by the same Bull of their condemnation it was declar'd that no prejudice was meant thereby to the doctrine of Effectual Grace; which he judg'd to be in effect a gaining of the Cause for us. He deplor'd the injustice of the whole proceedure

observ'd at this time against S. Augustine's Disci∣ples, against whom every particular interest was made to pass for a point of Doctrine; and amongst others in the business of Caen, which being be∣gun by a very strange and irregular thing which he observ••d, namely, by a Privy-seal Letter compos'd by F. Paulin a Jesuite, and the King's Confessor, in which a Swordman was appointed to watch over the Doctrine of a Professor of Divinity, had many sequels of the same strain. He further took notice of several persecutions and calumnies rais d against us, which the Authors cry'd up for convictions of our evil doctrine; but he added that the main and most important thing was, that he and our other Friends stuck all to the Memorial which we had presented to the Pope; that if it pleas'd him to distinguish the senses of the captious Propositions, they would disapprove those which his Holiness disapprov'd, and approve those he ap∣prov'd, which they knew well to be that of Effe∣ctual Grace. And as for the Argument which the Archbishop of Tholouse's Letter supply'd, he esteem∣ed it as ridiculous as any other; and added that this Prelate ingenuously confessed that the Letter was his; that he writ it to M. Hallier whom he made use of at Rome for the obtaining of his Bulls: that he sent word of things as they were reported to him; but he positively deny'd that he had empower'd him by that Letter or any other to prosecute at Rome any con∣demnation of the Propositions fram'd by M. Cornet, &c.

I do not wholly relate what M. de Sainte Beuve said of the Archbishop of Tholouse touching the sick person of the Parish of S. Roch, referring the Reader for further knowledge of the truth to what the Cure of that Parish writ to me himself the same Tenth of January. His Letter was in these words.

God give you the good day and good year which you sent to me from Rome beforehand, and which arriv'd in time at Paris. As for the main business of yours, I knew nothing, before I re∣ceiv'd it, of the two cases said at Rome to have hapned in my Parish. Upon inquiry touching the sick man, I have found that it is true that about two or three months ago I administer'd to a cer∣tain man desperately sick, and heard the general confession which he made with bitterness and fer∣vency; and for fruits worthy of repentonce, he faithfully perform'd what I appointed him. He re∣ceiv'd also the most holy Viaticum in presence of sundry persons of condition and vertue. One and the other Sacrament being receiv'd by him with great fervency and piety, and great hope in God's mercy and grace, as well of amending if he liv'd, as of his salvation and life eternal if he dy'd. Now God hath prevented him in his mercies, and I took my time well; for the deliration began al∣ready when he receiv'd the Sacrament; but after∣wards he was seiz'd with so great and furious a delirium, that for three weeks or a month he was not capable of any ratiocination; and not only wanted judgement and the use of reason, but being of a hot and boiling temper he utter'd all sorts of words, Blasphemies and Oathes (though when in health no swearer at all) and many times despairingly said, that he was damn'd, and that there was no God for him, and other such language to which a furious Raving in a hot temper is apt to lead a sick man. During this time the Father, Reader of the Jacobines of S. Honore visited him, and 'tis true that he answer'd him as he did every body else, That he was damn'd, and other like; but that he formally answer'd him according to the three Questions contain'd in yours, namely, 1. That he did not believe that he had grace. 2. That he had not so much as the grace of Prayer. 3. That he could not perswade himself that he was one of those for whom Jesus Christ dyed; this, under correction, is very false; and I am certain that had he been learned (as he was not) or been of these Opinions and Do∣ctrines concerning Grace, he was not then in a condition to answer about them so distinctly and formally; and should he have answer'd so, yet the disorder and despair of his answers ought not to be attributed to the Questions of Grace, but purely to his great and high Delirium. Nor do I think that the abovesaid Father so propounded those three points to him; if he did, 'twas very imprudently done, considering the sick-man's condition.

As for the second Case touching the Woman who in Confession said Grace had fail'd her thrice, instead of saying she had sinn'd thrice; it did not happen in my Parish; but yesterday two Jaco∣bines told me they heard that it was in the Con∣fessional of a Sub-penitentiary they knew not whom. So that 'tis but a hear-say; and I will in∣quire more largely of this Case, and of the first too. I forgot to tell you that the abovesaid sick-person is returned to his right judgement and per∣fect health, and lately came to thank me for my ministring to him; and that he never seem'd to me to adhere to those three or other opinions. I will look into the business, and write of it to you more largely. When he visited me, he told me that he remembered nothing at all of what passed, and is reported to have been spoken or done to him by during his delirium.

Though the Bishops who signed the Letter of M. de Vabres, did it onely for particular Engage∣ments, and without any pubick deliberation of the Clergy, yet their great number made M. Hal∣lier and his Collegues take the confidence to speak and act at Rome, as if they had been sent by the whole body of the Clergy of France. But to over∣throw this falshood and presumption when occa∣sion presented it self, wherein we might reproach them with it, we procured an authentick piece at hand to convince them. The Abbot of Val∣croissant writ a Letter touching this matter to the Abbot of Marmiesse, who was then A∣gent General of the Clergy, and returned him this answer.

SIR,

I Received the Letter which you did me the honour to write to me, and sought in our deliberations of the Clergy whether there were any ground for the busi∣ness concerning which you write to me. The Clergy

of France hath not deputed any Doctor to Rome about the Questions which are agitated there. 'Tis true, sundry Prelates no doubt out of a Principle of Charity, writ some time ago a Letter to his Holi∣ness; but it was as a particular thing, and no act of a form'd Assembly. This, Sir, is all the satisfacti∣on I can give to your questions. Be pleas'd to believe me alwayes perfectly,

SIR,

Your most humble and faithful Servant, The Abbot of Marmiesse, Agent General of the Clergy.

I have not yet set down one circumstance of the reasons which the Pope told me he had to hasten to pronounce judgement upon the Propositions, in the audience which I had of him, July 9. 1652. namely, by reason of the Divisions which they ex∣cited everywhere, he having lately been adver∣tis'd that they began to excite some in Poland. I reserv'd it for this place, that I might at once clear it. For some time after, being certifi'd that the Iesuites had imploy'd not only the recommendati∣on and Letters which they had obtain'd for this end from the Emperour, the Kings of France and Spain, but also from the King of Poland: I writ thereup∣on to M. Fleury, the Queen of Poland's Confes∣sor, from whom I received the following An∣swer.

From Grodna in Lituania, January 17, 1653.

SIR,

I Read to the Queen the Contents of your Letter of the last of November. She was amaz'd when she heard that you were assured that the King of Poland had written in favour of the Fathers, and to press the conclusion of our affair, and that his Majesty fear'd that doctrine might spread in his Kingdom. Two dayes after, the Queen told me in presence of her first Physitian, a good Friend of the Fathers, that he had spoken to the King about it, and the King affirm∣ed that he had not written. He said indeed that he had been much press'd to do it, and that within three or four dayes; but alwayes refus'd to write, and would leave the cause to be judg'd without medling in it; that it was not an affair for a King but for the H. See and the Pope. This, Sir, I thought good to write to you, that you may be confirm'd in the knowledge you have otherwise, that the good Fathers employ other weapons than Study and Prayer for advancing their designs, and for the judgement of an Affair wholly Ec∣clesiastical, &c.

'Tis clear by this Letter, that the King of Poland had not written about this matter. Yet the assu∣rances given me at Rome of the receit of his Let∣ters there, were very express; and that which the Pope himself said to me, was a very evident confir∣mation of it; So that it seems doubtfull whether amongst the Arms made use of by the good Fathers to promote theit designs, there was not a suppo∣sititious Letter of the King of Poland, as there had been a False Censure of the Faculty of Divinity of Paris.

Their false Deputy, F. Mulard, was at Char∣tres the same Month; where upon the Eye of the King he visited M. Feron Doctor of the Society of Sorbonne and Abbot of S. Laumer, and told him that he was come from Rome, and should return thi∣ther suddenly with good tackle against the Thomists. That the H. F. would shortly pronounce upon the con∣troverted Propositions, and according to all probabi∣lity in favour of the Molinists. This notice was given by the said Sieur Peron the next day in a Letter to an intimate Friend of his, Doctor of Sorbonue.

M. Brousse sent me word by one of the 24th. That a Friend of his, a considerable Officer of the Queen's, told him that he was present on Monday be∣fore, when the Bishop of S. Malo told her Majesty (no doubt upon the Letters which he had receiv'd from M. Hallier) that three of the Propositions were already condemn'd, and the rest would be so suddenly. That these reports were dispersed abroad, and occasioned many persons of Quality to resort to him for informa∣tion of the truth.

In fine, I learnt by the Letters of this Month, that as Orders were given, and extraordinary en∣deavours used to pluck M. Cordon out of the Col∣ledge of Montaigu, and M. Monassier out of his Chair of Divinity in the University of Caën; so the like had been employ'd to hinder two Fathers of the Oratory from preaching ar Paris in the two Churches where they were retain'd. That M. Ar∣gentier went to the Marguilliers of S. Bennet, to tell them from the Queen that her Majesty would not have F. Des Mares preach there, and that a Let∣ter under the Privy-Seal was sent from the King to F. le Boulx to forbid him comming to Paris where he was also to preach in another Church.

CHAP. V.

Containing what pass'd in the first dayes of February, particularly concerning a Memorial prepared by the General of the Augustines touching the Five Propositions. Of a Letter which we writ to our Bishops, informing them that the Congregation appointed for us by the Pope took the style of the Con∣gregation of the H. Office. And of a Writing of M. Halliers which came by chance to my hands.

THe first of February I visited Cardinal Altie∣ri, who was about to return me the Book of Prevailing Grace which we had lent him, and the first Chapter of our Writing concerning S. Augu∣stin's

authority, which he had caus'd to be tran∣scrib'd, being to return to his Bishoprick the Mon∣day following. He told me that he thought the Pope had intended to adde him to our Congregation, but for certain respects, because he must have ad∣ded others too, it was not done; and that his Ho∣liness was willing that when he took his leave again in the last Consistory, their long Discourse should make the world believe that they had many affairs; but they had none at all, and all that they said was only familiar and indifferent things. I know not whether I was mistaken in my suspition that the cause of the Pope's declining to adde this Cardinal to the Congregation was his having open'd his mind too freely to others about the necessity and justice of hearing the Parties as we demanded, and seriously sifting the whole matter de Auxiliis, be∣fore any thing could be reasonably pronounced upon the Propositions. But so it was, we were depriv'd of his protection, and bore his absence with the same submission to God's good plea∣sure which we used in all other difficult••es opposite to our desires of seeing his Truth triumph over all those who assaulted and oppress'd it so un∣worthily.

The same morning I went to la Minerve, where I learnt that F. Barellier and F. Reginald went the day before to the Ambassador by their Genera'ls order, to beseech him to allow them to intervene in the affair of the Propositions, against the Jesu∣ites; and that the Ambassador answer'd them that their intervention would be no wise displeasing to the King, whose whole interest in the affair was to have it decided with the greatest diligence pos∣sible.

Sunday, Feb. 2. the day of the Purification, ha∣ving first accompany'd the Ambassador to the Pope's Chappel, and according to my weak mea∣sure perform'd the duties of pyety required by that Festival, I went to our Advocate who told me that being with Cardinal Spada at the end of a Congregation held at his House, and speaking to him about our affair, his Eminence told him strange things cose stupende; which yet our Advo∣cate did not explain to me exactly. That as for our demands, the Cardinal said the Pope had given order to treat this affair in the manner wherein they acted, and till his Holiness appoint∣ed otherwise they could not alter it. That it was not in their power, but if we would obtain more than was hitherto done, we must address to the Pope. Touching the persons against whom we excepted, our Advocate told me further that we could not accomplish our desire; that he ad∣vis'd us to desist from it, otherwise we should make so many persons our Enemies to no purpose. That in conclusion he ask'd the Cardinal how the affair stood then in the Congregation; who an∣swer'd him that it was under examination whether the Propositions were any of those which were condemn'd by the Bull of Pius V. That in case they were not, we had reason; if they were, then our Adversaries had. That nevertheless after it were found that they were not, the next Questi∣on would be, whether they were true in them∣selves or no, which was a hard thing to judge, and therefore the Congregations were frequent. That Si vorrebbe far qualche cosa, they were desi∣rous to do something considerable; but there was no great likelihood of bringing it about; they met with great difficulties; that after the making of a Decision, it was not known whether they who were condemn'd by it would acquiesce in the Con∣demnation. In summa, in a word, 'twas an affair likely to last to the end of the world, fin alla fine del mondo. Giesù m' ha detto grancose, che pareva quando parlava a gli altri che le loro Signorie fossero tanti demonii. & quando parlava a loro che gli altri fossero tante bestie: Jesus (said our Advocate end∣ing his Discourse) the Cardinal spoke strange things; he said when he talkt with your Adver∣saries, he seem'd to hear them say that you were very Devils; and when he talkt with you, that your Adversaryes were wilde Beasts.

Tuesday Feb. 4. in the morning two Augu∣stines visited us from their General; to desire us to appear in the Congregation, though it were for no more but to make the Declarations upon the Propositions which he had often heard us make in visits and particular meetings. We profess'd to these Farhers that we wisht nothing else but an occasion of making those and other Declarations with all possible solemnity; but to appear before the Congregation whilst it acted as it did, and the persons excepted against by us were amongst the Consultors, was a thing whereunto it was impossible for us to condescend and conform. When these Fathers left us, I went to Masse at la Trinita del Monte, where I met M. Guef∣fier, who told me he had blamed the Doctors our Adversaries for appearing and being heard in Cardinal Spada's Congregation the last week.

Wednesday the 5th. I went to see the General of the Augustines, who repeated his desire of our appearing in the Congregation, Though it were (said he) only to testifie your submission. That it would be expedient that we spoke all three there; that one of us represented perhaps the occasion of our undertaking this journey; that another lay'd open the truth of the Propositions in the sense wherein we maintain'd them▪ and that the third tefuted the Objections which could be brought against them. That above all it would be requisite that we took heed of saying any thing in defence of Jansenius; and as for the Bull issu'd against him, that we profess'd that we made no scruple to receive it.

I thank'd him for his affection, and represent∣ed to him some of the Reasons which kept us from complying with his desires. He redoubled his instances; I repeated my excuses, and Cardinal Roma's Brother supervening ended our Confe∣rence.

Thursday the 6th. a friend of ours advertis'd us that F. Luca Vadingo told him that we should un∣doubtedly be heard; but it were good that some Doctors from Flanders came to Rome for the inte∣rests of Jansenius, since we declar'd that we would not meddle with his defence.

Friday the 7th. being the day of the Ambassa∣dor's usual audience, when he return'd from it, I went to him, to see, whether he would inform us of any thing touching the purpose which he said the Pope had to hear us solemnly; but he told me, he had other things to extricate. And in the afternoon being at S. Peter's Church, I was wit∣ness

of Cardinal Corrado's piety whom I saw at Prayers above an hour and a quarter all alone upon his knees behind a pillar, without train.

Saturday the 8th. I was inform'd that in Cardi∣nal Spada's Congregations F. Palavicini being se∣veral times in dispute with some Consultors who validly and learnedly confuted what he alledg'd, M. Albizzi, to hinder the like inconveniences, at length brought an Order of the Pope that none of them should speak but in his rank, and measure his discourse by an half-hour glass which was intro∣duc'd for that purpose.

The same day I saw the draught of a Memorial which the General of the Augustin's was resolv'd to present to the Pope upon the fitst favourable occasion; in which he beseecht his Holiness to con∣sider, 1. That the Propositions were contriv'd purposely to involve in their condemnation the total ruine of S. Augustine's doctrine under the name of that of Jansenius, which was so decry'd. 2. That their Authors had compris'd in them the whole matter of Grace. 3. That they had pro∣pounded them in general without the name of any Author, in hope that they would be speedily con∣demn'd. 4. That finding that they could not make them so bad but they would appear capable of some Orthodox sense, they afterwards attributed them to Jansenius, that at length they might be condemn'd under that pretext. 5. That being con∣sider'd even with reference to that Author, they included the sound Catholick doctrine of S. Augu∣stine and S. Thomas, whereof Jansenius made pro∣fession. I shall here insert the Copy of the said Memorial, having been permitted to tran∣scribe it.

Beatissime Pater,

EX obsequio in auctoritatem hujus sedis ac debito officii mei pro tuenda doctrina S. Augustini quam tuetur S. Thomas & ejus schola, humiliter supplico, ut advertat, quòd sub his quinque Propositionibus latet eversio totius doctrinae ejusdem S. P. Augustini; quem cum diserte ut Doctorem Ecclesiae adversarii impugnare non possent, pretextu doctrinae Jansenia∣nae tam invisae eum omnino impetere cogitarunt. Iu illis enim quinque Propositionibus, datâ operâ, & magno artificio, & majori dolo, comprehensa est tota materia de Auxiliis, de possibilitate praeceptorum, de gratia sufficienti & efficaci, de libertate liberi ar∣bitrii; quae quatuor capita totam hanc materiam comprehendunt. E primò quidem Propositiones in abstracto proposuerunt, existimantes quòd statim pro∣scriberentur. Ʋt adverterant non posse per se Cen∣suram damnabilem habere, quia eas ita confingere non potuerunt quin bonus aliquis appareret earum sensus, easdem Propositiones retulerunt relativè ad doctrinam Jansenii, ut saltem hoc titulo condemnarentur. Cae∣terum & cum hoc quoque respectu involvitur do∣ctrina sacra & Catholica ejusdem & S. Augu∣stini & S. Thomae quam Jansenius profitetur. Quare, &c.

Moreovet the same day I learnt that they who most ardently wisht the condemnation of the Pro∣positions began to confess that they were not of the number of those which were condemn'd by the Bull of Pius V. but were found in a greater num∣ber of those which this Pope had collected to con∣demn, and were left behind, yet being of the same quality with those which were condemn'd, they de∣serv'd the like condemnation.

Sunday the 9th. I went to rhe Sub-Bibliothecary at the end of his grand Mass, to tell him that I heard that Cardinal Ghiggi had said that the Pro∣positions might be condemn'd without touching S. Augustine or Grace Effectual by it self; and to beseech him to advertise his Eminence of it, that he might take heed what wrong this report might do to his reputation. He told me he would seek oc∣casion to speak to him about it; but in the mean time he advis'd us to frame a handsome Memoral, to represent to the Pope, that the usage of the Church had been in such Cases as this to assemble Councils either General or Provincial; and that it was free for all the Faithful to enter into such Councils, and represent to the Church so assem∣bled what every one thought fit to represent in de∣fence of the Catholick Faith. That the Tribunal of the H. Office was establisht for the punishment of Criminals who subverted the Maxims of the Faith, but not to make Canons and Decisions. This Consideration of the Tribunal of the H. Office, the style whereof was transferr'd to our Congregati∣on, troubled us much, and oblig'd us to write ano∣ther Letter upon the tenth of this Month to our Bishops, and give them account of some particulars touching the said Congregation, not signify'd to them by my Letter of the 27th. of January, and especially to know of them what we should do, if all the difficulties we had made of appearing were redressed, and there were only this that hinder'd us. The Letter follows:

My Lords,

HAving review'd the Letter which was written to you a fortnight since concerning the offer made us by Cardinal Spada to appear, if we would, in the Coogregation held at his Palace, and our answer thereunto; we found it not so exact but there remain some circumstances which deserve to be signify'd to you.

Though we had refus'd to appear for the rea∣sons therein mention'd to you, yet we under∣stood a day or two after, that it was appointed to be held on Monday, and that M. Hallier, Lagault and Joysel were expected to be there alone with∣out Adversaries. We were told that the Tickets customarily fixt upon the Gares of the Cardinals belonging to it, run thus, Eminentissime & Reve∣rendissime Domine, Die Lunae 27. Januarii, 1653. erit Congregatio S. Officii in Palatio Eminentissimi & Reverendissimi Domini Cardinalis Spadae, horâ 21. And upon ••nquiry we found it to be so. But having thereby the more curiosity to know whether the abovesaid Doctors appear'd there; we sent a man at the time appointed to see them enter in case they should come thither; which accordingly they did. Afterwards we understood a remarkable observation made of their deportment whilst they were in the house.

The Cardinals were in the usual Chamber of their retirement expecting till all their Eminen∣ces

were come, the Consultors in another, and M. Hallier with his Collegues in a third. When all their Eminences were arriv'd, they went into the Chamber where the Consultors were, to begin the Congregation. F. Palavicini the Jesuite was no•• yet come, and his absence probably was the cause of deferring the admission of those Do∣ctors. For there pass'd a considerable time, about a quarter of an hour, during which they who were without the place of the Assembly, won∣der'd at the delay of introducing these Gentle∣men. Themselves shew'd some signs of impati∣ence by their cariage; but at length it was perfect∣ly visible; for they left the Chamber where they were, being near the place of the Assembly; they passed into the Out-room, went down the stairs, so that it could not be known whether they were going away in good earnest or not. But F. Pa∣lavicini being come, and meeting them upon the stairs, the cause of their impatience was clearly known. For after such a salutation as uses to be between persons of perfect correspondence, the Doctors turn'd short and came up again with that Father; and assoon as they were re∣turned to the place where they were at first, they were all four introduced into the Assem∣bly.

VVhat several reflections were made hereup∣on, my Lords, is not needfull to tell you, but we cannot omit the intimate correspondence of these Doctors with that Father. 'Tis believ'd their in∣troducing was not deferr'd till that Fathers com∣ming without some very particular reason. Nor that it would have been so, had any other Consul∣tor then he been absent; since at other times im∣mediately upon the arrival of the Cardinals, the Congregation begins, though some o∣ther Person of the Congregation be not come; and especially this, which we are told is sometimes held in the absence of one of their Eminences.

Another thing which a little amaz'd us, is, that these Doctors appear'd there, though the Con∣gregation taking the Title of the H. Office, is a Jurisdiction, however venerable in the places where it it is receiv'd, not own'd in France, and consequently to which French-men cannot have recourse about an affair risen in France, and which concerns in some manner the whole Galli∣cane Church. As for our selves, my Lords, had we had no other consideration but this, to hinder us from appearing, this would have greatly troubled us, and we durst not have done it without first consulting the Ambassador to know whether nei∣ther the King nor his Estate, nor the Gallicane Church would be prejudiced thereby. Perhaps these Doctors inquir'd thus about it; but concei∣ving they did not, we beseech you, my Lords, to resolve us what we shall do in a like case, namely, supposing all the other difficulties which have hitherto kept us from entring into that Congregation, were remov'd, and there remain'd no more but this.

We conceive those others will not be redressed so suddenly but we may have your answer here∣upon before-hand. But to the end you may judge thereof with more certainty, we think our selves oblig'd to represent to you in few words some circumstances on either side, which you cannot comprehend there so well as we do here.

What may be said to induce us to appear in this Congregation, though under the title of the H. Office, is, that though the affair be handled there, yet perhaps no mention will be made thereof in the Pope's Constitution, but it will be drawn in form of a Brief or ordinary Bull. 2. That the Pope being to be assisted with information in this affair, his Holiness is free to take whom he please for that purpose. That had he appoin∣ted but three persons only, to be inform'd by us concerning what we had to represent to his Holiness, he relying upon those persons, we should have had nothing to say. Wherefore his Holiness having chosen Cardinals the most im∣ploy'd and vers'd in matters of Doctrine, and added to them thirty of the most experienc'd Di∣vines in Rome, we ought to be satisfied with this establishment. 3. That though all the Cardinals design'd for our Congregation, and most of the Divines imploy'd in it, are Officers of the H. Of∣fice, yet some are not, and so it cannot abso∣lutely be said to be that of the H. Office. 4. That the affair is not treated nor reported, at least hi∣therto, in the general Assembly of the H. Of∣fice.

Now to this it may be answer'd, That whoever is engag'd in the information of an affair, contri∣butes very much to the judgement of it, and the Registers of the H. Office will without fail very authentically set forth that the whole procedure of this affair was before its Tribunal; and so its Ju∣risdiction will be acknowledg'd by us, and by you also, my Lords, in this so important affair, and that without contradiction; and supposing (as is very uncertain) the Brief and Bull speak not at all of that Tribunal, yet Monuments will be left to Posterity in what manner we acted in this Cause. 2. That the Pope being the Common Father of all the Faithful, may well comply with what the Customes of those who have recourse to him will admit; and there are other Cardinals, Divines and Bishops in great number in Italy, whom he may summon hither to make a Congregation somewhat solemn and more proportionable to the affair than this of which we speak is hitherto. 3. That no Cardinal is of this Congregation but is of the H. Office. That the Secretary of the Congregation is the Assessor of the H. Office. That of the thirty Divines chosen for it at first, only two not are of the H. Office, namely the Ge∣neral of the Augustin's and F. Aversa; and there is great reason to doubt, whether by being chosen for this Congregation, they be not eo ipso made Qualificators of the H. Office; which may be said also of the two other Divines substituted since in stead of the two Qualificators of the H. Of∣fice, who would not be present at these Assem∣blies. To which may be added, my Lords, that although no report be made of this affair to the General Congregation of the H. Office, yet the whole conduct is as that of the H. Office, the man∣ner of proceeding secret; excommunication to whosoever shall tell the least word of what is done in those Assemblies; all the Consultors ha∣ving no other suffrage touching what is treated

there, but a deliberative one; and all the rest ge∣nerally according to the order and manner of the H. Office; which was also one reason urg'd by Cardinal Spada in answer to our instances for a contradictory Conference, as we signifi'd to you by our last. As for the reasons, my Lords, on either side relating to the substance of the thing which we propound to you, you know them better than our selves, and sufficiently see the consequences which can be foreseen on the one side and the other. Wherefore we shall content our selves with having mention'd these to you, and we believe they will suffice to clear the thing perfectly to you about which we consult you, and we beseech you most earnestly to send us your re∣solution with all speed.

Other things remain'd to tell you, my Lords, concerning the choyce of the Consultors, and the proceeding hitherto held in this affair; but be∣cause some of them are such that we need further light before we can speak of them with assurance and plainness, we shall defer them till we be bet∣ter inform'd, and can acquaint you with them all, contenting our selves for the present to have spo∣ken to you of these. We are,

My Lords,

Your most humble and obedient Servants,

• De la Lane, Abbot of Valcroissant.
• ...De Saint-Amour.
• ...Angran.

Rome, Feb. 10. 1653.

But when I reflect upon this Letter, I must con∣fess, that how displeasing soever it was that an affair referr'd to the Pope by Bishops of France should be examin'd in the Inquisition, a Tribunal not own'd in France; nevertheless it would have been an advantage to us, to have had it discuss'd in the full Congregation of the Inquisition, and not in this part, which M. Albizzi had cunningly cull'd, by re∣moving those whom he thought likely to be con∣trary to his designs. For had it been examin'd be∣fore the proper Judges of that Congregation both Cardinals and Divines, without affecting or ex∣cluding any, 'tis credible things would have pass'd after another sort. Cardinal S. Clement alone, who had right to assist therein, and was excluded by this attificial choyce, would have so clear'd things, that he would have overthrown all the designs of the Molinists, and procur'd a distinction of the senses of the Propositions, which was all that we desir'd. Besides, there was amongst the Con∣sultors the F. Abbot Hilarion; the Abbot of S. Peter in vinculis, since Archbishop of Manfredo∣nio; F. Ʋbaldino General of the Sommasques; F. Bordone of the Order of S. Francis; the General of the Dominicans, and another Dominican, Com∣panion of the Commissary of the H. Office; Mon∣signor Paolucci, the Procurator General of the Augustines, and possibly two or three more, all excellent Divines, and very zealous for S. Augu∣stine's doctrine, and Members of this Tribunal, who being joyn'd to those of the Consultors who were favourable to us, would have been stronger as well in number, as they were incomparably in Learning. And the reason alledg'd for excluding the Dominicans particularly, and Cardinal S. Cle∣ment, as if they would have been partial in the bu∣siness was the worst pretext in the world; since M. Hallier and all the rest protested daily that the Do∣minicans had interest therein, and that the points in contest were such upon which they fully agreed with the Jesuites.

Tuesday the 11th▪ a New Writing against the Propositions fell into our hands; it was of a hand like that of the others, whereof we knew M. Hallier and his Collegues were the Distributers. We forthwith took a Copy of it, that we might return it without delay to the person who did us the favour to communicate it to us.

In this VVriting, after the Propositions in the front, they attributed the same to Jansenius, citing him in this manner.

(1.) A pag. Indicii facti 19 ad 22. (2.) à 33 ad 50. (3.) à 1 ad 18. (4.) in Hist. Haer. Pelag. & Semip. (5.) à pag. 59 ad 63.

The false censure of the Sorbonne was cited in this manner: Has Propositiones Sorbona sequenti Cen∣sura notavit.

The first Proposition was branded as Calvi∣nistical, and as condemn'd by the Sorbonne in Luther. Damnavit in Luthero primam Propo∣sitionem ut impiam, Blasphemam & Haereti∣cam.

Primam Propositionem (said the VVriting fur∣ther) Jansenistae cum Calvino communem habent. It attributed to Jansenius that ridiculous fiction of Necessitating Grace. Intenditur (said this VVri∣ting) hac Propositione, ac imprimis scilicet, hominem in eo statu collocare, in quo si peccat, necessario peccet, quia defectu gratiae non peccare non potest; si verò bene agit, necessariò bene agit, quia GRATIA ILLƲM AD AGENDƲM NECESSITAT. Calvi∣nus hoc etiam dixit. Propterea rectè concludit homi∣nem libero arbitrio carere. Nam revera si homo ex necessitate agit, liberè non agit.

Thus they securely vented Calumnies in private Writings, and further affirm'd this Falsehood upon the fourth Proposition in these words:

Porrò eo fine hanc Propositionem adstruunt Janseni∣stae, ut consequenter ad sua Principia loquantur, ut gratiam sufficientem tollant; ut qui bene agit, bene agere necessario dicatur, cum gratiae resistere ne∣queat.

And upon the fifth; Hanc Propositionem adstru∣unt, ut consequenter loquantur. Si enim Christus pro omnibus mortuus non est; Ergo nullam gratiam illis confert, saltum in ordine ad salutem, qui dam∣nantur. Ergo necessariò peccant. Ergo praecepta Dei illis impossibilia.

About the same time accidentally came to my hands another Writing upon the Propositions

somewhat longer than the former, which tended only to shew that they who prosecuted the con∣demnation of them were not contrary to the Tho∣mists.

It was an abridgement of a longer VVriting mention'd above to have been dispers'd at Rome, and since printed at Paris, viz. Jansenius à Thomi∣stis damnatus. Only there was added divers passa∣ges of S. Thomas which the Dominicans con∣futed and endeavoured to present the said Confu∣tation to the Pope, with the other Writings which his Holiness would not hear of. 'Tis observable that it determin'd not any sense of the Propositi∣ons, nor attributed them to Jansenius, but hand∣led them in abstracto. It cited sundry passages of S. Thomas and the Thomists, to show that the Commandements are not impossible. That there is a Sufficient Grace in the sense of the Thomists; That Sufficient Grace is resistible; That the Will is not necessitated by Effectual Grace. None of which things were ever disputed in France, but thought fit by these Gentlemen to be brought into question at Rome, thus making an imaginary di∣spute and Chimerical adversaries; which was very easie for them to do, because they spoke alone, and writ what they pleas'd, without our knowing any thing of it when they dispers'd these Writings, or being able to refute them had we known it, their subtilty in this affair having alwayes been so to carry it, that they might be free to calumniate as much as they would, and not be subject to con∣viction. But the advantage to be drawn never∣theless from this proceeding, is this, that it disco∣vers that the doctrine of Effectual Grace is so esta∣blisht in the Church and particularly at Rome, that they who impugn'd it in France were oblig'd to declare by all wayes at Rome that they meant not to touch it; and being they oppos'd the Propositi∣only by Citations of the Thomists who are Defen∣ders of Effectual Grace, 'tis a manifest proof, all those which this History affords of the condemna∣tion which they obtain'd of them, do's no preju∣dice to that Grace, as we have a hundred times protested.

These false accusations shew what necessity there was of a contradictory Conference, in which the Calumnies wherewith the minds of the Cardinals were prepossess'd would have been not only lay'd open but destroy'd in a moment. For to do it we needed to say no more, but that we taught no∣thing of all that which M. Hallier imputed to us; that we did not reject all Sufficient Grace, but on∣ly that of Molina; that we did not hold that Ef∣fectual necessitates but only that it infallibly causes to act; that men have a power to resist it, though it is not resisted: And so of the rest. This declara∣tion alone would have stop'd their mouths, and reduc'd the Dispute to precise terms, by obli∣ging them to confess that either the Question was about nothing, or else design'd against Effectual Grace.

CHAP. VI.

Of the Conference, Feb. 14. between M. Hallier and his Collegues on the one part with the General of the Domi∣nicans, and some principal Fathers of his Order on the other.

M. Hallier and his Collegues having understood the visit which the Father Barelier & Reginald made to the Ambassador to entreat him that the King would allow the resolution of their Order to intervene in this affair, conceived themselves ob∣lig'd touse all their endeavours to hinder it. For which end they repair'd to the General on Tuesday, Feb. 11. Some dayes before we had visited him, and speaking of the design of all those who prosecuted the Propositions to destroy the Doctrine of Effe∣ctual Gtace by their condemnation, we thought fit to give him the proofs thereof in a short Writing, wherein we laid open their sentiments and designs; and accordingly, not thinking of any thing else we went to carry it to him upon February 14. But comming to la Minerve, F. Reginald met us, and told us that M. Hallier and his Collegues were with the General, and it would be well that we deliver'd our Writing to him whilst those Doctors were there. VVe did so, and waited till their depar∣ture to speak with the General, and know what was the subject of their Visit. He receiv'd us but coldly, and told us that those Doctors had visited him in complement; and that as for the Paper which we caus'd to be given him whilst they were there, he had not yet seen what it was. Where∣upon we gave him an account of it, and read it to him.

The next day we were inform'd that M. Halli∣er and his Collegues had not visited the General of the Dominicans only in complement, as he ci∣villy told us, but to protest to him that he had no design to prejudice the Doctrine of Grace Effe∣ctual by it self, which his Order profess'd to de∣fend; to convince him of which, they were ready to subscribe the Five Propositions in the sense of such Effect•…•… Grace, provided on the other side he and the 〈…〉〈…〉 his Order would concur and contribute toge•• 〈…〉〈…〉 them to the condemnati∣on of the same Pr•…•…tions as they were contra∣ry to the doctrine •…•… sufficient Grace. That for this purpose he de•…•… speedy Conference in his presence with some principal Fathers of his Or∣der, and they should all find how they (Hallier and his Collegues) held the same Sentiments with the School of S. Thomas. Only they desir'd that F. Nolano and Reginald might not be of this Con∣ference; because they were too hot upon this matter, and things would be more easily accom∣moded if they were not. We understand also that the General accepted this Offer, but would not yield to the exclusion of the two said Fathers; whereupon M. Hallier and his Collegues at length consented. That the same Evening the General acquainted the Fathers of his Order with all this,

and order'd F. Reginald to draw up the Five Pro∣positions distinctly, in the sense of Effectual Grace, intending to cause M. Hallier and his Collegues to subscribe them before entring into any other ac∣cord with them.

The same morning M. the Abbot Viole told me that M. Joysel was impatient to return, and expe∣cted a condemnation of the Propositions the se∣cond week of Lent; that he had in a friendly and pleasant way blam'd M. Joysel for daring to come to Rome about this affair, being so little vers'd in the matter in question; that he could not under∣stand how so many other props of the Party came to rely upon him; and that M. Joysel ingenuously answer'd, that who had a mind to come, came, but of his own accord, and without procuration from Bishops or any body. I told the Abbot, that I was glad to understand this particularity. Whereup∣on he went about to retract, and excuse M. Joysel, saying that perhaps they had receiv'd procurations since he was at Rome. But I answer'd him that it was too late to disguise what he had spoken so plainly.

Thursday the 13th. I understood that besides what is above related, M. Hallier and his Col∣legues offer'd the General to confer not only with his Fathers, but also with us; and that the Gene∣ral answer'd that being that the Pope and Cardi∣nals would not yield to a disputation between us, he was loth to suffer one before himself, or to be the Mediator of it. That nevertheless the Gene∣ral purposed to speak to the Pope the next day, and tell him what had pass'd between him and M. Hal∣lier and his Collegues; and that if his Holiness thought good that he should set them and us to di∣spute together, to try whether we could close, he should do it willingly, and account himself happy in being able to contribute to our reconci∣liation. I desir'd him who gave me this intelli∣gence to pray the General not to make any such motion to the Pope, because we had no reconcili∣ation of Doctrine to make with them; and that as for Conferences, it was more expedient to make them in a full Congregation. After I was re∣turn'd home, and given account hereof to my Col∣legues, they approv'd my answer.

In the afternoon we went to the General, and assur'd him again of their design who persecuted the Propositions, to make use of their condemna∣tion against Effectual Grace and S. Augustin; of which we gave him new proofs; and he promis'd us to beware of suffering himself to be diverted by M. Hallier and his Collegues from the Capital point of Effectual Grace which they promis'd him to subscribe, being that alone for which himself and we were concern'd. After our departure, one of their Fathers who had some intelligence of what pass'd in Cardinal Spada's Congregations, told us that all went very ill there for the Propositions; that nothing was spoken of but their condemnati∣on; but because the Pope had given order what∣ever were done, to beware of medling with S. Au∣gustin's doctrine, or the matter De Auxiliis, they scarce knew what course to take. That yet he fear'd our resolvedness not to appear in Con∣gregations but after our own way, might exaspe∣rate them against us, and carry them to extremi∣ties. We answer'd that we could not hinder them from doing what they thought good; yet all they could do could not hinder us from acting as we were oblig'd. An other of those Fathers told us that M. Hallier and his Collegues, had since their visit to the General endeavoured to defer the Conference design'd to be on Friday till Monday or Tuesday following; but the General would not yield to it, fearing to lose time whilst it was uncertain what the intentions of those Doctors might be. That otherwise they beliv'd they tended to deceive; but they should find themselves deceiv'd; for either they would subscribe the Propositions as they pro∣mis'd in the sense of Effectual Grace, and so we should have all we desir'd; or else they would not, and so manifesting their promises as equivocal and fraudulent as the Propositions, they should oblige their whole Order to stand no longer in suspence, but engage against them in this affair.

Omitting some less considerable passages, which would cause too great interruption, I shall proceed to insert the Relation of the Conference which was held on Friday the 14th. word for word as it was given me soon after in Writing by one of the Do∣minicans.

A Relation of a Conference between M. Hallier and his Collegues at la Minerve, Febr. 14. 1653. and the General of the Dominicans and some Fathers of that Order made by one of those Fathers.

M. Hallier and his Collegues came to the Ge∣neral of the Fryers Predicants on Tuesday Feb. 11. 1653. The subject of their long discourse with him, was, That they agreed with the Thomists, and admitted Grace Effectual by it self, but held also that God gave Sufficient Grace. That in this sense they impug'd Jansenius, and desir'd of his Holiness in the name of fourscore French Bishops the condemnation of the Five Propositions, in the maintaining of which the Order of S. Dominicus was no wise interessed.

The General would not determine any thing with them, saying that the affair was too impor∣tant to be decided in a moment; that he would consult with his Divines about it; that neverthe∣less he protested that he undertook not to defend Jansenius, unless in what he taught conformably to the sentiments of S. Augustin, whom the Fa∣thers of his Order so vigorously defended under Clement VIII. and Paul V. That if it could be known that the interest of that Doctrine was not mingled with Jansenius, he would not stir at all; but if it were never so little concern'd directly or indirectly, he could not but interpose in the busi∣ness.

M. Hallier answer'd, That they were ready to show both to him and his Divines in his presence, that he was not concern'd therein.

Whilst they were in this debate, M. de S. Amour, M. the Abbot de Lane, and M. Angran came to la Minerve, and meeting F. Reginald (by whom they understood that their Adversaries were with the General) told him that they came to present a Writing unto him which contained the senti∣ments of M. le Moyne, Pereyret, and others who prosecuted the condemnation of the Five Proposi∣tions. F. Reginald answer'd them that it was very

important that that Writing were deliver'd to the General before he concluded any thing with those Doctors, and therefore sent a Frier of the General's chamber to deliver it to him, and tell him that it was very important that he please to read the few lines written in the Paper. VVhich done, M. de S. Amour and the others waited till M. Hallier and his Companions were gone. After which they were admitted to the General, who recei∣ved them somewhat coldly. The same Evening that General call'd for Reginald, told him that M. Hal∣lier and his Companions were ready to subscribe, and to that purpose were to come on Friday to confer with us; and that they were very urgent that F. Reginald might not be there, which the Ge∣neral would not yield to, and so at length it was resolv'd upon. F. Reginald answer'd, that great heed was to be taken of surprizes; that the Jesu∣ites admitted Effectual Grace; that in the Con∣gregations of De Auxiliis they proceeded so far as to affirm that God physically and really moves the VVill before it acts; and yet under these fair words they had equivocations which wholly ener∣vated Grace; that therefore it was needful to go with great precaution. VVhereupon the General commanded him to draw up the Five Propositions in the sense of Effectual Grace, according to the sentiments of S. Augustin and the Fathers of the Order; which he did in this form:

I.

Gratia de se efficax vere, realiter ac phy∣sice praemovens ac praedeterminans, immutabiliter, infallibiliter, insupera∣biliter & indeclinabiliter, ita est ne∣cessaria ad singulos actus etiam ad ini∣tium fidei & ad orationem, ut sine illa homo etiam justus non possit adimplere Dei Praecepta etiamsi & conetur affe∣ctu & conatu imperfecto; quia deest illi gratia qua possit, sive qua fiant ipsi possibilia possibilitate cum effectu, ut loquitur Augustinus de Nat. & Grat. cap. 42.

II.

In natura lapsa nunquam resistitur gratiae interiori, id est, efficaci, in sensu ex∣plicato in prima Propositione, quae se∣cundum phrasim Augustini vocatur interior.

III.

Ad merendum & demerendum in statu naturae lapsae non requiritur libertas ab omni necessitate, sed sufficit liber∣tas ab omni coactione, hoc est, a vio∣lentia & naturali necessitate.

IV.

Admiserunt Semipelagiani gratiae inte∣rioris necessitatem ad singulos actus, etiam ad initium fidei; & in hoc erant Haeretici, quod vellent eam gratiam talem esse, cui posset humana volun∣tas resistere vel obtemperare, id est, in hoc erant Haeretici quod vellent grati∣am illam non esse efficacem modo expli∣cato in prima Propositione.

V.

Error est Semipelagianorum dicere Chri∣stum pro omnibus omnino mortuum es∣se aut sanguinem fudisse: quia videli∣cet Christus est quidem mortuus pro omnibus quoad sufficientiam pretii sufficienter, non tamen efficaciter, quia non omnes participant beneficium mor∣tis ejus.

During these two dayes F. Reginald by the General's Command shew'd the Propositions which he had drawn to the other Fathers who were to assist at the Conference, namely to F. Galassin, F. Nolano, F. Alvarez Regent of la Minerve, and F. Libelli Bachelier and Re∣gent also; and advised what they were to be∣ware of.

Friday the 14th. being S. Valentine's day the Molinist Doctors came hither presently after dinner, and were brought into the great room of the Inquisition. The General also being en∣ter'd, after a little Ceremony M. Hallier and his Companions were plac'd in Chairs near a Table upon which was set a Standish with Paper, in case there should be any need of writing. The F. Ge∣neral sate directly against M. Hallier on the right hand, F. Galassin over against one of his Com∣panions, F. Nolano opposite to the other, and F. Bachelier to the Regent, who was placed next to those Gentlemen, and after him F. Regi∣nald.

The F. General begun in Latin, saying that those Doctors had taken the pains to come and enter in∣to conference with the Divines of his Order about the affair of the Five Propositions; and therefore he desir'd them that they would unfold their senti∣ments.

M. Hallier thereupon spake, and said in Latin, That the University of Paris had alwayes a great respect for the General and his Order; upon which he was very copious. That the Propositions had

no relation to the dispute of the Fryers Predicants with the Jesuites; but were an affair totally distinct; that none was concern'd in it but Jansenius who had reviv'd the Propositions of Baius condemn'd by the most great H. and learned Pope Pius V. the light of that Order, in whose prayses he was very prolix; That the said Bull was publisht by Gregory XIII. renew'd by Ʋrban VIII. and Innocent X. That the Congregations were held to this end with precaution in no wise to meddle with the matter De Auxiliis. He was long upon this Discourse, during which the last of his Companions was fold∣ing some papers upon the table.

When he had ended, the General spoke, and repeating briefly and judiciously what M. Hallier had said, shew'd that the question was not about the defence of Jansenius, but only to explain how the Propositions could be censur'd or condemn'd without touching the matter De Auxiliis; that this seem'd to him very difficult, that nevertheless he should be glad to know the sentiments of those Doctors.

M. Hallier reply'd and spoke many things in ge∣neral, repearing what he had formerly said; and added that when the Fryers Predicants defended the efficacy of Grace before Clement VIII. and Paul V. these Propositions were not treated of; that when the Jesuites argu'd against Effectual Grace, that it would follow that the Commande∣ments were impossible to those who had not such Grace; that this was absurd, and therefore it ought to be concluded that Grace is not Effectual of it self. The Fryers Predicants answer'd, by denying the Major and granting the Minor. That the Jansenists granted the Major and deny the Minor. That all the Thomists admitted Sufficient Grace; that Jansenius deny'd it; and consequent∣ly the Thomists were far from Jansenius.

Hereupon F. Nolano said that this was so com∣mon amongst the Thomists; that S. Augustine was of another mind; and that they ought not to deprive us of the weapons of S. Augustine. But the General interpos'd, and said that the Question was not about Sufficient Grace.

After which M. Hallier repeating the same things, added that this was the whole difficulty between the Dominicans and the Jesuites, but not the present question. That the Thomists affirm'd that Effectual Grace did not pertain to the First Act and Power, but to the Second; that they ad∣mitted Effectual Grace which causes to act infalli∣bly, insuperabiliter, iudeclinabiliter. But this did not hinder the Commandements from being pos∣sible, even to those who have not such Grace, be∣cause God gives them Sufficient to perform them, or else to obtain and impetrate that which is neces∣sary.

F. Nolano interpos'd again that there was no ground either in S. Augustin or S. Thomas for such Sufficient Grace; that on the contrary they deny'd it. That if S. Augustine were suffer'd to be con∣demn'd in one sole point of the Doctrine of Grace, his authority would be no longer considerable in the Church; that we ought not to suffer it; S. Augustin's doctrine having been approv'd by the Popes, Celestin, Homisda, Gelasius, and Clement VIII. that it was highly important to stand stiff up∣on this.

The F. General reply'd again that this was not the question, and therefore M. Hallier might proceed, who repeating the same things conclu∣ded that the first Proposition had no connection with the questions De Auxiliis, agitated under Clement VIII. and Paul V. And that for their parts, they never intended the condemnation of the Propositions but in the sense of Jansenius. That they had affirm'd the same in the first Me∣morial, which they presented to the Pope in the name of fourscore Bishops who deputed them.

Whereupon the third read the Memorial which they had presented, and said the same things which M. Hallier had done. The second like∣wise spoke something to the same sense.

Then M. Hallier added that they had alwaies made the same protestation; and that when they were call'd before the Congregation, they so pro∣tested, because they saw well that those Questions were not to be medled with.

The general answer'd him, that then it was not without reason that he fear'd and intended to stir; and he demanded whether his fear was just and well-grounded.

M. Hallier reply'd, that the F. General's fear was just, and that he did well to fore-arm himself; but for their parts, it was in no wife their inten∣tion to get the opinions of the Dominicans con∣demn'd. Then he proceeded to the second Pro∣position, and briefly explicated it, saying that the Thomists admitted Sufficient Grace, not on∣ly external but also internal, which men may re∣sist and do oftentimes resist; but Jansenius deny'd them; and so there was no connection of the Pro∣positions with the doctrine of the Order of Fryers Predicants. As for the third, he said that Janse∣nius affirms that 'tis sufficient to make an Action meritorious, that it be done without constraint, though it be necessary. That S. Thomas, Qu. 6. De Malo affirms this Opinions here∣tical.

The second added, that the Thomists affirm the same.

The third cited some Thomists.

M. Hallier said, that the fourth and fifth had as little relation to the Dominicans opinions, because these Propositions were never agitated in the time of Clement VIII. and Paul V.

After M. Hallier had ended, the F. General commanded F. Reginald to speak first and declare his judgement. He was the last on M. Hallier's side, who said that being thick of hearing he in∣treated the General to cause him to come nearer, and to place him where he might see him. Where∣upon the Father exchang'd places with F. No∣lano.

But when he began to speak, M. Hallier said he could not hear him, and therefore the General commanded him to speak lowder. Which he did, and said that three things were to be suppos'd: First, that it could not be made an Article of Faith, That there is Sufficient Grace common to all; that it was a dispute in the Schools; that ma∣ny Authors deny that there is any Grace purely sufficient, but that all Sufficient Grace is effectua•• for some acts, that in this sense Jansenius did not deny it. And however Jansenius's opinion were

with which he would not meddle. It was certain, that a decision of Faith could not be made concern∣ing Sufficient Grace, especially such as is general, because S. Augustin denyes it, Nunc autem qui∣bus deest, &c. as he speaks of Sufficient Grace, which he saith is deny'd to some. Secondly, 'Tis to be suppos'd that the Sufficient Grace admit∣ted by the Thomists, is very different from that of the Divines of the Society; that these latter hold a Sufficient Grace which may be and is determin'd by the Consent of Free-will, either present or fore-seen; and besides this Sufficient Grace they admit no other necessary to all acts. But the Thomists with common consent admit a Sufficient Grace which gives power, but is not determin'd by the consent of the Will, and besides this Grace they hold that for a man to act he needs another Grace powerful and effectual of it self. Thirdly, That this Grace, necessary to all actions, even to the beginning of Faith, Prayer, and other Good Works, causes the will to act infallibly, insupera∣biliter & indeclinabiliter, and that independently on Scientia media, and the conditional Prevision of God. That this being suppos'd, the Proposi∣ons were true in the sense of such Effectual Grace. That in the disputes De Auxiliis the Thomists had answer'd the Objections of the Jesuites, who drew all these Five Propositions as absurdities following from the Effectual Grace which the Tho∣mists had explicated by the word of Physical pre∣determination; that it was a Question whether it pertain'd to the first act or the second, because it reduc'd the power of the first act into the second act. That in the Congregations De Auxiliis se∣veral points were disputed of, especially Grace necessary for performance of the Commande∣ments; and that when the Jesuites objected, that if Effectual Grace were necessary, the Commande∣ments would be impossible to those who had not such Effectual Grace, the Thomists answer'd that they were impossible in sensu Composito, but not in sensu Diviso: that as S. Augustin in the 42d. Chapter of the Book De Natura & Gratia distinguishes a possibility which he calls cum effectu, and another which may be call'd simplex, as may be collected from other places of S. Augustin; so the Thomists distinguish two Impossibilities, which, in the School-terms, they call in sensu Composito, and in sensu Diviso; that accordingly they distinguish that in sensu Composito, it is impossible for him who hath not Effectual Grace to observe the Commande∣ments; which is as much as to say, that 'tis not possible for him with that possibility which S. Au∣gustin terms Possibility joyn'd with Effect, Possibi∣litas cum Essectu; but they are possible in sensu Diviso, that is, with a simple and remote possibi∣lity or power. And therefore he conceiv'd that the first Proposition could not be absolutely and without distinction condemn'd, without doing great wrong to the doctrine which the Fathers Predicants had defended in the Congregations De Auxiliis, considering also that in the first Propo∣sition Sufficient Aid was explicated in the same manner that many Thomists explicated it, viz. in these words volentibus & conantibus, which ought to be understood of an imperfect will and endea∣vour, proceeding from a Sufficient Grace explica∣ted in the sense of the Thomists.

As for the second Proposition, he said that he conceiv'd that neither could it be absolutely con∣demn'd without doing wrong to the doctrine of the Thomists; because if by Internal Grace we ought to understand Effectual Grace, as S. Au∣gustin understands it, it is certain the Thomists al∣wayes held that, to speak properly, it is never resisted, yea that it cannot be resisted; though in a sense less proper they confess that it may be resisted, that is, a man may not give his con∣sent, because he who consents, consenting freely, alwayes reteins a power of not con∣senting.

As for the third he said, that if by Liberty from Necessity it was understood that to the making of an action meritorious it must be free from all Ne∣cessity, even that which is call'd Necessity of In∣fallibility in sensu composito, or from Necessity in general, and the like; then in condemning this Proposition, all the Thomists, yea all the Schools who admit it will be condemn'd. But if absolute or natural Necessity, which takes away the indif∣ference of the Object be meant, then will Scotus with his School be condemn'd; and 'tis not conve∣nient to require the condemnation of so famous a School.

As for the fourth, that it depended upon Histo∣ry, and that the Thomists alwayes maintain'd in the Congregations De Auxiliis that the Semipela∣gians err'd in that they would not admit at least for some acts, Grace Effectual of it self, but only admitted Sufficient Grace which may be determin'd by the Will. That therefore if this Proposition were condemn'd absolutely, the Thomists would be condemn'd too, and depriv'd of all their proofs which they drew from S. Augustin to prove Grace Effectual of it self.

As for the last, it appear'd sufficiently by what he had said in the beginning; because if they would have it that Jesus Christ dy'd for all, that is, by his death merited for all universally and without ex∣ception Sufficient Graces, it was a Question of the School which could not be determin'd. That if it were determin'd in this sense, that Jesus Christ merited for all Sufficient Graces determinable by the Will, then Effectual Grace would be destroy∣ed. But if they only aim'd to get it defin'd that Jesus Christ dy'd for all sufficiently, in regard his blood was of infinite value and sufficient for all, this fifth Proposition would not be condemn'd, because neither the Semipelagians ever spoke so much in this sense, nor the Disciples of S. Augustin e∣ver accus'd them of Error, for having said that Jesus Christ dy'd for all in this sense. And therefore he concluded that the Propositions could not be condemn'd absolutely, without wholly ruining the Doctrine of the Thomists.

F. Reginald having thus ended, M. Hallier re∣ply'd, That the Question of Effectual Grace was very remote from Physical Predetermination; that the Thomists never plac'd Effectual Grace in such Predetermination; that Grace was a thing ve∣ry antient, and Physical Predetermination a thing very new invented by some new Thomists.

At these words F. Reginald made a little sign with his Head, intimating that he did not approve them; at which M. Hallier taking offence said that he spoke Truth, and that he ought not to

shake his head at it; for 'twas true that it was a novel invention. F. Reginald, out of respect to the General, and because he was in their house, reply'd nothing.

M. Hallier continuing his discouse, said that 'twas true that the Thomists, to reconcile and ac∣cord freedom with physical Predetermination, us'd the distinction of sensus Compositus & Divi∣sus, but not to conciliate Effectual Grace with Liberty; That this Effectual Grace did not per∣tain to the First Act, nor consist in a physical Pre∣determination; that besides he had read S. Au∣gustin very well, who never us'd those words Pos∣sibility with Effect and Possibility simple; that they admitted Grace Effectual of it self necessary to all Good workes even independently on God's pro∣vision, which he had taught publickly long ago, and was ready to teach again; that he had protest∣ed thus before the whole Congregation of Cardi∣nals and Consulters at his audience there; But that the Necessity of this Grace in no wise render'd the Commandments impossible to him who wanted it; That he who had it, had alwayes a power to resist it; that the Council of Trent had so determin'd when it said possit dissentire si velit, and that conse∣quently a man consented without Necessity. That the third Proposition had been condemn'd against Michel Baius, that constraint alone takes away liberty.

F. Reginald replying, desir'd M. Hallier to excuse him if he told him that for certain all the Thomists, except one or two, held that Effectual Grace is a physical Predetermination; that even they who plac't it amongst indeliberate acts, said it is predetermined physically, and that therefore the Thomists us'd the distinction of sensus Compositus & Divisus, as well in reference to Effectual Grace as physical Predetermination; That when the Council saith possit abjicere, possit dissentire, it means in sensu diviso, and not in sensu Composito. That physical Predetermination is not a new invention as to the substance of the thing, that the word Predetermi∣nation ought not to be disputed, being found in S. Thomas and many other ancient Doctors. That as for the distinction of Possibility with effect and sim∣ple Possibility, it is found in S. Augustin, who uses the word Possibilitas cum effectu in chap. 42. of the book De Gratia & Libera Arbitrio; as for the other part, simple posibility, he confess'd it is not found formally in S. Augustin, but is evidently collected out of the fifth book De Civit. Dei.

M. Hallier rejoyn'd to the last point saying that the terme Possibility with Effect was never found in S. Augustin, and repeating the same things which he had said before; especically that he had alwayes protested that they pursu'd not the con∣demnation of the Propositions, saving in the sense of Jansenius, and not in the sense of Effectual Grace which they held.

M. Hallier's Companions spoke the same things which they had said before, adding that in all Memorials they had us'd this exception, because they saw that otherwise they should do wrong to so many and so learned Divnes of S. Domini∣cus.

Here the R. F. General interpos'd and said, Then our fear is just, since you acknowledge it requisite to make those protestations.

M. Hallier answer'd that they had taken order for that, because the speech which he made in the Congregation would be inserted in the Bull, to the end it might be known that the Propositions were condemn'd only in the sense of Jansenius.

Then the F. General commanded F. Alvarez Regent of la Minerve to speak, who said that he saw no more difficulty in this affair; that if these Doctors acknowledg'd Grace Effectual of it self indepently on God's provision, they must also ac∣knowledge the truth of the Propositions in the sense of Effectual Grace, and consequently that the Commandments are impossible to him who wants it with an Impossibility consequent and not antecedent; and next, that a man never resists in∣ternal, that is, Effectual Grace; and that this necessity takes not away merit; and so of the o∣ther Propositions. That since they agreed in doctrine, it remain'd only to consider how it was requisite to proceed in this affair; that he con∣ceiv'd it expedient to unfold the Propositions and demand the confirmation and definition of them in the sense of Effectual Grace, and their condemna∣tion in the other senses.

M. Hallier permitted not the F. Regent to end, but told him that he acknowledg'd the Effectual Grace as mention'd by F. Regent; that he admit∣ted that the Commandments are impossible to him who wants it, with an impossibility consequent and not antecedent; that they were ready to sub∣scribe thus much privatim, but not as Deputies, provided their Reverences would subscribe the condemnation of the Propositions in the sense of Jansenius.

F Galassin told them, that the match was not equal; that a General could not subscribe it, they subscribing only as particular persons.

M. Hallier answer'd that he demanded only the condemnation of Jansenius who was condemn'd already.

F. Reginald having desir'd leave to speak one word, said, But what if Jansenius hath had the same sense as the Thomists in all these Propositi∣ons, or in any one of them? this is the business. Why is it denyed to distinguish that sense? where∣fore (continu'd he) to avoid this inconvenience, it will be requisite to make a common Memorial address'd to his Holiness and the Congregation, wherein to lay open the sense of Jansenius, and, it not being the same with that of the Thomists, to persue its condemnation.

M. Hallier and his companions answer'd altoge∣ther that they could not do it, nor recede from their first Memorials, nor from the precise orders given them by the fourescore Bishops who dispu∣ted them.

The F. Regent said to them, Neither can we a∣gree with you, since you will not explain the sense.

Whereupon M. Hallier and his companions said, that they insisted upon the condemnation of Jansenius, and the five Propositions, so far as they deny'd sufficient Grace.

The F. Regent answer'd to them, He acknow∣ledges it in the same Proposition, volentibus & co∣nantibus with an imperfect will and endeavor; for that will or velleity, and imperfect indeavor pro∣ceeds

from an imperfect and smal Grace, which is in effect the sufficient, as many Thomists ex∣plicate it.

The Doctors reply'd, that if he admitted it, he contradicted himself.

The F. Regent said to them, If Jansenius con∣tradicts himself, will you demand that he be con∣demn'd in both the two contradictions? It is re∣quisite therefore to expound him before con∣demning him. For two contradictions cannot at the same time be true, nor consequently de∣fin'd.

The Doctors answer'd that Jansenius formally deny'd sufficient Grace in Tom. 3. l. 3. chap. 1. and the following, that he call'd it a Monster, and was as well against the Thomists as the Jesuites.

The F. Regent urg'd them and told them, Jan∣senius admits habitual Grace, Gifts, Infus'd ver∣tues, he admits also Inspirations and internal Il∣luminations which make us know Good, for since we cannot will what we do not know; and in this first Proposition he saith that the Just man wills, he supposes the knowledge which comes from su∣pernatural light and inspiration. In the third place he admits that he hath an imperfect will and Endeavour: Now this velleity and imperfect indeavor proceeds from some Grace, as Janseni∣us saith, and this Grace is term'd sufficient by the Thomists; therefore he admits all that the Tho∣mists admit, and that you admit: For what is it that you admit more in him who do's not fulfill God's Commandments? You admit habitual Grace and vertues; Jansenius admits them: You admit Illu∣minations; Jansenius admits the same: You ad∣mit a small and weak Grace for these Velleities and imperfect endevors; Jansenius admits it also: You admit a Grace in him who peformes the Command∣ments; Jansenius admits the same: What is it then which you admit further in him who doth not fullfill God's Commandments?

The Doctors were much press'd, and never an∣swer'd; but speaking all at a time, never an∣swer'd to the question made to them by the F. Re∣gent, who urg'd the same arguments upon them twice or thrice.

At length they answer'd, (and I think it was the last who answer'd) that besides this they ad∣mitted a sufficient Grace, which gives the utmost and compleate power, in such manner, that there∣in is wanting to him who keeps not God's Com∣mandments, onely the bare action which proceeds from Effectual Grace.

The F. Regent told them that this sufficient Grace was not in the sense of the Thomists.

Then F. Libelli Bacchelier said that S. Thomas in 1. 2, 9, 109. act 9. and 10. and in many o∣ther places, saith that a Just man cannot fullfill the Commandments and do good without the motion of God; that such motion is Effectual Grace; and that therefore in some sense it is true that a man who hath not Grace, hath not a compleate power; that this was the opinion of most Thomists, and that it was necessary to declare the sense in which they would have the Propositions con∣demn'd.

F. Tolano added that the first Proposition could not be condemn'd without condemning those two expresse Articles of S. Thomas, wherein he affirmes that a man cannot do good without Grace; and that it is evident that he speaks of Effectual Grace; that S. Thomas never taught any other; and there∣fore it was requsite to explicate the Propositions before condemning them.

The F. Regent fell again to presse the Doctors, and said, That what they admitted further in him who keeps not God's Commandments, is not at all receiv'd in the School of S. Thomas, though some Thomist should have said it. That if they would do any thing and agree with the Thomists, they must necessarily explain the Propositions, and afterwards in a Memorial either general, or in particular, demand of his Holinesse the con∣demnation of the Propositions in the sense which should be found false; that it imported very little whether Jansenius or some other were the author of them.

The Doctors reply'd hereunto that they could not in any manner recede from the Memorials which they had presented, nor the orders which fourescore Bishops had prescrib'd them. The F. Regent rejoin'd, Neither can we agree with you.

Whereupon the R. F. General said to M. Hal∣lier, that they must not take it ill if he took his Course, since he saw what interest all his Divines found, and themselves confess'd his Order said that the Propositions might not be condemn'd without explication.

This done, all arose from their seats, and af∣ter they had conferr'd a little apart, the F. Gene∣ral accompani'd the Doctors to the bottome of the staires into the Cloister; from whence F. Nolano, Libelli, and Reginald, accompany'd them to the gate of la Minerve. This is the account of that Conference.

CHAP. VII.

Of a long audience which I had of Car∣dinal Ghiggi upon the same 14^th of February.

THE same day that this Conference was held at la Minerve, I was a long while in Cardi∣nal Ghiggi's Antichamber before his masse begun. When it was ended, the first that had audience was the Secretary of the Congregation de Propa∣gande fide. After him F. Modeste, and next him two persons in a curt garb who seem'd to be but of mean condition. When there was no body more that desir'd it, I was introduc'd. I told the Cardinal that the last time we had had the honour to see him, amongst the reasons then represented to him for the communication of our Writings, I had acquainted him that hapning to see one which was presented to their Eminences by our Adver∣saries, therein, casting my eyes upon a place, I found a great falshood. That I was come again to confirme the same to his Eminence, and to shew him if he pleas'd that it was not onely an

enormous, but also a bold and wilful falshood. That his Eminence was concern'd to know with what sincerity either side acted, and if he pleas'd to let me see that Writing of our Adversaries, I would instantly shew him the falsity. The Cardi∣nal took this Proposal quite otherwise than I ex∣pected, and with an aire wholly contrary to his usual gentleness and courtesie. He answer'd me sharply, that it was time for us to resolve to sub∣mit and comply with the Pope's pleasure; that we had been told often enough already that there should be no communication of Writings. He askt me how I could know whether the others had presented any; that perhaps they had not; that he knew as little whether or no we had. I reply'd that his Eminence amaz'd me with this, for I conceiv'd ours were both for bigness and matter considerable enough not to be forgotten. The Cardinal said, that at least we had not presented them à tutti to all; that Cardinal Pamphilio had none. That for his own part he knew not which were ours, and which were those of our Adversaries. That we had very late bethought ourselves of demanding a communication of Writings. That we spoke not of it at the beginning, before our Adversaries came. That we might have reason in desiring the Pope that he would please to define certain Propo∣sitions; but to impose law upon him touching the way of doing it, was not just. That we said, Vogliamo parti, vogliamo contestare; We will have parties, we will enter into disputation with them; that it did not become us to speak in this manner; Non est vestrum (said he) nosse tempora vel momen∣ta, quae Pater posuit in sua potestate. I answer'd his Eminence that the demand we made for the com∣munication of our Writings, was not new. That on July 10. 1651. I deliver'd to the Pope the Letters of the Bishops who sent us, and that those Letters expresly demanded it. That in our audi∣ence of the Pope, Jan. 21. 1652. we left a Memo∣rial with his Holiness, wherein this demand was expresly contain'd. The Cardinal scarce suffer'd me to make an end, but he askt me, VVhat meant you to say partibus auditis, seeing you had no par∣ties then? No sooner had I begun to answer him that the Jesuites were our principal parties, and al∣wayes upon the place at Rome; but he interrupted me again, saying, Ha, You would now fall upon the Jesuites and grapple with them; but the Pope will not suffer it. That we must resolve to proceed more mildly, and not speak, as we did, of cau∣sing the Jesuites to be declar'd Hereticks. Then with a more gentle tone he told me, that he had alwaies receiv'd me favourably; that he was not oblig'd to do so; that he might give me a bare hearing, and then reconduct me without speaking so much as one word to me. I thankt him for the good will which he profess'd to me, and told him that I conceiv'd likewise that on our part we had endeavour'd to correspond therewith; that our carriage had been modest and fair, and that the de∣mand we made was never refus'd to any person by the H. See. He askt me whether I was sure of it. I answer'd that I knew no example. And he re∣ply'd In some: as if to conclude, that if we had nothing else to demand, we might be quiet, and that it was not handsome in us to be so stedfast and resolute to be doing à pugni at cuffs. I answer'd him that I conceiv'd not that there was any fight∣ing before Clement VIII. or Paul V. or in the Council of Trent. He reply'd that the times were now otherwise, and, as if to dismiss me, he askt me what it was that I pretended. VVhereupon I represented to him how little time he afforded me to speak, and satisfie his complaint of our not ha∣ving yet presented our VVritings to Cardinal Pamphilio; and I told him that we knew not of his being substituted in the place of Cardinal Roma till he (C. Ghiggi) inform'd us of it the last of December; though indeed Cardinal Spada had told us once in October that he believ'd Cardinal Pam∣philio would come to a certain Congregation which he design'd for us. That ever since we had done our utmost to present our VVritings to Car∣dinal Pamphilio, but could not, by reason of the great multitude which we found at his Chamber door, as often as he gave audience, notwithstand∣ing his Maistre de chambre had frequently pro∣mi'sd to befriend us. The Cardinal reply'd that nevertheless Cardinal Pamphilio was at all the Con∣gregations held during the month of October, No∣vember and December. I mention'd again the communication of our Writings, and beseecht him that since I saw him altogether resolv'd to deny it to us, he would do me the favour to let me un∣derstand the reasons why he became of this mind, having testifi'd to me in my former visits that such Communication was so necessary that nothing could be well done without it; to the end I might sig∣nifie the same to our Bishops, and they, if it satisfi'd them, reverse the Orders which they had given us to persist in demanding it till it were granted. The Cardinal hesitated a little what answer to make; at first making semblance of doubting that he never was of that mind, or having forgotten it. But I press'd him, and said, Yes, My Lord, before the Congregation was establisht when M. Hallier came to relate to your Eminence all that came into his head against us, and I beseecht your Eminence not to value what he said; you answer'd me, that all those tatlings, chiacchiare, were to no purpose; that they went in at one ear and out at the other; that it was requisite to come to the proof, to writing, to set down the business in paper, to demand of the other what he hath to answer to it, who must also do the like, &c. In brief, your Eminence said so expresly, that to bring any thing to effect, it was necessary for all to be done which we demanded in our Memorial; that I askt your Eminence whether you had seen that Memorial, and you said it was fitting to do all that we demanded; but you had not seen it, and would be glad to see it; and therefore I car∣ri'd it the next day or two dayes after to your E∣minence, and you were well pleased with it. But since that Congregation has been establish'd and our Writings presented, we have been held in suspence for some time whether they should be communicated or not; afterwards we were told that it was conceiv'd that they should not; then from time to time our hope has been diminish'd, and now 'tis flatly deny'd. Your Eminence will extremely oblige me by telling me the reason of this alteration; that so being satisfi'd with it my self, I may signifie it to the Bishops. The Cardi∣nal began his answer something in anger, saying,

Polevale dimenticare questo, You might have put this out of your head, but told me no reason of this al∣teration; and instead thereof fell to blame me, for that the Pope having declar'd from the beginning that he would by no means meddle with the mat∣ter De Auxiliis, yet we forebore not in our first Writings to drive the affair directly to it. I ac∣knowledg'd that we had very well understood what the Pope said to our selves concerning his resolution not to meddle with the matter De Au∣xiliis; and that we had nevertheless made all the importunity we could to induce the Pope to make an exact and serious examen thereof; because it was not possible to pass a Judgement well upon the Five Propositions in question (being in the sense according to which we defended, and our Adversaries in their hearts oppos'd them, but vi∣sible consequences from that Capital Principle and Essential Point of this matter) without first judg∣ing of the truth or falshood of that principle. Wherefore though we found the Pope purpos'd to decide the Propositions without touching the matter; yet it did not stop us, because we hop'd that in the progress of the affair the Pope would discover the error and defect of that purpose, which had been suggested to him by M. Albizzi or some other. I had scarce nam'd M. Albizzi, but the Cardinal interrupt••d me in an∣ger, and said, This it is, all is lay'd upon M. Albiz∣zi. They of Flanders said M. Albizzi had falsifi'd the Bull of Ʋrban VIII. yet he (the Cardinal) had shew'd them that 'twas not so. After which he added some words which I heard not plainly, but conjectur'd by these two words istos pervicaces & pertinaces (meaning I suppose as well us as the Doctors of Flanders, that their sense was that there was no way to reduce those obstinate persons to reason. I took no notice of all this; but continu∣ing what I was speaking, added, that indeed we doubted not but M. Albizzi and perhaps others with him had perswaded the Pope that he had im∣pos'd perpetual silence touching the matter De Au∣xiliis; and that this was the cause why the Pope would not engage upon an unprofitable and su∣perfluous labour which would terribly wrack him, and whereof he could not hope to see any issue for himself, or fruit for the Church. That it could never be prov'd that such a silence was im∣pos'd either by Clement VIII. or Paul V. That if it had, we could shew the Pope and their Emi∣nences that that Ordinance ought to be revok'd; and that it could never be upon any occasion so necessary as this of the Propositions, by reason of their indissoluble affinity with that matter in the true and orthodox senses, for which alone their Authors prosecuted their Condemnation, and we endeavour'd to hinder it. The Cardinal suffer'd me not to make an end of what I was speaking concerning the connexion of the Propositions with Effectual Grace, but acknowledg'd that it was true, that they perceiv'd it well, and that this gave them most trouble. That they consider'd all this; and that I ought not to doubt of it. I ob∣serv'd in this Conference that the Cardinal of∣fer'd twice or thrice to end it, and about this place he turn'd towards the door (for we were walking all this while) whetefore I resolv'd to say nothing at all more to him, but suffer him to speak while he pleas'd. I was so dissatisfi'd during the whole discourse, that I believe some sight of it appear'd in my countenance; which I conceiv'd not unfit∣ting to be observed by the Cardinal. When he had done, I suffer'd my self to be reconducted by his Eminence without speaking a word. He con∣tinu'd still to set forth to me, though not without some sticking, what care they took to effect some suitable and fitting order in this affair, concluding that they desir'd that we would contribute there∣unto on our part, instead of obstructing them, as we did; desideraremus manus adjutrices non im∣pugnatrices. After which, perhaps a little to tem∣per the bitterness of these words, he added, when he was come to the place of parting, that we ought on either side to pray to God for his assist∣ance in this affair, Oremus Deum, &c. I said no∣thing more at all to his Eminence, but made him a most humble and serious reverence, which might intimate to him as much my dissatisfaction as re∣spect.

CHAP. VIII.

Of the two Memorials which our Ad∣vocate presented to the Pope in our behalf in an audience which he had of him, February 17.

HAving in vain endeavour'd to give the Am∣bassador a Visit, and an account of our af∣fairs, I went alone to F. Luca Vadingo, who re∣stor'd me our Writings De Gestis, and said he wisht all the Cardinals had seen it. He told me of the Jesuites reproaches cast upon us by reason of the two stories of the frantick sick man and the loose woman. He told me that we were accus'd of cau∣sing disturbance everywhere, because we would not let our Penitents dispose of a penny but by our order, as appear'd by the story of M. Charigny. By all which I perceiv'd that these goodly fictions were spread amongst the Consultors of our Con∣gregation as well as amongst the rest of the world. In brief, this good Father inform'd me, That their cares were so throng'd with these vain re∣proaches, that in all their Congregations there was not so much as one word spoken concerning our Writings.

Saturday the 15th. one came from Cardinal Bar∣berin to invite us to dine with his Eminence the next day: Which we did; and amongst sundry Discourses in the afternoon, he friendly blam'd us that he had not yet seen any of our Writings: Which oblig'd me to carry him a Copy a few dayes after. He shew'd us several curiosities and rarities in his House, amongst others a very good∣ly sute of Tapistry given him by the late King whilst we was Legate in France. He carry'd us abroad for a while to take the air, and return'd us home.

The continual difficulties and troubles which we suffered for fout months in pursuing the communi∣cation

of our Writings, and the little hope Cardi∣nal Ghiggi's late repulses left us of obtaining it, caus'd us to take a resolution to employ our Advo∣cate thence forward in solliciting it, to try whether he could be more happy in it then we; wherefore before our going to dine with Cardinal Barberin, I went to acquaint him at large with the reasons of our demand and the objections made against it, that so he might be prepar'd to make good the one and answer the other when he should addresse to the Pope and Cardinals. And least he should for∣get any thing of what I said to him, I left an Ab∣stract thereof with him, which I shall here insert translated out of Italian. I intended it only for the use of our Advocate, but as it seemes, it pass'd from his hands into those of the Pope, as I shall shew afterward.

Reasons in behalf of the demand made by the Doctors of Paris, defenders of St. Augustin, for a Confe∣rence.

1. 'Tis an affair upon which the eyes of the whole world are fix'd, and whose successe every one at∣tends, as well in regard of the substance of the things in question, as of the manner of proceed∣ing.

2. The Hereticks also are in great expectation concerning it.

3. A report is already dispers'd into all places, that the Congregation demanded by these Doctors was granted and signify'd to them without any re∣striction, by the deceased Cardinal Roma of pious memory, according to the order which his Emi∣nence receiv'd from the Pope.

4. That although it had not been so; yet their demand is just and consentaneous to the usage of the Church. The Council of Trent practis'd the same towards Hereticks, summoning them for that purpose, and offering them permission and full liberty to answer even to the things which the whole Council should object to them; Etiam ad Ob∣jecta Concilij generalis respondendi.

Clement VIII. and Paul V. practis'd the same since between the Dominicans and the Jesuites. Under Clement, after other great examinations preceding, 68 Congregations were held in the space of three years, at which that Pope was per∣sonally present, and 19 in like manner under Paul; in which Congregations the Domininicans and Je∣suites were heard in presence one of the other both viva voce and by writing.

They between whom the present contest is, are not of meaner condition or consideration.

5. The matter is subtle and knotty of it self. Great surprises in it have sometimes been put up∣on the H. See, because the Parties were not pre∣sent and heard. Moreover it ha's been grievously embroil'd by the subtlety of Adversaries. It requires now a more exact discussion then ever.

6. 'Tis an affair more important alone then all others of the H. See together. It concernes the first principles and essental Elements of Christian Faith and Piety; yea the whole Catholick Reli∣gion.

That which is demanded is the last and soveraign remedy which hath alwayes been in the Church, for repressing heresies and maintaining Catholick truths. The H. See never deny'd it to any that de∣manded it. If it denyes it now, it takes away all courage, vigorous means, and boldnesse from Good and sincere Christians to oppose errors. By this demand alone S. Hilary sometimes overcame the Arians in the face of the Emperor, though one of those Hereticks. Wherefore, &c. It is hop'd the Pope, &c.

Objections Answered.

1. 'Tis said in the first place that there are no Par∣ties in this affair.

Answ. Propriety, life, honor, and above all, Faith, is the matter which causes controversies, and parties amongst men. The quality of Judge of Ecclesiastical Controversies which belongs to the Pope, shewes that there may be Parties in things of Faith. And in those at this day, the contest is so enflam'd, that never were greater, more opposite and more formal parties.

2. That disputations never produce any fruit.

Answ. 'Tis true, when they are made Meta∣physically, only by words in the aire and without Judges. But in this affair, Ecclesiastical Confe∣rences vivâ voce, and by writing and before Judges, are demanded.

3. That such conferences exasperate men's minds more.

Answ. Suppose they do, yet those exasperati∣ons would soon passe over, because they will be ended by the Judgment intervening. But by de∣lay in the true way of attaining thereunto they are fomented and increased dayly more and more; be∣cause they who are in the wrong, not fearing to be ever convinc'd so long as the proceeding is thus, every day attempt some new project a∣gainst the truth; and they who maintain it, are animated more to defend it against such endea∣vors: And neither the one nor the other will re∣solve ever to be quiet till after a solemn and au∣thentical decision.

4. That this Disputation is demanded, only to de∣lay the judgment of the affair.

Answ. There will be alwayes seeking to delay the Judgment till it be examin'd and clear'd fitting∣ly to be judg'd of, as the truth, the honour of the H. See, and the good of the Church requires. That this way is lookt upon as the only one in the present circumstances, for arriving to a perfect and sufficient knowledge to passe it; and it shall be seen with what diligence and sincerity this course shall be manag'd.

5. That perhaps the H. See will not engage it self at this time to make such a Decision.

Answ. When the H. See shall have taken a sufficient information of the affair, to be able to make such decision, it will not be oblig'd to make the same unless it Judge it necessary. It may deferre it for as long as it shall please and think expedient; and perhaps with more credit then refuse a fitting information.

6. That the Adversaries are contented with such as is made in the secret Congregations.

Answ. They have reason not only to be con∣tented with it, but also to desire it, having no o∣ther means and hopes to escape; nor can they otherwise secure themselves from the necessity ei∣ther of discovering what they are, or of acknow∣ledging S. Augustin's authority, and the true Grace which must be confess'd by him that pretends to be a Christian, as saith that H. Father.

It will be reply'd on the contrary, Your Adversa∣ries desire a Disputation no less than you, but they re∣ferre themselves to what the H. See shall think most fit.

Answ. When they say they desire a Conference, they dissemble, they delude. When they affect to seem thus perfectly submissive to the H. See, it must be remembred what Baronius observes, name∣ly, that the great artifices of Pelagius and Coele∣stine to circumvent the H. See, were such affected testimonies of their counterfeit submission. Where∣of our Adversaries are the more to be suspected, as the impostures and ambushes which they have made against it within four years are stran∣ger.

7. That our Demand argues disobedience to the H. See, and implyes as if we intended to give law to it.

Answ. VVe are not so inconsiderate as to com∣mit either the one or the other, nor so blind as not to see a difference between those faults, and a most humble, just, important and reasonable suite as ours is; nor so timerous as for such frivolous dreams as are objected to resolve to forsake so beaten and common a way in the Church.

'Tis themselves that pretend to give law to the H. See and to us also; having boasted to all the world from the beginning of the Congregation that they would never permit a Conference either viva voce or by writing. And this the more obli∣ges the H. See to grant it to us; because 'tis nei∣ther just nor edifying that the H. See should be conceiv'd to receive law from them, nor yet that we should receive it.

We saw the matter reduc'd to such extremity that we could no longer conceale our dissatisfacti∣on from the Pope; we consider'd the Congrega∣tion often assembled at Cardinal Spada's Palace so improportional to the grandeur of the affair to be decided, and the dignity of the persons who had recourse to the H. See for that purpose; we saw that it acted in a manner so little Canonical, and so little conformable to the proceeding which we had pray'd the Pope might be observ'd in that which we demanded; in fine we consider'd that it had so much of the H. Office, both as to the per∣sons in it, and the course it follow'd, that we were resolv'd to make a new demand to the Pope of the first Congregation which we had demanded as ha∣ving scarce any regard to this, but disapproving it as much as the circumstances of things would per∣mit us to declare. VVherefore we made a new Memorial, which I beseecht our Advocate to pre∣sent to the Pope the next day, Febr. 17. when he was to have audience of him about other af∣fairs. He promis'd me to do what he could in it, and I to send him the Memorial the next morning before he went to the Pope. It was thus inscribed on the outside:

Beatissimo Parti Innocentio Papae X. Pro Doctoribus Parisiensibus S. Au∣gustini Defensoribus.

And the Contents follow:

BEATISSIME PATER,

ITERƲM SƲPPLICATIO, ITERUM PRECES, alebat S. Bernardus ad Innocenti∣um secuudum, ET DECIES REPETITAE NON DESINENT. NON DESISTIMUS QUIA NON DIFFIDIMUS. BONAM CAUSAM HABEMUS ET AEQUUM JU∣DICEM Innocentium Decimum. Illi supplica∣mus iterum humillimè, pro negotio quinque Proposi∣tionum solennem illam, opprimendis fraudibus, in∣dignandae veritati, compârandae paci maximè oppor∣tunam, quam petimus Congregationem concedi, in qua Partes tum voce tum scripto coràm audiantur, omniaque illarum scripta mutuò commnnicentur; sicut postulant Ecclesiae consuetudo, negotii magnitudo, & ipsius Sanctae Sedis Apostolilcae usus, non ita pri∣dem à Clemente Octavo & Paulo Quinto suae San∣ctitatis Praeessoribus observatus, priusquam ad tan∣tae litis diremptionem accingat se Sanctitas tua, ut tan∣dem re perspectâ penitus, sententiam ferre velit. Hoc∣que petimus it erum humilliamè, juxta literas Episco∣porum Galliae, quorum nomine hîc agimus, San∣ctitati tuae oblatas die 10. Julii anni 1651. juxta Memoriale exhibitum à nobis Sanctitati tuae die 21 Januarii 1652. aliaque ad id pertinentia, juxta de∣clarationem hac de re nobis factam die 11 Julii ejus∣dem nnni 1652. ab Eminentissimo bonae memoriae Cardinale Roma, nomine Sanctitatis tuae, Cui om∣nia fausta ex animo precamur & annos de nostris. Hae die 17 Febr. 1653.

Sic subscriptum:

• Natalis de la Lane Doctor The∣ologus Parisiensis, Abbas Beatae Mariae de Valle Crescente.
• Ludovicus de S. Amour Sacrae Facultatis Parisi∣ensis Doctor & Socius Sorbonnicus.
• Ludovicus Angran ejusdem Sacrae Facultatis Parisiensis Licentiatus, ac Insignis Ecclesiae Trecen∣sis Canonicus.

I could not meet our Advocate to know what he had done with this Memorial till Tuesday after∣noon; and then finding him in haste to go abroad, I was referr'd by him to M. Brunetti then at his House, whom he had acquainted with the suc∣cesse.

M. Brunetti told me, that when our Advocate had ended his other affairs with the Pope, he askt whether his Holiness would permit him to present a Memorial to him; The Pope askt him in whose behalf? The Advocate answer'd, in ours. The Pope askt him, what we demanded? Our Ad∣vocate told him, The establishment of a Congre∣gation which might hear us contradictorily viva

voce, and by writing. The Pope reply'd, Do not they know that there are two parties in this affair? Bring them to this, and assure them for the rest, all shall be done with the necessary pre∣cautions. After this Answer the Advocate durst not presse further, but rose up to retire; As he was going, the Pope call'd him, and ask'd him what the Memorial was, and what it contain'd? Our Advocate gave him account of the Contents again, and the Pope answer'd as before, that there were no par∣ties, that he would take order sufficiently for eve∣ry thing without that trouble, that he assur'd us of it. Whereupon our Advocate rose up and was going away, but the Pope recall'd him once more, and for that he had spoken with some esteem of it to the Pope, his Holiness seem'd something curious of it notwithstanding his outward unwillingness; which our Advocate observing, drew the Memo∣rial with the above-mention'd Abstract out of his pocket, and presented both of them to the Pope, conceiving the latter very proper and effectual to back the former.

Two or three dayes after our Advocate confirm∣ed the same to me, and told me two things more. First, That the Pope testify'd to him an esteem of our persons, and a desire to give us satisfaction, particularly as to the Conference which we deman∣ded; but withall bid him advertise us that we might bring ill suspitions epon our selves, if we persist∣ed obstinately to give no information but in that manner. And Secondly, That the Pope menti∣on'd Cardinal Spada as the person who told him that there needed no Conference in the Cause; and that he answer'd the Pope, That's very strange, H. Father; for he told me on the contrary that it stuck only at your Holiness, and that assoon as you appoint∣ed it, he would willingly do it. That the Pope seem'd amaz'd at this, and that his wondering ob∣lig'd him to confirm to his Holiness what Cardinal Spada had said to him by adding, No, H. F. when I tell you this, I do not lye; Cardinal Spada spoke it to me, I assure your Holiness. I thank'd our Advo∣cate for his interest and affection in our affair, and we agreed that he should carry Copies of our little Italian Memorial which he so much lik'd to the Cardinals; and when need requir'd, address to his Holiness again in a second audience, and press him further.

CHAP. IX.

Of the Writings which the General of the Dominicans intended to present to the Pope with his Memorial to intervene in this affair.

TUesday the 18th. in the forenoon I under∣stood that the General of the Dominicans had been the Sunday before to get audience of the Pope, but could not; and therefore intreated Monsignor Sacrista (who had opportunity every day to speak to the Pope before or after Mass) to present his Memorial, and some few Papers to his Holiness. I have not the Copy of that Memori∣al; but for the Papers, I have most, if not all of them, which I shall insert in the annexed Colle∣ction.

Here I shall only say, that as the Jesuites and M. Hallier represented our Opinions after a calum∣nious and fraudulent manner, so the Dominicans shew'd themselves equitable and intelligent in lay∣ing open their designs. Now the endeavour of the Jesuites and their Complices, M. Hallier, &c. was to hinder the Pope from giving them audience and receiving their Writings, which contain'd a full elucidation of the Controversie. But as they could not hinder them from comming to my hands, so neither shall they hinder me from preserving them to posterity as a monument of the zeal of that Order for the defence of Jesus Christ's Grace, and of the clearnesse wherewith those famous Divines extricated this so intangled mat∣ter.

Only two differences will be found in their pro∣ceeding and ours. One, that whereas by the express order of the Pope, the Cardinals and all our Friends at Rome, we abstain'd from so much as naming Jansenius; these Divines who had re∣ceiv'd no such Order, defended him expresly in reference to the Five Propositions, and formally maintain'd that they were not his. So that if the Pope had pleas'd to decide this question of Fact, it was strange that on the one side he so often forbad us to speak of Jansenius; and on the other deny'd to hear and receive the writings of the most famous Religious Order in the world for knowledge in Divinity, and who were ready to defend that Bi∣shop, and to show that the Five Propositions were not his.

The second difference is this; Although they explicated the Propositions in the same manner as we did, and no less then we maintain'd the com∣mon doctrine of Effectual Grace, yet they did it in terms incomparably more powerful then ours. So that if those Eminent Divines have rea∣son to say as they did, that they never maintain'd the Five Propositions, because to maintain the sense of Effectual Grace whereunto they were re∣ducible, was not to maintain them, we had more reason to say so then they.

But reserving these Writings for the end of this Journal, I shall only reckon them up here, and exhort the Readers to peruse them carefully as containing a perfect elucidation of the Controver∣sie. Perhaps I shall not rank them in the same or∣der as they were intended to be presented to the Pope; but that's no great matter.

The first of them begins with these words: Bea∣tissimo Patri Innocentio; Eminentissimis sanctae Romanae Ecclesiae Cardinalibus & Doctissimis Theo∣logis Censoribus pro negotio quinque Propositionum ab Apostolica sede deputatis. In this Writing they re∣futed M. Hallier's great pretension that the Five Propositions in question had no reference to the matter De Auxiliis; and show'd that the Jesuites had objected all Five to the Dominicans in the Congregations under Clement VIII. and Paul V. and the Dominicans maintain'd them all in a Catho∣lick sense, which is that of Effectual Grace.

The second Writing shews, that the Jesuites have three principal intentions in this affair. First,

to get Molina's opinion obliquely defin'd. Se∣condly, to overthrow all that was done in tenne years in the Congregation De Auxili∣is. And Thirdly, to ruine S. Augustine's au∣thority. All which they manifested by clear proofs.

The third Writing contains an explication of the Five Propositions with reference to Jan∣senius; and therein they show that this Prelate never held the first but by determining it to a most Catholick sense; and that he never maintain'd the four others at all. They also unfold his Do∣ctrine touching the matter of these four Proposi∣tions.

The fourth Writing was almost to the same pur∣pose, and seems made by some other Divine of the same Order.

The fifth is also a Catholick explication of the Five Propositions, and a deduction of the conse∣quences ensuing from their condemnation in a Catholick sense; and instead of these Five Ptopo∣sitions they substitute five of Molina's to be cen∣sured.

The sixth clears Jansenius's opinion touching Sufficient Grace, and shows that he has admitted in effect all that the Thomists understand by that term.

The seventh is a refutation of all which M. Hal∣lier alledg'd out of S. Thomas and the Thomists, against the Five Propositions in a Writing which fell into their hands; 'tis that which I spoke of above.

The eighth was a compendious enumeration of passages of S. Thomas and others falsifi'd by M. Hallier in divers VVritings which fell into their hands.

The ninth was an Abstract of the Outrages of the Jesuites against S. Augustin;

The tenth contain'd the reasons which had ani∣mated the Jesuites against Jansenius; namely the just parallel which he had made of their doctrine with that of the Semipelagians.

The eleventh is an explication of these four Questions; namely, whether Jansenius admits that Internal Grace is resistible; and they show that he doth. Secondly, Whether Jansenius admits Suf∣ficient Grace; to which they answer, That he admits the thing, but rejects the word, with reason. Thirdly, Whether Sufficient Grace can be prov'd by S. Augustin; and they answer by distinguishing the word. They shew that a Grace Effectual for one Effect, and Sufficient for an other, may be prov'd by S. Augustin. Fourthly, Whether the Congregations cited in the first Writing were held before the Pope; and the answer, that they were so in the year 1062. and that all Five Pro∣positions were maintain'd there in a Catholick sense.

Such clear and compendions Writings as these will be found by who so peruses them, being pre∣sented by an Order so considerable at Rome and in the whole Church as that of the Dominicans, might and ought to have made some impression upon the Pope's mind, and induc'd him to distin∣guish the senses of the Propositions, had he been pleas'd to receive and examine them; but, as I have said, he was so fearful of engaging himself therein that he would give no audience to the Ge∣neral of this Order, though he requested it seven∣teen or eighteen times, his Holiness doubting that it was for this purpose that he demanded it; and a Prince of his near alliance, having taken a very favourable occasion to speak to him about it, his Holiness made a semblance of not hearing him, as shall be seen hereafter.

CHAP. X.

Of what pass'd at Rome from Febr. 19. to the end of the same Month.

VVEdnesday the 19th. I went to the Sub-Bibliothecary at the Vatican, and shew'd him that two Memorials which the Advocate com∣mended by him to us had been presented to the Pope: wherewith he was extremely well-pleas'd. After which he told me how dejected his Heart was at a common rumor that Cardinal Ghiggi his Friend and Benefactor was in a strait union & intelligence with the Jesuites; because if it were a mere report and false, it wrong'd his reputation; and if it were true, 'twas yet worse. By this his grief he gave me occasion to tell him nakedly the whole Conference which I had lately had with that Car∣dinal. And upon my saying that I had minded his Eminence that before the Congregation was esta∣blisht, or he had seen our Memorial, he acknowldg'd to me that all was fitting to be done which we de∣manded; the Sub-Bibliothecary interrupted me, saying, He said the same to me, I will maintain it to his Eminence; and the next time I see him I will not fail to charge him with it, and tell him friendly and freely, Come Signor Eminentissimo, How my Lord, &c. After which the Sub-Bibliothecary told me, that it was good and necessary in this Court to make a little noise, and carry it high, è buono in questa Corte di far un puoco di rumore. And yet some-wise qualifying his Counsel, he said that when I address'd to the Cardinals 'twas good that I did it with the fleam and calmness del Signor di Sainte-Amour; but when to others, to this or that General or Consultor, with the fire and ar∣dor del Signor Cosimo de Ricciardi, which was himself. Not to increase his griefe, I was extraordinary moderate in recounting to him what pass'd in my Visite to Cardinal Ghiggi, and neverthelesse it very much amaz'd and afflicted him.

Returning home I pass'd by la Minerve, and gave the General of the Dominicans a Copy of the two Memorials which our Advocate left with the Pope. I told him also what extraordinary repug∣nances Cardinal Ghiggi shew'd to a Conference and the communication of writings. The General said that they doubted him much more since the late Declaration he made what part and interest he took in this affair. He told me some particulari∣ties of M. Hallier's visite to him ten or twelve dayes before, which I do not repeat here, be∣cause they are mention'd in the relation of it be∣fore inserted.

I went again to la Minerve in the afternoon, to shew F. Reginald some Propositions of S. Augustin, which F. Adam knowing for such, tax'd of impiety and heresie. As I was shewing the same to him in that Jesuites book under the Cloister, the Gene∣ral pass'd by to go into the City; we shew'd them to him too, and he thankt me for the double obligation which he said he receiv'd from me that day.

As I was coming from la Minerve, I met F. Angelo Ricci who told me he had heard in several places in the houses of Cardinals and Prelates, (and one might be assur'd of what he said, he was so wise, reserv'd and circumspect) that many bad tenets were im∣puted to us, from which he advertis'd us to en∣deavor to defend and justifie our selves. These bad tenets were (he said) concerning Venial sins, Publike Pennance and the Pope's power. He was one of those who were troubled at our resolution not to informe the Congregation at all, whilst it remain'd secret and acted in obscurity as it did. Wherefore to remedy this his conceit as well as I could, I told him, that the best and soveraign means to purge us from those calumnies, was, the Congregation which we demanded, before which our Adversaries might impute what they pleas'd, but yet should be oblig'd to keep to certain heads, upon which after we were well justifi'd, they would be no longer creditable in imputing the same or any others to us. For which end it was requisite that we endevor'd the obtaining of such a Congregation before which all things being clear'd, calumnies would be destroy'd and con∣founded, and till then we ought to suffer them with patience, since we could neither hinder them nor defend our selves from them. He exhorted me however that seing the Signori on whom we de∣pended would not grant what we demanded, we would conforme to their course; being, the more stedfast we persisted in the contrary, the more danger we should be in to exasperate them. The great goodnesse and gentlenesse of so accomplisht a Gentleman and vertuous an Ecclesiastick, ob∣lig'd me to tell him for his satisfaction (if it might prove so) that though the Congregation we de∣manded seem'd to us so easy and necessary a means for discovering the falsehood and malice of those calumnies, yet if we could employ any other that were capable to overthrow them, we would willingly do it.

Thursday the 20th I had much talk with M. Hal∣lier and his Collegues in the Pope's Presence-cham∣ber, where they spoke many remarkable things, and M. Hallier amongst others very contemptuous words against the Arrests and authority of the Court of Parliament. And touching the voices of Mendicant Doctors, whom we endevor'd to reduce to two suffrages of each Order in the As∣semblies of our Faculty; they told me they were perswaded that we did not attempt it, but only to the end we might more easily establish the points of doctrine which we had a mind to introduce there. But I think it more fit to passe over this Dialogue then to recount all the particularities of it which I writ down the same day.

Friday the 21. I went to carry the General of the Augustines a Copy of our Memorials: He thankt me for them, and told me he had had audi∣ence of the Pope that day seven night, about o∣ther affaires, yet took occasion to mention ours; and represented to him that it was a very dif∣ficult and hazardous matter, that it could not be searcht with too much warinesse, that no precau∣tions and diligences ought to be neglected in it; because it was manifest that the five Propositions were invented onely to ruin and and overthrow S. Augustin's doctrine. Whereupon the Pope an∣swer'd him that he would have either side heard and that in his own presence; Vogliamo che tutti siano sentiti, & inanzi di noi. This good General out of the abundant joy which this hope gave him, told me there was yet an excellent means of ma∣king this examen, and discovering the effects of Nature and Grace, namely, by considering a lit∣tle with attention and reflection, all that passes daily within our selves. He told me also that we must be prepar'd with three things, in order to refutation of what our Adversaries might oppose to us. First, to explicate solidly some principal passages of S. Augustin, which they alwayes ob∣jected to us. Secondly to do the like with some of the Council of Trent, which they likewise made use of. Thirdly to observe very distinctly, wherein consisted the Doctrin of Calvin, and de∣clare how it was different from that of S. Au∣gustin. He said, It was a shame to see the Wri∣tings of our Adversaries, in which they boldly ci∣ted false Councils, which, having had the curio∣sity to search, he found to be such. He shew'd me many sheets of Paper written with his own hand, containing Observations which he had al∣ready made upon this affair. He had collected all that pass'd in Cardinal Spada's Congregations. And being I wonder'd at his great pains and exact∣nesse, amidst his many other businesses insepara∣ble from his quality of General; He told me he never spar'd his pen to ease his memory. He said 'twas a strange thing that Vasquez having without contract, taken the liberty to explicate the Propo∣sitions of the Bull of Pius V. without complaint ever made thereof by any body; yet the same act was a crime of State in Jaensenius. That the answer which they gave in this case, was, that Vasquez ly'd, and that Cardinal Tolet had not writ in his Journal, that which Vasquez saith was told him by that Cardinal. Which was neither a good answer, nor a proof that Vasquez ly'd, because the Cardinal might have told him a thing by word of mouth, which he had forgot to set down in his Journal. He lent me the book of Turrienus printed at Lyons 1623. to read the Bull of Pius V. in it. He had noted it with his own hand in divers places, and I found that in pag. 611. right against this paragraph, Deinde sciendum est inexpositione, &c; this General had writ these words; Die 7. Febr. 1653. Cardinal Spada, dixit Vasq. mentiri, quia aliter reperitur in M. S. ejusdem Toleti. Which was a secret reveal'd innocently, and without in∣curring excommunication, which who so had re∣veal'd it knowingly, could not have escap'd. This, I suppose, was spoken by Cardinal Spada to ward off some objection, which he could not otherwise avoid; and was a new proof of his en∣gagement in the defence of the contrary party.

Comming from this visite, I made another, in which I learn't that Cardinal Barberin said in dis∣course

with Cardinal S. Clement the day before, that it was ill done to set upon Jansenius for these five Propositions, because he was more obnoxi∣ous in regard of some others which concern'd the honour of the Apostolical Decrees. He had said like∣wise two dayes before, to F. Reginald (who ac∣quainted me with it) that it was requisite to condemn Molina and his disciples, and that his Eminence was something displeas'd with the Ap∣probation which M. Albizzi had given to F. Annats book.

Saturday the 22. we went to hear a Sermon, which F. Mariana made at S. Laurence in Damase. It was an excellent Sermon, and almost all concerning Grace, its necessity and effectual power. Cardinal Barberin was there also.

Monday the 24th. one of my friends told me that Cardinal Ghiggi had spoken to him of us, as much displeas'd with us, because we acted as if we minded to give them law, and never spoke of sub∣mitting our selves to the H. See, whereas our Adversaries highly profess'd it upon all occasions. 'Tis true we did not affect to gain the good will of the Romans by such low flateries, though we had in our hearts as great and perhaps more sincere sub∣mission to the H. See then they who glory'd in it and made advantage by it. But our submission was regulated by reason: and we were never of those who think Popes cannot be surpris'd, and that 'tis lawfull for them to neglect all kind of formes, and the most necessary meanes for discovery of truth, as was done in this case, by supposing that the Divine Inspiration would sup∣ply for all.

Tuesday the 25th I went to visite F. Bachelier at la Minerve who was sick. I met a person there who told me that Cardinal Pamphilio had by me∣diation of other persons solicited the General, not to intervene in our affair; but all that could be urg'd to him had not mov'd him from his pur∣pose. A Prelate there also told me, he had seen the General's Papers which he design'd to present to the Pope.

Wednesday 26. we went to accompany the Am∣bassador to the ceremony of Ashes. At Mon∣te Cavallo we met the Abbot de la Paix, who told us we had the best reason in the world, but our resolute manner of carriage was not approv'd. Whereupon I shew'd him that we were oblig'd to act so, and for his further satisfaction, desir'd F. Guerin, who was to visite him in the afternoon, to carry him a Copy of the Latin Letter, written to us touching this point by our Bishops Nov. 28 and of the two Memorials presented to the Pope by our Advocate.

As we return'd home I visited F. Luca Vadingo, who told me we should do well to translate into Italian the Letter of the Curé of S. Roch, which I had shew'd him concerning the Disparing sick man of the Archbishop of Toulouse, and shew it to the Consultors, to defend our selves from the false impressions which our Adversaries, who never rested, gave them of us. He told me also that our writings both de Gestis and of S. Augustin's Authority, with their summary, were shown to him, and other Consultors by turnes. He ask't me if I knew whether any Doctors of the Universi∣ty of Lovain would come, because they would be very necessary in the cause to represent the interest of Jansenius. In fine, he told me also that we should do well to shew that this Controversy was the same with that of the Dominicans and the Je∣suites. That the first Proposition was concerning the Necessity of Grace, the second concerning its Efficacy, the third concerning its compatibility and agreement with Free-Will, the fourth to know whether the same were necessary to the beginning of faith, and the fith whether there be a sufficient Grace given generally to all men.

I spent the afternoon at la Minerve, where I found F. Fani, who told me that the Congregation was appointed to be next day at Cardinal Spada's house; and that if he were there, all he would an∣swer to the passages of Scripture alledg'd by the Jesuites against the Propositions, should be, that these passages were the very same which the Semi∣pelagians heretofore oppos'd to S. Augustin, and that he referr'd them to what S. Augustin answers thereunto.

After some particular visites on Tuesday the 27. comming by Cardinal Spada's Palace in the evening I saw M. Albizzi's coach alone, still waiting for him, and without doubt all the rest of the Congregation which had been held there, were departed before.

Friday 28 I understood that in this Congregati∣on, order was given to the General of the Au∣gustines, F. Luva Vadingo, F. Delbene, the Master of the sacred Palace, and the Commissary of the H. Office, to Write down their Vote or suffrage per extensum, and that speedily, to have it ready when it should be demanded of them. That they said they wonder'd why this Order was given to them ra∣ther then to the other Consultors; and that Car∣dinal Spada answer'd that the others had deliver'd theirs in Common, in a particular Congregation held purposely, to which they had not been sent for with the rest, because they were of a contra∣ry sentiment. That one of those that were at that particular Congregation confess'd ingenuously, that they had subscrib'd the condemnation of the Propositions, and that the Cardinals had done the same and were all highly incens'd against us.

In the afternoon I met F. Galassini, who told me that a few dayes before he saw M. Hallier and his Collegues much plung'd with an Instance brought in defence of the truth which they impugn'd under the first Proposition, and that they could not get quit of it; and no marvel, for indeed it was not possible.

A supposal was made of two Just persons, who both indeavor to perform a Commandment of God whereunto they are both oblig'd; one performes it effectively, the other doth not. They were askt what is wanting to him who doth not performe it, unlesse the Effectual Grace; which is necessary to them for performing it, & which enables the other to performe it; and whether it is not this Grace which renders the Commandment possible with the last and compleat possibility, to which nothing is wanting? This good Father told me he never saw men so puzzled as these great Doctors, and that they could not answer a word to this Instance.

CHAP. XI.

Of divers Works publisht at Paris by Molina's Partisans during the same Month of February. Of sundry ru∣mors and menaces which they dispersed there. And of the Letters which were writ to us from Paris during this whole Month and the beginning of March, both touching the Matter and our An∣swers to Cardinal Spada's Offer.

THe Letters writ to me from Paris this Month gave me intelligence of divers Books newly printed, amongst the rest of one which M. Pignay complain'd of in the Assembly of our Faculty pri∣mâ mensis, to the end the Faculty might nominate Doctors for examining it, and after an extract and report made of it, proceed to its condemna∣tion in the ordinary forms. One of the antientest Doctors deputed for its examination sent me word that 'twas a Book injurious to the living and the dead, to the King and the State, to the Church, to the Bishops, to the Faculty, to the Parliament, to the Archbishop then living, to Cardinal de Retz; in fine, to all sorts of persons. And notwithstanding sundry Doctors M. Cornet's Adherents, amongst whom were M. Charton and M. Morel, were very stiff against M. Pignay's motion; and to hinder the nomination of Deputies for examining the Book, caused M. Mulot Dean, and M. Grandin to rise from their places, and to go out of the Assembly with them, conceiving it would break up by their absence; Yet the Doctors who remain'd finding it was not just that a Dean and a Syndic should thus bafflle the Faculty, and break its As∣semblies when they pleas'd, held the Assembly in their absence, and did justice upon M. Pignay's Supplicate, by nominating Deputies for examinati∣on of the Book complained of. It was composed by a Fueillant, and intituled, Chronicon seu Con∣tinuatio Chronici Ademari Monachi Engolism ab Anno 1032. ad Annum 1652. Authore D. Petro à Sancto Romualdo Engolism, &c.

Two others were publisht under F. Annat's name, which were nothing else but the very wri∣tings which M. Hallier and his Collegues present∣ed at Rome to the Cardinals and Consultors of the Congregation, and of which mention is made a∣bove; the one being intituled Jansenius à Tho∣mistis condemnatus; the other, Augustinus à Baianis vindicatus. But which was most strange, besides the unworthy abjectness to which Doctors of Paris debased themselves in being the Pamphlet∣venters of the Jesuites, in a cause wherein those Doctors appear'd outwardly the principal parties; the same work was printed and publisht a fortnight before as M. Hallier's, with the extract of a Let∣ter in French by him written at Rome in December preceding; wherein that Doctor sent word that the Propositions would be shortly condemn'd, that the Pope and Cardinals judg'd us unworthy to be heard, and that the condemnation would be pase¦sed nevertheless. And the same Book was pub∣lisht afterwards under the name of the abovesaid Jesuite with a Latine Preface, in which according to his wonted confidence and shamelesness, he af∣firm'd that we had been heard as much as we would.

But leaving aside this spirit of duplicity and ly∣ing, which caus'd both of them to speak so diffe∣rently of the same thing; they shew'd evidently thereby, what we were taking pains to prove at Rome, that M. Hallier and his Collegues were in this affair only the Agents of the Jesuites, and those Fathers our right Adversaries; who conse∣quently ought to appear before the Congregation to defend themselves, and neither they, nor such as were known devoted to them, (as F. Modeste, and M. Albizzi) to have seats amongst those who were to hear and pronounce upon our differences.

The above-mention'd Writing, Jansenius à Thomistis, &c. gave occasion to two printed Let∣ters which were directed to F. Annat touching its being one while attributed to M. Hallier, and ano∣ther while challeng'd back by that Father. One of these Letters was dated, Febr. 7. and the other Febr. 12. both excellent. But I am so much an Enemy to the least Faults which escape even inno∣cently against the Truth, that I cannot but correct one here which I observ'd in the reading of them. In pag. 23. it is said that the transient audience which we had of the Pope in his Presence-chamber at the presentation of our Writings and Memorials to him, lasted a very considerable time. VVhich by what I have above related, is convinc'd to be a mistake in the Author's intelligence.

The same month another came forth, not quite new, but a second Edition. 'Twas the Antitheses of F. L' Abbé the Jesuite between Jansenius and S. Augustin, upon which he had conferr'd and been confounded by M. de S. Beuve, as is before men∣tion'd; and yet this Father caus'd the same to be printed again, as if he knew not the weakness and falshood of his work. He follow'd blindly the pas∣sion which inspir'd him with this incredible bold∣ness, and crown'd it with no less an outrage a∣gainst S. Augustin. For at the end of his Antithe∣ses he added an Advertisment to the Reader, wherein he tells him confidently, that those testi∣monies of S. Augustin which he cited, shew the falshood of the Five Propositions of the New Do∣ctrine, or Jansenius abstracted and contain'd in those Five Propositions; and that if after all this, the Opinions of S. Augustin seem still obscure to any one, he need but be a little patient till Rome declares what S. Augustin's Opinions were, or what they ought to have been. Ex allatis divi Augustini testimoniis refutatas habes quinque The∣ses novae doctrinae, seu, ut loquuntur aliqui, Janseni∣um in quinque Theses digestum. Si cui tamen post tot testimonia, obscurus adhuc videbitur Augustini sensus, expectet tantisper, BREVI LOQVETVR ROMA QƲID SENSERIT AUGUSTINUS, AƲT QƲID SENTIRE DEBƲERIT.

In the Letter in which M. Brousse gave me no∣tice of this second Edition, he concludes after

these words; Behold, according to this Adver∣tisement, S. Augustin eonvicted, and nothing more remaining but a Bull to declare him a Heretick, and remove him out of the Litanies as the Jesuites have already remov'd him out of the number of the Doctors of the Church, by putting S. Nicolas in his place in the proud Mausolaeum which they have erect∣ed in the Court of their Colledge of Clermont, to the memory of Cardinal de la Rochefou∣caut!

M. de S. Beuve about three weeks after writ to me two reflexions upon the same advertisement. The first was concerning the three last lines about S. Augustin, to whom, he said, this Discourse was highly injurious; that 'twas to accuse him of having err'd, and by extreme arrogance to pronounce before Rome, by saying that within a little while she will speak and declare what ought to have been the senti∣ments of that H. Doctor. The second was upon the former part of the sentence; Ex allatis D. Augustini testimoniis, &c. for (said M. de S. Beuve) he thereby openly declares that their design is to in∣volve in the Censure of Five Equivocal Propositions of which themselves are the Authors, the whole Do∣ctrine of Effectual Grace so strongly made good by M. d' Ipre against Molinian novelties.

M. le Maistre Doctor and Professor of Divinity our Confrere hapned to be very sick; upon which occasion the Abbot Ollier made a Sermon at the Church of S. Sulpitius (the Cure whereof he had resign'd a little before) which deserves to be reckoned amongst the extraordinary Pieces which appear'd this month. The business was thus. M. le Maistre caus'd his usual Confessor to come to him, who was one of the Carmelites of the great Covent: He desir'd the H. Viaticum, which was brought to him from the Parish of Sulpitius. Up∣on the ordinary exhortation which the Priest made to the sick person, he out of sentiments of sincere Christian piety testify'd some fear of the dreadful and hidden judgements of God. The Priest spoke largely to the contrary, and perhaps a little too much concerning the inexhaustible abysse of his mercy. But being a man of less abilities then M. de Maistre he could not free him from this holy fear which is inseparable from solid Christian piety; and therefore went away displeas'd and angry; su∣specting also that some body from Port Royal or the House of the Incurables had infus'd this fear into him. He made report in the Church of S. Sulpiti∣us of what he had seen, and heard, and of his su∣spition that the sick person who was a Priest, was almost besides himself, and reduc'd to despair by him who had ministred to him, and that he spoke of nothing but repentance and God's iudgement. Upon this occasion the Abbot Ollier made a Sermon at S. Sulpitius, in which he shew'd at first extra∣ordinary commotion and grief that all was lost. And then alledg'd in the first place that the cause of this his vehement affliction, was, that a sect of people was risen up in the Church who drew the people into error with themselves; which error consisted in their standing upon external repen∣tance alone, so far as to contemn internal; and that nevertheless they continu'd puff'd up with pride. After divers injuries suggested to him by his zeal against those people, he instanc'd (as an example of the pride whereof he accus'd them) in a man whom he affirm'd that he saw cruelly mangle his whole body. Secondly, He said that these new Sectaries held for an undoubted Maxime, That Absolution is never to be given to any but those in whom perfect Contrition is found; which he said was an Error condemn'd by the Council of Trent, and of which he brought no other proofs, saving that he was ready to dye for it. In the third place he accus'd the same people of believing that Absolution is unprofitable & did not remit sins; and that external pennance alone remitted them. Fourthly, That they generally believ'd it was ne∣cessary to salvation to forsake Cities and retire into Deserts. Fifthly, Himself affirm'd, that for ob∣taining remission of sins in the Sacrament of Pen∣nance, there was no more preparation or repen∣tance necessary then is requir'd in adult persons for Baptism; and that this was the pure doctrin of the Council of Trent. And in the sixth place, That for the direction and amendment of life, it is not re∣quisite to make use of the rules of the antient Fa∣thers of the Church, but of those of the Doctors of the present times who had converted so many souls to Jesus Christ.

This was the substance of his Sermon, in which appear'd so many errors and calumnies. He who gave me this account of it in a Latin Letter of Feb. 22. had exactly taken it. Which Letter contain∣ing this judgement touching our refusal to appear in Cardinal Spada's Congregations, but upon such conditions as we demanded, I shall here insert at length, and with it two others, conceiving them worth the Reader's pains to peruse.

QƲid sit de Cardinalis Eminentissimi Spadae nu∣perrima denuntiatione sentienda, haud satis mihi liquet. Multi multa variáque dicunt, nec idem est ac constans omnium hac de re judicium. Si tamen licet in re tam difficili aliquid suspicari, arbitror virum in rebus gerendis versatissimum, hanc tentas∣se viam dirimendae litis illius maximae, quae omnium brevissima videbatur, si vos consentientes habuisset. Ita enim & satisfaciebat Ignatianis qui nihil pejus decollatione oderant, nec vobis videbatur facturus injuriam, si rationem illam judicii probasse••is. Ete∣nim mihi persuadere nunquam potui, prudentissimos viros, tanti momenti quaestiones, in quibus totius fi∣dei Christianae cardo vertitur, ex praeconceptis opinioni∣bus & praecipiti judicio definituros. Et quanquam Eminentiss. Cardinalem Spadam illi sententiae quae Jansenio tribuitur, infensum non unus pridem mihi nunciavit, publicéque dicere habere se argumenta duo quae Jansenistarum nullus solvere valeat, arbitratus sum tamen illum non adeò sic adhaesurum privatae sententiae, ut cum se judicem intelligeret, uon expe∣riretur an qui aliter sentiunt, nihil habeant, nihil aut excogitarint aut à Deo acceperint, quo veritas illu∣strari posset. Sit enim persuasus licet dum privatum gerit, privatis rationibus, quas ut plurimùm quasi partus quosdam animorum plurimum diligimus; at ubi judicem induit, aequus esse debet, & antequam ad judicandum accedat, omnibus se prejudiciis exuere. De Traditione quaestio est quaenam vera sit, quaenam à Christo per Apostolorum, per Augustini, per sum∣morum Pontificum manus Ecclesiae concredita; quid illi conforme, quid illi adversum sit, res est obscu∣rata pristinis contentionibus; multa per humanam

Philosophiam & complicationis superbiam inducta sunt, quae sinceram Christi fidem involverunt: Enu∣cleanda sunt illa, separandum est humanum à divino, falsum à vero; quod fieri non posse, nisi concertatione mutua oppositarum partium, ac utriusque doctrinae explicatione comparationeque certum est. Itaque li∣cet Apostolica sedes, licet Concilia divinam gra∣tiam in definiendis articulis Fidei semper sperare de∣buerunt, quae nunquam ipsis deerit, licet ad illa per∣fidia habere non possit accessum; Audire inter se Di∣sputantes semper in more positum fuit, ut ex illa ve∣luti collisione veritas excitaretur, cujus scintillae sese postea in universum orbem dispergerent. Istud non schismaticis, non haereticis negatum est, quanto ma∣gis Catholicis concedi oportet; qui se Pauli, Augu∣stini, Thomae, veterum recentiumque Pontificum, adeóque discipulos Ecclesiae profitentur, & Sedis A∣postolicae vocem toties gratiae Christi vindicem iterum audire gestiunt clarè loquentem, vera falsáque di∣stinguentem, atque à Molinianis tricis atqué argu∣tiis, quibus tamdiù veritati illuditur, sinceram fi∣dem & Christi doctrinam eruentem! Quod quidem ut maximi momenti est, ita & servatâ quantum li∣cet legitimi judicii formâ fieri debet, ut quemadmo∣dum olim dum Concilium generale cogi non poterat, Romanus Episcopus convocatis vicinioribus & sub∣urbicariae regionis Episcopis de fide consultabat, & disquisitione facta discernabat; sic etiam hisce tempo∣ribus pro ea qua pollet auctoritate, pro ea qua urge∣tur charitate, ad pacem inter fideles stabiliendam, ad tuendam veritatem, summus Pontifex Innocentius X. collationem instituat solennem, ut pollicitus est, quaestiones ventilari & examinari jubeat; ut maturè examinatis omnibus, discordiae semina penitus aufe∣rantur. Neque aliam mentem esse arbitror Eminen∣tiss. Cardinalium deputatorum & Consultorum. Quî enim sibi in animum inducant, se tam exactè novisse omnia quae ad fidem Traditio nemque pertineant, ut nullam aliunde lucem haurire possint! Nam egent lectione, studio, meditatione diligenti, ut quotidiè discant quod priùs ignorabant, & apertè videant quod apertum & obscurum apparebat; sed an ea lege∣re, meditari, & videre unius aut etiam paucorum est, nisi disputatione & contrariorum oppositione, quae opti∣ma discendi Methodus est, adjuventur? An credere Spiritum sanctum immediatè cujuscunque hominis ingenio illabi, & revelare quae fidem explicant, nisi omnem in exquirenda veritate sollicitudinem adhibe∣ant; Cum ne totius quidem Ecclesiae Concilia id un∣quam speraverint à Deo obtinere, nisi & prolixas preces & maximam diligentiam adhibeant? sed ista prolixiùs quam putaram de re minime dubia, quamque firmissimè credere Romanos Cosultores non ignoro.

Tacere non possum duo quae Adversarionum tuorum fidem, probitatem & sinceritatem ostendunt. Pri∣mum est, Abbatis Ollierii zelusne imperitus dicam an furor, qui nuper in S. Sulpitii Ecclesia, cujus se cura nuper exoneravit, concionem habens ea dixit, quae non Sacerdotem modò; sed ne hominem quidem pudoris alicujus decerent. Occasionem hanc furori dedit D. le Maistre Socius & Professor noster; aegro∣tabat ille; advocavit Confessarium suum, Carmeli∣tam scilicet ex majori Conventu▪ postea Viaticum petiit; adfertur ipsi ex Parochiali Ecclesia S. Sul∣pitii, accedit ad eum Sacerdos, qui talem agrotum neque ex nomine neque ex vultu nosset, sed confidens ac securus; tum qui decumbebat ex sensu vere Chri∣stiano testari quantum metu Divinorum judiciorum teneretur: alter mihi homo & ad misericordiam in∣clinatior spem ingerere, misericordiam opportunè im∣portunè ostentare; aliquod tempus ea in pugna perdi∣tum est; sed sensit Sacerdos qui ad aegrotum accesse∣rat, quàm impar esset congressus Achilli. Subiratus discessit: inde suspicio aliquem à Portu Regio aut Incurabilium Nosocomio infudisse metum hunc. Re∣fert quod viderat, quod audierat, quod suspicaba∣tur; hominem sacerdotem fere dementatum, & ad∣actum in desperationem, à nescio quo, certe non è se∣minario; nihil loqui nisi poenitentiam, nisi judicium. Excitatur rumor, animatur zelus, succedit indigna∣tio, inde in Cathedram veritatis post aliquot dies; Quid ibi? multa convitia; verberatur aer petulan∣tibus maledictis, haecque docentur & stabiliuntur, Christiana pietatate scilicet plenissima. Primò, tam insolentis iracundiae causa affertur, nempe invaluisse Sect••m novorum hominum populum in errorem indu∣centium, quorum error hic esset, ut Poenitentiae so∣li exteriori adhaererent, ad contemptum usque interio∣ris; qui interim superbia inflati remanerent, &c. Tum post contumelias non paucas, exemplum attulit superbi quem ipse viderat (exempli fides sit penes di∣centem tam sincerum) corpus suum dilaniare. Se∣cundo, nunquam abs••lutionem dandam nisi iis, in qui∣bus perfecta contritio deprehenderetur; quam doctri∣nam errorem volebat à Concilio Tridentino damna∣tum; cujus rei aliud nullum argumentum attulit, nisi quod protestatus est se pro eo mori paratissimum. Tertio illorum quoque opinionem esse, Absolutionem esse mutilam, non remittere peccata, quae sola exte∣rior poenitentia remitteret. Quartò eos universim credere, quod ad salutem consequendam necessarium esset urbes deserere, & in deserta recedere. Quin∣tò ad consequendam remissionem peccatorum in Sacra∣mento Poenitentiae non esse necessarium majorem di∣spositionem neque plus poenitentiae erigi quam ad Bap∣tismum exigitur ab adultis, hancque esse puram doctri∣nam Concilii Tridentini. Sextò, ad directionem & emendationem morum, antiquorum Patrum Regulis utendum non esse, sed hujus saeculi Doctorum qui tot animas ad Christum converterunt. Ista ad verbum ex compendio brevi concionis illius reddiderunt. Al∣terum quod monendum habebam, videbis in Epistola P. Annati, quam ad te missam mox mihi dictum est. Vale.

21 Febr. Anno MDCLIII.

The third of these Letters was from M. de Saint Beuve, and here follows:

Paris, Febr. 1653.

SIR,

WE have understood with wonder; by your last, how Cardinal Spada hath at length a list of the Consultors, and offer'd you a hearing in the Congregation which it pleas'd the Pope to grant to you for the Controversies about Grace. But we have understood with joy in what manner you carried your self in this Occurrence, and all of us extremely approve your answer. It is not fit to appear so long as Palavicini, Modeste and Albizzi are Consultors; all of them carry their exception in their foreheads; and I doubt

not but his Holiness will do you justice if you re∣present to him that 'tis not reasonable in a Cause of the Jesuites for a Jesuite, or an approver of the Jesuitical doctrine contain'd in F. Annat's book, to have a suffrage, and much less he, whom all Europe knows to have been their Agent for oppressing S. Augustin's doctrine. 'Tis notori∣ous that the Jesuites are our right Adversaries, and that the Doctors who appear there as such, are only the Sollicitors of their affairs, lending them their name and service, acting nothing but what they direct, and produce nothing but by their appointment. The last Book which came forth here under F. Annat's name, and this Title; Jansenius à Thomistis damnatus, is a con∣vincing proof thereof; for this Jesuite's Book is nothing else but the Writings which M. Hallier and his Collegues presented to the Congregati∣on. The approbation which F. Modeste gave to the former Book of the same Author, intituled Augustinus à Baianis vindicatus, shews that that Approbator declaring himself thereby for our Adversaries is no longer fit to be a Consultor. And what can be said in the behalf of M. Albizzi, who ingag'd M. Hallier to go to Rome, who writ to him so frequently, and receiv'd his intelligen∣ces and answers, as M. Hallier confess'd in the open Faculty, when he was accus'd of correspon∣ding with the Jesuites in this affair, and subscri∣bing the Letters which he sent by F. Mulard, in quality of Syndic, though he had no order from the Faculty to write? 'Tis necessary, therefore, Sir, that these three persons be excluded from the Congregation; Justice requires it; and the honour of the H. See no less. When they are excluded, then you may appear, but according to order; not to make a harangue or remon∣strance, but first to hear the complaints of our Adversaries, and then answer them by distin∣guishing the bad sense from the good, which we defend and you would establish. To this purpose you must speak, propose and an∣swer. Afterwards 'twill be your part to oppose, and then Rome will see that 'tis not of Propositi∣ons made at pleasure that S. Augustin's Disciples complain. Then will follow the answers of the Molinists, who will do no small matters if they save themselves from Censure. This is the Or∣der, Sir, which is to be held and not departed from. If our Adversaries have carri'd their Com∣plaint to the H. See, we shall also carry ours. They could not find Propositions in our Books worthy of Censure, our Doctrine is so Ortho∣dox, and therefore they fram'd some of their own invention; but we have drawn such out of their Books as they can neither disown or defend. This, no doubt, they foresee; and therefore en∣deavour their utmost not to appear in a Disputa∣tion; which you must insist upon and take the advantage of this Congregation. M. Hallier is to return after Easter, and go directly to S. Ma∣lo, without comming to Paris, as I understand by the Almoner of the Bishop of S. Ma∣lo. And if so, you judge right, that he desires to decline all dispute. He has written to M. A∣myot, that he shall shortly have the Propositions condemn'd, that he has been heard in the Con∣gregation, and that you stand off and dare not appear there. His Letter was publisht in the Sacristie of S. Maderic and read in the seats of the Sorbonne by him to whom it was directed. This vain boasting confirmes me in the same conceit, (besides that understanding persons have inferr'd the same) namely, that it is false that any Proposition is as yet condemn'd, seeing the Parties have not been heard. To think that judgment shall be pro∣nounced without hearing you as you demand, is to think an impossibility. For how can they pro∣nounce upon our sense, if they know not what it is? which they cannot but by our selves. To say that they will pronounce without distinguish∣ing the senses, is ridiculous. For besides that no∣thing would be pronounc'd in this case upon the present controversy, which is not touching the Propositions, but touching the different senses which they have, the Thomists would become in∣volv'd in such an absolute condemnation. So that there's no more to be done, but to keep in the same mind. We will send you help, to the end that in case of sicknesse the Congregation may continue. He will set forth, I hope, the first week of Lent, &c.

The third of those Letters was written to me by order of my LL. the Bishops to whom I had address'd mine of Jan. 27. And the Copy is here subjoyn'd.

Febr. 21. 1653.

The answer to the Letter of Jan. 27.

SIR,

I Have communicated your Letter to my Lords, who were much surpris'd at your being sent for by Cardinal Spada, to appear before an other Congre∣gation then that which it pleas'd the Pope to grant you upon your sute. They remember very well that his Holinesse cans'd the late Cardinal Roma to signifye to you, that having regard to the Letters and Memori∣al which you presented to him, he granted you the Congregation of Five Cardinals, namely, Roma, Spada, Cechini, Ginetti and Ghiggi, for the dis∣cussion and examination of the five Propositions. Since that time my LL. alwayes rely'd upon the esta∣blishment of that Congregation, and perswaded them∣selves that the judgment of the Five Propositions would be pass'd according to all the formes of Ecclesi∣astical justice; that you should be heard in presence of your Adversaries, the Writing communicated, all causes of exception against the declar'd opposers of your cause admitted, and finally that the Pope would decide the questions in such manner as the like have alwayes been decided by his Predecessors, in Councils and particular Congregations. When they were most at quiet, your Letter comes and gives them notice of another Congregation to which you were summoned; this amaz'd them; neverthelesse your judicious answer to that summons comforted them; they extremely ap∣prove the same, and injoyn you to insist upon it, and not go beyond it. M. Hallier will do any thing that he pleases. My Lords pray you to continue in the termes of your answer, hoping that the Pope being just will have regard thereto; and lastly they recommend themselves to you and beseech God to fill you with bles∣sings.

By Command of my Lords N.

After the departure of the Post, my Lords con∣dering the present posture of our affair, and fearing the ill consequences which they foresaw, conceiv'd it befitting their Episcopal care to indeavor the pre∣vention of the same; wherefore those who were then at Paris, writ forthwith a new Letter to the Pope, which came not from them till eight dayes after, and was deliver'd to us at Rome in its due time. The French translation of it is here inserted, the Original Latin in the Collection ensuing. Be∣ing directed To the most H. F. Pope Innocent X. it proceeded thus.

MOST H. FATHER,

BIshops highly affectionate to truth, and the Churches peace could not receive more wel∣come newes then the assurance given us last Summer, that your Holines's paternal affection and Apostolical care had induc'd you to establish that Congregation, so much desir'd by us. Assoon as we receiv'd this intelligence from the Doctors who sollicite this great affair at Rome in our name, we rejoyc'd to understand that they had succeeded happily, that the supreme See of the Church ap∣prov'd and profess'd to embrace that meanes, which may be in some manner term'd the only one likely to re-establish publick tranquillity: From that time we conceiv'd a firme hope, M.H.F. that the clouds of calumnies and humane artifices be∣ing dispell'd, Truth, hitherto outrage'd and op∣press'd by its enemies, would finde as many protectors as judges: and that being an Ecclesi∣astical Judgment was likely to be pass'd for deci∣ding such important questions, relating to the Faith, according as has been alwayes practis'd, we ought to remain quiet in expectation of what so solemn a Congregation should produce. For the Jesuites having caus'd these five Famous Pro∣positions to be contriv'd at pleasuere by persons devoted to them, the structure whereof is so ar∣tificial and the sense so equivocal, thereby to o∣verthrow S. Augustin's authority, and make the novel opinion of Lowis Molina, triumph over the sentiments of the Congregation of Rome, the consent of so many Ages, and the Orthodox doc∣trine of ancient Divines, we could not doubt but the esteem and reputation of that H. Doctor of Grace, would be in safety when it should be ex∣amin'd before that supreme Tribunal, which has made him so renown'd in all the earth, by the glorious elogies which it hath given him. But, M. H. F. as much as we rejoyc'd then at the newes of that Cogregation, so much have we since been surpris'd with the astonishment of the suddain change of which the Divines deputed by us to your Holinesse have inform'd us by their last Letters; to wit, that the proceeding in this grand affair is become very different from what we be∣liev'd, and that this Congregation is not, as was promis'd them, a Congregation in which the par∣ties are heard in presence vivâ voce, and their Writings respectively communicated, for taking away all suspition of fraud; but that a course is held wholly different from what they had infor∣med us that they had obtain'd of your Holi∣nesse.

This, M. H. F. appearing wholly contrary to our hope of seeing the Churches peace re-esta∣blisht, we could not understand without extreme grief; considering what boldnesse it gives to S. Augustin's declar'd enemies, with incredible mis∣chiefs will ensue from it, of what new troubles it will afford matter to turbulent spirits, what dam∣mage the H. See and the whole Church will re∣ceive, if Molina's Partisans effect what they have us'd so many slight and artifices to obtain, which is, That it be not plainly declar'd in what precise sense the Propositions be condemn'd, but only that a judgment be pass'd without distinguishing the senses which are proper to them for deciding the capital point of the whole controversy: which would afford means to the enemies of the H. Doctor of Grace, boldly to abuse the said judgment hereafter not onely against him and his disciples, but likewise against the authority and reputation of the H. Apostolick See.

We beseech your Holinsse therefore to admit this complaint, being attended with no lesse af∣fection and respect then grief and anxiety. Some small sparks have already caus'd a great flame on all sides, and the violence of this evils spreads everywhere. The children of the Church are divided, their Mother sighs at it, and the wis∣dom of their Comon Father is alone capable to supply a remedy thereunto. This affair is treated with very much heat, but Y. H. may wholly ex∣tinguish it by using clear and precise words, in passing a judgment on the sense of the Propositi∣ons, which is the whole subject of this dispute; for by this means Y. H. will stop the contests of those who are divided into different opinions, and which both sides have maintain'd with so great ar∣dour. Now to attain to this M. H. F. and that none may alledge any excuse to cause delay, it it seemes necessary in the present state of things, first, that liberty be given to our Deputies to declare their sentiments in presence of their Ad∣versaries who are at Rome, to the end to disco∣ver their artifices; and that what shall be alledg∣ed by either side in defence of their opinions, be respectively drawn up into publick acts, by some unsuspected person, that copies thereof be given to the parties, and that they interchangeably com∣municate what they advance for the establishing their own or opposing the sentiments of their Ad∣versaries: That afterwards the Jesuites, being more oblig'd then any others to maintain this contestation in regard they uphold the new doc∣trine of Molina, and are declar'd enemies of that of S. Augustin, may enter into the cause, in∣asmuth as they are indeed the principal parties, as is evident from hence that the writings presented to the Congregation were made by Fransois An∣nat of their society, who has been so bold as to print the same publickly at Paris under his own name. That M. Albizzi abstaine from the Con∣gregation; since the causes of exception against him are so just and evident that they are known to all the world. And lastly that F. Modeste, who hath not fear'd to approve F. Annat's book assoon as it came from the presse, may be likewise re∣mov'd out of the number of the Consultors, ha∣ving by so manifest a fore-judgment shown how much he favors Molina and is contrary to S. Au∣gustin.

Your Holinesse, M. H. F. sees that these pro∣posals tend not to eschew the judgment of the cause, but seek the meanes of establishing the Churches peace. And we hope, your Holinesse will favorably admit requests, which as things stand, are not only just but necssary; which are full of low respect to Y. H. and which have no other aime but the good of souls which it hath pleas'd God to commiit to us, the authority of your judg∣ment, and the glory of the Apostolik See. We know that one of the principal duties of Bishops is with great care to watch, that the Consciences of their people may remain in peace and Christian tranquillity; and that if when Tares are sown a∣mongst them, we be so negligent as to sleep in∣stead of plucking them up, God will require a se∣vere accompt of us for it. This is it which makes us renew our supplications to Y. H. more then ever, to conjure you not to use a remedy in this occasion lesse then the evil, but to end this grand difference by a Iudgment: which may decide the bottome of the dispute, ruin error in its root, and establish a firme and sure peace. Which will most certainly come to passe, if it please Y. H. to grant us a Congregation like that which Clement VIII. and Paul V. establisht, open and free to all parties, of which no person may complain, and which may be famous for ever. We beseech Our Lord Jesus Christ the Author of all graces to preserve Y. H. in health for the general good of all Chri∣stendome.

We are,

MOST HOLY FATHER, &c.

Y. H. most humble and obedient Sons, N. and N. In the absence of our Confreres.

Paris, Febr. 24. 1653.

By the same return one of the same Prelates sent me the following.

SIR,

I Have read with great joy the generous resolu∣tion which you have taken, not to a 15.1 desert God's cause which you have hitherto so vigorous∣ly and happily defended; as also the b 15.2 Nar∣rative of your transactions with Cardinal Spada. Nothing more weighty and judicious; and I hope you prudence and constancy will at length bring about the Congregation which we wish. I have understood with very much satisfaction how the Order of Dominicans proceeds. Be pleas'd to continue your adherence with them as to the fun∣damental controversy which concerns Effectual Grace. For obtaining a solemn Congregation, I see nothing more conducive, then to persist in urging that the H. See never deny'd to hear Bi∣shops who demanded Audience of it; That since the time of Pius V. Greg. XIII. and Ʋrban VIII. there have been no parties that demanded to be heard and to conferre; nor can there be any ob∣stacle now since M. Hallier and his Collegues a∣gree to it; c 15.3 As for the circumstance of the Inqui∣sition, we conceive it hath nothing to do in these parts at present. It will be good if the Embassa∣dor can move in the businesse, and give the Pope to understand that the French cannot acknowledge that Tribunal. I am more then ever most real∣ly &c.

The same day N. de Sainte Beuve writ one to me which deserves as well as any not to be deny'd the publick light, 'tis so clear, sincere and compre∣hensive.

SIR,

YOU are very obliging in taking so much pains to encourage me, upon supposition that I am very anxious for the successe of our affairs. Per∣haps something of my style may have occasion'd that your judgment; but though otherwise ob∣lig'd to you, I cannot but tell you that I never had any apprehension, knowing the goodness of our Cause, and your vigilant and prudent con∣duct. The reports spread hitherto by our Ad∣versaries have not shaken me, but I hop'd well when I heard that they Decided beforehand, and publisht Judgments before the merite of the cause was known. Neverthelesse I cannot omit what they have vented this week. F. Paulin said at the Louvre that we were in such contempt at Rome, that we were not thought worthy of being heard. You see what a great honor this man does to the H. See, since he judges it capable of Prepos∣sessions to the prejudice of the course of justice which refuses not to hear the most wicked wret∣ches in their own defence. At the Colledge of Navarre, they say you have done as Luther and Calvin did. That first you referr'd your differ∣ence to the Pope, and when he was taking course to pronounce concerning it, you appeal'd to a Council, or rather demanded to be heard in a Council. These people are as knowing in history as they are honest in reporting your actions. In Sorbonne 'tis said that you were upon flight, and that not daring to appear before the Pope, be∣cause your condemnation was inevitable, you de∣manded to have a Council assembled. At the Bi∣shop of Malo's house, it is said that M. Hallier is to set forth in the beginning of Lent for France, and to be at Lyons by Easter, from whence he goes to Roanne, and thence to Nantes for S. Ma∣lo, with design to dedicate himself for the rest of his dayes to the service of M. de S. Malo, more then ever. And upon my objections that it was hardly credible that M. Hallier could be return∣ing so soon, unless he came away before the decisiō of the cause, I was answer'd that he hop'd to have judgment by that time, but would come back howe∣ver, having sufficiently labour'd for a year toge∣ther. Whence I conclude that M. Hallier must sup∣pose

that the business would not be determin'd, by his return; for should he come into France with the least advantage whatsoever, he would come to Paris and to the Court to receive honors and complements for it; and also to demand some recompence, either an Abby or a Bishoprick. But this is enough about them; let's return to our selves. Nothing can be more prudent and com∣mendable then your proceeding with Cardinal Spada; your Narrative of it has fully satisfi'd me. You have nothing left to do but to keep your ground, and insist upon this especially. 'Tis a thing unheard of, that in an important Con∣troversie the Bishops of France demanded a hear∣ing and a conference before the Pope, and were deny'd. That if it be true that our Adversaries desire to be heard coràm, there is no inconveni∣ence in granting, the one side demands, and the other consents to. That 'tis the only means to restore a calm in the Church, without which, whatever else be done, the stirs and contentions will continue. That if an absolute condemnati∣on be pass'd upon the Propositions without di∣stinguishing senses, the Molinists will forthwith make advantage of it against the Thomists; and that the senses be distinguisht without knowing of us which is ours. In fine, Sir, you must ei∣ther be heard contradictorily, or else remain si∣lent, patiently expecting what the determina∣tion will be.

I forget to tell you that M. Hallier and his Col∣legues write that he has been heard, that both he and his Collegues spoke an hour and an half with with great applause; and that the whole Assem∣bly admir'd his abilities and moderation, your de∣nyal to appear having given great advantage to your Adversaries. But for my satisfaction I shall be glad if you signifi'd to me what you have learnt of their Orations. I am,

Sir, &c.

The same day a Doctor of the Faculty deputed for the examen of the new Chronicle of the Feu∣illant, sent me word by two Letters, that after a long Conference thereupon, they found the Book full of impieties and injuries; and (to make short) he signifi'd to me the week after that the Kings authority was interpos'd to forbid the Facul∣ty to censure it, though it was injurious to Kings as well as to the Pope and Bishops, but principally to Kings. Take part of that former Letter written Febr. 18.

Redeo à privatis Doctorum Comitiis, in quibus Chronici Ademari continuationem à Fulgensi recens editam expendimus. Tot sunt impiè, insulsè, con∣tumeliosè dicta, ut examen nos ad usque multam noctem tenuerit. Hos duos dies, quòd mihi incum∣beret ut aiebant de illo referre, studio ad id necessario consumpsi; quare prolixiùs non vacat.

And part of the latter written to me March 7.

Chronicon Fuliensis omnibus Ordinibus, Pontifici, Episcopis, Regibúsque praecipuè injuriosum, menda∣ciis erroribúsque plenissimum, Censura notari qui Regem obsident non sunt passi. Nec dubito quin Syndieus aliique ejusdem notae homines, prohibitionem hanc à Ministris Regiis extorserint, ita illorum in∣doli bellè convenit cum hoc opusculo tenebrarum.

But they were not successfull in their sollicitati∣ons from the King and his Ministers to the Arch∣bishop of Paris and his Officiate, to hinder the condemnation of it, as they hinder that of the Faculty. For the Archbishop caus'd his to be publisht against it at the end of Parochial Masses on the first Sunday of Lent, in spight of all ob∣stacles lay'd in his way from the Court. And the Keeper of the Seals, having himself conferr'd with the Official about it two hours, receiv'd from him so evident an account of the necessity and obligati∣on which the Archbishop had to condemn it, that he was constrain'd to yield to his reasons. This particularity was signifi'd by M. de Sainte-Beuve in a Letter of March 7. in which he added that he had begun to read S. Annat's Book intituled, Augustinus à Baianis vindicatus; and truly (said he) I pity him, he is so weak, calumnious and injurious to S. Augu∣stin. And in another of March 14. That he found himself oblig'd to refute him in his Lectures, which was easie for him to do, the Father's grounds being nothing but Imposture, and his strength consisting in captious arguments.

'Tis a strange thing that notwithstanding our re∣fusal to appear in the Congregation separately from our Adversaries, and to present other Wri∣tings till our former were communicated, was so equitable and well-grounded; Yet their Eminen∣ces resolution not to admit of either, but to pro∣ceed to judgement in the affair without it, ceas'd not to make us fear ill success, if we continu'd firm in our denyal. Wherefore we fell upon the same Consultation which he had held about three months before, namely, Whether in case that af∣ter all our reptesentations of the justice and advan∣tage of such communication they should continue inexorable, and that a pure and absolute Con∣demnation were likely to ensue (much to the pre∣judice of the Church's truth and to ours) it would not be expedient that we yielded to inform them after their mode, rather then let such a Censure come forth. The reasons for either part, above∣mention'd at large, were again consider'd, with additions of new; but we were divided now, as formerly. We writ therefore severally into France our opinions, and the reasons of them. Not one of our Friends or Bishops thought fit that we should recede from any thing of our demand and proceeding, they judg'd it so equitable, and were so perswaded that if Justice were not done us in this point, we could not hope it in anything. This their judgement I shall extract out of a Let∣ter written to him of us three, who was of the same mind, March 7. 1653.

Reflecting upon the debate which you have had a∣gain with M. D. M. the more I consider the affair, the more I am on your side, and cannot yield to his rea∣sons. I cannot think that if the resolution be taken to censure the Propositions, 'tis in the power of any thing that you can produce, to alter it. For the Condemnati∣on will be concluded upon Politick reasons, to which you shall never be put to answer, and so never cut the knot of the affair. But if on the contrary the con∣sideration of truth be more prevalent then human rea∣sons,

and they will not condemn it, you will be happy in having persisted so stedfast. You see how I incline according to my weakness and little intelligence; but I find not humility enough in my self to say that I sub∣mit to everything. I confess I cannot do it upon the reasons of M. D. M. though I have all imaginable respect for him. Continue firm, I beseech you, and do not all three give out, whatever happens. If you do, you will be lookt upon as persons that had some good re∣solution at the beginning of the enterprize, but relin∣quisht it upon the first difficulties. Christians are not crown'd but upon perseverance.

But to summe up all my intelligence of this Month, I shall here only insert what was signifi'd to us March 21. in the name of the Bishops who sent us.

My Lords are enga'd in an Affair of great im∣portance which concerns the Archbishop of Sens, and hath wholly taken them up this fortnight. All that they had given me in charge to tell you, is, That there are parties enough there, since M. Hallier, Joysel and Ragault are there, who de∣mand an absolute Censure of the Propositions in the name of the Bishops, by whom they pretend themselves sent; and that you defend them in the sense of S. Augustin, which is the Catholick sense. That those Doctors cannot excuse them∣selves from appearing in your presence to justifie their demand, and give account why they pur∣sue the condemnation in such manner as they do. If they refuse, you must remonstrate to his Ho∣liness, what an injury it is to the authority of the H. See; since the grand causes of the Church, amongst which this is one, ought to be treated before the H. See, and consequently according to all the forms of Ecclesiastical Judgements, (whereof the meanest require that the parties be heard to argue their rights) that so the judge∣ment may be receiv'd without contradiction.

CHAP. XII.

The intelligence of M. Hallier and his Collegues with the Jesuites, manifest by the Writings which those Doctors presented to the Consultors, and were printed at Paris in F. Annat's name, which I endeavour to discover to the Card. Ghiggi and Spada, but to no purpose. A discovery of another Wri∣ting of M. Hallier upon the third Pro∣position.

F. Annae's printed Book, intituled Jansenius à Thomistis damnatus, I receiv'd on the first of March; which occasion I took too visite Cardinal Ghiggi, whom I had not seen since our great Con∣ference above related. This Book and the Title-page fix'd upon the corners of the Streets of Paris I made use of, as a manifest proof, to let him see a truth, otherwise but too certain, yet not admit∣ted by him, namely, That the Jesuites were our principal Adversaries in this affair; seeing the Doctors who appear'd against us were supply'd by those Fathers with the Writings which they were to present to their Eminences and the Con∣sultors. The Cardinal answer'd me, that the Je∣suites had not meddled in the business since their defending the Theses in Flanders; that he heard indeed that those of France had done some thing, but it was not considerable; that it behoov'd all star quieto to be quiet. I reply'd that it was not we who set a foot the Propositions from whence all this trouble arose; but that we were come only to advertise the H. See of the practises against it, and the Catholick doctrine of Grace contain'd in the Propositions, and to intreat that nothing might be done without hearing us thereupon in a solemn Congregation. After which falling to speak of the bad sense which the Propositions ad∣mitted, I said, that we were agreed as to that; and that it was not our intention to maintain them in those senses; but yet we endeavoured to hinder an absolute condemnation of them, in regard of the evil use which might be made of it; and least they who pursu'd it might afterwards apply it to the Catholick truths whereof they were capable. That a Proposiiion ought to be look'd upon twice, and all its circumstances and sequels weigh'd before it be condemn'd; that if 'twere sufficient to the condemnation of a Proposition that it admitted a bad sense taken in the letter or the evil construction according to which they who dislik'd it pleas'd to understand it, many in the H. Scripture would not escape Censure. For example of which I alledg'd these, Non est justus quisquam; Qui in carne sunt, Deo placere non possunt; Peccatores Deus non audit; and those which the Church delivers every day, in the Gloria in excelsis, addressing to the person of our Lord, Tu solus Sanctus. The Cardinal answer'd that they consider'd all this; that nevertheless we did well to discharge our minds con tutti, with all, as he believ'd we did. The supposition which I perceiv'd he intended apparently to make by this discourse, that we had represented all our reasons to all the Cardinals and Consultors too, con tutti, increas'd my suspition of their proceeding in the two last Assemblies towards the Consultors, name∣ly, that they would really pass to the condemnati∣on of the Propositions, and take the visits which we had made to them to obtain a conference and com∣munication of Writings with our Adversaries, as judicial and sufficient informations to condem us formally. Wherefore I told his Eminence that what I had now said was only to shew him the ne∣cessity and advantage of hearing us according as we desir'd, for a thorough examination of all things; that we had spoke nothing to them but for this end; that his Eminence, I believ'd, was the only person to whom I had spoken so much as I had now done; and that we were so far from thinking to inform the others, that on the contrary we had avoided all occasions of doing it, because we would not do it but to good purpose, which could not be but according to the manner and form which we demanded.

The same day I desir'd our Advocate to go to the Cardinals of our Congregations, and press them with the most urgent reasons he could to grant us a Conference. We talkt largely toge∣ther about the consequences which were to be fear∣ed in case they should not grant it; and he under∣took to visit them for the purpose aforesaid, except Cardinal Pamphilio, whom, he said he could not yet addresse to; but for each of the rest he took a Copy of the two Memorials which he had presented to the Pope, to leave with their Eminences, after he had spoken to them what he intended.

Tuesday the 4th. I went to shew F. Annat's book to Cardinal Spada, that he might thereby see that the Jesuites were in the cause as well as M. Hallier and his Collegues, in as much as these Doctors were but as the Agents and Pam∣phlet-venters of those Fathers. The Cardinal an∣swer'd that he had never told me that those Fathers were not of the same opinions, or that they acted not something underhand, but that they had not spoken to him about them▪ and that the Pope ha∣ving put two Dominicans into the Congregation for one Jesuite, we were rather favour'd than o∣therwise.

VVe heard in the morning at la Minerve that the General of the Domincians was gone to get audience of the Pope to present his Memorial and his Papers to his Holiness, and that the Commissa∣ry of the H. Office desir'd to speak with M. de Val∣croissant as a particular Friend, and that we might go to him by the back stairs. In the afternnon I accompani'd him thither. He propounded to us some difficulties upon the first Proposition, in which having receiv'd satisfaction from M. de Val∣croissant's answers, he told us that it would be good that we could meet together some times, but in such a place as might not give jealousie to any body. I spoke to him concerning F. Annat's book newly printed; I shew'd it him, and told him it was the same Writing which M. Hallier and his Col∣legues had presented to him four or five Months before. He answer'd me that he had one of them too; but had not had time yet to read it.

Some dayes before this visit a Writing of good length made by our Adversaries upon the third Proposition fell into my hands; we caus'd it to be transcrib'd by several Amanuenses, that it might be precisely restor'd by the time at which he who lent it us was oblig'd to return it. Afterwards re∣covering two others, one upon the fourth, and che other upon the fifth Proposition, we apprehended that these three Writings were parts of an intire Treatise upon the Propositions, and consequently that we wanted what had been commented upon the two first; but we could never light upon them.

That upon the Third Proposition was nothing but a heap of passages and argumentations out of Ricardus and F. Pelau in his Treatise of Liberty; and besides an infinite number of wrested citations, it was wholly founded upon a point not at all in que∣stion. For it pretended to show that according to the Fathers, Free-will requires some kind of Indif∣ference. Now this was never disputed, none ha∣ving ever deny'd that Free-will is alwayes insepa∣rably in this life joyn'd with the indifference held by the Thomists; that is to say, with an active power of acting or not acting. Nevertheless up∣on this false foundation all the said Tract is built, and falls to the ground by the sole distinction of two sorts of Indifference, whereof one, which is held by Molina, destroyes Effectual Grace, because it infers that a man may so act and not act, that it sometimes comes to pass that the VVill acts not and consents not to the same Grace which causes it to act at another time in the same dispositions; and this is that which we oppos'd. The other, held by the Thomists, does not in any sort destroy Effe∣ctual Grace, since it so gives the active power of not doing that whereunto Effectual Grace deter∣mines us, that yet it never comes to pass that the thing is not done. And as for this sort of In∣difference, we not only never rejected it, but have formerly admitted it in a hundred places of our Writings.

But hence it is easie to judge what impression might be made upon the minds of the Cardinals by the noise of a hundred passages pretended to be formally against the opinions of the Jansenists, which they understood only by the fabulous and calumnious reports which it pleas'd our Adver∣saries to make of them in their Writings and Dis∣courses.

And 'tis pleasant to observe that as they attribu∣ted to those Utopian Jansenists which subsisted on∣ly in their own brains, the imaginary Opinion of an absolute Necessity which takes away the power of acting and not acting, and destroyes Indiffe∣rence; so they make them speak after their mode, and attribute answers to them, which no body ever thought of.

Respondent primò Jansenistae voluntatem hoc qui∣dem posse si velit, quia si vellet, hoc ipso actu illud faceret; sed non posse illud velle propter grntiam qua impedit ne id velit. Which is a ridiculous answer sorg'd by them at pleasure; for no body denyes that the Will can resist Effectual Grace, and hath the active power to will it, though it never comes to pass that it doth will it, because Grace makes it will the contrary, and determines it to will, not to use the power which it hath.

Respondent secundò, (say they further) hoc sen∣su Voluntatem posse dissentire, quatenùs absente gra∣tia non operatur illud bonum ad quod per gratiam ex∣citatur, quod eâ praesente necessariò operatur. This is properly the ridiculous Chimaera of the Necessi∣tating Grace which destroyes the active power of resisting it self whilst it is present. It sprung first in F. Annat's Imagination, who diffus'd it into those of M. Hallier and his Collegues, and by their means endeavour'd to perswade the Cardinals and Consultors of it.

'Tis easie to triumph thus over Adversaries by attributing to them imaginary opinions and an∣swers. The length of this Writing hinders me from transcribing it particularly. I shall only adde that it is concluded with the ordinary Protestation, that they do not persecute the Propositions in the sense of Effectual Grace, and that the question is not about the points contested between the Do∣minicans and the Jesuites.

Colligitur secundo (say they in the writing up∣on the Fifth Proposition) quid dicendum sit illis qui hanc esse putant controversiam de auxiliis Divi∣nae

Gratiae tamdiù olim dissertatam sub duobus Ponti∣ficibus inter Thomistas & Jesuitas, jamque hoc pre∣textu Janseniani utuntur ut Censuras eludant; & cum non putent posse Thomist as in eandem ruinam tra∣hi, cum illis ipsi commmnione sententiarum & con∣nexione erigantur & stent, vel certè ut tanquam in pari causa dum ulterior expectatur definitio, eadem libertate fruantur docendi quodlibet quâ fruuntur illae duae familiae. Sed in co quoque latiùs aberrant, quàm toto coelo. Nihil omnino illis exprobatur de quo Thomistae cum Jesuitis contenderint, nihil exigi∣tur quàm quod sucrit concordissimo duorum illorum Ordinum consensu atque suffragiis constitutum, quòd possibilia sint praecepta Dei transgressoribus, quibus transgressio ad culpa imputatur; quòd detur auxilium sufficiens at{que} internum eui homines dissentiunt; quòd indifferentia ad agendum & non agendum à libertate arbitrii quae requiritur admerendum & demerendum sit inseparabilis; quòd non sint Haeretici qui dicunt liberum arbitrium Deo moventi per gratiam efficacem dissentire posse ('tis the sense which they give the Fourth Proposition) & quòd sensus divisus quo id posse dicitur, non sit idem quod ex hypothesi mutatio∣nis & substractionis ejusdem gratiae, sed ita ut cum illa sit expedita ad dissentiendum potentia, quod Chri∣stus sit etiam pro reprobis mortuus, ut illis media sa∣lut is obtineret.

This is the close way whereby they oppose us, fathering these ridiculous opinions upon us, or ra∣ther upon those who were in France. For they pretended to spare us, by endeavouring to per∣swade that we did not speak sincerely, or under∣stood not the end of this new Heresie.

CHAP. XIII.

Proposals made to me by Cardinal Bar∣berin about the Doctrine of the Tho∣mists. The Beginning of the Congre∣gations before the Pope. His Holi∣ness's reconcilement with Signora Olympia by whom he is entertain'd at Dinner upon the day of the An∣nunciation with his kindred, who endeavour to deter him from the Congregations, but in vain.

MArch the 4th. Cardinal Barberin return'd to me our VVriting De Gestis, and upon the 5th. I carried him our Summary. He askt me why we did not wholly joyn with the Dominicans? I answer'd him, that they did their own business, and we ours; that we might have our particular aimes and pretensions, though their Doctrine was no-wise different from ours, at least at the bottome. He fell to speak of Jansenius, and said, that he admitted the same Sufficient Graces which the Thomists taught; for which he cited Chap. 3. lib. 4. I answer'd him that I could not tell, having not read the Book; but that no doubt there are such small Graces as the Thomists call Sufficient, and acknowledge as well as we not to be such real∣ly in the sense wherein the VVorld takes the word Sufficient, since they do not suffice, there being need, besides these Graces, of that which is Ef∣fectual by it self, to perform the good action which would not be done without it. He askt me whether I had the Writing intituled Jansenius a Thomistis damnatus? I told him I had it, but did not speak of it to his Eminence, because it would shame M. Hallier, who had been the Distributor of it under the Paedagogy of the Jesuites, and whom I knew his Eminence honour'd with his af∣fection.

In the afternoon I receiv'd a Visit from an in∣telligent person, who inform'd me, 1. That next week una Congregatione Papale a Congregation in his Holiness's presence was to be held. 2. That F. Lezzana had been retain'd by the Pope to be of the Congregation instituted for examining the Pro∣positions, but was, by he knew not what insinu∣ation of M. Albizzi with the Pope, excluded. For proof of which he told me, that Monsiguor Sa∣crista inform'd him that he, was that Father who said he was going to take the Oath requir'd by the Congregation; that afterwards he was left out without any thing spoken to him; and that though he was very patient and submissive to Provi∣dence, yet he had testifi'd to Cardinal Ginetti some resentment of the stir. 3. That before the Commis∣sary of the H. Office had consider'd upon the Propo∣sitions, he was much animated against them; during which tempest M. Albizzi made use of him to sound the minds and opinions of others before they were apppointed for the Congregation. 4. That like∣wise the Master of the Sacred Palace had the Pro∣positions in abhorrence, as he who told me this found when asking of him permission to read the Writing compos'd upon them, which begins In Nomine Domini, &c. for he answer'd him (Guar∣dateri d' imbe' vervi di queste cose) Beware of being infested with such things; and that to obtain such permission he was fain to carry a Friend, who was well known to the Master of the Sacred Palace, to assure him thar he was a man not likely to be sur∣priz'd by heretical Sentiments, per inhereticarsi. 5. That the Fathers Delbene, Luca Vadingo, and the General of the Augustines were at first of ano∣ther mind than what they were of after they had carefully studied these matters.

Thursday the 6th. I learnt at la Minerve, that the General of the Dominicans, despairing to get audience of the Pope, intended to take the oppor∣tunity of the Congegation of the H. Office at which he is alwayes present, to present a Memo∣rial to the Pope, that his Holiness would please to afford him the audience which he had so often sought in vain. He promis'd me himself also, to cause his Fathers to draw up a Relation of the Conference which they had had with M. Hallier and his Collegues, not to publish, but to preserve in the Archives of their Covent ad perpetuam rei memoriam.

In another Visite I understood that the Consul∣tors had order to be ready to deliver their Votes or Sentiments in writing upon the third Sunday of Lent (if my Informer was not mistaken in the day)

and that the Congregation was thenceforward to be held before the Pope, but that they were all charged to take their measures so, that no one might speak above a quarter of an hour. I learnt also in the same Vi••ite, that the Consultors dis∣affected to the Propositions, finding the mind of them, and conceiving that any thing was lawful for them in the Congregations held at Cardinal Spada's House, made great clapping of hands and noise there, and M. Albizzi with them, crying Avant Heretick, Avant Lutheran, when the well-affected to the Propositions spoke the best things to defend them. In fine, that the five Cardinals oftentimes slept and snor'd there; sometimes all together; so that one of the Consultors seeing them in that posture, took the liberty to say to another these words. At least if there be any that keeps Sentinel, aiming thereby to hold the Con∣sultors in their duty, that heed might be given to what was spoken, and the same afterwards re∣ported to those that slept, Al meno se fosse qualche d' uno che facesse la Santinella. But whether they slept or wakt, certain it is that the manner of handling things in the Congregation upon the In∣formation of one party alone was very unfit to in∣struct them in the matters whereof they were to judge. Which made us many times with eyes of compassion look upon those Cardinals, who ha∣ving spent their lives in imployments for the most part more Secular then Ecclesiastical, and Political then Theological, and being engag'd in an innu∣merable multitude of other businesses, were ap∣pointed to give their own judgements, and form that of the Pope upon the most difficult matters of all Divinity, and upon which judgement cannot be passed without temerity, unlesse care be taken for instruction therein by exact, assiduous and deliberate reading of the Scripture and the Fa∣thers.

Immediately after Dinner I receiv'd a Note, sig∣nifying to me, 1. That the Congregation would be held on Monday following before the Pope. 2. That his Holiness was so prepossessed that no good was to be hop'd. 3. That nothing was thought upon but a Condemnation. 4. That it was said of Monsignor Gavotti, that he began to doat, because he very well understood the do∣ctrine of S. Augustine, and remembred also what passed under Clement VIII. and Paul V. 5. That all things tended to mischief, and to prevent the Dominicans of time to interest themselves in this affair. 6. That there was no place for saying a∣ny thing in order to stop the course of this mis∣chief. The Original of the said Note was thus:

La Congregatione è stabilita per lanedi. Pare il Papa prevenuto in modo, che nulla si spera di buono. Le prattiche si famo per condennare. Null' altra cosa più si medita. Monsignor Gavotti è tenuto per semo. Ogni cosa tende al male, & a fare presto, per levare campo a Domenicani. Non si può parlare.

In the Evening I learn'd that a Letter from the Nuntio in Flanders giving intelligence of the death of M. Calenus who had highly defended Jansenius, being read in the morning in the Assembly of the H▪ Office, the Pope was displeas'd that he was enter∣tain'd with nothing but that affair, and said angerly that he would end it, Voglio finir sta cosa. And that Card. Barberin, Spada, and a third, with M. Albizzi talking together about the Propositions, before the Pope's comming, Cardinal Spada said, We will condemn those Propositions; They must be con∣demn'd. They will not obey the Bull; but hold these Opinions, because they say the Book is not condemned, but only prohibited. It must be con∣demn'd; and more he said to the same purpose.

All these unacceptable Items oblig'd us to go on Friday the 7th. to desire audience of the Pope, to know what was determin'd upon our two last Me∣morials which our Advocate left with him, and to take occasion to speak to him the most plainly and earnestly we could concerning our present needs. But we could not be admitted: Monsig∣nor Fagnani, and the Inqusitor of Spain took up all the time.

Hearing that the Pope had occasionally spoken to Monsignor Fagnani concerning our affair, I vi∣sited him the next day in the afternoon. He told me, that the Pope having ask'd him whether he had heard of it, he answered, No; his Holinesse seem'd troubled about it, and intimated a purpose to end it, telling him that he caus'd prayers to be made for it (the Vice-Gerent had sent by his or∣der, to put a Bill upon the Sacristies, to recom∣mend it to the prayers of those who said Masse, and likewise to some Covents to enjoyn the saying a Masse of the H. Ghost and Litanies: all which was done with very little Ceremony, and in such sort that we, who observed the most we could all things pertaining to our affair, had not taken no∣tice of it, if F. Petit who had care of the Sacristie of S. Louis, had not told us that he believed the Bill sent thither concern'd us, and if a Monastick of la Minerve had not by chance intimated the same thing to me concerning those Letanies.) M. Fag∣nani added that he told the Pope that his Holinesse did very well; that he could not be too circumspect in an Affair of that importance; that though his Holiness was assisted by the H. Spirit in Canonizing of a Saint, yet many things were striictly heeded, for fear there might be some suborn'd witness; and that in the matter of so abstruse a doctrine as this was, and wherein the Faith and the Belief of the Faithfull were concern'd, there was more danger of a surprize, and consequently more need of all possible precautions. That the Pope seem'd to consider upon, and be well pleased with what he said.

After Cardinal Ghiggi had given us notice that Cardinal Pamphilio was added to our Congregati∣on, and something blamfd us for not having pre∣sented a Copy of our Writing to him, to take a∣way all occasion of displeasure, we thought fit to do it with the best grace and most ceremony we could. VVherefore we caus'd a new Copy to be made by the same Amanuensis who made that which we presented to the Pope. Being finisht towards the end of this month, we got it bound exquisitely, and besides the two Writings and their Summary, which we had presented to the Cardinals, we added the same Epistle prefix'd to

that given to his Holinesse; And before all a par∣ticul••r Epistle to this Cardinal, which we subscri∣bed upon S. Thomas his day; whereof a faithfull Translation follows:

To my L. the most Eminent and Reverend Card. Pamphilio.

MY LORD,

OUr H. F. Pope Innocent X. the Vicar of Jesus and Successor of S. Peter in the See of Rome, hath at this day no greater Cause to decide then this, since the Grace which makes us Christians, is therein is disputed, and S. Augustin whom the H. See hath own'd by perpetual approbation ever since Innocent the First, called in question. It suffices, my Lord, that you know thus much, that you may be convinc'd what part to take, and what care this Cause of Faith requires of you in so important an occasion.

When Pope Innocent X. chose you among o∣thers to support the weight of the Churches af∣fairs, and employ your Ministry in the negotiati∣ons which concern the H. Apostolick See, he en∣gaged you wholly to his own person, not onely by the Purple wherewith he adorned your Emi∣nence, but also by the society of his Family and Name, which is a very strict alliance; and was pleased to communicate to you all the lustre and glory of his Papacy; Your Eminence enter'd not into the Pamphilian Family by the quality of your birth, but by the consideration of your merits; not by the advantages of blood, but ver∣tue; so that there lyes an indispensible necessity upon you contributing with so much more ardor the fidelity of your services to the dignity and ho∣nour of Innocent X. as this link which unites you to him, being an effect of vertue, is much more great and considerable then those which are deri∣ved from Consanguinity. We fear not then, my Lord, that it will be a diverting your Eminence from the care of the great affairs which exercise you, when we beseech you to read the Writings which we present to you, and to employ some time in examining with great care the whole Cause in question, there being nothing in the whole Church more considerable for the honour and reputation of Innocent X. then this affair con∣cerning the grace of Jesus Christ.

The reading of all things which have pass'd in this Difference will encrease your Eminences vi∣gilance and care, because you will find how just∣ly their designes are to be suspected, the begin∣nings wherof are full of so many intrigues and deceits. Neither the canvasings nor the solicita∣tions of our Adversaries, nor the ostentation of the favor of the Grandees of the Times, nor the false Protestations which they make to defend the Faith and uphold the dignity of the H. See, will be capable of shaking you, because you will fear on one side their surprising his Holinesse, as they have already many times endevor'd, and on the other you will be lead to suspect that cause of in justice which hath needed so great a number of subtleties to support it.

As much as our Adversaries have plac'd their hope in humane artifices, in winding and captions subtleties of words, and in termes which they have invented to vilifie and disparage our persons; so much have we taken care to establsh our hope only in the assistance of God's grace, in sinceri∣ty and upright dealing, in the integrity of the H. Apostolick See and in the the equity of Inno∣cent X. We hope therefore, my Lord, that you will employ all your credit with his Holiness, to promote the Congregation which we have demanded of him, as being the most advantage∣ous means of ruinning all kind of Deceits, of clearing truth, and procuring peace, and which all the world, as well as we, conceiv'd establisht be∣fore we had the honour to present these Writings to him, to the end the whole Church may know and posterity one day relate how prevalent sim∣plicity and fair dealing, truth and justice were un∣der the Papacy of Innocent X. when he was assisted with the Counsels of a Cardinal who was the emulator of his Glory as well as Heir and successor of his name.

And although in all these things our own inte∣rest is lesse imported then that of the H. See, and we could be quiet henceforward, if we were not mov'd with the concernments of truth, the H. See, and the spouse of Jesus Christ, and the peace and edification of the Faithfull; neverthelesse all these these things make so sensible an impression upon our minds, that we shall consider as a sig∣nal benefit all the offices which your Eminence shall do for us with his Holinesse towards pro∣curing the successe of a demand so just and neces∣sary.

We are,

My LORD,

Your Eminences Most humble and obedient servants,

• Noël de la Lane Doctor in Divinity of the Faculty of Paris, and Abbot of Nostre Dame de Valcroissant.
• Lovïs de S. Amour Doctor in the sacred Parisian Faculty of Divinity, of the House and society of Sorbonne.
• Lovïs Angran Licentiate of the same sa∣cred Faculty of Paris, and Canon of the Cathedral Church of Troies.

March 7. 1653.

Sunday March 9. with the Letters from Paris I receiv'd the Advertisement of F.L' Abbé so injuri∣ous to S. Augustin and the H. See, and by which that Father so manifestly discovers their design a∣gainst S. Augustin's doctrine. I thought fit to shew it to as many persons as I could, that so the evil purposes of those Fathers might be more and more known, especially it coming to Rome so op∣portunely the day before the first Congregation was to be held before the Pope. Amongst others I went to show it to Cardinal Spada and the Gene∣ral of the Augustines, and left Copies of it with them; adding more largely by word of mouth what was written to me concerning it. I found the

General of the Augustines shut up, to study against the next day's Congregation. Yet I was admitted to speak with him, and he told me that they did not yet precisely know what would be treated of the next day before the Pope, whether all the Propositions or only one; but it behov'd them to prepare for all and leave themselves to be govern'd by Grace.

Monday the 10th. the Congregation was held before the Pope in the afternoon. All that I could learn concerning it, was, that the Pope first made a short discourse, declaring that he intended not that in any thing which might be done in the pro∣gresse of this affair, the doctrine either of S. Au∣gustin or S. Thomas should be prejudic'd. 2. That the Consultors had more time and liberty to speak then they expected. And 3. That it lasted two houres and a half.

Wednesday the 12th. I repaired to see Cardinal Barberin before his going to la Minerve, but met him coming down staires. He took me into his Coach, and askt me the same question which we had done eight dayes before, Why we did not de∣clare that we held no other opinions then the Thomists? I answer'd him as I had done formerly. But the same day he told the General of the Do∣minicans, as I heard on Friday following, that we refus'd to subscribe the sufficient Grace of the Thomists, because haply in my discourse I had said that although we acknowledg'd those Graces which they styl'd sufficient, yet we could not agree to use that Terme; being those Graces were not truly sufficient for the Action in regard whereof they were so call'd, though effectual for their pro∣per Effect; nor that they were given generally to all the world without excepting any person, as some of their modern Authors have taught, but not all either the best or the most ancient. Now I wonder'd much that such a discourse by the by, could serve his Eminence for a ground to tell that General seriously and without distinction, that we deny'd to subscribe the sufficient Grace of the Thomists, when it was propounded to us; as if it had been propounded seriously that we migbt make a solid Declaration, and as if we had abso∣lutely deny'd those sorts of Graces.

In the afternoon I had accidentally a long con∣verse with M. Joysel, all the particularities whereof, to avoid prolixity, I shall not here insert, but take notice only of three or four. First, speak∣ing of the Congregation which we su'd for, he said, it was not according to the Custome of the Church, but a thing unheard of, and never prac∣tis'd, and that they had above forty passages or examples to oppose us with in that point. Second∣ly, I speaking to him of the Writings which they deliver'd to the Consultors, and F. Annat lately printed 〈◊〉〈◊〉 first he deny'd it. Thirdly, when I af∣firm'd the same so confidently, that he could not doubt but I had certain intelligence thereof, he confess'd it, adding that it matter'd not whence a good thing were taken. And Fourthly, when I told him that this shew'd their correspondence wiih the Jesuites, he answer'd me that the condi∣tion of a Doctor were very unhappy, if it oblig'd to renounce the acquaintance and commerce of the Jesuites.

Thursday the eleventh I carri'd Cardinal Spada a Copy of the printed Preface of F. Annat's Biblio∣theca, to confirme to him further how those Fa∣thers interessed and carri'd themselves in this af∣fair. And the next day I shew'd the same to our Advocate, that he might see by the thing spoke of himself therein, the extrem impudence and shame∣lesnesse of that Writer. Our Advocate, scarcely beliving his own eyes, desir'd to transcribe what concern'd himself, that he might keep it as a proof of the spirit of Lying and bitternesse of those good Fathers. But I say'd him the labour, promising to send him an intire Copy. As for the Memorials deliver'd to him to be presented to our Cardinals, of which I askt him tidings, he said he had been with but two, namely Ginetti and Cechini, and not with the others, because those two refused to receive a of Copy those Memorials, after (as they alledg'd) the Pope had declar'd his pleasure, and signifi d that he would not grant the contradictory audience and reciprocal communication of writings demanded therein. So that our Advocate return'd the same to me, saving one Copy which he kept for himself. But to comfort me in some sort for the trouble it might be to me to see things so re∣mote from our hopes, he told me one out of friend∣ship which he hap learn't in discourse with Cardi∣nal Ginetti, who was his great friend and open'd his mind to him, namely, that his Emincence be∣liev'd that nothing would be done; or if any thing; such as would do neither hurt nor good, questo non portareble ne nocumento ne grovamento; and that we had reason to be not a little satisfi'd, because we had sav'd a Bull which our Adversaries would un∣doubtedly have extorted from the H. See, had not we come to Rome.

Fryday the 14th. after accompanying the Am∣bassador to the Pop's Palace, we went to that of Cardinal Pamphilio, to try whether we could pre∣sent our book to his Eminence before the Ambas∣sador came thither; but we could not. In his Antichambre we found the Bishop of Borgo, who in a long converse told us, that being lately in a com∣pany where F. Palavicini was, this Jesuite said of S. Augustin, that he was no great Divine, che sant' Agostino non era gran Theologo.

I made a visite in the evening, wherein I learn't two things. First that an Officer Of the Pope's chamber said that if his Holinesse could condemn us, he would willingly do it, because he saw all France wholly dispos'd to receive and cause to be executed all the Decrees which he should make, if they were against the Jansenists; but if nothing could be done against them, nothing should be done at all. Secondly that there had been a Con∣gregation the Wednesday foregoing at the Pope's Palace, which lasted three houres, and that one of the most sagacious Consultors had said to a Cardi∣nal who told it me, that all things went alla peg∣gio, were in a very bad posture there; that there was another appointed on Tuesday following, and that all who knew his Holines's accustom'd circum∣spection and slownesse, and the heavy and long manner of proceeding of the Court of Rome, (which occasion'd the Anagram and Proverb Roma Mora) wonder'd extremely at this extraordinary speed, and presag'd no good from it, because it was wholly contrary to the genius of Rome, and yet amore to that of his Holinesse.

We spent all the morning of Tuesday the 18th. in the Antichamber of Cardinal Pamphilio, to see whether we could present our Book to him. But his door was so inviron'd with persons desirous to speak with him, amongst whom were the Ge∣nerals of the Sommasques, the Conventual Cor∣deliers, and the Jesuites, crowding (to use M. Albizzi's words) tanquam aliqui de populo, as all the rest did, to enter where his Eminence was; that all we could do was to get out of the throng, and in expectation till it was over, talk with some Prelates whom we found in the Antichamber, a∣mongst which was the Bishop of Borgo. At length the multitude diminish'd, and many who were as earnest as we, were at last constrain'd to return as well as we without speaking to the Cardi∣nal; the Resident of Genua comming to his Emi∣nence after he had done his audience with his Ho∣linesse.

Thursday the 20th. as I was going to Cardinal Barberin, I met F. Reginald in the street, who told me that a Consultor ask'd whether he might safely affirm in the Congregation that we acknowledg'd the Sufficient Graces held by the Thomists, because he hop'd to make great advantage of such a De∣claration; for if we would do this, he hop'd that M. Hallier and his Collegues might make one in favour of Effectual Grace. I answer'd F. Reginald that there was no difficulty between the Divines of his Order and us as to the substance of those im∣perfect Graces which they term Sufficient; but that before making a Declaration of so much be∣fore a Congregation, there ought to be such a one establish'd as we demanded; and that while this continu'd to act as it begun, we could not make any before it, being resolved not to own it. As for M. Hallier and his Col∣legues, we would not hear of any Treaty with them.

When I came to Cardinal Barberin, I told him that the last time I had the honour to see his Emi∣nence, he askt me whether we agreed with the Thomists, and I was now come to satisfie him. For which purpose I presented to him the third Chapter of the Information which we had prepar'd upon the first Proposition. He answer'd me, that those Writings were very long, that all the world could not see them; That if we would present a little Memorial, and thereby declare that we held Sufficient Grace, as Alvarez and Lemos. — I reply'd that we could not give any such private Memorial, but this and every thing else should be seen in the progress of the Congregation when it should be held. He told me that the Congre∣gation made hast. I answer'd his Eminence that it was without our partaking in it, and so long as it was held in that manner we could do no o∣therwise.

I spent the afternoon at Cardinal Ghiggi's a∣partment, but he would not give me audience. The things considerable which I learnt there were these: First, That the Pope had promis'd F. Lezzana a while since to give him permission to write and print concerning the matter de Auxiliis, as this Father told me, and that he came to desire his Eminence to put his Holiness in mind of it. To which the Cardinal answer'd, that he must have pa∣tience till after Easter, and that in the mean time it would be seen what would be the result of those Congregations. And Secondly, That a Fourth Congregation was to be held before the Pope up∣on Saturday following in the afternoon; which I di∣scover'd by a Bill which I saw fixt upon the door of Cardinal Ghiggi's apartment by the Mandatario or Cursor of the H. Office, and contain'd these words, Eminentissim. & Reverendissim. Domine, Die Sabbathi 22. cnrrentis Martii erit Congregatio co∣ram Sanctissimo hora. 20. ½.

On Friday evening I receiv'd the Letters, which came from Paris the last day of February, That of my LL. the Bishops to the Pope, spoken of above, was in the packet. On Saturday the 22d. I went to tell the Pope's Maistre de chambre that we had received Letters for his Holiness from our Bishops, and desir'd to present the same to him. He ask'd me what they concern'd. I an∣swer'd, the Things treated of in the Congregati∣ons before his Holiness. He referr'd me to Mon∣day.

The same afternoon I understood that Cardinal Spada, by reason of some indisposition, was not present at the Congregation held that day; and that the General of the Dominicans went on the morning to desire Cardinal Ghiggi to help him to an audience of the Pope, which he had so long sollicited in vain.

The same person who had told me some dayes ago that all went very ill in the Congregations held before the Pope, told me on Saturday the 23d. that the day before they began to be in a bet∣ter estate.

On Monday we went to present the new Letter of the Bishops of Fehruary 24 to the Pope; but Cardinal Trivultio took up the greatest part of the Audience that day, and the rest was given to o∣thers.

Tuesday, being Annunciation-day, after we had accompanied the Ambassador to the Pope's Palace, we came back to la Minerve to take our places in the Quire, where we might conveniently see the distri∣bution of purses yearly made to the Pope on that day to a prodigious number of young Maidens to∣wards their preferment. There had been a long mis∣understanding in the Family of the Pamphilii's; and Signora Olympia the Pope's Sister had not seen the Pope while it lasted. The reconciliation was lately made, and being Signora Olympia dwelt in the Palace Pamphilio not far from la Minerve the Pope was invited to dine there with all his Family at the end of the Ceremony. It was agreed be∣tween the Pope's kindred (who fear'd that his ex∣traordinary attending those long and frequent Congregations in which matters were handled which he had never studied, might prejudice his health) to represent to him the danger into which he put himself, and desire him to ••a•• another course. Some of them too who knew the merit of the sute which we prosecuted, who were sen∣sible of the repulses which we suffer'd; who lik'd our Cause, and fear'd it might receive some injury by this hastiness, and least the dis-satisfaction which those who were concern'd therein should receive thereby, might produce some in the Pope; spoke to him with the rest, as well for those considerati∣ons as for that of his health, all that they could to allay the forwardnesse and ardour of his Holi∣nesse.

But all served but to heat him the more. He wonder'd at his former aversenesse to hear of this matter afar off, considering the facility which he found in it then, and the pleasure which he re∣ceiv'd from all that he could hear spoken of it. He said he never was in Congregations which gave him less trouble and more satisfaction. That they lasted but two or three hours, and that if he had not had compassion of some good old men amongst the Consultors, who were oblig'd to be alwayes standing, he should willingly have held them long∣er. And this satisfaction appear'd so great to the Pope, that himself wonder'd at it, considering his ancient aversion; and he attributed this great and so sodain change to a particular and extraordi∣nary assistance of the H. Ghost upon his person. Signora Olympia who saw the Pope so satisfied with these Congregations, ask'd him what matters were treated of in them, which could be so well-pleasing to his Holiness. The Pope answer'd her that 'twas about certain subtilties touching points of Faith which she did not understand; and yet (added he) I know not whether if you were there when one of the Consultors (whom he nam'd) speaks you would not understand them, he un∣folds them with so great plainness and clearnesse. Signora Olympia reply'd nothing; but the Prince Justinian (who was also Kinsman to the General of the Dominicans, and his good Friend, and to whose mediation this General was oblig'd to re∣cur some dayes before; to get his Memorial and the other papers presented to his Holiness) told the Pope that he understood not much in those matters but he had read all the Papers of that Ge∣neral who had intreated him to present the same to his Holiness; and as much as he could judge of them, he found them very compendious and clear; and that he believ'd that if his Holiness should read them, he would also find much satisfaction in them. The Pope gave Prince Justinian no answer, where∣by he apprehended that the Pope continu'd in his unwillingness to receive the said General's papers; And the discourse about this matter went no fur∣ther.

Cardinal Spada was not present at the two Con∣gregations held before the Pope the week forego∣ing, whether he were constrain'd to be absent by some indisposition as his Secretary told me, or whe∣ther he counterfeited a distemper to cover some dis∣content which he had receiv'd in the former Con∣gregations, as most believ'd; But on Tuesday morn∣ing I heard, that the Cardinals of the Congregation were at his Palace on Monday without the Con∣sultors; and I believe, with many others, it was partly to oblige him not to be longer displeas'd, but return the soonest he could to the Congregati∣ons, which were to continue to be held before the Pope, as accordingly the Fifth being held on Wednesday afternoon, I heard that he was carri'd thither in a Chair; which some believe was merely a Ceremony to compleat the concealment of his pretence.

CHAP. XIV.

A Visite which I made to the Ambassador touching these Congregations. New Propositions delivered to the Congre∣gation as equivalent to those under ex∣amination, but most of them compri∣sed in more odious terms. M. de Sainte-Beuve's judgement upon them. Four Congregations held in eight dayes before the Pope.

THe same afternoon I went to see M. Gueffier, with whom I found the F. Vicar of S. Antony, with his Companion. The discourse falling upon the demand which we made to be heard viva voce and by writing contradictorily with our Adversa∣ries, these Fathers told me that M. Hallier and his Collegues affirm'd, that it was not the custome of the Church. That when the example of Cle∣ment VIII. was alledg'd to them, they answered that 'twas a fault which that Pope had commit∣ted; and when they were pressed with the ex∣ample of the Council of Trent, they said that the Conferences among the Divines there, were only upon preliminary preparations.

I accompani'd M. Gueffier to the Ambassador's Palace, where I waited till he had done giving au∣dience to others, that I might speak with him last with more leasure. I told him how the Congrega∣tions were continued before the Pope, without our being yet spoken to about a hearing, or any shew that they thought of us. The Ambassador answer'd me, that we ought not to fear that we should not be heard, for we should be as much as we pleased. That he well knew what the Pope had said to him; That he told him he would take such course in this affair, that there should be no tail of it left. That if after we had been heard as much as we pleased, other persons in France desir'd it, and had any thing new to propose; they should be waited for, to know what they had to say, before passing of Judgement. That the Pope told him, That he knew there were some who presumed to have definitions after their own construction; but in an affair of this importance he was loath to ha∣sten or do any thing till after a most exact discussi∣on; That should he employ ten years in labour∣ing in it, if God afforded him so much life, he should not account his time and pains mispent. That ma∣ny persons of quality (some of which he named to me) had written to him concerning this affair; but he had answered them all, that they need no more to be troubled then we, for assuredly we should have satisfaction in this point, and that he was not in jest when he spoke about affairs of Re∣ligion. That besides, the Pope had told him that he should be glad if we would not give him so ma∣ny Memorials. I answer'd him, That it would be easie for us to forbear, if his Holiness did us ju∣stice. But we had receiv'd another Letter by the

last post from our Bishops to the Pope, which, if he spoke to him about our affair, we beseecht him to tell his Holiness we were desirous to present to him. The Ambassador promised me to do it upon Friday following, which was the day of his usual audience.

He kept his word, and told me on Friday assoon as he came from audience that he had spoken to the Pope; but the particulars I could not conve∣niently receive from that day, by reason that two Danish Gentlemen went, with him from Monte Ca∣vallo to dine with him, and stay'd there almost the whole day; and therefore I repaired to him again on Saturday. He told me that the Pope said there was not time enough on Friday to receive the Letter during his audience, but we might return upon the first day that he gave any, and we should have it; or if it were any thing of hast, we might give the Letter to Cardinal Ghiggi, who would infallibly shew it his Holiness. I ask'd the Ambassadour whether he perceiv'd that the Pope's resolution to hear us continu'd? He answered, That he could not tell me all that he knew therein; but we must expect, and undoubtedly nothing would be done without such hearing.

Thursday afternoon M. Angran and I went to present our Book to Cardinal Pamphilio; but be∣ing hindred from doing it by a Congregation then held at his Palace, we returned thither on Friday for the same purpose, but without ef∣fect.

Upon more attentive reading of the new Letter of our Bishops to the Pope, and considering how it might be taken by him and the Cardinals, to whom it would undoubtedly be communicated, we fear'd that being the intent of it was only to obtain a Conference; and the Ambassador assur'd us, That we should have one, it might be unseasonable to press for it by that Letter. Wherefore we resolv'd to defer delivering it, (as we had intended to do on Monday March 31.) till some new difficulty oblig'd us to it; or else to forbear altogether if we saw the performance of what we were yet made to hope.

'Twas not only the Ambassador who assured us that we should be heard before the Pope as much as we could wish; but 'twas the general talk in Rome, that we should be summoned presently af∣ter Easter. Whereupon I began to keep close in my Lodging, more then formerly, to labour with my Collegues to finish the new Writings about which they had been constantly employ'd since the delivery of the first, and which we resolved to pre∣sent to the Pope at the first audience which he should give us. The time which I had been forc'd to spend, and the little fruit which we found in all our Visites and Sollicitations to the Cardinals, and the small necessity of continuing them long∣er, made me resolve to make no more to them; and thence forward I could observe nothing of what was done or spoken at Rome, but what came to my knowledge occasionally.

Yet I thought fit to advertise the Ambassador of the change of our Resolution touching the Letter which we had receiv'd for the Pope, and he had mentioned to his Holinesse. I did so on Thursday April 3. and acquainted him with the reasons a∣bove-mention'd. He much approved our pur∣pose; and told me that nothing press'd us to deli∣ver that Letter, which we might do when we pleased, but assuredly we should be heard; and that by the last he received from M. de Bienne, he signifi'd to him that the King concern'd not him∣self in the businesse either on one side or other, that all his Majesty demanded was that it might be dis∣patch'd, and that speedily. I answer'd the Am∣bassador that we desir'd the same; but yet it was to be remembred what I had read in a Book of M. Hallier's, That sicut Erroris spargendi, ita veritatis indagandae sua sunt incrementa, that as Error is not spread of a suddain, so Truth needs some time to be sought out and discovered; That a Statue is not made with the first stroke of the hammer, and that a Looking-glasse or a Diamond must be ground a long time before they come to be smooth. The Ambassador reply'd that some affairs were spoyl'd by too long demurre; I consented, but added, That others were lost by too much speed; that it was requisite to consider the nature whereof they were, and to use a reasonable moderation in all. That in this we would never cause any delay but what was perfectly necessary. That we would go di∣rectly to the Question, and by the shortest & surest way we could, and that we would not do like those vvho had lately out of I knovv not vvhat design set afoot Five metamorphiz'd and disguiz'd Propositi∣ons in the Congregation. Thus they vvere vvrit∣ten in a loose leafe, vvithout citation, date, or subscription, and given to t••e Consultors to pass their Judgements upon, and also communicated to other Divines of Rome, whose Sentence con∣cerning them some Eminent persons demanded.

Propositiones primae examinatae a Dominis, &c.

• 1. Aliqua Dei praecepta, &c.
• 2. Interiori Gratiae, &c.

And the three other famous ones as they were first fram'd by M. Cornet, after which were added the fol∣lowing:

Propositiones mutatae.

• 1. Non potuit natura humana etiam de absoluta Dei potentia creari sine donis supernaturalibus.
• 2. Auxilium sufficiens fuit necessarium in natura integra, in natura lapsa non datur.
• 3. Omnia opera humano modo facta ab homine existente in peccato mortali sunt peccata mortalia.

• 4. Non datur libertas quoad indifferen∣tiam actus, sed quod coactionem.
• 5. Christus mortuus est solum pro prae∣destinatis.

I do not remember whether I shew'd this Pa∣per to the Ambassador; but I remember well that he told me he could not believe what I said concerning those new Propositions; but I Answer∣ed that I was well assured of what I spoke, having receiv'd them from a most veracious person to whom a Consultor communicated them, to in∣treat him to help him to reduce his judgment upon them into Writing.

On H. Saturday F. Lezzana sent me a Copy like the foregoing, and desir'd me to furnish him with some Writing touching the matters, if we had any; The next morning I went to him, and askt him what was the design of broaching these new Pro∣positions. He told me that he himself did not un∣derstand it, but he had barely receiv'd order to set down his judgment of them in Writing before the end of the Festivals. I apprehended that the time of the end of the Festivals extended to a fort∣night after Easter: but he told me 'twas no more then the two Holidays of Monday and Tuesday; and that the satisfaction which he should give to the person who lay'd that taske upon him might be of some importance to our affair.

I gave intelligence hereof to M. de Sainte-Beuve by the next Port, April 7. I spoke but obscurely to him of the manner how I came by them, tel∣ling him that they dropt out of a Consultos pocket; least speaking more clearly, and my letter com∣ing to be intercepted, the Consultor who gave them to my friend, whose assistance he desir'd, might believe himself and the whole secret of the privacy between him and my friend discover'd; M. de Sainte-Beuve's answer was as followes.

SIR,

A Second information in facto, is not thought of here, every one says you have all the Memoires for it, and that 'tis a piece whch requires your care. As for the Answer to F. Annat's book, I shall tell you that 'tis under so good a hand in Flanders, that that Good Father will have no great cause to please himself in the excellency of his work. The Answer is begun to be printed here; I think you will be as well satisfi'd with it as I am; but you must have a little patience, for the work is long. Were we capable of being asto∣nisht at the reports of the Molinists, we should be quite disheartned with these which are dispers'd here. The most moderate amongst them affirme, that they shall speedily have a Bull, by which all the Propositi∣ons will be absolutely condemn'd, and that the Pope is resolv'd upon it. This discourse was made in Sor∣bonne, and is dispers'd by the Jesuites. The Bi∣shop of Rennes tells me he heard it from them; but the braggadocioes adde that the Ambassador has for∣bidden you to stirre out of your house, that the Pope ac∣counts you unworthy of his audience, and that you have in vain offer'd the Pope 400000. Crownes to su∣spend his Judgment.

This talk comes from Lyons by a Letter of a Fueil∣lant. To speak ingenuously to you, I never saw any thing like their discourses, nor more resolution then there is in the minds of ours. If some are in fear, be∣cause the Pope has held so many Congregations in so little time, others rejoyce at it, considering that be∣ing himself takes such paines, tis a sign that he will be fully inform'd of the affair, which is the only thing we wish. For it is fit that truth be manifested, and the whole Church see that M. Cornet maliciously fram'd the five Propositions to raise an universal di∣sturbance amongst Catholicks. I pray God make him understand the greatnesse of his fault, which is such that I know not a greater. I cannot tell whether you have contracted an obscurity by contagion of the place of your residence, or whether you affect it; but I as∣sure you there is a great deal in your Letter, in part of which you tell me of the note which contains the Pro∣positions dropt from a Consultors pocket. What think you is the design of them? Are they to be substituted in stead of the former? If so, 'twill be easy for you to come off. For as for the first, there needs no more to be said, but that we conceive that the Repugnancy by reason of which humane nature cannot be created with∣out supernatural gifts, proceeds not from the Omnipo∣tence, but from the Goodnesse, Providence and Justice of God. As for the second, we say that the suffici∣ent aide, such as was in uncorrupted nature, is not an aide which is granted to our corrupted Nature; for that aide was subject to the Will. The third Pro∣position is an Heresy. As also the fourth and fifth. We all subscribe to this sentence, if there be no more in question but this,

I am, &c.

Four Congregations were held before the Pope in the seven first dayes of this moneth, each of which lasted about foure whole houres, namely, Tuesday, Thursday and Saturday of the Passion week, and H. Monday. I heard on H. Tuesday that in that of the day preceding there was great contest among the Consultors. Of the other four and the six foregoing in the three weeks before that of the Passion, we could discover no more then what is above related, which is almost no∣thing.

CHAP. XV.

The arrival of F. Des••mares and M. Manassier at Rome. A notable Change of a zealous disciple of Moli∣na, who became an ardent one of S. Augustin, by reading the little vo∣lume which I gave him of the twelve principal Maximes of the Christian Faith touching Grace; which he reduc'd into as many La∣tin Disticks. A calumnious Memorial dispers'd in Rome and all Italie, as presented to the Pope by the Cler∣gy of France about this affair. Ano∣ther Writing of our Adversaries, fram'd to delude the Dominicans, and full of impostures.

ON H. Wednesday we were much comforted by the arrival of F. Des-mares and M. Mana∣ssier at Rome, whom our Bishops sent to share with us in the paines which we foresaw this affair was likely to require in the progress of its examen, and which M. de Valcroissant, Angran and I, could never have undergone alone without sinking un∣der them; for the examen was not yet begun, and we were already overcharg'd. This re-en∣forcement and succour was as acceptable to us as necessary, and the more, because we had long desir'd it, and been much troubled to obtain it. But in truth we could not by any means have been without it, had the affair been carri'd as it ought to have been, especially considering the various dispo∣sitions of those with whom we had to do, all agree∣ing this point, to drive on that affair with unimagi∣nable speed; for which purpose it was rumor'd that we aim'd at nothing but delayes.

These two new Collegues arriv'd about half an houre before it was time to go and accompany the Ambassador to the Tenebres (a ceremony so cal∣led) of S. Peter. Yet I omitted not to go; I gave him notice of their arrival, and that they intended to have the honour of seeing him at his return. He answer'd me that he should be glad to see them, and that the Pope would certainly be so too. After having accompani'd the Ambassadour to S. Peter's Church, I return'd home, and M. de Valcroisant, Angran and I, went along with them to his palace. He receiv'd them with his accustom∣ed courtesie, and confirm'd to us what he had so often said to me, that we should be heard as much as we could wish, the Pope having so assur'd him.

Upon H. Thursday I went again to the Ambassa∣dor with F. Des-mares and M. Manassier, to accom∣pany him to S. Peter's Church. He injoyn'd his Maistre de Chambre to take care of them that they might conveniently see the great Ceremony, or rather the several Ceremonies of that Eminent day. He had scarce left us, but the Pope came forth carri'd in his Pontifical chair; he took notice of them very attentively, and fixt his eyes upon them all the while his Chair was passing by. So that I conje∣ctured the Ambassador had already acquainted him with their arrival; and accordingly he told me so the next day. I shall not stand here to describe the Ceremonies, which lasted all the forenoon; but I cannot omit the Ambassador's particular courte∣sie, who in several occasions performed the charge which he had given his Maistre de Chambre, having the abovesaid persons near him, discoursing with them, and causing them to passe before him in such places where the Suisses, who kept the doors, would not otherwise have permitted them en∣trance. We were all there at the Pope's Quarter, above the principal door of S. Peter's Church, du∣ring the fulmination of the Bull In Coena Domi∣ni; and the Benediction which he gives after∣wards to the people; which is a narrow place scarce capable of a quarter of the Cardinals, Bi∣shops, Ambassadors, Princes ally'd to the Pope, and the Officers inseperable from the person of his Holiness in this Ceremony; which my other Collegues and I had seen the year before.

But to omit these external magnificences, I had in the interval of the Ceremonies an encounter which gave me great satisfaction. There was in Cardinal Corrado's Court a learned person of great parts, named Il Signor Honorato, who ha∣ving in several places heard talk of the subject of our Contests, and the Maximes imputed to us, could scarce credit them; and for his further assu∣rance took the liberty to visit us long before. When he visited us, he was full of the conceits and phantasmes of Molinisme; and having propounded to us what he pleased concerning the Propositions, and heard the answers which we made thereun∣to ingenuously according to S. Augustins's do∣ctrin, he seem'd to us outwardly not averse from them; yet, as he told us afterwards, he was wholly scandaliz'd at them in his mind. Nevertheless be∣ing we convers'd with him upon the terms of ho∣nest liberty and civility, he believ'd himself ob∣lig'd to us. He esteem'd our persons, but deplor'd our errors. When he met us, he receiv'd and re∣turn'd our salutation civilly; but he was inwardly much troubled that such honest persons, as he ac∣counted us otherwise, were so unhappily engag'd in such extravagant Opinions, as ours seem'd to him. We had a while ago printed our little Vo∣lume of S. Augustin, and as I was going to distri∣bute some Copies of it, I met this honest Gentle∣man in a narrow place, where we were oblig'd to speak together. After some discourse, I concei∣ved it not unfitting to offer him one. If he could have fairly declin'd it, he would, but fearing to in∣jure the civility and heartiness wherewith I seem'd to offer it, he accepted it, though with repug∣nance and regret. For some time he kept it, and would not read it; at length he read it; and it was at first an occasion of great perplexity to his mind; then, of much inquietude; afterwards of many tears and prayers; and at length the ground of a consolation which surpassed all the rest. He told me nothing of all these his secret sentiments

till after that he was fully convinc'd of the Truth, which he had discover'd by reading those Divine Works, which he did in private without the assi∣stance of any person. This reading alone so recti∣fi'd his former mistakes which he hitherto had ac∣counted Orthodox Truths, and so convinc'd him the certainty and excellence of the Orthodox Truths which we defended, which he had mistaken for pitifull Errors, that I cannot express with what humility and resentment he profess'd himself bound to God for it. I have seen him since seve∣ral times so tenderly sensible thereof, that tears of joy and consolation have come into his eyes. But it was upon this day that he told me the first and most acceptable news of it.

A while afterwards he brought me twelve Latin Disticks, into which he had reduc'd as many prime maximes of the Christian Faith touching Grace, which S. Augustin in his 107. Epistle to Vitalis saith, Christian Catholicks hold as so many certain rules of their Belief concerning that my∣stery. He shew'd them to me, only to see whe∣ther he had rightly taken S. Austin's sense; but I found those rules so well compriz'd in verse, con∣sidering the confinement of Poetry, and that they were compos'd by a person newly inlightned with those truths; that I desired him to give me a Copy of them, and have thought fit here to insert it. With which I shall also insert a faithful translation of the place of S. Augustin wherein those Rules are, to the end the Reader comparing the Disticks therewith may understand them more easily▪ and better judge of this first essay of a man newly re∣claim'd from Molinism.

Because (saith S. Augustin) by the Grace of Jesus Christ we are Christians and Catholicks; we know:

I. That Children have done neither good nor evil in a life peculiar to them before their birth; and that 'tis not according to what they have merited in a former life (it being impossible that every particular could so merit) that they come into the mise∣ries of this life; but being born carnally according to Adam, they contracted from their first birth the contagion of antient death, and are not delivered from the pu∣nishment of eternal death, which a just Sentence hath past upon all men, unlesse they be born again in Jesus Christ by Grace.	I. Mortuus heu primi contractâ mor∣te parentis Nascor; at in Christo vita rena∣ta mea est.
II. We know that Grace is given neither to Children nor to persons of Age accord∣ing to their merits.	II. Nulla nec infanti nec adulto gratia, quam te Forte putes factis promeruisse datur.
III. We know that the Grace which is given to persons who have the use of Reason, is given to them for every Action.	III. Recti quicquid agas, renovari ad singula credas, Hanc tibi quam gratis vim de∣dit ante Deus.

IV. We know that Grace is not given to all men; and that they to whom it is given, it is not so by reason of the merits of their good works, nor in regard of the merits of their Will. Which appears clearly in Chil∣dren.	IV. Omnibus anne data est divina haec Gratia? Paucis. An meruisse juvat? Nil: Volu∣isse? Minus.
V. We know that to whom it is given, 'tis given by the free mercy of God.	V. Felices animae, quibus haec sors contigit: atqui Credite gratuitum munus id esse Dei.
VI. We know that to whom it is not given, 'tis by the just judgement of God that it is not given.	VI. Vae tibi, vae misero, cui non data gratia; sed te Credideris justi judicis esse reum.
VII. We know that we shall appear before the Judgement-seat of Christ, that every one may receive acccording to what he hath done whilst he was in this mortal bo∣dy, & not according to what he would have done either well or ill if he had liv'd longer.	VII. Quae quis agat vivens Christo sub judice, non quae Mox erat acturus, si licuisset, erunt.
VII. We know that Children also shall receive good or evil according to what they have done, being in their Bodies. But regard will be had to what they have done, not themselves, but by those who answer'd for them in Baptism. Upon which account they are consider'd as having renounced the Devil, and as believing in God. Whence it is that they are reckoned in the number of the Faithful, and comprehended in that Sentence of our Lord, Whosoever shall be∣lieve and be baptized, shall be saved. As on the contrary they who have not received Baptism, are comprehended in this other Sentence, Whosoever shall not believe, shall be damned.— According to this they shall be judged, and not according to what they would have done if they had liv'd longer.	VIII. Sors eadem manet infantes post fu∣nera: nempe Qui vivis datus est sponsor, is actor erat.

IX. We know that happy are they who dye in the favour of the Lord; and that all which they would have done if they had li∣ved longer, concerns them not.	IX. Felix si in Domino moriens; qua∣lisne futurus Tu fueras, non tunc discutiendus eris.
X. VVe know that they who believe, being of Age to believe of themselves, do it by their own will and free arbitrement.	X. Cuique suum manet arbitrium, su•• cuique voluntas: An credis liber, testis et ipse tibi.
XI. VVe know that we act according to true Faith, when we who believe, pray God for them who will not believe, that they would believe.	XI. Funde preces, rectaque fide te fun∣dere credas; Sponte ut nolenti det Deus ipse fidem.
XII. We know that when any of those who would not believe, begin to believe, we ought to give thanks to God for it, and that we are accustomed so to do.	XII. Si quibus hanc dederit, grates de∣bentur eidem; Atque agimus, nostris quod dede∣rit precibus.

Returning from — on Friday, we pass'd through the street of the Booksellers, and going into his shop to whom we had given our little S. Augustin to sell, he told us that some dayes be∣fore he had been cited to the H. Office, and in∣terrogated concerning some words spoken in his shop derogatory to the respect due to the H. Fa∣ther. At the end of the week following I went to him again, and he told me that one of his Appren∣tices had since I saw him, been also examin'd at the H. Office; but when I endeavoured to get some knowledge of his examination, he told me they were forbidden to tell any thing of it under pain of excommunication.

On H. Saturday I heard that Cardinal S. Clement had visited the Ambassador a few dayes before, and confirmed to him what I have said above of the little understanding in these matters which his Eminence found in M. Hallier.

On Easter Tuesday the Sub-Bibliothecary told me that having been to give the Pope the comple∣ment of the Festivals, and spoke to him about the Vatican Library, he also added something con∣cerning our affair, but soundly and vigorously after his way a mio modo. That the Pope was plea∣sed in hearing him, and nevertheless testified to him some esteem of M. Hallier, saying, he had made a Book against the Jesuite Cellot: upon which he answer'd the Pope, Allora, Beatissimo Padre era buon Christiano; Most H. F. that Doctor was then a good Christian; but uniting with those Fathers in their Conspiracy against Grace, by fra∣ming the five Propositions in question, he was be∣come a turn-coat in faith and Religion. That the Pope reply'd that he would use all necessay dili∣gence in this affair, that he would cause the same to be examin'd again by able Divines, that he would also appoint praiers on purpose, to obtain the Assistance of the H. Ghost. Neverthelesse are perceiv'd no other traces of these good purposes, neither before nor after, but what I have related of the Congregation, and the Notes sent to the Sacristies and Monasteryes. The same person told me likewise two dayes after, that having been to make the like complement to the Cardinals Bar∣berin and Ghiggi, the former told him that he for∣saw great danger of division, in favour of which side soever the Pope should pronounce; where∣unto he answer'd, that they who backt M. Cornet's enterprise were, vel omnium scelestissimi, vel igno∣rantes, either the most wicked men in the world, or ignorant, And the second, that Nissano Jesuita era nel calendario del Papa, That there was no Jesuite in the Popes Calendar, i. e. of whom he made any esteem.

The same Tuesday I found Monsignor d' Ornano in the Vaticane, who told me he had lately seen a Memorial either of the Jesuites or the Doctors our Adversaries touching our affair. I desir'd him to let me see it. He said he had restor'd it. But if he could procure it again, he would send it to me. Two dayes after he sent a Copy of it which he was pleas'd to get purposely transcrib'd for me; but a∣bout three weeks after it became very publick,

and was dispers'd by the distributers of secret in∣telligence in written hand with their Gasette of the 10th. of May.

I cannot affirm that this Memorial was made by M. Hallier and his Collegues, though it began thus, Supplica alla Sanctita & Nostro Signore ill Clero della Francia medianti alcani Doctori quà capitali della Sorbona di Parigi, che, &c. The Clergy of France supplicates your Holinesse by the intervention of the Doctors of Sorbon here arriv'd that, &c. But however, it showes what false impressions were given of us at Rome, and through all Italy. For it was nothing else but a repetition, without any proof of the same Ca∣lumnies (concerning a Necessitating Grace, an absolute impossibility to keep Gods Command∣ments, and the Death of Jesus Christ for the pre∣destinate alone) wherewith our Adversaries filled all their Writings.

About the same time a Father of the Datary brought me another Writing, which was carry'd about from hand to hand in Rome, and we had not discover'd any thing of it. By the reading of it, we found that it must needs have been made at the time that M. Hallier endeavor'd to draw the Dominicans to his party, or rather to hinder them from joyning with us. For the whole scope of it, was to show that the cause of the Thomists had no relation to that of Jansenius, and that they could not be concern'd in the Censure which the Pope should make of the Propositions. It began thus without any Title; Ex multis capitibus per∣spicuum est Jansenistas causae suae parum fidere, &c. And to prove that the Dominicans had no interest in this affair, it reason'd thus; Patres Dominicani nunquam hactenus negarunt praecepta Dei homini justificato per auxilium gratiae esse possibilia, nec nunquam dixerunt gratiam eis deesse qua possibilia fiant, eo scilicet tempore quo ipsos sub mortali pec∣cato obligant. Nunquam etiam negarunt dari ve∣ram gratiam sufficientem, cui voluntas humana actu resistat, licet eidem consentire possit; & efficacem, cui actu consentiat, licet eidem resistere seu dissentire possit. Quod necessitas antecedens libertatem de∣struat s & quod Christus mortuus sit pro omnibus, multù in losis habet Sanctus Thomas, nec unquam Thomistae negarunt, nec ullum ex iis invenio qui vel unam ex quinque Propositionibus astruat, in eo sci∣licet proprio sensu in quo eas Jansenius & Jansenistae adstruunt.

Now this particular sense upon which they ac∣cus'd the Jansenists, was, That there is no suffi∣cient Grace, neither according to the sense of the Thomists, nor according to the sense of Molina; and that Effectual Grace produces an antecedent Necessity. Non agitur de modo rei, sed de re ip∣sa; non de modo quo gratia efficax est, sed de gratia sufficiente quam tam hi quam illi admittunt. Et de efficaci; utrum scilicet necessitet absolute & an∣tecedenter voluntatem, quod certe utrique negant, & soli adstruunt Jansenistae. Non agitur etiam de modo quo gratia cum libertaee concilianda est, sed de libertate ipsa, quae reverà per necessitatem antece∣dentem distruitur. Whence they conclude accor∣ding to their wont; Ergo in hac causa Jansenista∣rum nullo modo includitur celebris illa quaestio de Au∣xiliis; nempe utrique concedunt divinae gratiae huma∣nam voluntatem consentire ac dissentire posse; hec ip∣sum Jansenistae negant. Igitur diversa sentiunt. But it had been easie in a Conference to have conclu∣ded on the contrary, Hoc ipsum Jansenistae non ne∣gant. Igitur idem sentiunt.

'Tis clear therefore that this fiction of Necessi∣tating Grace, is the chief Engine of which they made use at Rome, to decry S. Augustin's Disci∣ples, who never dream't of it.

And 'tis remarkable that they take for granted, that the Jansenists teach this Necessitating Grace; this Antecedent Necessity in formal termes, and not by consequence; and that when it is objected to them, they acknowledge it to be their opinion. Wherefore they confesse in this Writing, that in∣deed the Jesuites pretend to conclude from the principles of the Thomists, that they admit Ante∣cedent Necessity and Necessitating Grace. But (say they) the Thomists deny the Consequence, and continue stedfast in denying it: whence they distinguish them from the Jansenists. Equidem (sayes the Writing) Jesuitae adversus Thomista∣rum praemotionem physicam pugnantes, arguunt ex hy∣poohesi tria gravissima absurda sequi. Primum illam praemotionem afferre necessitatem antecedentem voluntati; nempe talis est praemotio illa seu praede∣terminatio physica, ut actus ad quem praedeterminat, sine illa est nec possit, nec possit illâ positâ non sequi. Igitur Necessitatem Antecedentem voluntati affere videtur; igitur & libertatem destruere. Sed Tho∣mistae negant utramque consequentiam, hoc est, negant à sua praedeterminatione destrui libertatem, vel an∣tecedentem illam inferri necessitatem, adhibentque suam dtstinctionem sensus compositi & divisi, vel actus Primi & Secundi. Et licet praedictae distin∣ctiones difficultatem forte non expediant, in his tamen Thomistae constantissimè sistunt, & semper negant ex sua praemotione hoc absurdum sequi, scilicet vio∣latae libertatis & illatae necessitatis.

Thus separating the Thomists from those whom they style Jansenists, they must needs pretend that the latter admit those Consequences, and teach that Effectual Grace destroys Liberty, and an∣tecedently necessitates the Will. Consequently, whereunto they thus reduce, the Dispute towards the end of the Writing. Non igitur in hac Jan∣senianarum Propositionum causa de scientia Media, nec de Praedeterminatione Physica; sed de Divino∣rum mandatorum Possibilitate, de Gratia sufficiente, de libertatis indifferentia, de sufficientia meritorum Christi, de Gratia non Necessitante

In fine, lest the Thomists should be jealous of the consequence of the Decree; they endeavor to satisfie them by this pleasant reason; That the Bull made against the five Propositions would hurt them no more them the Council of Trent. Quod aatem res seu causa Praedeterminantium seu Tho∣mistarum in integro relinquatur, etiam si quinque Jansenianae illae Propositiones Decreto Pontificio dam∣nentur, vel quia jam damnatae sunt, damnatas esse declaretur, manifestum est. Nempe ex hoc decreto non magis urgeri poterunt quam modò urgentur ex Tridentino...... Nec minus faelie contra novum illud decretum sese tueri poterunt, quam modò con∣tra Canones Tridentinos sese tuentur.

By these shameful Calumnies they amus'd the Cardinals and Consultors at Rome, who had no great mind to be undeceiv'd, seeing they heard but one party; Which undoubtedly was a fitter

way for them to be deluded then if they had heard none at all. And should they have heard us se∣verally, it would have been to little advantage, since we not knowing many times what M. Hallier spoke, it was impossible for us to refute it; and should we have known it, it would have been in some sort unprofitable; for he publisht that we dis∣guis'd our Sentimens, and that his aim was against the Jansenists of France: There needed but one re∣gular Conference to reduce him to reason, by ob∣liging him to prove the calumnies which he al∣ledg'd; but the Pope was too much prepossess'd against this only meanes of terminating a Dispute so full of duplicity and so little understood. It would not be granted us, whatever instance we made for it during two full yeares. But what fol∣low'd, hath but too much justified the necessity of it.

On Easter Tuesday, M. Hallier and his Col∣legues went to visit the Count de Rochford who ar∣riv'd at Rome a little before the Festivals. They might have perform'd this Visit at a fitter time; for the rain took them in the way, and they were throughly wet when they came to him. In their Discourse, they first desir'd his assistance in their cause, in regard (as they said, whether in raillery or otherwise) of the coming of F. Des-mares. Secondly, They told him, that they did believe the communication of their Writings would not be granted us, but that they knew that we had them. Thirdly, That 'twas we who had caus'd F. Annat's Writing concerning the Thomists to be printed, but maim'd and disfigur'd, (Then which I knew not whether there can be a more extravagant and groundlesse lye). And lastly they confesse, that indeed F. Annat had got many things ready before their arrival, and they had made use of them. A person present at the Visite told me all this the next day.

Thursday the 17th. the Bishop of Borgo came to bid us adieu before his return to his Bishoprick; and told me, that he believ'd the Pope intended to send for several able and qualified Pastors out of Rome, that he might be able to pronounte a so∣lemn judgement, ex ea Cathedra upon our affair; and that Cardinal Sachetti said to him, that 'twere a shame there were not more at Rome capable to understand it well, and pronounce a judgement upon it correspondent to its merit.

CHAP. XVI.

The Declaration of our Sentiments touching the sufficient Grace of some Thomists agreed to by the Fathers of that Order. A Congregation held April 18. by the five Cardinals without Consultors. An Audience sol∣licited for F. Des-mares and M. Manassier. A remarkable saying of a French Prince. The reason which oblig'd the Pope to be willing that we should be heard in his pre∣sence.

APril 8. in the evening I visited F. Reginald, who falling to speak concerning their suffi∣cient Grace, I told him that he knew sufficiently our sentiments of it, that we agreed in the thing, and doubted not but there were such small Graces which were the beginning of a right Will and Con∣version, besides which for a through Conversion was requir'd a more powerful Grace effectual by it self for that effect, as those other small Graces were for their proper and particular effect; but call those small Graces Sufficient in regard of the effect for which they so styl'd them, we could not, because they were not really so, needing still ano∣ther Grace to act effectually; that 'twas in this sense that the word Sufficient was taken in the World; and that the other notion of the word Sufficient, which they admitted in their School, for a Power depending in the action upon another Grace, being unknown, it gave too much advan∣tage to the Molinists to admit a word which they abus'd; but otherwise 'twas only quaestio de nomi∣ne, since we granted what they meant by the term Sufficient, and they rejected all that we rejected under that word: That being agreed upon the thing, we needed not dispute about words. That we could not grant that those small Graces were given generally to all, nor should we say that they gave a perfect, neat and compleat power, because these terms were abus'd as well as that of the Suf∣ficient, the World understanding thereby a Power whereunto nothing is wanting, though we deny'd not the thing which they understood by those words of Next Power. That he should never have any thing else from us; and that if the Fa∣thers of their Order were apt to stand upon their Niceties, and leave the main of the Controversie in which we agreed with them, we should never∣thelesse continue to pursue our point without their assistance, and endeavour alone to finde strength enough in the Truth for the defeating of all its opposers. F. Reginald, both this day and two dayes after when he came to visite us, told us, that the Fathers of his Order desir'd nothing else of us, after this declaration of our Sentiments, except that we would not attaque the Authors of their

Order, who taught that this Sufficient Grace (be∣sides which an other Effectual is necessary to act well) is given to all the World, and gives a cer∣tain Next Power which sufficeth not to act; We answer'd him, that we should not stand upon the disputes of the School, being about nothing but words; and that we had no design to oppose the sufficient Grace of some of their Authors, or what they taught concerning it, but only that of Mo∣lina, profess'd by the Society of Jesuites, because 'twas only this which we judg'd incompatible with the faith of the Church in this matter.

The same day a new Congregation was held at Cardinal Spada's Palace, where the other four Cardinals of it and M. Albizzi were present, but not any Consultor; It lasted three houres; and after it was ended, Cardinal Pampilio stay'd a long while alone with Cardinal Spada. This was signi∣fy'd to me at night by an excellent man of one of the first Orders in the Church. Si è fatta hoggi la Congregatione de soli cinque Cardinali, essendovi intravenuto il Card. Cechini; vi è stato anche ini∣micus crucis Christi (so he styl'd M. Albizzi) Si è comminciata alle 20 hore, è finita alle 23. E restato dopo il Card. Pamphilio solo con lo Spada, & è notte ne è partito. Credo sia per consegli do∣mestici Pamphiliani.

A friend of one of those Cardinals comming to visit us on Monday the twenty first, told us that he had said to that Cardinal, that he would give an hundred Crowns on condition that I would give him a Teston every day till this cause were end∣ed; and that the Cardinal answer'd him, that I would be a great gainer if I gave him every day but a Julio; and that they all understood nothing in it.

He who writ me the abovesaid Note came also to visit us, and told us, that F. Aversa inform'd a considerable Prelate of the Court of Rome, that he had highly protested in the Congregation, that he had all imaginable esteem and veneration for S. Augustin's doctrine, but the Five Propositions non havevano che fare con Sant' Agostino, had no relation to it. He told me also that it was pub∣lickly laught at in Rome, that M. Albizzi being no Divine, was yet Secretary of the Congrega∣tion.

I further heard the same day, that the illustri∣ous F. Mulard was newly come again to Rome. Nor was it long before he gave us matter of di∣vertisement by the complaint which he made to us of his good friends. For finding him two or three dayes after at the Ambassador's house, he came to me, and told me, that M. Hallier and his Colle∣gues were so impertinent as to accuse him of having given us F. Annat's Writing about Jansenius and the Thomists, that they had complain'd hereof to Cardinal Barberin; and that he desir'd me to te∣stifie to his Eminence that it was not so.

Thursday the 24th. I entreated the Ambassa∣dor to tell the Pope at his audience next day, that F. Des-mares, and M. Manassier desir'd to salute him in private before we appear'd publickly before his Holinesse, as we expected every day a sum∣mons. The Ambassador very courteously pro∣mis'd to do it. The next day we accompani'd him to the Pope's Palace, and when he came forth from audience, he told us that he had not forgot∣ten us, but we could not have our desire at this time, and therefore he recommended it to the Pope's Maistre de Chambre to get us admission on Sunday next.

On which day we accordingly all went to the Pope; but the Count de Rochefort being first in∣troduc'd took up all the time, and when he came forth the Pope would give no more audience, because he intended to go to take the ayre present∣ly after Dinner. Whilst this Count was at his au∣dience, Monsignor Senzasono told us; that he won∣der'd at the strange familiarity wherewith F. Mu∣lard had demean'd himself that morning towards the Count; and indeed had we not known that Father we had wonder'd at it the more; for that when the Count came forth, he askt us who that Cordelier was who was with him that morning, and told him that he was come to M. Hallier's assi∣stance. We answer'd him, that he must not be sur∣pris'd at what he observ'd in his carriage; for to tell him all in a word, it was F. Mulard. The Count reply'd, that the Father had been in so very ill an humour that day that he quarrel'd with a French Gentleman who sat between them.

Monday 28. M. de Valcroissant and M. Angran stay'd at home to finish the Writings which we were preparing, and I accompany'd F. Des-mares and F. Manassier to the Pope's Palace to endeavor to get audience for them; but we could not suc∣ceed. We observ'd one pleasant thing of F. Mu∣lard, who caus'd himself to be set down in the list of those who desir'd it, with the style of Preacher to the most Christian King. Whilst we stay'd there, we fell into discourse with a man who was come post to the Pope from the Archbi∣shop of Avignon about some urgent and impor∣tant affair; and after much talk concerning the doctrine which we defended, and the persecutions and calumnies employ'd to decry it, he comforted us by saying, That it was a great favour of God to be of the number of those who know his Truth, and endure something for its defence.

Tuesday the 29th. we went again to the Pope's Antichambre. As I was speaking about the mat∣ters of our Contest, and the Jesuites exorbitances with the General of the Discalceated Carmelites; who was skill'd enough in them, in presence of the Resident of Modena, and two or three other Ro∣man Prelates; the Gallicane Prince came to us; and having heard us peaceably to the end, when the General was call'd away to audience, to con∣firm what the General had said, he spoke a very handsome and remarkable word. The very name (said he) of the thing you speak of evidences all that you have said; because justice is due to all the world, but Grace to none; it is done only to whom we please. I congratulated the Prince for his con∣ceit, and told him, there needed no more to de∣cide all our Controversies. Assoon as the Gene∣ral of the Carmelites was enter'd to audience, the door was shut, and all the Sutors dismiss'd for that day.

In the afternoon I accompany'd F. Des-mares and M. Manassier in a visit to M. Gueffier, they laid open to him the necessity of hearing our Adver∣saries and us contradictorily viva voce and by wri∣ting; and what a shame it was to those on whom it depended, to be so long in granting it to us.

To the same purpose I discours'd to Monsig∣nor Fagnani in a particular visit, and told him it was not otherwise possible to put an end to our contests. He answer'd me that these disputes had no end. I reply'd, that we did not desire those kind of Scholastick disputes, which are end∣lesse; and as he perceived my drift, he preven∣ted me and said, but those conferences (Congres∣si ne i quali si portano Canoni de Consigli, luoghi de' santi Padre, principalmente di sant Agostino, decisioni de' Pontefici, &c.) In which are pro∣duc'd the Canons of Councils, the testimonies of the H. Fathers especially S. Augustin, decisions of Popes, and other proofs of that nature, as the Scripture &c. He added that if the Pope spoke to him about our affair, he would per∣swade his Holiness as much as he could to make such conferences, simili Congressi.

But 'twas these very Conferences which our Adversaries endeavour'd to hinder. All their bu∣sinesse was done. They demanded nothing but to depart and return into France. This infor∣mation I receiv'd from two Abbots, the one of France, who told us that he heard the Post∣master who conducted M. Hallier and his Colle∣gues to Rome, say, that they made account to depart by Whitsund••y if they could. The other of Italie, who was told by Cardinal Ghig∣gi's Secretary that these Doctors desir'd that the affair might be dispatcht speedily, che si sbrighi; that we would weary them by our subterfuges; that they had business which requir'd their return into France; that M. Joysel alledg'd for his par∣ticular reasons, that he was oblig'd to preach in Lent the next year, and had not yet begun his Sermons.

The same day being the last of April, I visited a very intelligent person, who told me that we must not think that either the instances of the Am∣bassador, or the remonstances of our Memorials had put the Pope in the mind to hear us; that he had declar'd as much all the Lent; That M. Al∣bizzi conceiving it requisite to follow the ordina∣ry formes of his Tribunal, the Inquisition, and to have the same course held before the Pope as be∣fore the Cardinals in the Congregation at Cardi∣nal Spada's house, had told the Pope, that being M. Hallier and his Collegues had been heard there it was fit likewise that they should be heard before his Holiness. That the Pope being-urg'd thus by M. Albizzi, said at length, that he would do it, but he would hear both the one side and the other, Vogliamo sentire gli uni è gli altri. That hereupon M. Albizzi fearing that this might occa∣sion the Conferences which we demanded, and doubting the force of what we had to alledge; ceased to press the Pope to hear M. Hallier and his Collegues; and that hence it was that we were forgotten by his Holiness and left in quiet since the Festivals, whereas during Lent we expected to be call'd before his Holiness assoon as they were past.

CHAP. XVII.

Of the Letters written to me f••om Paris during the whole moneth of April, concerning the state of our affair at Rome.

ALthough all the Letters written to me from Paris during this moneth contain nothing considerably different from what pass'd at Rome; but are onely reflexions upon the course held there in our affair, and testimonies both of the triumphs which our A dersaries made alrea∣dy every where for the Censure of the Propositions, whereof they were confident; and of the Christian moderation and constan∣cy wherewith we continu'd to pursue the exa∣men of it, and to hope in the divine protection: nevertheless they seem to me so fit to justifie to the Publick and Posterity the innocency both of our Doctrin and Deportment; that I cannot for∣bear to insert some of the principal here.

I receiv'd some from M. de Sainte Beuve every Post, and in regard of his quality and ability so well known in the world, and because he alwayes spoke directly to the substance of the affaire with great sincerity, I shall produce his first and almost alone. This he writ to me April 4.

SIR.

YOur concise stile tells me more things then when you are diffuse. Even your silence speaks, and in∣asmuch as you sent me no intelligence, you thereby inform'd me that you were much employ'd and were not without fear. For my part, Sir, I forthwith regretted your dejection, yet could not apprehend that the event of the Congregation to be held before his Holinesse would be disadvantagious to us. The power of Truth, the assistance of the H. Ghost upon the Pope, his Holiness's greatnesse of mind, the learn∣ing and the generosity of the principal Consultors, the interest which the Dominicans have in ours, and the multitude of knowing persons of our opinion, keep me from fearing any thing; and put me in great hope in case they proceed to a definition. You cannot imagine how much our Adversaries dread the inter∣vention of the Dominicans. They tell some, that they are sure the General of the Jacobines will not enter into the Cause, but will be contented if he be promis'd that an insertion shall be put into the Bull, that the Pope pretends not to prejudice the Doctrin of S. Thomas by it. Which discourse was made by a Je∣suite nam'd F. le Cointes, Companion of F. Paulin the Kings Confessor. But whil'st they speak thus, their Predicators preach in disparagement of effectual Grace, as one F. Mimbourg at S. German del' Auxerrois, and F. Lingendes at S. Gervais. They tell others that the Dominicans do not accord with us; and this is talk't in Sorbonne, and comes from Rome. M. Lagault writes to M. Duval as one high in hopes, and that which makes them conside∣rable is, that 'tis said that generally what he sends word is to come to passe by a set time, comes to passe accordingly; witness the prayers appointed by his

Holinesse. M. Duval above a fortnight before the last, inform'd us that the Pope would appoint pray∣ers, and then pronounce without hearing parties, and that in France he should be obey'd. But all this do's not much trouble me. Let his Holiness pro∣nounce if he please; he must distinguish the senses, unlesse he meanes to adde Oyle to the fire; for 'twill be a new contest more violent then the first, in what sense the Propositions are condemn'd. If he does distinguish them, our Adversaries must of necessity fall. For our sense cannot receive any impeach∣ment, being no other but that of effectual Grace. What I am charg'd to accquaint you with Sir, is this, that if it comes to passe that a Bull be pass'd in condemnation of the Propositions without distin∣guishing and securing the sense of effectuall Grace, you must make all possible instances and suit to get the Pope to explain himselfe and leave no seed of division in the affair, M. LL. the Bishops com∣mand me to write this to you earnestly, and parti∣cularly that you joyn your selves as much as may be withall the disciples of S. Thomas. For it shall not be said that we are injustly opress'd, that after the malicious contrivance of Propositions to black∣en us, this imposture is Crown'd with an ambiguous Bull, and that we hold our peace.

I am &c.

The same day M. Brousse Writ to me that which followes.

Paris, April 4. 1653.

SIR, My dear friend,

I Did not writ to you on Friday last, because I had nothing new to tell you, and was so engag'd in business that I did not think of the Post day till it was too late. Our Adversaries are more insolent then ever, and those words of the Scripture may be liberally apply'd to them; superbia corum qui te oderunt ascendit semper.

You will see by a Letter written to me from Ly∣ons what they preach in that City; in these parts 'tis worse yet. F. Mimbourg made at S. Germain de l' Auxerrois a continu'd Satyre against S. Augu∣stine and his disciples, who are alwayes those new Hereticks. He drawes the world after him by his insolencies, as F. Nouel sometimes did against the Book of Frequent Communion. Last week he was all about the Oeconomie of Grace and Predestination; he speaks such things as Pelagius never thought of; so that he laid for a foundation and principle in matter of Religion and Faith, that we ought to stick firm to what our sences and reason demonstrate to us; be∣cause they are the two Lights which God ha's given us for our direction. The Concierge of the Hostel de Villeroy who receives and distributes M. Halli∣er's letters, told a friend of mine lately that M. Hal∣lier's servant sent him word that these Jansenists were worse then ever Calvin was, that they put them to so many troubles and shifts, was not credible. The Sieur Lagault writes to a Kinsman of his that he shall return very speedily, having no more to do in that Country. I salute all our dear Brethren and good friends, and am with all my heart, &c.

The person who freequently writ to me in Latin sent me this of April 4. touching the state of things at Rome.

QUid ex posterioribus tuis colligere debeam non cer∣tè scio. Quamquam enim causam hanc semi∣nari optandum est, tamen ut, de aliorum relatio∣ne audio, non finiendae controversiae ratio initur quae omnino aequa videri possit. In consilium ad∣mittuntur (si quibusdam credimus) solum ii qui cum Palavicino sentiunt & Albisio; caeteri jubentur ex scripto sententiam dicere. Brevitas imperatur ne omnia dicere liceat. Tui non audisti, Dominicani non admittuntur, qui tardè tandem rebus suis & doctrinae providere in animum induxerunt. Fortè istis satisfactum putabunt qui maximè illorum odere sententiam, si declarent nolle se quicquam praejudi∣care Thomistarum opinionibus, & hac clausula & am∣biguitate verborum se tegent. Dum Jesuitae in om∣nes adversarios gratiae Molinisticae pronuntiatum esse contendent: at certè nihil est ejusmodi aequi∣vocatione iis indignius, iis qui se doctrinae & fidei Moderatores supremos apud omnes haberi velint. Clarè pronuntiandum est, Ʋeritas lucem amat, ne∣que unquam apud majores nostros & primos Ecclesiae fundatores in more positum fuit, ut verborum cir∣cuitu hominibus illuderent, ne quisquam damnatus videretur, dum utraque pars diversa sentientium, tanquam damnata accusatur ab adversariis. Hac arte si prudentiam humanam olim Ecclesia sequi vo∣luisset, Arrianorum querelas sedavisset; sed non Arrianum solum dogma respuit, sed evellere ra∣dices ipsas sollicita, ambigua distinxit, probavit bo∣na, mala clarè condemnavit. Olim quòd de una vel pluribus in Christo voluntatibus silere jubetur, a Constantinopolitano Concilio legitur damnatus Ho∣norius, & experientia manifestum factum est, Mo∣linistarum deliria, quiae omnino praecisa non sunt, jam nobis obtrudi tanquam doctrinam Ecclesiae, quorum impudenti audaciae resisti diù non poterit, nisi qua merentur censura notentur; timendumque est ne dum pacem quaerimus, veritatem amittamus, brevíque quod de Arrianismo dixit Hieronymus, stupeat orbis se factum esse Pelagianum: sed ista curent, quibus inest mali praecidendi auctoritas; nos Deum obsecremus.

The following dated April 11. was likewise sent me from the above commended M. de Sainte Beauve.

SIR,

T'Is this day a year since I spoke to M. Hal∣lier in presence of M. Duval concerning his voyage to Rome, and told him all my thoughts of it as his friend; but he was then too much engag'd, to follow my advice. By this time, I hope he is upon the point to acknowledge that what I said to him proceeded from a lover of truth, and a person ally'd to him by an ancient friendship. For if the Pope pronounce, and se∣cure our sense, what will remain to him of all his paines but confusion? besides that he will be e∣steem'd by all intelligent men a perfect Boutefeu. But if his Holinesse do not pronounce, I see not with what face he can return into France. For that the Pope will pronounce without securing

the sense of Effectual Grace, is a thing altoge∣ther improbable. Such a blow is not to be fear'd from so wise, so prudent, so accomplisht a man, and so great a lover of peace. For my part, Sir, I hold for certain that his Holinesse will pro∣nounce, he ought to do it in the present con∣juncture, in which the whole Clery of France is at his feet demanding a decision of him with ex∣traordinary submission. Rome ought not to lose this occasion, which never had its like. Yet I conceive his Definition will be so prudent, that no person will have cause to complain of it; o∣therwise the advantage which we offer him will be lost. And as we say that the Propositions are not ours, that they are equivocal, that they have very bad senses, but yet have a very good one too, which is that of S. Augustin and S. Thomas; so I perswade my self the Pope will pronounce that they cannot be maintain'd but that in that sense, and with explication, not wholly naked, because as such, they have a very evil sense: If he do's this, the Jesuites will think they have their market, and not dare to say any thing; and we having ours shall have all reason to be contented and strongly to maintain the Pope's definition. I see not how he can pronounce after any other manner, without wronging the authority of the H. See, Truth and himself. I hope much from the continual prayers which are made in all the Churches of Rome for this purpose. I fear no∣thing from the opposition of the Cardinals. I expect all under God from the strength of his Holinesses's mind, from the learning of the Con∣sultors S. Augustin's Disciples, and from their care. There's but one thing to do, which is, to let the Pope know that when nothing could be found to gainsay our doctrine, their Equivocal Propositions were contriv'd to blacken us; that the same design will be endeavor'd to be carry'd on by the Bull which shall be pass'd; & therefore beseech his Holiness that some other then M. Hal∣lier our greatest enemy may be appointed to draw it, that it may be review'd & examin'd diligently before it come forth, as well by his Holinesse as by the Augustines and Jacobines, since he de∣clar'd in the first Congregation, that he intended not that any thing should be done in the whole course of this affair to the prejudice of the Do∣ctrine of S. Augustine and S. Thomas. But if God should permit that there be obscurity in the Bull which shall be pass'd, which our Adversaries may abuse; I am charg'd by my Lords to bid you insist in their name to his Holinesse, that all may be pronounc'd & explain'd with such perspicuity, that his Holines's judgement may produce peace amongst us.

I am with all my heart, &c

Another followes of the same M. de Sainte Beuve dated April 18.

SIR,

IF M. Hallier and his Collegues have stay'd longer at Rome then they purpos'd, their mishap ha's been the cause of it. M. Lagault writes to M. le Moyne, that his employment be∣ing to sing the Salve, he was oblig'd to stay at Rome, to sing that of Jansenism. I confesse to you, that when this was reported to me, I could could not but say that it was a conceit worthy of a Molinist, and that they must be pardon'd a sally of imaginary hope, since they have no ground for a true. Let us leave these Doctors to their boasting, whilst we labour vigorously in defence of the Truth. They are good friends of those who are in error, because they have been ado∣rers of their own nature. Let us bear with them while they are vain in their own conceit, and de∣sire God in their behalf that the spirit of Error rule no longer in them; You amaze me when you tell me, that the Consultors have not seen their first Writings; but I expect from your vigi∣lance, that they will hereafter be all particularly inform'd of the merit of our cause. Let our Adversaries decline to appear contradictorily at Rome, 'tis an argument of the weakness of their cause: but when they boast of examples to justi∣fie that persons decry'd for teaching false do∣ctrine, ought not to be heard, it can be con∣stru'd nothing but either grosse ignorance, or unmeasurable malice. It will not be necessary to take much paines to convince them; the Con∣gregation de Auxiliis, and the Councils are pe∣remptory proofs of the falshood of what they alledge so boldly. I should be troubled at the slowness of the Dominicans, did not the last in∣form me that the General were the same day you writ it, to desire audience,

I am, &c.

Moeeover, the same person begins another of April 25. in this manner concerning the in∣tervention of the Dominicans.

SIR,

GIve me leave to ask you, why you send me no word concerning the Dominicans? Do they a∣bandon our cause, or is it a mystery that must be con∣ceal'd from us? speak freely, Sir, and know, that if we are glad of their union, we shall not be discou∣rag'd by their coldnesse. They may be so service∣able to the cause, that yet the cause hath need of them; for 'tis the cause of truth, and God is sruth, whe needeth not either our goods or care — I read their Letter to M. de Chaalory, but I see not that it is requisite to think of what you propose, till his Holinesse have granted a Congregation like that de Auxiliis; if I flatter not my self, methinks what is hitherto done is a perfect preparation to it. We are threatned here with a Censure within eight dayes, and 'tis bruited, that the Pope is to passe it in coena Domini; but we are very undaunted,

I am, &c.

Another Doctor of my friends writ to me on the 15th. of the same Month in these terms.

The Molinists affirm that we are condemn'd, and that all which is done with so great solemnity, is done only to make the Judgment more notorious & powerful

against us. I never heard them speak to us so as they have done since the arrival of the last Post. I have sure conjectures that their three Antagonists have written hither.

The same person making a general reflexion in another Letter upon the manner of proceeding in our affair at Rome, after many complaints and regrets wherewith he affirm'd his heart was full, spoke thus to me; Is it possible for Truth to be so ill treated in the place where it ought to be as in its Throne, and where its enemies ought not to be∣hold it but with trembling? It must be hop'd that God will confound all those who so oppresse it, and that one day it will be like a mighty Rock to overwhelm them, if not in this world, at least in that wherein all the most hidden things shall be re∣vealed.

CHAP. XVIII.

Of the first certain intelligence which I receiv'd May 4. that the Constitu∣tion was made against the Propositi∣ons. And of the Audience which F. Des-mares and M. Manessier had of the Pope the same day.

THe first of May being come, I understood that the feast of the two Apostles solemnis'd that Day did not hinder the Assembly of the H. Office before the Pope. Also that M. Hallier and his Collegues went not only to Cardinal Spada's Palace to wait upon him to Monte Cavallo, but also waited his return and reconducted him home; af∣ter which they went to le Giefu to visite some Je∣suites. All which implyes the most intimate cor∣respondence and dependence between them that can be imagin'd.

Sunday ••he 4th. I receiv'd a visit in the morning from a well inform'd person, who assut'd me that there was a Bull or Constitution prepar'd, by which the Propositions were condemn'd; and I cannot doubt but it was the same which was since publisht. F. Des-mares and M. Manessier, and I were ready to go to the Pope's audience. I took with me the Bishops Letter of Febr. 24. which we had forborn to deliver for fear of exasperating minds, and I resolv'd alone to present it to his Holinesse, if we were admitted, seeing there was no more time to sollicite for any thing. I would not dismay my new Collegues with the bad newes which I had lately receiv'd. But saying nothing to them a∣bout the same, desir'd them to go before to the Pope's Presence-Chamber, where I should be as soon as they, intending to make a short visit by the way. The person whom I visited, was one who had disswaded us from delivering the said Letter for fear of producing ill blood. I told him that I was going to deliver it, seeing the Condemnation was already made, and nothing was likely to avert it but such an earnest and powerful Remonstrance as this Letter. My friend was amaz'd at my con∣fident asserting the notice which I gave him; and supposing it true, as I assur'd him, he consented to the delivering of it, since it could do no hurt.

Immediately I came to F. Des-mares and M. Ma∣nessier in the Pope's Presence-Chamber and the Maistre de Chambre to go back to the Pope, and to tell him that I desir'd to be admitted with them; and so I retir'd into the common Antichamber with the Letter in my hand (which I had deliver'd to the Pope if I had been admitted to audience) and let F. Des-mares and M. Manessier go alone; they were there three quarters of an hour. I can∣not better relate what pass'd in this audience then the following Letter doth, which they writ con∣cerning it the next day to our Bishops.

My Lords,

SInce our coming to this City, we have been employ'd chiefly in two things. First, To peruse the Writings prepar'd by our Collegues, that we might sign the same jointly with them, and have them in readinesse to present to the Pope when it should please him to hear us. And secondly, to obtain audience of his Holinesse. Whereunto being admitted yesterday morning, we told our H. Father, that our Collegues having represented to you, my Lords, that in hope that his Holinesse would establish a solemn Congre∣gation wherein they might contradictorily de∣fend the true sense of the Five famous Proposi∣tions according to S. Augustin's doctrine, in pre∣sence of their Adversaries, and before the Apo∣stolical Tribunal of his Holinesse, they foresaw, that in the progresse of the Conferences they might have need of some assistance for the more easie and speedy discharging of the duties of their Commission; and you had sent us not only for that purpose, but also to make new instances in your name to his Holinesse for the establishment of such a Congregation as you had caus'd our Collegues to demand several moneths before.

Our H. Father answer'd us, that to satisfie the desires of the Bishops of France, who demand∣ed his judgement touching the Five Propositions, he had assembled his Divines, and heard them sundry times with great care and patience upon the senses of those Propositions; and that not contented herewith, he had appointed publick prayers, to obtain such light from God as was necessary for passing his judgement upon them. That moreover, he hop'd to restore peace to the Church by other wayes then Disputes. We re∣ply'd, that we had recourse to the H. See, to ob∣tain the same peace; but that these Bishops of France who sent us to procure it, desir'd with all good men that it might be a true, sound and permanent peace; which was not to be hop'd in the present circumstances without the establish∣ment of the solemn Congregation which we most humbly demanded of his Holinesse. He an∣swer'd, that the prime and supreme Vicar of Jesus Christ was not oblig'd to examine all things by Disputation. That 'twas sufficient that he took such meanes as he judg'd fitting to form his judgement upon the controversies propounded

to him, and that after this we ought to believe that the inspiration of God would not be want∣ing to him for understanding the bottome there∣of and deciding the same infallibly; and the truth of those Decrees depended onely, salamen∣te, upon that Divine inspiration.

Our reply was, my Lords, that our demand agreed very well with our beliefe that God wat∣ches particularly over the H. See, since we ac∣counted it a visible effect of the divine vigilance, that it pleas'd God to inspire the Bishops of France with the thought and care to advertise his Holinesse of the conspiracy which was made against the Doctrine of S. Augustin and the Church; which we undertook to justify before his Holinesse in presence of our adversaries by unreproachable witnesses and invincible proofs. That if it pleased his Holinesse to bring it to the tryall, we hop'd he should understand our sincerity and their foule dealing; that this might be known by the sole reading of the six∣ty passages of S. Augustin which they produc'd against the first Proposition, whereof there was not one but was a proof either of their ignorance or unfaithfulness; some being alledg'd imper∣tinently, others misconstructed, and some mutilated and corrupted, as we were ready to demonstrate in presence of our Adversaries, and to convince them thereof before the H. See.

You alwayes suppose (said the Pope) that you have adversaries to encounter; 'tis not so. The other Doctors who are here to have judge∣ment upon the five Propositions, call not them∣selves your parties, nor desire to be heard con∣tradictorily. We answer'd, they must needs be our parties; because they produce objections against the Doctrin which we maintain to be Catholick. But besides, your Holinesse will give us leave to say that we account all such our Ad∣versaries and parties who impugne S. Augustin's authority and Doctrin. Now these are visibly impugn'd, and that by the Doctors who forg'd the five Propositions, by those who pro∣secute their Censure with them; but principally by the Jesuites, whose books printed with the approbation of superiors and publick declamati∣ons, tend utterly to ruine the Establisht autho∣rity and Orthodox Doctrin of that great Saint. 'Tis no wonder if our adversaries demand not of your Holinesse to be heard contradictorily in presence of S. Augustin's disciples; they fear to be convinc'd of subverting a Doctrin whose defenders have so often found a sanctuary in the H. See which hath Canonis'd it by its Decrees. Hence it is than employ at this day all their artifices and intrigues to keep your Holinesse from obliging them to defend themselves be∣fore you from the just accusations which we have to charge upon them and their pernicious Do∣ctrin.

But (reply'd the H. F.) there's no need of entring into disputation with those you call your parties; 'tis no Law-Processe that is in de∣bate, but the determining of Propositions. This suffices to produce peace to the Church; and we hope the Contests rais'd about these five, will cease as soon as the H. See shall have spoken, as it hapened in the Controvesie touching the authority of S. Peter, and S. Paul. Should I appoint such a conference as you ask, disputes would be infinite; Divines would come here from all parts: I will speedily end this business without noise. After using all the diligences I think necessary to understand it throughly, 'tis not to be doubted but the H. Ghost will com∣municate such light to me as I shall need to judge thereof according to truth.

Here we took the Liberty to say, We most humbly beseech your Holinesse to adde one di∣ligence to all those which you have us'd, name∣ly the establishment of a a solemn Congregati∣on, wherein the important truths in question may be clear'd and confirm'd. The Orthodox doctrin of S. Augustin is at this day in contest; our adversaries imagine the same by the bad sense which they put upon the five Propositions, whose Censure they presse and sollicite, to the end to disparage, by the conseqences which they shall draw from thence, the authority & Ca∣tholick sentiments of that H. Doctor of grace. We have many things to represent to your Holiness against our Adversaries, both matters of fact, and upon the several senses of the Propositions. This cannot be well done but in their presence, when they may contradict us, and reflect the fals∣hood, if we alledge any, and we also make good exactly and without exception all that we have to produce against them. We shall shew in that Congregation that the belief of the Je∣suites touching the five Propositions, tends to o∣verthrow the foundations of Christian Religion. The demand which we reiterate to your Holi∣ness in the name of our L. L. the Bishops to be heard contradictorily, is legal, conformable to the practice of the Church, authoriz'd by the H. Fathers, and allow'd by the Predecessors of your Holinesse. What will the Faithful say when they see the H. Father deny the Sons of the Church, all S. Augustin's disciples, a thing most just, not wont to be deny'd to any person, not even to Hereticks? And what will Posterity say when it shall know that Bishops of France could not obtain of the H. See after long and urgent sol∣licitations, that which ordinary Priests have ob∣tain'd without difficulty?

The Pope answer'd, that all these considerati∣ons had been represented to him already, & that 'twas to no purpose to repeat the same things; that 'twas our part onely to consider whether we would be heard before him without our ad∣versaries and without disputes, or no, that in case we would, he offer'd to receive our wri∣tings, and hear us with patience and benignity as much as we pleas'd, quanto vorrete. We re∣ply'd, again that we were loath to be importune to his Holinesse; but the affair committed to us being of extream importance, oblig'd us to rei∣terate our most humble instances for obtaining a means which we conceiv'd necessary for the right treating of it. In fine, perceiving the Pope press'd us to answer precisely, we, thought it our du∣ty to say to him, H. Father, we desire withall our hearts and most humbly demand the audi∣ences

which your Holinesse offers us; but we demand them alwaies with the just and legal conditions which we have expressed, and which are imported by our Commission, the limits whereof we may not exceed. Whereupon find∣ing our H. Father not disposed to grant us a con∣ference, and that neverthelesse he pressed us to appear before him to represent the things whereof we desir'd to informe him, we insisted no further; but pray'd him to permit us to re∣port to our Collegues what it pleas'd his Holi∣ness to propose to us, to the end we might all together testifie the submission and respect which had for his Orders.

In this disposition, my Lords, we left his Holinesse. The same Evening we had certain notice of the draught of a Bull upon the five Pro∣positions; we know not whether it be to con∣demn them in general or in particular, or whe∣ther it be onely to deprive the parties of Liber∣ty to dispute of them by imposing silence to both; yet 'tis most likely to be for condem∣ning them in some manner. However it be, all consider'd, we have conceiv'd, my Lords, that we are oblig'd to appear before the Pope when it should please his Holinesse to send for us and hear us in presence of our adver∣saries.

In the first place to the end to 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 en∣terprises 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 ap∣pear before the H. see. In the third place to free our selves from the blame which the disci∣ples of S. Augustin and S. Thomas might lay up∣on us, (as they would here undoubtedly) of having left the truth in the oppression and ob∣scurity whereinto its enemies would reduce it, if we refus'd the defence and elucidation which it requires here against those who endeavor to em∣broile it, and put upon it, if possible, the re∣semblance of error, whereby to render it odi∣ous 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 ho∣nor 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 Or∣ders; 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 per∣fect 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 destructi∣on of their Molinisme; and 'tis 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. 'Tis 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 reasona∣ble meanes of instruction in the truth; and that 'twas by these very meanes that such assistance was given them; the Pope said, Non dite questo, que∣sta opinione non è buona; You must not say so; that opinion is not good. To which neither M. Manes∣sier nor F. Des-mares durst reply any thing furthet, though it appear'd to them sufficiently strange; since those very Divines who professe most adhe∣rence 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, where∣with God obliges him to seek it. Qui diceret (saith that Doctor in his book de autoritate Pontificis) Pontificem per immediatam & expressam revelatio∣nem suas definitiones habere, nonnihil ad haeresin quo∣rundam saeculi nostri Novatorum, quise à spiritu particulari de rebus fidei edoceri & confirmari ja∣ctant, propenderet; quorum haeresis tanquam certis∣sima ad errores via ab omnibus Orthodoxis reproba∣tur.

CHAP. XIX.

The discourse of Card. Ghiggi with a∣nother 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 plea∣sed.

TUesday, May 6. I heard that a certain Car∣dinal 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 Consisto∣ry 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 Cardi∣nal Ghiggi who was likely to hear with more at∣tention what he should say, to receive it better, and with more facility render the Pope suscepti∣ble of it. He intended also to discover by Cardi∣nal 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 re∣ply'd so sharpely to all that the other Cardinal said (though his elder and a most venerable per∣son 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 coun∣sell 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 pa∣tience.

I was inform'd exactly enough of the particu∣lars 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, eve∣ry 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 commenda∣tion of S. Augustin, because besides what I other∣wise heard, the discourse of these two Cardinals came to this point, that Cardinal Ghiggi acknow∣ledging that the Bull was made, yet undertook to justifie the reasonablenesse of it, telling the o∣ther that no dangerous consequence could be feared from it, in regard of the praises attributed therein to that H. Doctor, by which (he said) his Doctrine was secur'd. The other Cardinal re∣ply'd, that those praises were of little advantage to S. Augustin if his doctrine was really condemn'd; adding that the Propositions in question were his very doctrin, and, till their condemnation, main∣tain'd as so many articles of Faith. Cardinal Ghiggi answer'd, that they were equivocal; and contain'd evill sense: The other reply'd that they also contain'd Capital truths of the Catholick faith in the good senses wherein they might be understood. For proof whereof he began to ex∣plain them with admirable facility and clearnesse; but Cardinal Ghiggi excused himself from hear∣ing him, saying that he had not studied them. Whereupon the other said, Alas! how then can you consent to their condemnation; if you have not studied them? Cardinal Ghiggi answered, I should have studied them, had I been (da volare,) oblig'd to give my opinion, and Vote concern∣ing them. The other demanded, if you have not given your opinion, how will it be true which the Pope shall say in his Bull, that he con∣demnes them by advice of the Cardinals, de Con∣silio fratrum nostrorum? Cardinal Ghiggi an∣swer'd, that it would be true by a Council of pru∣dence; per un Consiglio prudentiale, or otherwise, by a Political advice of what was expedient to ordain, regard being had to all the circumstances of the affair. The other excepted again, How can one give a prudential Counsel touching an affair which he hath not studied, and sees not to the bottom? If this Bull be published, 'twill be a Bull of the Consultors, not of the Cardinals; and of Con∣sultors pickt and cull'd by wayes which all the world knowes and the French Doctors are not ig∣norant of; they keep a register of them; and if an unfitting Judgement come forth we shall soon see the H. See charg'd with confusion by printed Books in all parts. Besides if any obscurity be in the Bull, every one will draw it to his own side, and this will cause horrible combustions and contest. But for all this, in summa (said my Re∣lator) this Cardinal got nothing at all in his con∣ference with Cardinal Ghiggi, but very sharp an∣swers from him; Non fu guadagnato niente, ma sempre acertissima risposta.

Returning home from the Visit wherein I learnt these passages, we deliberated concerning our go∣ing altogether that morning to the Pope, to deli∣ver him the Letter of Febr. 24. and declare to him, that we had been, and should be alwayes rea∣dy to appear before him whenever he should ap∣point us. Besides, the general respect due to the Head of the Church from all the Faithful, we consider'd what particular reasons we had for it in the present conjuncture; and that the Pope was absolutely determin'd not to hear us at all in a contradictory Conference, having so declar'd to our new Collegues; that he conceiv'd he had us'd all moral diligences necessary for clearing the Truth; that he was perswaded that after those diligences, the H. Ghost's assistance of him was

infallible; and that he was resolv'd to pronounce a Judgement.

We consider'd the persons who inform'd him, & from whom he took counsel, most of them preju∣dic'd against S. Augustin's doctrine & against us: offended with the difficulties we had made to ap∣pear before them, unlesse on the conditions we demanded, and accounting they did us a favour to hear us in the manner which they offer'd, (see∣ing that most of the World was become disaf∣fected to us through the contrivances of the Je∣suites throughout all Europe, especially in France) not likely to neglect so favourable an occasion of promoting the dominion which they affect over the conscience and liberty of the Faithful.

We consider'd that the Bull, which was already compil'd against the Propositions, could not but give great advantages to our Adversaries, and be in their hands like a sword in those of a mad man, when once it came forth; that having assuredly not been made but by the ministry of M. Albizzi, and the assistance of the Jesuites, they might ea∣sily have slipt into it words of very great conse∣quence, beside the Pope's intention, from whence the Jesuites might pretend the cause gain'd for their Molina, and whose sequels his Holinesse, not being sufficiently instructed in these matters, could not foresee no more being necessary: for his sa∣tisfaction, saving that it appear'd in general that his intentions were follow'd; wherefore we ac∣counted it highly important to stop its publica∣tion.

We consider'd that in one of the Writings pre∣par'd for us, we had our selves done what we be∣seecht the Pope might be done before all things, namely, distinguisht the Propositions into the se∣veral senses whereof they were capable, and clear∣ly explicated them both in the one and the other without equivocation or obscurity; Which Wri∣ting was necessary to be read and publickly de∣clar'd to the Pope before the Bull came forth; to the end that if it absolutely condemn'd the Pro∣positions, we might have this authentick proof further that we had not maintain'd them absolute∣ly, but only in the Catholick senses whereof they were susceptible.

We consider'd that we could not have the ad∣vantage of making such declaration and protesta∣tion before the Pope, nor hindering the publish∣ing of the Bull, if we still insisted upon being heard in the formes which we had dnmanded; because 'twas evidently dangerous that the Pope would persist to deny the same to us, and without regard to what we had represented to him, cause the Bull to be publisht forthwith. Which would be of no other advantage to us, then that we might com∣plain of being condemn'd after an unheard of manner in defending the best cause of the World. But neverthelesse such condemnation would cause great disorder and scandal in the Church.

We consider'd that the Pope might have good intentions; That our Writings were very home; that if he gave us time to explicate the same to him, and add thereunto viva voce what we pleas'd as he promis'd us, the truths which we had to re∣present to him might make some impression upon his mind, stop his purpose against us wherto our Ad∣versaries had drawn him, convince him of the ne∣cessity of a Conference, and consequently move him to appoint one of his own accord without our further demanding it.

We consider'd that should we be deceiv'd in our hopes, this new fashion'd Audience which he would give us, not being according to Ecclesiastical lawes and customes, and we not accepting it but in regard of the present conjuncture and circum∣stances above mention'd, there would be no great difference between having been heard in this man∣ner, and not being heard at all.

Lastly, We consider'd that we accepted not this Audience, but only to have the meanes of repre∣senting to the Pope that it was not such as we de∣manded; that the accustom'd forms of the Church were not observ'd in it; that Ecclesiastical liberty was infring'd by it, and that we resolv'd not to begin to treat our affair after a manner oppo∣site to their forms and liberty, but because we now saw no other way to preserve them, that we would slip no occasion, either in this Congregation or the following of making instances for the same; that whatever informations we gave of things, we should still conclude, that the Pope might see there∣by the necessity of having Adversares to object a∣gainst whatever falshood or mistake might be in what we should represent against both their pro∣ceedings and doctrine, and in behalf of our own.

All these considerations confirm'd us in the re∣solution of going altogether that day to the Pope, to testifie to him that we were ready to appear be∣fore his Holinesse, when he pleas'd and how he pleas'd, and in the mean time to deliver him the Letter of February 24. as a testimony of our de∣sires, and those of our Bishops; and moreover to get ready a Memorial to present to him when we should appear before his Holinesse, wherein to desire that both our first, and the new Writings which we should present to him, might be com∣municated to our Adversaries.

Having briefly reduc'd our common resolutions into Writing before we went out of our Lodging, we repair'd to the Pope's Presence-Chamber to desire Audience; but it being already somewhat late, we could not obtain it.

CHAP. XX.

Our resolution declar'd to the Ambassa∣dor. His care to signifie it to the Pope; and desire a set day of him. His Advertisement to M. Hallier and his Collegues to be ready to appear likewise before the Pope a day or two after us. Visites hereupon to the Car∣dinals of our Congregation. The Bull prepar'd and review'd by these Car∣dinals severally.

THursday May 8. being in the Pope's Pre∣sence-Chamber, and seeing the Cardinals, Barbarin, S. Clement and Lugo come from the Con∣gregation of the H. Office, but Spada, Ginetti and Ghiggi stay behind with the Pope; I left one to observe how long they continu'd there, who told me about an hour and a quarter after; and almost at the same time a Laquay came to me from Cardi∣nal Barberin, to tell me that his Eminence desir'd to speak with me at what time I would set, I askt the Laquay when he conceiv'd his Eminence would be at leisure? he told me, Between four and five; and I sent word that I would not fail to be there at that time.

By the way I made another Visit, wherein I heard, that the General of the Dominicans visiting Cardinal de Medicis the Uncle, complain'd very much to him of M. Albizzi, especially concerning this new Bull, and the practises us'd to gain suffra∣ges in the Congregation: they talkt of mony gi∣ven, and Bishopricks and other employments pro∣mis'd. They judg'd it the interest of Spain, as well as of the Order of Dominicans, to take heed of what pass'd in this affair; but Cardinal Pimen∣tel's arrival was thought fit to be expected, that he might join with them in the common interest; In the mean time Cardinal de Medicis would use his endeavors with the Pope.

Cardinal Barberin's businesse was not great; he told me, he invited me to come to him, believing I had something to say to him. I made our excu∣ses to him, that our new Collegues had not yet vi∣sited his Eminence. I told him the cause of their coming, which was, to assist us in our negotiation, and to make new instances to the Pope for such a Congregation as we had hitherto demanded. He answer'd, that it was not to be urg'd too much; that perhaps the Pope will ordain it of his own accord. I acquainted him with their audience of the Pope, & our resolution to appear before his Holiness, when and how he pleas'd. He said, it would be fit to repre∣sent that the Propositions could not be touch'd, without entring into the matter de Auxiliis. I answer'd, that this matter ought to be taken in hand, in order to root out the evil Opinions slipt into the Church touching the same. And that we had no other intentions nor course to take, then what was necessary for maintaining the belief of Grace aginst the late enterprises to ruin it. He said, there were some who perswaded the Pope that we would oppose Bulls; that we must take heed of that, and endeavor to remove that ill sug∣gestion against us. I answer'd, that our carriage was full of sincerity; That we did nothing out of affectation; That 'twould be time enough to speak of this when occasion should be offer'd. That neverthelesse seeing he mention'd it, I could as∣sure him that we should not transgresse any Bull; and as for that of Ʋrban VIII. his Eminence knew how F. Hilarion and my self had spoken to him of it, That it might have its full and intire effect, and yet all that was in Jansenius's Book be true e∣ven to the least line; that this was my opinion; but in the present Controversie we had nothing to say, either of that Book or Bull. This Declara∣tion seem'd to be well taken by the Cardinal, who being call'd aside for a little space into the next room, brought in with him F. Marinaris a Car∣melite and his Chaplain, one of quick parts and a scholastick Genius. We discours'd long together before his Eminence, and afterwards went to see some Books in his Library, whereof we had spo∣ken. The Cardinal told me of a Heretick, who said that they should gain all, if things were de∣fin'd as we demanded. I answer'd him, that that Heretick might be mistaken in his pretention, and that no heed was to be given to what he said. Yet (said his Eminence) 'tis good to conform to the time and the manner of speech us'd by all the Thomists who have written since the Council of Trent. I assented that it was so, when the man∣ners of speech tended to the clearing and establish∣ing of Truths; but not when they might be pre∣judicial to, and ruin them. That if there were some Thomists whose sentiments were a very little different from ours in some slight circumstances, there were others who were conformable there∣unto; But all agreed with us in the manner. And besides, 'twas not by them that the same ought to be regulated, but by the Saints and the Councils; and above all, by the Truth. The Candle was lighted; I exhorted his Eminence to read the A∣pology of the H. Fathers, and gave the Good night to him and his Divines.

As I came back, I made another Visite, where∣in I learnt that the Bull whereof the Cardinal a∣bove-mention'd had complain'd to Cardinal Ghig∣gi was no more talkt of. That this Cardinal ac∣quainted the Pope with it the same day for fear complaints of it might come to the Pope by other hands then his own. That another person speak∣ing of it to the same Cardinal Ghiggi, he disown'd it, as not having been ordain'd by the Pope. That in fine, 'twas no more talkt of, but seem'd sup∣press'd; whether it were stopt upon the above∣mention'd Discourse, or whether the noise of it was only smother'd, the better to bring us to the Audience which was offer'd us.

In the same Visite I likewise learn't that the Cardinals Spada, Ginetti and Ghiggi, who stay'd with the Pope in the morning after the general Congregation of the H. Office, did not speak a∣bout our affair, but about the Bishops of Flan∣ders, whose resistance extreamly displeas'd the Pope. That he desir'd Cardinal de Medicis to

obtain of the Arch-Duke that these Bishops might be oblig'd to come to Rome to purge themselves; that the only thing which kept them from being cited, was the doubt and incertainty of executi∣on; and that Cardinal de Medicis would not con∣sent to it, in regard Jansenius was persecuted by the French for considerations and interests of State.

Whilst I made these Visites, my four Collegues went to give the Ambassador an account of the au∣dience which the Pope had given F. Des-mares and M. Manassier; they told him that we made no dif∣ficulty to appear before his Holinesse whensoever he pleas'd to call us; that we intended to seek an audience of him on Sunday next, to make this De∣claration, and were glad of this occasion to give him a preliminary instruction concerning our af∣fair, because it was very likely that the Pope would afterwards see the necessity of a Confe∣rence.

M. Hallier brought a servant to Rome, who un∣derstood Latin, and there took the Order of Priesthood; He told one of our Domesticks, that his Master said, if he were sent for before the Pope, all that he had to say, was, that he had no more to say after what he had said in the Congregation: and that if this affair lasted yet beyond October, he must go at that time into France in regard of his Cure.

Friday the 9th. I accompany'd the Ambassador to the Pope's Palace. In the Presence-Chamber I spoke with Signor—Advocate of Malta, who said, that Cardinal Spada told him the day before, that the Pope desir'd to be quit of these Congre∣gations before his going to S. Peter's for the so∣lemnity of Easter. That his Eminence design'd to the Pope the dayes in which the Congregations would be dispatcht; and that when Lent was end∣ed, Non si farebbe per un pezzo Congregatione nianzi al Papa, there should be no more Congre∣gations before the Pope.

Saturday the 10. the Ambassador sent for us to come to him about ten a clock in the forenoon. The Messenger told one of our Domesticks, that he was going to desire M. Hallier and his Collegues to be there likewise about half an hour after. We went to the Ambassador at the hour appointed. He told us, that the Pope speaking to him concerning us the day before, he signify'd to his Holiness our resolution to appear before him when he pleas'd, and that he (the Ambassador) had oblig'd us to conform to whatever his Holinesse should ordain in this matter, by the hopes which he gave us, that this ingenuous and absolute remitting our af∣fair to his Holinesse was the right course to obtain a Conference, if it were necessary as we pretend∣ed. The Ambassador added, that we should do well to comply thus, and that the Pope would by degrees incline to the Conference which we de∣manded. That if we needed a few dayes to get our selves ready, he would procure time for us. In fine, he told us that he had sent to M. Hallier and his Collegues, in order to make the same De∣claration to them, that they should be ready to appear before the Pope a day or two after us. We answer'd the Ambassador no more, but that we were sorry we could not forthwith enter into Conference with all our Adversaries, because till we did so, it would be but so much time lost and superfluous paines; but seeing the Pope would have it thus, and there was no hope of obtaining such a Conference, we willingly took this resolu∣tion.

The Ambassador accompany'd us in ceremony through all his Antichambres to the door of the outer room; and as he was ready to leave us, M. Hallier and M. Lagault arriv'd there, and the Am∣bassador told me that he was going to make the same Declaration to them which he made to us, that they should be ready to appear and be heard be∣fore the Pope, after we had appear'd; and having askt them pleasantly, whether they were ready to exchange a Pistol-shot; M. Hallier answer'd, that we were too many, Ne quidem, said he, Hercules contra duos.

In the afternoon I went again to the Ambassa∣dor; He propounded the Rogation week for the time of our appearance, which I accepted. He told me, that M. Hallier and Lagault were not well pleas'd with his Declaration, and said, that all this tended only to retard; and that he answer'd them, that they ought to consider that all persons were desirous to be heard, and to speak their reasons, which advantage would be common to themselves with us, &c. I told the Ambassador, that we were willing that they should be heard as well as our selves; but all this was but little, till we were in presence one of the other; That we had purpos'd to seek for audience of the Pope the next day, and acquaint his Holinesse with our readinesse to ap∣pear before him, but were now very well content∣ed that he should be the depositary and witnesse of our Sentiments in that matter.

Instead of going to the Pope as we had propo∣sed, on Sunday the 11th. we went to Cardinal Spa∣da, with whom we found M. Hallier and M. Joysel. We waited their departure a long time in the Gal∣lery. When they were gone, we were introduced into his Eminence's Chamber. F. Des-mares told him in very few and smooth words the ground up∣on which our Bishops had sent him and M. Manas∣sier. The Cardinal answer'd some civil terms, which not being heard by the Father, the Discourse became a little interrupted. But to recruit it, M. Valcroissant told him, that we desir'd to know three or four days beforehand what day the Pope would set to hear us the first time, to the end we might be the better prepar'd for it. The Cardinal an∣swer'd, that the day could not be far off now. That the Pope had held Congregations with great dili∣gence, that the affair might be ended before Sum∣mer; and that if we desir'd to be heard we should be ready as soon as we could. The Cardinal seem'd to speak, as if, according to our Adversaries con∣stant calumny, we still sought delayes: Where∣fore I told him that we were ready, and demanded no delay, but only to be advertis'd three or four dayes beforehand of that which the Pope should pitch upon, to the end we might have time to re∣collect what we had to say, it being not possible to have it alwayes in mind without trouble. That we expected to have appear'd immediately after Easter; that four weeks were since pass'd; that the day we spoke of was not yet determin'd. That we

had purposed to go that morning and acquaint the Pope with our readinesse, but the Ambassa∣dor had freed us from that care by undertaking to inform Cardinal Pamphilio of it. Cardinal Spada answer'd that it were good that we repai∣red to the other Cardinals, and told them the same as we had done his Eminence. We re∣ply'd we should, and as we retired, F. Des-mares presented the two following Letters to him written by the Bishop of Angers and the Bi∣shop of Chaalons.

My LORD.

I Know not whether it be an abuse of your Eminen∣ce's goodnesse, to recurre to it so easily as I do, to demand the honor of your protection: but in this case I can scarce believe you will account your self im∣portun'd by the most humble supplication which I make to you, since it seemes to concern the peace of the Church in France. It is my Lord, to get the favor granted to the Doctors, who deliver this Letter to your Eminence, which they demand of his Holiness to be heard in presence of their Adversaries: which seems to be the more just, in that a difference cannot be bet∣ter understood or more certainly judg'd, then by con∣fronting the Parties, and hearing all the reasons which can be alledg'd on either side. And being I have particular knowledge of the affair both in its foundation and circumstances, I can also, my Lord, assure your Eminence, that 'tis the best course to extinguish the troubles it causes in the Church of France: because after every one hath spoken with freedom in presence of their adversaries, all that they have to set forth, they will be oblig'd to stand to the Judgement which shall be pronounc'd, and have no cause at all to complain. But not to interrupt your Eminence's other occasions by too long a letter, I end this with renewed assurances of being with all ima∣ginable passion and respect,

My LORD,

Your Eminence's most humble and most obedient servant, Henry B of Angers.

Angers March 12. 1653.

My LORD,

I should not take the liberty to importune your Eminence, were not an interest infinitely dear to me concern'd, that of the Churches peace. The desire of seeing it reestablish't here, causes us to recurre in the present contests to the H. See with a true submission; to the end the most pure light flowing from thence may dispel the darkness and trouble possessing many men's minds. 'Tis out of this sentiment that the Doctors deputed by us cannot give over sueing to your Eminence for a hearing in presence of those who have so fre∣quently and in so many places brought strange accusations against the doctrine which they maintain. This Justice hath alwayes been grant∣ed by the Church to her Children, and offer'd e∣ven in all Councils to such as had revolted from her. I dare assure your Eminence, that all the dependances of this affaires render it more neces∣sary in this case then ever; and I hope the extra∣ordinary prudence which appears in all your Emi∣nence's actons, will favourably hear so many most just considerations upon which this most humble supplication is grounded. I am withall due re∣spect,

My LORD,

Your Eminence's most humble and most obedient servant, F. Bp. and C. of Chaalons.

Paris March 31. 1653.

Monday the 12th. we went to make our com∣plements to Cardinal Pamphilio, who was newly gone abroad: Thence we went to Cardinal Ghiggi, and waited a long time for admittance. He receiv'd what F. Des-mares said to him, with much gentleness. He askt us whether the Pope knew of our good purpose, because he conceiv'd that the Ambassador had not seen Cardinal Pamphilio on Sunday, in regard he went with the Pope to take the air. He told us that if the Ambassador had not seen that Cardinal, it would suffice if we ac∣quainted his Holinesses Maistre de Chambre with our resolution. We thank'd the Cardinal for his good advice, to have us tell the Popes Maistre de Chambre what the Ambassador had undertaken for us to signifie to the Cardinal Nephew. He askt us news from France, and told us this considerable, namely that hopes were given them from the Court of the enlargement of Cardi∣nal de Retz.

Tuseday 13th. We left M. de Valecroissant at home to prepare his Oration against our audience, and went to Cardinal Ginetti, to whom I gave an account in Italian of the businesse of our visit. He answer'd us with his accustomed civility, and told us that the affair was well examin'd (he accounted it already done, as indeed it was) that the Pope was a very prudent person, (and besides) had the assistance of the H. Ghost. He askt me news of M. Brousse's health and offer'd us all the service in his power.

We went thence to Monte Cavallo, to speak with Cardinal Pamphilio, where after we had wai∣ted till noon, he was visited by the Cardinals Al∣tieri & Rondanini; after their departure we were admitted, and having scarce toucht the affair, assoon as I nam'd the Ambassador, he told us he had seen him, and that our hearing it would be within four or five days, either Saturday, or Monday. In the little discourse we had with him, he pronounc'd a sentence, the most tedious that we could hear, yet the most pleasantly that he could, as if it had been the most acceptable thing to us in the world, namely, Questa cosa non è causa di contradettorio, This affair requires not the hearing of Parties. Being he gave us not time to say any thing to him concerning the Book of our writtings which we had prepar'd for him, we did not present it to him yet; and indeed it would have been a superfluous thing, as appear'd by the Event.

In the afternoon we went to visit the General of the Dominicans. Our conference was long; but the most considerable thing he spoke was, that he had done his utmost to intervene in this affair, but he could not be suffer'd. He had been seventeen or eighteen times to present his Memo∣rials, and papers to the Pope, but could not ob∣tain audience. He had procur'd Prince Giustia∣ainno the Pope's kinsman and his own to undertake the delivery of them, but his Holinesse would not receive them. The secret of all which de∣nyals, was, that the Pope purposed to decide this affair without entring into the matter de Auxilis. We concluded by telling him that he was however oblig'd to pray to God for us when we appear'd before the Pope, because we should be charg'd with his cause as well as our own, and should carry our own interests no further then his.

Thence we visited the General of the Augu∣stines who made great caresses to us, testifying much resolution and hope, and by all that he said to us he manifested that he understood the particular design of hatching the Propositions, and the fundamentall matter of the contro∣versie.

'Twas happy that M. de Valcroissant stayd at home; for the Ambassador going to take the aire had the goodnesse to passe that way himself, to ad∣vertise us that the Pope had appointed Monday following, being that of the Rogations, for the day of our appearance.

The complaint made by the Cardinal above men∣tioned in the Consistory May 5. to Cardinal Ghig∣gi that the Bull was prepared, caused the report of it to be smother'd and made a greater secret; yet neither produc'd a total suppression of it, nor an alteration of the positive and determinate resolution to publish it. On Thursday the 15th. I was inform'd that since that Consistory, it had passed severally through the hands of the Cardinals deputed for the Congregation, who had view'd it and consider'd it, to see whether a∣ny thing were fit to be added or retrench'd; that Cardinal Ghiggi was the last in whose hands it was, and that on Wednesday the 14th. he re∣turn'd it to M. Albizzi reviewed and apostil'd, with order to have it fairely transcrib'd against the Congregation which was to be held on Thurs∣day before the Pope, to the end it might be shown and read to his Holinesse at the end of that Assembly. I understood that in obedience to this order, assoon as M. Albizzi receiv'd it he set one to transcribe it, and that a great part of the night was spent in the work; but I knew not whe∣ther it was fit for the purpose intended. For ha∣ving sent a man to Montecavallo assoon as I recei∣ved this intelligence, to see whether the Cardinals of the Congregation apointed for this affair stay'd with the Pope, after the others of the Generall as∣sembly of the H. Office were departed, he brought me word two houres and a quarter after noon, that those Cardinals and S. Clement and Colonna, and M. Albizzi came forth with the Con∣sultors almost at the same time: but that Cardi∣nal Barberin stay'd with the Pope almost an houre after the rest, and Cardinal Lugo an houre and three quarters afterwards.

CHAP. XXI.

Of the Writtings which we prepar'd to present to the Pope at the end of our intended audience.

AFter the Ambassador had advertis'd us that Monday May 19. was the appointed day for our appearance before the Pope, we did not stirre out of our Lodging till that day, but labour'd to get our selves and our writings ready against that au∣dience. The first of five, was thus intitl'd, To our M. H. F. Pope Innocent 10. for the Doctors subscrib'd, defenders of S. Augustin, against the society of Jesuites; The first part of the second in∣formation upon Fact, conteining above a hundred Propositions extracted out of the books of the Jesuites against S. Augustins authority. In the preface to this writing we declar'd that we had produc'd the First information touching matter of Fact against M. Hallier and his Collegues, because they ap∣pear'd first as parties in this affair; that the little time we had to prepare our first writings, and the extraordinary instances wherewith those Doctors pressed the dispatching of this affair be∣fore it could be examin'd, constrain'd us to ex∣pose them with such brevity and diligence, that we were forc'd to fall directly upon matter of fact, and deferre till another time all that had preceeded and given occasion to this so unheard of and dangerous enterprize; which neverthelesse was very necessary for the perfect understanding of all its circum∣stances and consequences, so that we were ob∣lig'd onely transiently to touch upon such things as evinc'd the Jesuites the prime architects of this conspiracy, and to deferre to a more favourable time to present against them and their particular misdemeanors a new Information. But because this Information was so vast and important, that we could not yet wholly finish it, we had divi∣ded it into sundry Parts; whereof this was the first and most necessary to the businesse in hand, conteining above a hundred Propositions drawn out of the Books of those Fathers, by which the authority of S. Augustin, and that of the Popes, from whence the same is deriv'd, were unwor∣thily outrag'd; and consequently serv'd to show that we complain'd not without cause that these very Fathers had undertaken to ruine it, and that we justly demanded that they might be ob∣lig'd to acknowledge it after an authentick man∣ner, namely by a solemn writing, which might serve for an example to posterity, conduce to the glory and reputation to the H. See, and to the edification of all the faithful.

Our design was, when we had before the H. See convinc'd the Jesuites of having corrupted the faith of the Church in the matter of Grace, to complain also of all the other corruptions which they had introduc'd in all the other points of Faith and Christian Morality; and to desire the H. See to do justice to it self and the whole Church against them for all their exhorbitances. But this requir'd time, and 'twas expedient to

have this first question voided before hand; And therefore we had intitled this Writing, The first Part of the second information touching Fact a∣gainst the society of Jesuites. The Propositions which we related in it, were taken out of the Books of Molina, Vasquez, Mariana, a decree of their General Aquaviva, F. Caussin, Theophile Re∣nault, F. Sirmond, F. Pelau, F. Adam, F. Annat, F. Martinon, F. l' Abbe, the Jesuites of Lovain, and the other society who are condemn'd by the censure of Validolid.

And after the list of all these scandalous Propo∣sitions, we showed in the Conclusion of the Wri∣tings, that it was not credible that the same had e∣scaped from them by chance, but that they had ad∣vanc'd them with deliberate purpose, and by volun∣tarily renouncing the truth and the respect which formerly they acknowledg'd due to S. Augustin's Doctrin. The proof we brought of this so strange accusations, was that two years before the publish∣ing of Molina's work and doctrine, viz. anno. 1586. they caus'd a book eo be printed at Rome, intitled Ratio atque institutio Studiorum per sex Patres ad id jussu R. P. Praepositi Generalis de∣putatos conscripta Romae in Collegio Societatis Jesu. 'Twas a Book in Octavo about an ich thick, and sent as a Circular Letter to all their Collegues for the regulating the studies of all their Fathers. Now in this book they acknowleged unanimously with sincerity and plainesse, that the Doctrin of S. Au∣gustin touching the matter of Grace and Gratuitous Predestination, was that which they ought to follow. Item, said they, p. 37. under the title concern∣ing the Choice of their studies in Divinity. It hath been resolv'd that the cause and manner of Pre∣destination proceeds not from our part. But some will say, (they objected so themselves,) that this doctrin is not very proper for piety. And they answer'd, that 'tis a doctrin of S. Augu∣stine, which hath been already receiv'd, not on∣ly by the most common opinion of Divines, but also by the H. Fathers during twelve ages, who undertook to prove it by the Holy Scriptures, General Councils, the Answers of Popes, name∣ly Zozimus, Sixtus, Celestine, Leo, Gelasius, all who, say they, alwayes had an ill esteem of the Priests of Marseille Castian, and Faustus, for having been the opposers of this doctrin of Predestination. We observ'd that the Jesuites spoke in this manner whil'st they did not yet foresee that they were to declare Warre against S. Augustin; but af∣ter the contest wherein they were engag'd for defence of Molina's book and doctrin, to the end it might be free for all their Fathers to oppose that of S. Augustin & uphold their Confrere Molina who attaqu'd him first, and in whose defence they unhappily conceiv'd the ho∣nor and reputation of their society concern'd, they re∣trencht out of the succeeding edition of the said Book all that I have cited out of the first in favour of the doctrin of the gratuitous Predestination of S. Au∣gustin whom they acknowledged to have taught it.

We shew'd that their boldnesse had increased ever since, and that the latest of their Authors were still more heinously injurous against S. Augustin; That since this enterprise of the Propositions F. A∣dam, F. Annat, F. Martinon, and F. Labbe, had rose up against that H. Doctor, and that these three last appear'd even since the complaints which we had made thereof to the H. See: That none of of their Confreres had been displeased with them for this enormity, but on the contrary seem'd to esteem them the more, that they every where cry'd up their rare merits and advanc'd them to the prime charges and most considerable employments of their Order; That after this, it was not possible to ima∣gine a greater violence, a more obstinate contu∣macy, a more audacious impudence, or a more of∣fensive outrage against S. Augustin and the H. See it self.

Wherefore we concluded that since it was requi∣site to judge rather by these their exorbitances against S. Augustin, and their designes to ruine his doctrin, then by vain words of respect towards him utter'd with the lips; we had reason and necessity to sum∣mon them as we did, and had already summon'd M. Hallier, and his Collegues by our first writing de gestis, to acknowledge by an authentick writing for true and indubitable, the six Propositions which are at the end of that writing in favour of that H. Father's doctrine, and which were again inserted at the end of this new one. After which we added al∣so, that if they made the least difficulty of doing it, we produc'd against them once more that of S. Augu∣stin's authority which we had pretended for the same effect against M. Hallier and his Collegues. The second of the Five was a Compendious distinction of the several Catholick & Heretical senses whereof the Propositions were capable; concerning which I shall speak no further here, as well because it is already printed, as for that I shall insert it at length hereafter for a reason which the Reader shall then understand.

The third was intitled, To our H. F. Pope In∣nocent 10. To my L. L. the most Eminent Cardi∣nals Spada, Ginetti, Pamphilio, Cechini and Ghiggi, and to the other Divines deputed or to be deputed for the Congregation concern∣ing the affair of the five Propositions de gratia; For M. M. Noel de la Lane Doctor of Paris, Tous∣saint Des-mares Priest of the Orators, Lewis de Saint Amour and Nicolas Manessier, Doctors also of Paris, and Lewis Angran Licentiate in the same Fa∣culty. Against M. M. Francis Hallier, Francis Joysel, and Jerome Lagault, Doctors of the same Faculty. The second information touching Right.

I shall also omit to speak any thing of the Pre∣face to this Writing, in which we set forth the reasons which oblig'd us to begin this Examen, and the proof the Propositions as we understood them by examining and proving the necessity of a Grace Effectual by it self generally for all the good motions and actions of Christian piety; and in which we show'd likewise in few words the evi∣dent connexion which every of those Propositi∣ons taken and understood in our sense hath with that capital point of the Churches doctrine: be∣cause I find it requisite to insert the said Preface at length after the abovesaid distinction of sences. Something I must say of the body of this Writing, not seeing any fitter place then this; and 'tis the least I can do, to set down in grosse what they all contain, since their too great length and number rendring them capable of making a just volume a∣lone, they cannot be commodiously inserted in∣to this Journal.

Now this third was divided into four parts. The first contained sixteen principal arguments, by every of which we prov'd, that Grace effectual by it self necessary to all actions of Christian piety is the true Grace of Jesus Christ, which the Catholick Faith ob∣liges us to confesse against the Errors of the Pelagi∣ans and Semipelagians, if we will (as S. Augustin saith) not only be call'd and appear Christians, but be such indeed. When I say this Part contain'd sixteen Arguments, each of which was capable to prove this Truth invincibly, I do not mean sixteen Syllogisms or Demonstrations consisting of three Propositions, but sixteen Sources or Pla∣ces, fruitful of solid proofs, upon which we esta∣blisht this Truth as upon so many unmoveable foundations, each of which was able alone to up∣hold it! All the prayers of the Church, all the Truths which they discover to us, all the conse∣quences which we can draw from them, made toge∣ther but the first of those sixteen Arguments. S. Augustin's whole Book de gratia Jesu Christi, and all the Maximes spread through it, made but the second. The third was taken from the diffe∣rence which there is between the Grace of simple Possibility, and that which gives the good will and the good action. The fourth from the difference between the Grace of the state of Innocence (such as Adam had) and that of Nature corrupted and disorder'd by sin (such as we have at present) and so of the rest. The fifth was taken from all the objections made by the Pelagians and Semipela∣gians against the Grace which S. Austin defended. And the last, from all the answers which S. Austin made to those objections.

The second part of this Writing was in a man∣ner only a Table of the Popes, Councils, H. Fa∣thers and eminent Divines from S. Augustine's dayes to the present, who had written of this matter; whom we maintain'd to have taught that very Grace as the Faith of the Church; and we offer'd & undertook to convince our Adversaries before the Pope, that the sentiments of all those Popes, Councils, H. Fathers and Divines which we cited, and of every one in particular, were such as we affirm'd; and we gave them the choyce to di∣spute about that or those of these Popes, Coun∣cils, Fathers and Divines, whom they believ'd less favourable to this Doctrine. Amongst those whom we cited were the Master of the sentences, S. Thomas, S. Bernard, the Council of Trent, and Clement VIII..

The third part contain'd nothing but the Judg∣ments and Decisions which were made against the Jesuites in the Congregation de Auxiliis under the Popes Clement VIII. & Paul V. extracted out of the originals.

The fourth contain'd a very great number of Errors, blasphemies, or impieties, which we deduc'd by necessary consequence from the do∣ctrine opposite to the Effectual Grace which we held; namely, from that which Molina and his Followers hold to be subject to the use of free will. Of all which Consequences we offer'd to convince them. And we concluded thas 'twas easie to see by all these proofs how certain and unmoveable the doctrine of Grace Effectual by it self necessary to all acts of piety was, whose ruin the Architects of these Propositions proje∣cted; and how greatly they had fail'd in the re∣spect and affection which they ow'd to the H. See, who endeavor'd to get such detestable and impious Tenets, as these necessary sequels of the Molinistical Sufficient Grace, approv'd by it. For since, as we said, and show'd in the Preface of this Writing, each of the Five Propositions reduc'd to the sense in which we understood them, had an undissoluble connexion with Effe∣ctual Grace, not any of them could be condemn'd, but this Grace must be condemn'd too; neither could this Grace be condemn'd, but the contrary opinion of Molinistical Grace subject to Free Will must be establisht as a Doctrine of Faith; nor this Molinistical Grace establisht as de fide, but all the other impious and abominable Pro∣positions which we had deduc'd from it by neces∣sary consequence, must be establisht too, as the Faith and Doctrine of the Church. So that, to take the matter in its extent, the condemnation of each of these Propositions as we maintain'd them, carry'd with it the establishment of all those pernicious errors, and introduc'd them into the Church.

We said further, that we entreated such as said either that it was free or either side to defend their respective sentiments in this Controversie, or that they were enjoin'd silence therein for e∣ver, or that it was requisite to make such an in∣junction, and in the Popes power, to consider a little with attention what they said. Because if it were lawful for either side to maintain their respective opinions, then was it lawful to put the Doctrine of S. Augustin in equal ballance with that of Pelagius, the Catholick with the He∣retical, the true with the false, that which was the nurse of Christian piety with that which was the mother of errors and heresies. That if si∣lence had been impos'd in this matter for ever, or could be, then the Grace whereby we are Chri∣stians, the Grace which the Christian Doctrine teaches and publishes for the proper grace of Christians; the Grace which the Catholick Bi∣shops were wont to read in the books of God, and to preach to their people; the Grace which is un∣doubtedly the true, Prophetical, Apostolical and Catholick Faith; the Grace which was requisite for Pelagius to confesse, if he would be a Chri∣stian indeed, and not only in name: This Grace; I say, must be banisht out of the hearts of the Faithful, and out of the Catholick Church. We concluded, that none could enter into these dis∣mal thoughts, but such as had the boldnesse to a∣nihilate the mystery of the Crosse of Jesus Christ; and abolish all the mysteries of Christian Religi∣on, and who could renounce all kind of respect and love to the H. See, for securing the fan∣tasm of the interests and vain glory of the Je∣suites.

The fourth of these Five Writings was alone as big as the four others. It was intitl'd on the out∣side; To the B. F. Pope Innocent X. To my LL. the most Eminent Cardinals Spada, Ginetti, Pamphi∣lio, Cechini and Ghiggi. To the most learned Di∣vines of sundry orders appointed, and to be appoint∣ed for the examination of the Five Propositions; for the Doctors subscrib'd defenders of S. Augustin, Against the society of the Jesuites, and against

M. Hallier, Joysel and Lagault Doctors of Paris, acting in the affair of the said Propositions in the name of the Jesuites, their own, or of any other what∣ever. A third information touching Right, where∣in the true and Catholick, sense of the first Proposi∣tion is explicated and demonstated by the tradition of the whole Church.

The title in the inside was, An Information of the first Proposition, or rather upon the possibiliey of God's Commandments. It was divided into six Chapters, each of which comprehended many Ar∣ticles. I shall for brevity sake only speak con∣cerning the six Chapters in general.

The first Chapter was the shortest, wherein we declar'd the right and legitimate sense in which we understood and maintain'd the first Proposition; and related, distinguisht and rejected the erro∣neous whereof it was capable.

We acknowledg'd the bad senses to be many. We instanc'd in some, but pretended not to mention all. The first, we said, was, that it might be understood universal∣ly, as if its sense were, That there are Com∣mandments of God which are impossible to all the just according to the greatest strength which they can have during the whole course of this life. And we said, that thus understood it was false, heretical, and condemn'd by the Council of Trent in Luther and Calvin. Ʋniversalis haec est: Aliqua praecepta omnibus justis volentibus & co∣nantibus secundum praesentes quas habent vires, hoc est, secundum quaslibet vires praesentis vitae, sunt impossibilia. Et ita detorta falsa & haere∣esset, & à Luthero Calvino & Concilio Tridentino damnata

We said in the second place that there might be a bad sense in these words, volentibus & conanti∣bus; because if they were explicated of a will and endeavor as great as they ought to be, then it would be false also (though understood in particular of some just men) and contrary to the second Council of Orange which defines in Canon 25. that after having receiv'd grace in Baptism, all the baptiz'd may and ought by the help and operation of Jesus Christ, perform all things necessary to salvation, if they will labour faithfully therein.

In the third place, we said, that if these words, secundum praesentes quas habent vires, were un∣derstood by comparison of the strength of this life with that of the life to come, the Proposition contain'd the heresie of Calvin, who saith, that Gods Commandments are not possible even with grace during this life, but their performance is a thing reserv'd to the future life.

Fourthly, We said, that these words, sunt im∣possibilia, may be understood of all kind of im∣possibility, de omni omnino impossibilitate; and that this was heretical too, because 'tis certain, that Gods Commandments are alwayes possible to the just in many manners; cum semper omni∣bus justis praecepia multis modis sint possibi∣lia.

Lastly, We said, that these words (deest quoque illis gratia qua possibilia fiant) might be un∣derstood, so as to extend to the whole duration of this life, in which case and sense the Proposition was heretical. And we declar'd, that if it were advanc'd or held in any one of these senses, we were so far from defending it or hindring its con∣demnation, that on the contrary, we should be the first to condemn it as freely as we condemn'd all their Errors. Wherefore to take away all ambiguity and equivocation, we reduc'd and pro∣pounded it in these clear terms in which alone we maintain'd it.

Aliqua Dei praecepta aliquibus justis volentibus & conantibus invalidè & imperfecte secundum prae∣sentes quas habent vires, parvas scilicet & infirmas, seu auxilio Dei efficaci ad plenè volendum & ope∣randum necessariò destitutis, impossibilia sunt pro∣ximè & completè, seu ab iis adimpleri proximò non possunt. Deest quoque gratia actualis efficax, qua praecepta illis proximè possibilia fiant: seu deest spe∣ciale illud auxilium, sine quo justificatus, ut ait Concilium Tridentinum, in accepta justitia; id est in observatione mandatorum Dei perseverare non potest.

This declar'd and presuppos'd, we prov'd this Proposition in the second Chapter by several pas∣sages of the Gospel, by the prayers of the Church, and those of the just for themselves; a∣mongst others, by these words of that which our Lord taught them, And lead us not into tempta∣tion, and by that passage of the Apostle, 1 Cor. 10. Fidelis est Deus qui non patietur vos tentari supra id quod potestis, &c. by the suffrages of the Popes S. Innocent I. S. Celestine & S. Zozi∣mus; by the Councils of Carthage, of Milevis, of Africa, of two hundred Bishops; by the se∣cond of Orange and that of Trent, and by many places of S. Augustin.

In the third Chapter we prov'd the same Pro∣position by the authority of S. Thomas, and shew'd by all his principles that he never thought of admitting an actual sufficient Grace given u∣niversally to all the World.

In the fourth Chapter we prov'd the same Pro∣position by the doctrine of Effectual Grace neces∣sary to every pious action, and shew'd, that this grace gives us the next and compleat power for the action for which it is given, and that without this Grace it might be said, That we cannot (or have not power) according to the Language of the Fathers.

This we made appear as well by the Scripture, as by infinite passages of S. Au∣gustin, by the Popes, S. Innocent I. S. Celestine, S. Leo, S. Gregory; by the Councils of Africa, by that of Orange, and that of Trent; by S. Prosper, S. Fulgentius, S. Isidore, S. Prudentius, S. Remi∣nigius, by the Church of Lyons, by S. Thomas, by the Faculties of Doway and Lovain, and by our Adversaries themselves. Whence we con∣cluded this Chapter, That as 'twas evident that we had no other design then to defend the Catholick and Augustinian doctrine concerning this Grace, by which (according to S. Augustin) we are able, and without whieh we are not; but 'twas no lesse certain that our Adversaries, in demanding the condemnation of this Propositi∣on, aim'd at nothing else but to ruin this doctrine, how carefully soever they might dissemble: be∣cause agreeing with us in this true Principle; That when a man hath not, or is not master of a thing which is necessary to action, then he cannot act; if they could get the H. See to declare that the just can act without this Grace, then they

would conclude and easily prove that the same is not necessary to enable us to act.

The whole Fifth Chapter was only a Collection of the Objections, which may be made against the doctrine prov'd in the preceding, and of the clear and convincing answers which may be made to those Objections.

In the sixth Chapter we treated of the Grace of Prayer; we show'd, that all which we had said of Effectual Grace necessary to all other a∣ctions, agreed also to this Grace; that it is no more common to all the just, then that of action. That this Doctrine is one of the principal Foun∣dations of Christian piety; and that when it happens that the just being left to themselves be∣come luke-warm and negligent in prayer, and trusting too much in their own strength fall into some sin; that God excites them by such falls to acknowledge their weaknesse and the need of his assistance; which is his method to bring them to solid humility, and to have his fear constantly be∣fore their eyes. In the end of this Chapter, we propounded all the Objections which we thought could be made against this holy and wholsome doctrine, and produc'd the answers thereunto out of S. Augustin.

The fifth and last of these Writings was intitled, To the B. F. Pope Innocent X. For the Doctors subscrib'd Defendors of S. Augustin, Against MM. Hallier, Joysel and Lagault Doctors of Pa∣ris, acting in the affair of the five Propositions, whether in the name of the Jesuites, their own, or any other: A fourth Information upon Right, in which are explicated about sixty passages of S. Au∣gustin produc'd by the said Sieurs Hallier, Joysel, & Lagault in an Anonymous Writing against the first Proposition; and all the said Passages shewn to be cited either impertinently or corruptly.

The Title of this Writing speaks its Contents. For to refute these sixty Passages which those Doctors went about to distribute at the houses of the Consultors, as one of the greatest supports of their cause; we apprehended no better way then to recite their Writing intire, and subjoyn to every passage our Answer, taken out of the very same places which they cited; and requiring only the addition of the words which they re∣trencht, either from the beginning or the end, and sometimes too from the middle of their pas∣sages, or but the mentioning briefly what sub∣ject S. Augustin treated of of there, which was almost alwayes very remote from that for which they alledg'd it.

But I need speak no more of it here, intending to annex it to this Journal, because it fully shows on one side the foul dealing or ignorance of our Adversaries, and on the other what little light the Pope could receive from such informations, whilst he refus'd to aford us the means to discover the falsities thereof by mutual communication of Writings and a publick Conference.

I shall only observe that in the Writing alone we spake in favour of Jansenius, being induced thereunto (contrary to our own resolution and the Pope's order) for that the Writing to which we answer'd being grounded upon an evident falshood,

whereby M. Hallier and his Collegues accused Jansenius of denying every sufficient Grace, as well that of the Thomists, as that of the Molinists; we thought fit not to let this impo∣sture passe without a reply, as well to discover the malice or blindnesse of our Adversaries, as to justify our selves by shewing what sufficient Grace we disapprov'd, and what we admitted as well as Jansenius. But though we spoke some∣thing here which might have serv'd to informe the Pope and the Congregation of the true sentiments of Jansenius touching some point of his Do∣ctrine; yet neither his Holinesse, the Cardi∣nals nor the Consultors were the better inform'd by it, for they examin'd it no more then all the rest.

When I reflect upon these five Writtings, the sincerity which I professe, will not permit me to dissemble one thing, since I write these Memo∣ries rather in the sight of God then of men. Not that I am convinc'd of having done amisse in it, but being able neither to justifie nor yet con∣demn my self, I shall relate it sincerely and leave the judgement of it to God and intelligent men.

'Tis certain and most true that we alwayes con∣sider'd the Propositions ever since their first framing by M. Cornet, as a work of darknesse, and as contriv'd maliciously and purposely to de∣cry S. Augustin's Doctrine and the true effectual Grace of Jesus Christ.

'Tis most certain also that we never own'd them to have been written or advanc'd by any Author; and that we alwayes spoke of them in all our Writings at Rome and at Paris, as equivocal, captious and fallacious Propositions in regard of the bad sences whereof they were capa∣ble.

Lastly 'tis most certain that in this contest we never maintain'd but the H. and Apostolick Do∣ctrine of the Effectuall Grace of Jesus Christ, not necessitating, but necessary to all pious acti∣ons, that the defence of this Grace was the onely object of our labours and pains; that we ne∣ver thought of that ridiculous and extrava∣gant Device of a Necessitating Grace, which wholly destroyes the indifference of the Will. But as we saw on one side that the words of the positions might be reduc'd to the sence of Effectu∣all Grace, wherein our whole Doctrine was con∣contein'd, and that on the other the Jesuites se∣cret design (who set all these springs a work) was to subvert the Doctrine of the same Effectu∣al Grace, by getting the Propositions absolutely condemn'd by reason of their other bad sen∣ses: we thought it our duty to oppose to the ut∣most such an absolute condemnation of them with∣out distinction or explication, certainly seeing how the Jesuites would abuse the same.

But we were extreamly at a losse in what manner to speak of them. Some of our friends advised us to maintaine them absolutely, and say that they had not the bad senses charg'd upon them. Their reason was that the natural, pro∣per and rigorous sense of the words in a propo∣sition is not to be consider'd when no body holds them in that natural, proper and rigorous sense; but that the sense generally understood in these

words, is although the lesse proper of it selfe, yet the literal, legitimate and true sense of them; as in infinite figurative expressions of Scripture, we are not to take the proper sense of the words for the true and legitimate, but onely that which is meant and signified by the H. Spirit. Now in the matter of these Propositions attributed to S. Augustin's Disciples, 'tis visible that they hold them onely in the lesse proper sense of the words consider'd nakedly and in themselves, and that no person maintaines them in the peoper natu∣ral and rigorous sense of the same words; and consequently that the improper sense is the true and legitimate sense of these Propositions.

That thus it might truly be said that they are good, because under these terms we maintain'd but a most excellent and holy doctrine, namely, that of Effectual Grace; and none maintain'd a bad under them. That therefore this ought to be free∣ly declar'd at Rome, in order to hinder their con∣demnation; there being no greater motive to condemn them, then that we did not assert them peremptorily, but partly condemn'd them as well as their persecutors.

On the contrary, others conceiv'd that the Pro∣positions being bad according to the words, and the natural proper sense included therein, although this sense were not held by any, yet the Jesuites might have credit enough with the Pope and Car∣dinals, to perswade them that they were held in France in those bad senses, and so get them con∣demn'd; that if they should be absolutely main∣tain'd under pretext of the sense of Effectual Grace, to which they were reducible, the Jesuites might reflect the Censure upon this Catholick sense, and pretend that that Grace is condemn'd by the Censure of these Propositions, or at least would not faile to take occasion from thence to decry the defenders of this grace, as persons condemn'd by the H. See. Wherefore it seem'd the safest way to reject them absolutely, yet main∣taining at the same time the true Doctrine of S. Augustin.

M. de Sainte Beauve and most other of the Doctors our friends were of this last opinion; and one very pious, wise and sagacious Doctor with whom I had contracted great intimacie in the Assemblies of the Faculty, together with ma∣ny very intelligent persons at Rome, were of the former.

My Collegues and I were divided in the busi∣nesse. They inclin'd more to the latter course, that is, not to speak of the Propositions but as absolutely condemnable. And I on the contrary strengthned with the advice of this Doctor and o∣ther my knowing friends of Rome, was troubled to hear those discourses; not that I held any thing in the Propositions but the Doctrine of Ef∣fectual Grace, and condemn'd all that my Col∣legues condemn'd in them; but I fear'd this ti∣merous proceeding would occasion a Censure, which would cause great mischief by the abuse the Jesuites would make of it: and the knowledge I had of the Court of Rome made me judge nothing more likely to prevent it then our firme and confi∣dent speaking.

Wherefore I alwayes urg'd that the Propositi∣ons might not be absolutely disclaim'd, nor their bad sense acknowledg'd to be the true and legi∣timate. And I was the cause that in the Writing concerning the Distinction of senses, in repre∣senting the bad sense of the Propositions, instead of saying onely sensus hereticus Propositionis, or sensus qui Propositioni affingi posset (as my Colle∣gues would have it) was put, qui malignè af∣fingi posset, quem tamen legitimè sumpta non ha∣bet.

It seemes the Event was more favourable to them then to me; for this word grave the Jesuites occasion to calumniate us, as if we had maintain∣ed at Rome the proper natural condemned sense of the Propositions consider'd nakedly in them∣selves, which is very false; and it would have been more advantageous to have avoided in this place and some others all expressions which might afford ground to this calumnie; neverthe∣lesse I hope equitable persons perpending the condition wherein we were then at Rome, will easily pardon this proceeding, and consider that having in my mind the horrid mischiefs which an absolute condemnation of the Propositions with∣out distinction of senses might produce in the Church without any good, I was led to say all that I thought likely to hinder the same, provi∣ded it did not hurt the truth.

I hope also few will be found so little intelli∣gent, as not to acknowledge that though we af∣firm'd that the Propositions legitimately constru∣ed had no bad sense; yet we would not say that they were not bad in the natural, literal and ri∣gorous sense of the words, in which they have been since condemn'd, but that we only preten∣ded that not being held by any person in those bad senses, they ought to be legitimately explicated in the sense whereunto we reduced them, which was that of Effectual Grace, and that thus this sense of Effectual Grace was their legitimate, though in it self lesse proper sense, considering precise∣ly the proper and natural signification of the words whereof they consisted. And this sole rea∣son caused that these holy truths which we under∣took to defend sometimes, were more apparent to us through the vaile of the equivocal words, obscurities and errors wherewith they were cover∣ed, then the very errors which the words taken li∣terally included, because we knew these errors were no more held by any body in France then at Rome, and that onely those truths were aim'd at. However if I committed a fault in engaging my Collegues to speak too advantageously of the Pro∣positions taken absolutely, yet I shall ever have this comfort with them, that in the same Writing wherein we spoke some advantegeous words con∣cerning them as relating to the Doctrine which we maintain'd, we most clearly & Catholickly explain'd the same as well by declaring expressely that we acknowledg'd no other Authors of them but those very persons who prosecuted their condemnati∣on, as by purging them from all their errors and equivocations, and making other new ones of them, whose senses were clear, Catholick and in∣capable of being render'd suspected of any error by the most malicious interpretation, or receiving any impeachment by the most violent attempts of Envy it self. For the sense and doctrine maitain'd by us, and included in the Propositions of the se∣cond

colume (a little below) is that which ought onely to be consider'd; and not whether or no we believe that the condemn'd Propositions were either legitimately or else properly and natural∣ly capable of that sense, the Question not being, whether we too favourably interpreted those cap∣tious and equivocal Propositions, but whether we maintain'd any sense bad in it self, or any erro∣neous & censurable doctrine. Wherfore if the Pro∣positions of the second colume, to which we re∣duc'd all that we held in this matter, contain one∣ly an Orthodox Doctrine, which the Pope hath not touch'd (as must needs be granted) & since 'tis no other then the pure Doctrine of Grace Effectu∣al by it self (as 'tis taught by S. Thomas and all his School) it must also be acknowledg'd that how favourably soever we spoke of the condem∣ned Propositions, we cannot be charg'd with having maintain'd any error in them. And thus though we used all our endeavors that the above∣said Propositions which the Pope hath condemn'd, might not be absolutely condemn'd, in regard of the reasons we had against it and the deplorable consequences which we foresaw would ensue from it; yet restraining our selves as we did, to the sole defence of Catholick truths no lesse oppo∣site to the sentiments of the Jesuites and their fol∣lowers, then to the errors, heresies, impieties, and blasphemies which the Pope has condemn'd in those Propositions taken rigorously and in the bad signification of their termes (of which we never were idolaters) we condemn'd as well as he, nay before he did, the same errors, heresies, im∣pieties and blasphemies which he condemn'd. All that we have done since the constitution, which we did not before, hath been to acquiesce freely in their absolute condemnation assoon as it was once pronounc'd, without attributing to them any good sense, or maintaining them in any man∣ner under any pretext whatsoever, and to cease solliciting his Holinesse to do right in a solemn Congregation upon the complaintt which we had made already and had further to make against the Jesuites. But to proceed to the remainder of this Journal.

During the four dayes which we employ'd in reviewing our Writings I was in great perplexity whether or no I should accquaint my Collegues with the new assurance I had that the Pope's Bull or Constitution was drawn against the five Propo∣sitions. For one one side the person from whom I receiv'd this intelligence had oblig'd me to se∣crecy: bur on the other, being I had understood the same as certainly from other hands, to let our affair go on as if we knew nothing thereof, and to plead against a prepared decree, without ad∣vertising my Collegues of so considerable circum∣stances, seem'd a thing very hazardous and daring. They had heard the report of this Constitution e∣ver since the fifth of May; but because it was quasht of a suddain upon the above mention'd Conference of another Cardinal with Cardinal Ghiggi, they counted it wholly false, or else groun∣ded upon some imaginary Bull contriv'd by the subtilty of the Jesuites. Now this fear being passed, and they preparing themselves to appear before the Pope which joy, tranquillity and hope to make impression upon his mind by the things which we should speak, I fear'd to cool their cou∣rage and the ardor of the speakers, by telling them such dejecting tidings. Wherefore to do nothing unadvisedly, I acquainted M. Manassier with it on Sunday May 18 (having as much con∣fidence in his secrecy as my own) without letting him know from what hand I had it: and he was of the same opinion with me, namely to let it passe as if we knew nothing of it, and leave M. de Valecroissant and F. Des-mares intire liberty of spirit and action against the next day, when we were to appear before the Pope. The Passages of which are in the following Chapter.

CHAP. XII.

Of the grand Audience which the Pope give us May 19. being the first and last which we had of all that had been promis'd us.

THis morning we got our Writings ready and sign'd them. And according to the order given us by the Ambassador, we went out of our Lodging to Monte Cavallo about three a clock. Where when we came we found some of the Con∣sultors in the two outer Chambers, and amongst others, M. Hallier's servant, who was lately made Priest, who came thither openly and without fear of our perceiving that he came to spye what he could discover. But we were advertis'd, that one of M. Hallier's Collegues hid himself in some place under the staires or came thither a little af∣ter us; to assure himself whether we would be there; which he no soonner understood, but went down immediately out of Monte Cavallo leaping alone and clapping his hands and lifting them up to Heaven, for joy that we should be heard be∣fore the Pope. A religious Augustin who saw him go down the staires in that transport, conceiv'd that some disgrace had befallen us, and went home sad, that he might not be witnesse of the disaster: but when he afterwards heard the great successe wherewith our audience was follow'd, he knew not whereunto to impute that joy. An length he understood the cause of it, when he saw the Con∣stitution came forth some dayes after this audi∣ence, judging that our Adversaries must needs have then known that it was resolv'd upon and determin'd, and that they conceiv'd our appearing before the Pope would give them ground to re∣port that we were condemn'd after we had been heard.

We stay'd in the first antichamber where the Consultors were, and doubted at first whether we should enter into the second with them; but presently considering that they were not to be ac∣counted as our Judges, we enter'd into the se∣cond Antichamber with them, and sate down by them. Here we stay'd near half an houre ex∣pecting the comming of the Cardinals, and in the mean time doubting whether at our intro∣duction to the Pope we should go to kisse his feet

(because we knew not in what posture we might find him) I proposed doubt to a Chambelain of honor, who could not absolutely resolve it, but intimated that if we had done it when we sa∣luted the Pope first, he did not judge it necessary in this case; neverthelesse so further satisfaction he refer'd me to the Maistre de Chambre, and he to M. Albizzi. But having no mind to consult the latter about any thing, we resolv'd to do as we should see expedient.

A little while after the coming of the Cardinals, the Consultors were call'd, and enter'd one after another according to their Seniority. Soon after we were call'd, and advertis'd to leave our Hats behind us. We found the Assembly in this order; being in the secret Antichamber, which is but a narrow place. The Pope sat in a Chair like that in which he usually gives audience, but so plac'd towards the door, that at our entrance, his Holi∣ness's face was directly upon us at the distance of about ten paces. One pace distant from his Ho∣liness's Chair were on each side two Benches with backs of carved and painted, wood capable of three persons. In the midst, a Turquy Carpet was spread upon the floor; and at a little distance from thence was a Table at which M. Albizzi (who otherwise stood) kneel'd down to write when he pleas'd. The four Cardinals sat upon the Benches with their Caps on. Cardinal Spada sat first on the Pope's right hand, Cardinal Ginetti next to him on the same side, Cardinal Ghiggi on the other side right over Cardinal Spada, and Cardinal Pamphilio opposite to Cardinal Ginetti. But their order was as in a Circle, beginning from the Pope's right hand, Cardinal Spada being, the first, Cardinal Ginetti the second, Cardinal Pamphilio the third, and Cardinal Ghiggi the fourth. The same order was observ'd among the Consultors. They stood all successively according to their degrees, beginning from the Pope's right hand round to his left, and F. Tartaglia who was the last in degree stood nearest his Holinesse's left hand. The square made by the benches and persons thus di∣spos'd, was open on the side of the door right a∣gainst the Pope, and was just large enough to re∣ceive my Collegues and me all five in a row. The Abbot of Valcroissant stood in the middle of us in a direct line to the Pope, F. Des-mares on his right hand, I on his left, M. Manessier on the right hand of F. Des-mares, and M. Angran on my left.

Being thus rank'd at the edge of the Foot-Car∣pet, we all made a Genuflexion, and at the same instant the Pope made a signe with his hand to us to rise up, and spoke this word to us, Proponele, say what ye have to say.

The Abbot of Valcroissant having taken breath, when he began his Oration, made another genu∣flexion as he pronounc'd Beatissime Pater, and we all with him. We rose up immediately, and he continu'd his Oration gravely and deliberately, and animated it in a very sprightly and agreeable manner. I subjoin here a most faithful and exact translation of it.

An Oration pronounc'd before the Pope by the Abbot of Valcroissant.

MOST HOLY FATHER,

THere is nothing more reasonable and just (as Possessor an African Bishop sometimes said to Pope Hormisdas) then to have recourse to the Head when the members are sick, to the end to draw from it the strength which they need in their lan∣guishment. For who can have more care of the soules which are subjected to him, or from whom can greater support be expected to confirm the tot∣tering Faith then from his successor, who having first sat upon the Apostolical Thrones, heard Jesus Christ himself say to him with his own mouth, Thou art Peter, and upon this Rock I will build my Church!

We are oblig'd M. H. F. to represent to Your Holinesse, by how many Artifices and secret Am∣bushes some persons employ certain obscure, e∣quivocal, and maliciously contriv'd Propositions to undermine the Church at this day, by assault∣ing and endangering the doctrine of S. Augustin touching the Grace of Jesus Christ so often ap∣prov'd by the H. See, and authoris'd without dis∣continuance by the universal consent of the whole Church.

Upon which we shall speak M. H. F. with the now assurance and confidence, for that we speak before the H. Apostolick See and before the Ro∣man Church, which being founded upon the immobility of a Rock, preserves with invincible constancy, and intire purity the unshaken firm∣nesse of its Faith and Doctrine, without ever suffering that to be violated which it hath once confirm'd by its approbation, and whereof it hath declar'd it self protectresse.

We have then the advantage of speaking be∣fore the Roman Church concerning the doctrine and authority of him who hath always had the supream Pontifs for approvers, admirers and de∣fenders, and alwayes found so powerful prote∣tection from them as often as complaint hath been made to them of such as impugned, wound∣ed oor despis'd his authority and doctrine.

Now haply is never came to passe, that the au∣thority and sentiments of that H. Father were more dangerously invaded then at this day, but certainly never more maliciously or with more artifice. Yet we praise God, M. H. F. for that the danger is pass'd, since those ambushes are discover'd. For to have given the Romane Church knowledge of them, is to have dissipated them: and it being advertis'd of the danger wherein S. Augustine's doctrine is, there re∣maines no doubt but the same will be secur'd and authoris'd as much as ever.

But this our confidence in the H. Apostolick See is further augmented, because besides the autho∣rity of S. Augustin so powerfully establisht, the doctrine in question carries a priviledge with it which is wholly peculiar to it self. For though there be none of the Truths of the Catholick

Faith whereof this first See of the World is not the illustrious Depository; neverthelesse it at∣tributes to it self by proper right the care of pre∣serving the Grace of Jesus Christ; inasmuch (as according to what S. Augustin observes in his sixth Letter to Sixtus) 'tis principally to this Church that the great Apostle S. Paul spoke and taught the mysteries of the Grace of God, which is given us by Jesus Christ our Lord. And the same S. Augustin in another Book, shewing at the same time both that the Grace of Jesus Christ ought to be preacht throughout all the earth, and that this Church is the head of all others, with these words, This great Apostle hath shown the power of Grace, principally in his Epistle to the Romanes, to the end that the preaching of the heavenly Do∣ctrine, might passe from this prime City of the World into all places of the Earth. Which mani∣fests, that the Faith concerning the grace of Chri∣stians may be said by a special priviledge to be the Faith of the Roman Church. 'Tis also for this reason that S. Augustin, its greatest Doctor and Defender next the Apostle, never was op∣pos'd concerning this matter, but the Roman Church ardently undertook his defence, and at∣tributed his doctrine to it self as its own, and as its peculiar inheritance according as a 29.1 S. Clement VIII. speaks.

And certainly, 'tis not without ground that the Apostle gave this first Church of the World such sublime instructions of the mysteries of the Grace of Jesus Christ, since it is the fruit of his blood, the bond of God with men, the spirit of Jesus Christ and Christian Religion, and that which truly establishes the new Law and the Gospel. This Grace is not that which is taught by those who retain only its name, to avoid the indigna∣tion and scandal of the faithful, should they deny it absolutely; but 'tis that which was in question between S. Augustin on one side, fighting in the name of the Church, and Pelagius and his fol∣lowers on the other: that, as S. Augustin saith, writing to Pope Innocent the first. b 29.2 which the Christian faith teaches and publishes to be pro∣per and peculiar to Christians; that c 29.3 which the Catholick Bishops were wont to read in the books of God and to preach to God's people: that d 29.4 which Pelagius ought to acknowledge, if he would not only be call'd a Christian, but be truly one: and lastly, that (as he saith in a∣nother place) upon which are supported the principal fundamentals of Faith and Christian Pie∣ty, which will subsist as long as it stands, and be in danger to be overthrown when it is shaken.

Wherefore when in these last times, some have attempted to overthrow the true Grace of Jesus Christ, they conceiv'd nothing more expedient to advance their design, then to dilacerate, as e 29.5 S. Prosper speaks, in dilacerating S. Augustin with outragious words, the most learned of all the Fa∣thers in the Doctrine of the Church, and the most powerful Defender of the grace of Jesus Christ; then to weaken the authority of his Writings which impugn the error of the Pelagians, and to despoil him of the belief which he hath in the minds of the faithful: they who form'd so un∣hapdy a design, not doubting (as the same S. Prosper saith again) to be able at length to over∣throw all the authorities Which uphold the purity of the doctrine of Grace, if they could once beat down with all their Engines of Pelagianism this strong and potent Tower which serves for defence to the truths of Faith.

This enterprise against the Grace of Jesus Christ hath proceeded so far, that in regard of the close union of S. Augustin with S. Paul in what con∣cerns this matter, we see that at this day the En∣terprizers fear not to attaque them both together, by daring to accuse them of having pass'd even into Excesses.

For at the same time that the five Propositions in question were contriving for the overthrow of S. Augustin's doctrine, F. Adam a Jesuite printed a Book, in which he flyes out with no less fury against S. Paul himself then against S. Au∣gustin; having the boldnesse to maintain therein, that either of them leaving themselves to the blind impetuosity of their temper, have gone beyond the bounds of the Truth and Faith. Is it then to be wonder'd that this Jesuite who treats Apostles and Prophets in this manner, has had the boldnesse to declare S. Augustin's doctrine impious and heretical? But who can without hor∣ror see pronounc'd against this great Saint with∣out any palliation the most outragious Censure that can be imagin'd? This Book so injurious to S. Paul, and to other Canonical Writers, and chiefly to S. Augustin, hath been printed & publisht with the approbation of their Provincial of Paris and three other Divines of their Society, and receiv'd with a publick joy of all the Jesuites in France.

What then ought not to be fear'd M. H. F. from the enterprises of this Society? For if to discredit S. Augustin they dare assail S. Paul, be∣cause 'tis from that Apostle that S. Augustin de∣riv'd what he writ; what remaines but that they rise up against Jesus Christ himself, since 'tis from him that S. Paul learnt what he teaches us of the mystery of Grace? Behold, M. H. F. where∣unto tends their design, who in reference to the belief which ought to be had in Christian Reli∣gion touching Grace, follow not the traces which are show'd us by the Church, but measuring these mysteries by their own sense, judge of them ra∣ther by conjectures and seeming reasons, then by the perpetual and most certain authority of the tradition of the Church. 'Tis not M. H. F. by vain Imaginations, but by invincible proofs that we shall manifest to Your H. this publick Con∣spiracy of the Jesuites form'd against S. Augustin. Behold in my hands above a hundred Propositi∣ons against that Saint drawn out of several books made since 50 yeares by the Jesuites, which shew, that the boldnesse wherewith they assault him encreases daily, in such sort that they inces∣santly charge him with new & greater outrages.

We know, M. H. F. that though our Ad∣versaries have and do still testifie to manifest an aversion against S. Augustin, yet they make semblance of reverencing his authority, and dare commend him even in presence of your H. and boast themselves to be his defenders and di∣sciples. But this is onely to put a colour of feigned respect upon their real disdain, and car∣rie it more free from blame. 'Tis onely to a∣void the punishment of the insolence wherewith they outrage him. 'Tis onely to hide their a∣version of his Doctrine under the Commendati∣on of his person. 'Tis only to dimish the care which in these contests ought to be taken for ex∣amining which are the true sentiments of that H. Father, and to make it believ'd that the same are not concern'd in the Propositions which have been presented to your H. because they who op∣pose them make profession of following the Do∣ctrine and revering the authority of that Fa∣ther; that so avoiding the condemnation of their temerity by such feigned and fallacious elogiums of S. Augustin, and the obligation of subscri∣bing any thing in this matter by your Holinesses order, they and their partisans may reject his authority with more boldnesse then ever, con∣demn his Doctrin, and continue to banish it out of their Schools as Calvinistical and dangerous; especially if it happen that your H. be led un∣der any pretext to condemn these Propositions; because they will not fail afterwards to reflect the censure of them upon S. Augustin, as a Je∣suite 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 pre∣sumptuous word, yet fallen from this pen by a wonderful judgement of God, who overrules by his Providence even the darknesse and disor∣ders 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 con∣demnation of them from your H. but that they may afterwards condemn S. Augustin, which Chri∣stian eares cannot hear without horror.

But though our Adversaries speak honourably too sometimes of S. Augustin, yet in their Wri∣tings 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 * 29.6 constantly to be the princi∣pal Doctrine of the Grace of Jesus Christ, and a certain, indubitable, Propheticall, Apostoli∣cal, 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. 'tis not so much S. Augu∣stin 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 contra∣dictory sentiments, it is not regulated and go∣vern'd by the H. Ghost who is the spirit of u∣nity and truth, but hath chosen a blind guide to encounter the enemies of Grace, and propo∣ses 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 sin∣cere venerators of the H. Apostolick See are ve∣ry 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 be∣tween our Adversaries and us hath great resem∣blance 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 a∣ges in admiration. Our contest concernes S. Augustin who is our Father and Master; either part pretends him on their side, and our Adver∣saries 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 di∣vided, 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 main∣tain 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 ap∣prov'd and own'd sentiments perfectly opposite between themselves.

Wherefore we conjure Your H. with all the power and tendernesse of affection which chil∣dren can have for their Father, not to suffer that S. Augustin be divided. And, if it be law∣full 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 be∣tween us. Can any other judgement be expect∣ed 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. 'tis 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, ta∣king it out of its proper place, and putting ano∣ther sense upon it then it hath of it self. Your H. will find it so, M. H. F. by the confuta∣tion of the Writing which they presented to you, wherein having cited sixty passages of S. Au∣gustin against the first Proposition, we have related them all in the answer which we have to present to your H. upon those passages, where∣in 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 29.7 S. Pro∣sper saith, they reject Grace wholly, who do not wholly confesse it. And elsewhere he useth these words, b 29.8 We will not suffer that any member of the body of that so justly condemn'd Doctrine rise up in the Church, because 'tis 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, 'tis not a sign of piety to reject almost the whole; but to retaine never so little por∣tion 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 giv∣ing 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 im∣portant 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 will have the whole advantage; and in which 'tis ne∣cessary that all things be first exactly examin'd and discussed before any certainty can be pro∣nounc'd or establisht. Wherefore we cannot sufficiently admire, that in the midst of so many occupations wherewith your H. is in a manner overwhelm'd under the weight of the Churches affaires, God through a singular providence has inspir'd you with a purpose to examine this im∣portant question with so much care and diligence that you may decide it fully, after having weigh∣ed, searcht and consider'd all things; and we cannot too much thank his divine goodnesse that he hath pleas'd to increase the strength and con∣firme the health of your H. and together with this vigor of body and mind in so venerable an old age to inflame you with the same zeale, wherewith through his most celestal favour, for the deciding of this very cause he fill'd the In∣nocents, Zozimes, the Bonifaces, the Celestines and other great Popes your Predecessors.

We confesse, M. H. F. and your H. knows sufficiently that this matter is spinose, and de∣serves a long and most attentive discussion. Na∣ture which flatters us, never ceases to oppose in us the mystery of the grace of Jesus Christ. Our Reason seekes meanes on all sides to free it self from that absolute submission which we are ob∣lig'd to have for God; it forgets nothing to in∣duce ever our faith to embrace these opinions; it insinuates every thing that favours this conna∣tural pride in us. S. Augustin himself confesses that without thinking of it he remain'd a long while in the error of the Semipelagians, and got not perfectly out of it till after a deep meditation of the H. Scriptures, particularly of S. Paul, & an exact reading of the H. Fathers which preceeded him, which hapned but a little after his being call'd to the Episcopacy. And there∣fore 'tis no wonder that in all times there have been found so many difficulties and repugnances to cure the minds of the faithfull of the error of Pelagianisme.

Besides all which, M. H. F. there is a deter∣minate resolution for Molina's defence of the whole Society of Jesuites, who by their Sermons, printed books, publick Lectures and many other wayes have mightily endeavour'd to embroile, obscure, alter and ruine the heavenly Doctrine of S. Augustin touching the grace of Jesus Christ; & have perverted the minds of so great a number of persons; and amongst so many clouds and obscurities 'tis difficult to discern the truth and to get clear of the Jesuites Principles and Do∣ctrines, which many, even Divines too, have embrac'd and through custome remain insensi∣bly therein, either loth to take the pains which is necessary for their undeceiving, or affraid of the shame of changing their judgement, or through some other secret and hidden inclinati∣on. But this difficulty is further increased by the malicious artifice wherewith the Propositions have been contriv'd, only for the secret ruining of the true Grace of Jesus Christ by their equivocal expressions.

The Pelagians; as Innocent 1. relates, made use of the same artifice when they began to sow their heresie, as that H. Pope calls it, which was the first that condemn'd it, and approv'd S. Augustin's Doctrine. Behold in what manner he speaks of them. c 29.9 Their words being full of dangerous subtleties, they took, for pretext of their dispute, the defence of the Catholick faith, to the end to poyson their mindes whose sentiments were Orthodox, by causing them to embrace the bad side; and thus they endeavor'd to subvert the Catholick belief of the true Doctrine of Grace. This is what the Event will show, and your H. will further find that the Bishops who sent us were induced by consideration of the H. See, and the defence of S. Augustin's authority and of the grace of Jesus Christ, to demand, as they do, of your H. a Congregation in which the parties may he heard viva voce and by writing in pre∣sence one of the other; and wherein, after

reciprocal communication of all their Writings, all the points of this controversie may be fully and plainly clear'd by resuming things from their original and examining them a new one after a∣ther.

But, M. H. F. though Nature and Reason are very unapt to comprehend what is the grace of Jesus Christ; and though this Doctrine be inve∣lop'd as with so many clouds by the various new inventions of new Divines, and by the equi∣vocations and ambiguities of the Propositions in question; neverthelesse we dare boldly affirm that albeit this mystery is very profound, yet it is not so difficult to understand, provided the meanes be used and the rules followed which the Church hath establisht for clearing and deciding the Doctrines of our faith; and if (according to the Custome of the Church and the H. See, practised and confirmed lately in the Council of Trent) the H. Scriptures, the supream Pon∣tifs, the Councils, and Fathers, particularly S. Augustin as the principal minister and defender of the grace of Jesus Christ be consulted. If your H. uses this course, we hope you will clearly know that the Doctrine of Grace maintain'd by us is so certain and well grounded, that no doubt can remain concerning it. For we shall shew your H. so many passages and such clear testimonies drawn out of these sources of Divine Wisdome, that we believe our Adversaries can∣not solidly refute so much as one of them; where∣as on the contrary we undertake by Gods assi∣stance that among those which they shall pro∣duce against our opinion and the sense where∣in we defend these Propositions, there shall scarce be one which we will not fully destroy. And we here again maintain without fear in presence of your H. and this whole assembly, (what we have subscrib'd with our own hands in the con∣clusion of the two writings in forme of Memori∣als which we have presented to your H.) that our Adversaries with all their endeavours can∣not forme any objection against the Propositi∣ons as we understand them, nor propose a∣ny argument drawn from the H. Scripture or Reason, which we cannot manifest to have been us'd by the Pelagians or Semipelagians against S. Augustin, either expressely or in words wholly equivalent, and which he hath not refuted by his answers, as we hope to destroy theirs by the most powerfull and solid reasons of that H. Do∣ctor.

Whereunto we shall adde, M. H. F. that of all the arguments which we shall produce against them, there shall not be one, where to it may be said that S. Augustin hath answer'd in any wise; so consistent he is alwayes with himself, so manifest it is that he favours us, so wholly he is on our side, and so true and evident it is that the controversie renew'd at this day, is, not onely the same which was agitated under Cle∣ment VIII. between the Dominicans and the Je∣suites, but likewise the very same which was be∣tween S. Augustin and Pelagius under your Pre∣decessor Innocent 1. And your H. shall find, not without wonder, that 'tis renew'd in such man∣ner, that our adversaries, both in their manner of proceeding and writing, imploy the same a∣tifices and the same deceits of those ancient ene∣mies of Grace, of which S. Augustin and S. Pro∣sper incessantly complain.

The Writing alone which they presented to your H. consisting of sixty passages of S. Augu∣stin, fully proves with how great reason and ju∣stice we frame so important an accusation against them, and your H. will become fully perswad∣ed hereof if you permit us to refute in your pre∣sence what they have advanc'd in that Writing. Your H. shall see that they suppose therin what no body hath taught; that they refute what no body hath disputed; that the passages alledg'd out of S. Augustin are maim'd or perverted; that they maliciously suppresse those which clearly explain his meaning; that they attribute to him a sense wholly contrary to his own, as the same passages manifestly show. And lastly your H. shall see that they are all either falsely, or ma∣liciously or impertinently alledg'd; that they act without shame or faith before you in this mat∣ter of faith, that they approach your Apostoli∣cal Throne without any reverence, and that no other reason leads them under colour of a false respect to reject and decline the Conference which we desired to have with them, but because they well know that they cannot avoid being pub∣lickly convinc'd of foul dealing and ignorance. And consequently we are assured that as much as your H. loves sincerity, candor and justice, so much will you be mov'd with most just indigna∣tion against them.

But this assurance, M. H. F. wherewith the truth, which we conceive we maintain, causes us to speak before your H. diminishes nothing of the full and intire submission which we shall alwaies have to the judgement which you shall passe: as the boldnesse and confidence where∣with they, who before us encounter'd the er∣rors sprung up or reviv'd in the Church before the same were condemn'd, attaqu'd their ad∣versaries, did not hinder but that they were perfectly submissive to the decisions of the H. See and Councils. Now being we have no other aime in this affair but to seek the Truth, which alone causes us to speak, and since we are deputed to your Holinesse by some Bishops one∣ly out of a design to serve the Truth and the H. See, as much as we shall be able our desire shall be accomplisht if your H. judge that the honor of Truth and the H. See obliges you to correct or even condemne somethihg of what we maintain; and we not onely submit our selves to your judgement, but being glad of being cor∣rected, we shall publish the same everywhere with joy.

But if on the contrary your Holinesse findes that we defend the faith of the Catholick, Apo∣stolick and Romane Church; and that the Je∣suites and Doctors who contrived these Propo∣sitions, designe by the obscurity of their equi∣vocal words, to subvert the true grace of Jesus Christ defended by S. Augustin in the name of the whole Church, and to banish it out of the minds of all the Faithful, and that they are en∣gaged in pernicious errors; we expect from

Your Holiness's justice, and with as much humility as urgency desire, that you condemn their errors, and establish the Catholick Faith. Neither they nor we ought to be spar'd. Truth ought to be strongly upheld against us, if it appear that 'tis we who injure it: it ought to be establisht a∣gainst us in its whole strength. This is that which we avoid not, but desire.

Now if our Adversaries have the same purpose of seeking truth and peace, they will have no o∣ther wishes, nor make other demands, and Your Holiness will hear the same words from their mouthes as from ours. Let neither we, nor those engag'd in the same party with us be consider'd; but let regard be had only to the Truth, the ho∣nour of the Church, and the dignity of the H. A∣postolick See.

Thus M. H. F. after having implor'd the assi∣stance of the Holy and Indivisible Trinity, we are prepar'd to maintain in Your Holiness's presence this so important point of the Catholick Faith, and trusting to that same Grace of Jesus Christ our Saviour, to the defence and glory whereof we consecrate all our words and Writings; we implore his divine illumination, that we may be able rightly to understand and explicate the mat∣ter in question. And it will be great consola∣tion to us, that in speaking before him who is the Oracle of Truth, what we shall not be able to comprehend in such difficult questions, will not (as S. Augustin speaks) be imputed to the truth which profitably exercises pious soules even when it is hid from them, but to our little light which hinder'd us from being able rightly to comprehend them, or well explicate what we comprehended. And lastly M. H. F. We here make the protestation which S. Augustin saith is the token of a truly Catholick spirit; that if it should be so that the sentiments hitherto held by us be not conformable to the Truth, we are rea∣dy to renounce the same as soon as it shall be dis∣cover'd to us, and to submit our selves to your judgement, as being that of the Vicar of Jesus Christ, and of S. Peter's successor.

Whilst this Harangue was pronouncing, the Pope and whole Assembly heard it with great si∣lence and attention; the Pope advancing himself a little out of his Seat which was the ordinary manner of his greater attentivenesse. Whenever the Jesuites were mention'd by their names, he instantly turn'd his head and cast his eyes upon F. Palavicini's, and held them fixt upon him, as often as any thing a little more vehemently was spoken against them; as if he meant to observe that Je∣suites countenance, or ask him what he had to answer to the charge. The Abbot of Valcrois∣sant had his Oration in his hand, as the custome is at Rome, to fix his memory the better, and though he lookt upon his paper sometimes to follow it, yet he pronounc'd it all without need of recur∣ring to it.

At the end of the Oration we all made a genu∣flexion together. M. Manessier and Angran brought some books with them which they laid upon the end of the Benches whereon the Cardi∣nals sat; and I had with me the Writings which we had prepar'd to present to the Pope. That which contain'd the hundred and six Propositions extract∣ed out of the books of the Jesuites against S. Au∣gustin's authority, I deliver'd into the hands of M. de Valcroissant; he also gave me his Oration. Assoon as ever it was begun, M. Albizzi fell to writing, and did the like at several passages, espe∣cially, by what I could observe, at such as mention'd submission, respect and affection to the H. See. No doubt, he conceiv'd this Oration would not be seen, and fear'd lest those words of grandeur and esteeme for the H. See should escape him.

After M. de Valcroissant had made a little pause, he began a Discourse, not prepar'd like his Oration, but only a sequel and proof of it. For he further remonstrated that the design of this whole Affair, was nothing else but to subvert S. Augustin's autho∣rity & doctrine. To which purpose he made a short recapitulation of our Writings de Gestis; and laid open to the Pope's eyes the chief projects of our Adversaries mention'd therein. Neverthelesse that it might not be said, that he declin'd the main matter by standing too long upon one thing (which yet was very important to be known to his Holinesse) and so reserving himself to speak more largely both of his Writing, and that con∣cerning the authority of S. Augustin's doctrine, in another Consideration wherein this matter should be further consider'd, he began to give the Pope a General Idea of the five Writings a∣bove-mention'd, which we were to present to his Holinesse at this time.

Then returning in particular to the first of those Writings which is the first part of the second Information touching Fact, containing a hundred and six Propositions extracted out of the Jesuites Books against S. Augustin, he read a great num∣ber of them, and amongst the rest those out of F. Adam's book, in which S. Augustin's doctrine is term'd heretical and Calvinistical, and S. Paul and other Canonical Writers accus'd together with S. Augustin, of being transported in their Writings bryond the bounds of Truth. During this read∣ing, M Angran and I observ'd how at every Proposition that was read F. Palavicini hearkned attentively, and shak't his head, either as appro∣ving it, or intimating that it was not worth speak∣ing of. When M. de Valcroissant had done read∣ing, he represented the circumstances of the time at which this book of F. Adam was printed, namely, at the breaking open of M. Cornet's en∣terprise, of whom he also related with what con∣fidence he had blotted out this Proposition out of a Thesis whilst he was Syndic, That S. Augustin's doctrine in the matter of Grace may safely be fol∣low'd. But for that I observ'd that this book of F. Adam made great impression upon the minds of some in the Assembly; and that M. de Valcrois∣sant for compendiousnesse sake, considering the multitude of things which he had to say, did not, to my conceit, sufficiently set forth the circum∣stances of that book's coming forth; I first offer'd to suggest something to him which he had not ob∣serv'd; which not taking effect, because he could not mind it and speak to, I desir'd him to permit me to speak whilst he took a little breath. Ha∣ving made a genuflexion to the Pope, I said, that I conceiv'd his Holinesse would not be displeas'd to hear me tell him that this book of F. Adam's,

whence all those horrible Propositions were ex∣tracted, was printed in the vulgar tongue, and very common to be had; that its Author preacht the same Maximes in one of the most eminent Pa∣rishes of Paris near the profess'd House of the Jesuites before a numerous Congregation, the whole Society knowing and approving it. I also beseecht his Holinesse to remember the prodigi∣ous boldnesse of their Father Labbe, (mention'd by M. de Valcroissant) who dar'd to write, that Rome would suddenly pronounce of what opinion S. Augustin was, and ought to have been; not dissembling that their design was to get him con∣demn'd by the Constitution which they aim'd to extort from his Holinesse, and holding themselves as sure not to misse of it, as if they were the ma∣sters of his Pen and Tongue, or had the supream disposal of those whose ministry they knew his Holinesse us'd in his deliberations and decisions. This I press'd with such indignation as the know∣ledge of the prepar'd Bull animated me to, and a sudden design to give the Pope some diffidence of those who were about him, and counsel'd him to so sad a resolution. All was heard as the rest, neither the Pope or any else replying ought thereun∣to. I made a second genuflexion and M. de Valcroissant resum'd his discourse: In which he further urg'd to the Pope, how great reason we had to summon our Adversaries to acknowledge S. Augustin's authority solemnly, by signing the six Propositions at the end of our Writings de Ge∣stis, to which he summon'd them again, and be∣seecht the Pope to oblige them to declare them∣selves thereupon.

But, To enter further into the main of the mat∣ter in question, M. de Valcroissant left this Wri∣ting, and pass'd to that of the Distinction of the senses of the Propositions. He spoke largely up∣on the substance of the Preface, in which we with all the Bishops of France beseecht his Holinesse to pronounce upon the Controversie between the Molinists and us. We read the words of the Let∣ters of either side to show the Pope, that the que∣stion was not about any Calvinistical or Lutheran opinions which we condemn'd, and had alwayes condemn'd, nor against these Propositions as they were couch'd under ambiguous terms which ren∣der'd them capable of different senses, (since we were not the authors of them, and knew no other authors of them but our Adversaries them∣selves, who contriv'd them thus to involve the Catholick Faith with Error in one condemnation, and to put all things in the Church by this means into a general confusion) but onely about the Propositions reduc'd to the Catholick senses which we defended, and which were those alone that our Adversaries impugned. Hereupon M. de Valcroissant read the explication of those senses and the declaration of our sentiments upon each of them, as they follow a little below in three co∣lumes. Which when he had done, and declar'd at every Proposition, that it was that alone to whose defence we adher'd, he made an evident reducti∣on of them to the point of Grace Effectual by it self, showing as clear as the day that nothing but the connexion which these Propositions rightly understood, and purg'd from their bad senses, had with that capital point of the Churches faith and S. Augustin's doctrine in this matter, induc'd us to endeavor to prevent an absolute and confus'd condemnation of them, in regard of the conse∣quences. When he was at the conclusion, he spoke something concerning our declaration and protestation to the Pope alwayes to maintain the Propositions reduc'd to the Catholick senses which we defended, or rather those senses and Catholick Truths which lay hid under the terms of these Pro∣positions, whilst it appear'd not to us that these truths had been expresly condemn'd by a positive and solemn judgement, whatever condemnation might otherwise befall the Propositions consider'd in themselves as M. Cornet propos'd them to the Faculty, and as they were presented the Pope by the Bishops of France who first writ to him.

Being this distinction of Senses was read throughout and word for word before the Pope, it will be expedient to insert the same here, though it was printed since apart as it follows, as well in respect of the Titles, as Contents and Subscripti∣ons.

Beatissimo Patri Innocentio Papae X. brevissi∣ma quinque propositionum in varios sensus distinctio, apertaque de iis tum Calvinistarum ac Lutheranorum, tum Pelagianorum ac Mo∣linistarum, tum S. Augustini ejusque discipu∣lorum sententia.

BEATISSIME PATER,

EPiscopi Galliarum quorum votis atque expe∣ctationi Vestra Sanctitas satisfacere se velle te∣statur, circa quinque propositiones controversas judicium ab ipsa postulant, quod & veritatem di∣lucidare ac confirmare & controversias compo∣nere, & pacem Ecclesiae restituere idoneum sit. Petunt ergo ut de iis quae in controversiam inter nos & adversarios vocata sunt, expressam sententiam ferat, non de iis de quibus nulla contentio, nulla quaestio, nulla difficultas exorta est. Hoc ex va∣riis omnium Episcoporum qui ad Vestram Sancti∣tatem scripserunt, litteris manifestum est. Qua∣propter primum officii nostri est Sanctitatis Ve∣strae oculis id aperte exponere de quo hinc & inde contendimus, ut de re quae inter nos & ad∣versarios in controversiam vertitur, ipsi constet. De propositionibus autem non in sensu alieno ad quem trahi possent, quique a nobis respuitur, sed in sensu legitimo qui à nobis defenditur, atque adeo de fide Catholica in iis contenta controversia est; DEQUE IIS SIC SUMPTIS distinctum ac perspicuum judicium expectatur.

Ne igitur in toto hoc negotio ullus pateat ae∣quivocationi, calumniae, malignitati, dubitationi locus, veros & germanos propositionum sensus quos sustinemus, quosque impugnant adversarii, si aliquid agunt, ante omnia vestrae Sanctitati quam brevissime ac dilucidissime fieri potest, ex∣ponimus, atque ex una parte errores illis con∣trarios, quos adversarii tuentur, & ex alia hae∣reses illis similiter contrarias, quas impugnare se jactitant cum propositiones impugnant, subji∣cimus: Ut Sanctitati vestrae innotescat nos neque

d dexteram neque ad sinistram declinare, sed doctrinae Ecclesiae unice adhaerere, & inde Calvi∣nistarum eorumque sequacium, hinc Pelagiano∣rum eorumque reliquiarum haereses ac errores ex aequo detestari.

De utrorumque sententia circa has quinque pro∣positiones, & de nostra quae inter hanc & illam est media, aperte & sincere id quod profitemur Sanctitati vestrae aperimus, praetermissis atque in suum tempus ac ordinem dilatis eorum omnium quae asserimus, invictis, ut putamus, probationi∣bus, nunc nihil aliud intendentes quam ut primo aspectu ac veluti in compendio exihibeamus, tum id de quo judicium fieri postulent expectentque universi Galliae, Episcopi, tum etiam quam Catho∣lice sentiamus.

PRIMA PROPOSITIO, à loco suo dolosè avulsa & exhibita.

Aliqua Dei praecepta hominibus justis volentibus & conantibus secundum praesentes quas habent vires sunt impossibilia; Deest quoque iis gratia qua possibilia fiant.

Sensus haereticus. Qui primae propositioni malignè affingi posset, quem tamen legitimè sumpta non habet. Justis omnibus quan∣tumlibet volentibus & conantibus secundum praesentes quantascun∣que vires quae a gratia magna & efficace ha∣bentur, mandata Dei sunt impossibilia. Deest quoque illis semper & quamdiu vivunt gratia qua possint vel unum ex mandatis Dei sine peccato adimplere. Haec propositio est hae∣retica, Calviniana aut Lutherana, & à Conci∣lio Tridentino damnata.

PRIMA PROPOSITIO, ut à nobis intelligitur ac defen∣ditur. Aliqua Dei praecepta aliquibus justis volentibus & conantibus invalide & im∣perfecte secundum praesentes quas ha∣bent vires, parvas scilicet, & infirmas, seu auxilio efficaci ad plene volendum & operandum necessario destitutis impos∣sibilia sunt proxime & complete, seu ab iis adimpleri proxime non possunt. De∣est quoque illis gratia efficax qua prae∣cepta illis proxime possibilia fiant, seu deest illis speciale illud auxilium sine quo justificatus, ut ait Concilium Tridenti∣num, in accepta justitia, id est, in obser∣vatione mandatorum Dei, perseverare non potest. Sustinemus ac demonstrare parati sumus hanc propositionem ad fidem Ecclesiae perti∣ne re & in Sancti Augustini doctrina indu∣bitatam esse, atque à Concilio Tridentino de∣finitam.

PROPOSITIO primae contraria ut ab adversariis defenditur. Omnia Dei praecepta justis volentibus & conantibus se∣cundum praesentes quas ha∣bent vires, sunt semper possibi∣lia per gratiam eorum libero arbitrio subjectam. Nec un∣quam ipsis deest gratia ad ope∣randum vel saltem ad oran∣dum proxime necessaria, qua possibilia fiant. Sustinemus ac demostrare pa∣rati sumus hanc propositionem, quae est Molinae & adversario∣rum, esse Pelagianam vel Semi∣pelagianam, quia gratiae ex se efficacis ad singulos actus neces∣sitatem destruit. Atque ita de∣claratum est in Congregatione Romana de Auxiliis sub Cle∣mente Octavo & Paulo Quinto.

SECUNDA PROPOSITIO, fabricata & exhibita.

Interiori gratiae in statu naturae lapsae nunquam resistitur.

SENSUS HAERETICUS. Qui primae propositioni malignè affingi posset, quem tamen legitimè sumpta non habet. Interiori gratiae efficaci in statu naturae lap∣sae eatenus nunquam resistitur, quatenus vo∣luntas hominis respectu gratiae efficacis mere passive se habet, & velut inanime quoddam nihil omnino agit, nec cooperatur nec libere assentitur. Haec propositio est haeretica, Calviniana, Lu∣therana, & à Concilio Tridentino damnata. Alius sensus erroneous. Interiori gratiae sumptae pro simplici qua∣dam illuminatione intellectus & suasione vo∣luntatis in statu naturae lapsae nunquam resi∣stitur. Haec propositio est falsa & erronea, quia ta∣lis gratia non est vera gratia Christi, ut docet S. August. in libro de gratia Christi. Alius sensus erroneus. Interiori gratiae Christi, cum adhuc parva est, & dat tantum voluntatem inchoatam, in statu naturae lapsae nunquam resistitur, quan∣tum ad effectum interiorem ad quem disponit. Haec propositio est falsa & erronea.

Secunda PROPOSITIO, ut à nobis intelli∣gitur, ac defen∣ditur. Gratiae Christi ad singulos pie∣tatis actus pro∣xime necessariae nunquam resisti∣tur, hoc est, nunquam illa fru∣stratur eo effe∣ctu ad quem a Deo proxime datur. Sustinemus ac demonstrare para∣ti sumus hanc pro∣positionem ad fi∣dem Ecclesiae per∣tinere & in San∣cti Augustini do∣ctrina indubitatam esse.

PROPOSITIO secunda contraria, ut ab adversariis defendi∣tur. Gratiae Christi ad singu∣los pietatis actus, seu ope∣randi seu saltem orandi, ne∣cessariae, in statu naturae lap∣sae aliquando resistitur, hoc est, illa aliquando frustratur eo effectu ad quem a Deo proxime datur. Sustinemus ac demonstrare parati sumus hanc propositio∣nem, quae est Molinae & ad∣versariorum, esse Pelagianam vel Semipelagianam, quia gratia Christi ad singulos a∣ctus necessariae vim & effica∣ciam destruit. Atque ita de∣claratum est in Congregatione Romana de Auxiliis.

TERTIA PROPOSITIO, fabricata & exhibita.

Ad merendum & demerendum in statu naturae lapsae non requiritur in ho∣mine libertas à necessitate sed sufficit libertas à coactione.

Sensus haereticus. Qui tertiae propositioni malignè affingi pos∣set, quem tamen legitimè sumpta non habet. Ad merendum & demerendum in statu naturae lapsae non re∣quiritur in homine libertas a necessitate naturali, qualis eti∣am reperitur in mo∣tibus indeliberatis, sed sufficit mera li∣bertas a coactione. Haec propositio hae∣retica est, Calviniana aut Lutherana.

TERTIA PROPOSITIO, ut à nobis intelligitur ac de∣fenditur. Ad merendum & demeren∣dum in statu naturae lapsae non re∣quiritur in homine libertas a ne∣cessitate infallibilitatis, sed sufficit libertas a coactione cum judicio rationis, si consideretur praecise es∣sentia libertatis & meriti, quam∣quam ex ratione status semper re∣periatur indifferentia potentiae qua voluntas etiam sub gratia proxime necessaria & ex se efficace potest non velle, non tamen ut nunquam simul cum eadem gratia non ve∣lit. Sustinemus ac demonstrare parati sumus hanc propositionem esse Catho∣licam & Augustinianam.

PROPOSITIO TERTIAE contraria, ut ab adversariis defenditur. Ad merendum & demerendum in statu naturae lapsae requiritur in homi∣ne libertas a necessitate infallibilitatis, seu necessaria est indifferentia proxi∣ma agendi & non agendi, qua voluntas instructa omnibus ad agendum Praerequisitis pro suo nutu modo se flectit in unam partem, modo in op∣positam. Sustinemus ac demonstrare parati sumus hanc proposisionem, quae est Mo∣linae adversariorum, Pelagianam esse, quia gratia ex se efficacis ad singulos pietatis actus necessaria possibilitatem destruit. Atque ita declaratum est in Congregatione Romana de Auxiliis.

QUARTA PROPOSITIO, fabricata & exhibita.

Semipelagiani admittebant praevenientis gratiae interioris necessitatem ad singulos actus, etiam ad initium fidei. Et in hoc erant haeretici quod vellent eam gratiam talem esse cui posset humana voluntas resistere vel obtemperare.

Sensus haereticus. Qui quartae proposi∣tioni malignè affin∣gi posset, quem ta∣men legitimè sump∣ta non habet. Gratia Christi praeveniens talis est ut liberum arbitri∣um hominis ab ea motum & excita∣tum non possit dis∣sentire si velit. Ali∣ter dicere, Semipe∣lagianum est. Haec propositio est haeretica, Calvinia∣na, aut Lutherana, & à Concilio Tri∣dentino damnata.

QƲARTA PROPOSITIO, ut à nobis intelligitur ac defenditur. Semipelagiani admittebant prae∣venientis gratiae interioris neces∣sitatem ad singulos actus imper∣fectos, etiam ad initium fidei; & in hoc haereticè sentiebant, quod vellent eam gratiam talem esse ut voluntas illi pro nutu suo ob∣temperaret vel eam respueret, seu ut ex se efficax non esset. Sustinemus ac demonstrare pa∣rati sumus hanc propositionem quo∣ad primam partem quae spectat qua∣stionem facti, esse veram: quoad se∣cundam vero ad fidem Ecclesiae pertinere, & in Sancti Augustini doctrina indubitatam esse.

PROPOSITIO QƲARTAE contraria, ut ab adversariis defenditur. Semipelagiani non admittebant prae∣venientis gratiae interioris necessita∣tem ad singulos actus imperfectos nec ad initium fidei; nec in hoc errabant quod vellent eam gratiam talem esse, ut ex se efficax non esset. Sustinemus ac demonstrare parati sumus hanc propositionem, quae est Molinae & adversariorum, Pelagianam aut Semi∣pelagianam esse, quia gratiae efficacis ad singulos actus necessariae Catholicam fi∣dem & simul omnem Sancti Augustini auctoritatem destruit. Atque ita decla∣ratum est in Congregatione Romana de Auxiliis.

QVINTA PROPOSITIO, fabricata & exhibita.

Semipelagianum est dicere, Christum pro omnibus omnino homini∣bus mortuum esse aut sanguinem fudisse.

Sensus haereticus. Qui quintae proposi∣tioni malignè af∣fingi posset, quem tamen legitimè sumpta non ha∣bet. Christus mortu∣us est tantummo∣do pro praedesti∣natis, ita ut ii soli per meritum mor∣tis Christi veram fi∣dem ac justitiam ac∣cipiant. Haec propositio est haeretica, Calvinia∣na, aut Lutherana, & à Concilio Tri∣•…•…entino damnata.

QƲINTA PROPOSITIO, ut à nobis intelligitur ac de∣fenditur. Semipelagianum est dicere, Christum pro omnibus omnino hominibus, seu nemine ex∣cepto, mortuum esse, eo sensu ut omnibus nemine ex∣cepto, per mortem ejus oblata sit gratia ad salutem necessaria, quam consequi in nutu arbitrii sit positum sine gratiae ex se effi∣cacis adjutorio. Sustinemus ac demonstrare parati sumus hanc propositionem ad fidem Ecclesiae pertinere & in S. Augustini doctrina indubita∣tam esse.

PROPOSITIO QƲINTAE contraria, ut ab advesariis defenditur. Non est Semipelagianum, sed Catholicum, dicere Christum morte sua omnibus omnino hominibus seu nemine excepto communi∣casse gratiam proximè necessariam ad oper∣andum, aut saltem ad incipiendum & ad oran∣dum. Sustinemus ac demonstrare parati sumus hanc Propositionem, quae est Molinae & ad∣versariorum, continere doctrinam Concilio Tri∣dentino contrariam, atque etiam esse Pelagi∣anam aut Semipelagianam, quia gratiae Christi ex se efficacis ad singulos actus necessitatem destruit. Atque ita declara∣tum est in Congregatione Romana de Aux∣iliis.

Haec sunt Beatissime Pater, ad quorum omnium plenam explanationem, probationem, confirma∣tionem a Vestra Sanctitate & verbo & scripto au∣diri postulavimus, & ad quorum discussionem pergere parati sumus quam brevissime feret rei gravitas & amplitudo, & quam diligentissime patientur Sanctitatis Vestrae curae & occupationes. Interea jam videt ex supra positis nullam de Calvinianis Lutheranisve haeresibus inter nos at∣que adversarios esse aut fuisse quaestionem. Si illas ipsi anathematizant, ex animo eas pariter ipsi anathematizamus semperque anathematiza∣vimus, neque cum de his hodie quaestio non sit, eorum impugnationem contra nos suscipere pos∣sunt nisi ut nos calumnientur, atque sub illorum pretextu & involucris sensum Catholicum quem sustinemus, condemnationis periculo exponant, suumque nostro contrarium, Pelagianum scilicet aut Semipelagianum, & cum eo sexaginta & am∣plius nefandos errores ex illo ut ostendemus ne∣cessario consequentes, pro fide Catholica obtru∣dant. Iterum atque iterum, Beatissime Pater, Sanctitati Vestrae cum omnibus Gall••ae Episcopis, humillime supplicamus ut de re proposita & con∣troversa claram firmamque proferat sententiam; profitemurque coram ipsa, nos & universos Sancti Augustini discipulos ac defensoros (qui, ut olim aiebat Sanctus 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 multi∣plicat dilatantur) pro indubitata tanti Doctoris atque adeo Ecclesiae doctrina praedictas proposi∣tiones 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 definiti∣vumque judicium, quo nobis aperte constet eas in sensu quem asserimus Catholicum, esse dam∣natas.

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 prae∣dictis propositionibus agere ut ante omnia statu∣erit suo loco stare & illibatam servari debere Sancti Augustini auctoritatem, cujus doctrinae potissima pars & quasi summa est gratia ex se efficax, cum qua praedictae propositiones invio∣labili insolubilique nexu conjunctae sunt. Quem∣admodum videre, est in ipso limine scripti se∣quentis, in quo ejusdem gratiae ex se efficacis ad singulos actus necessitas solidissimis apertissimis{que} 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 Congrega∣tionis Oratorii Domini Jesu.
• Ludovicus de Saint-Amour, in sacra Fa∣cultate Parisiensi Doctor ac Socius Sorbonicus.
• Nicolaus Manessier, in sacra Facultare Parisiensi Doctor ac Socius Sorboni∣cus.
• Ludovicus Angran, ejusdem sacrae Facul∣tatis Parisiensis Licentiatus ac insignis Ecclesiae Trecensis Canonicus.

A COMPENDIOUS DISTIN∣CTION of the Five Propositions touching Grace; Presented to the Pope by the Pari∣sian Doctors defenders of S. Augustin, and clearly shewing in three Columes the several senses whereof the said Propositions are ca∣pable, and the Sentiments of the Calvinists and Lutherans, of the Pelagians and Moli∣nists, 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 judge∣ment 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 Let∣ters written by all the abovesaid Bishops to Your Holinesse. Wherefore 'tis 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 Con∣troversie. It is certain that the Contest at this day in the Church touching the Five Propositi∣ons, 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. 'Tis 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 le∣gitimate 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 Or∣thodox 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 Ho∣linesse our judgement touching the opinions of those two Sects in reference to the Five Propo∣sitions, 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 de∣mand 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 Proposi∣tion; 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 en∣deavors they use, even although they are induc'd with all the strength that the greatest and most effe∣ctual Grace affords. Also they alwayes during their lives want such Grace whereby they might ac∣complish without sinning, so much as one of God's Commandments. This proposition is he∣retical, 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 impos∣sible to some just persons, who will and en∣deavor 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 pro∣ximately and totally possible to them. Or, they are unprovided of that special assistance, without which a justify'd man, as the Coun∣cil of Trent saith, cannot persevere in the righteousnesse which he hath receiv'd, that is, in the observation of God's Command∣ments. We maintain, and are ready to demonstrate, that this Proposition is consonant to the Faith of the Church, indubitable in S. Augustin's do∣ctrine, and defin'd by the Council of Trent.

THE PROPOSITION contrary to the first, as it is defended by our Adversaries. All Gods Command∣ments are always possible to the just through Grace which is subject to their Free Will, when they are willing and endeavour according to their present strength. And Grace pro∣ximately necessary to render the Command∣ments possible, is never wanting to them to act, or at least to pray. We maintain, and are ready to demonstrate, that this Proposition which be∣longs to Molina and our Adversaries, is Pelagian or Semipelagian, because it destroyes the necessity of Grace effectual by it self to all good works. And so it was declar'd in the Con∣gregation de Auxiliis held at Rome under Clement VIII. & Paulo V.

THE SECOND PROPOSITION, fram'd and expos'd to Censure.

In the state of corrupted Nature, Internal Grace is never resisted.

THE HERETICAL SENSE, which may be maliciously put upon this second Proposition; which neverthelesse it' hath not, when taken as it ought to be. In the state of corrupted nature, Internal and Effectual Grace is never resisted, because Man's Will is purely passive in respect of such Effectual Grace, and being as a thing inanimate acts nothing at all, it neither cooperates nor consents freely. This Proposition is Heretical, Calvinistical Lu∣theran, and condemn'd by the Council of Trent. Another Erroneous sense, which the Pro∣position may receive. In the state of corrupted Nature, Internal Grace taken for a meer illumination of the Understand∣ing, and a perswasion of the Will, is never resisted. This proposition is false and erroneous, because such Grace is not the true Grace of Jesus Christ, as S. Augustin teaches in his Book de Gratia Christi. Another Erroneous sense, which may be imputed to the same proposition. In the state of corrupted Nature, the internal Grace of Jesus Christ, whilst it is yet weak, and gives only—is never resisted as to the effect whereunto it disposeth. This proposition is false and erroneous.

THE SECOND PROPOSITION, as it is understood & defended by us. The Grace of Jesus Christ pro∣ximately neces∣sary to every act of piety, is never resisted. That is to say, it is never frustrated of the effect, for which it is effectually given by God. We maintain and are ready to demonstrate, that this proposition pertains to the Faith of the Church, and is indubitable in S. Augustin's Do∣ctrine.

THE PROPOSITION. contrary to the second, defend∣ded by our Adversaries. The Grace of Jesus Christ which is necessary to every act of piety, whether of ope∣rating, or at least of pray∣ing, is sometimes resisted in the state of corrupted Na∣ture. That is to say, This grace is sometimes frustrated of the effect for which it was directly given by God. We maintain and are rea∣dy to demonstrate, that this proposition, which is own'd by Molina and our Adversa∣ries, is Pelagian or Semipe∣lagian, because it evacuates the power and efficacy of the Grace of Jesus Christ, which is necessary to every good acti∣on. And so it was declar'd in the Congregation de Auxiliis held at Rome.

THE THIRD PROPOSITION, fram'd and expos'd to Censure.

To merit and demerit in the state of laps'd Nature, 'tis not requisite that there be in Man a freedom from Necessity, but a freedom from constraint (or coaction) is sufficient.

The Heretical sense, which may maliciously be attributed to this third Proposition, which neverthelesse taken in a right man∣ner it hath not. To merit and de∣merit in the state of corrupted Nature, there is not required in man a freedome from Necessity natu∣ral, such as is found even in indeliberate motions; but 'tis suf∣ficient that be be only free from coa∣ction. This proposition is Heretical, Calvini∣stical, and Lutheran.

THE THIRD PROPOSITION, as understood and defended by us. To merit and demerit in the state of corrupted Nature, there is not requir'd in man a freedom from the Necessity of Infallibility; but 'tis sufficient that he have a liberty from coaction accompani'd with the judgement and exercise of Rea∣son, if the essence of liberty and merit be precisely consider'd. Although in regard of the state wherein we are in this life, our soul hath alwayes such an indiffe∣rence, whereby the will can, even when it is guided and govern'd by Grace proxi∣mately necessary, and effectual by it self, not will, yet 'tis in such sort that it never willeth not when it is actually assisted by such Grace. We maintain and are ready to demonstrate, that this proposition is Catholick and taught be S. Augustin.

THE PROPOSITION, contrary to the third, and de∣fended by our Adversaries. To merit and demerit in the state of corrupted Nature, there is requir'd in Man a freedome from the necessity of infallibili∣ty, or 'tis necessary that he have a proximate indifference to act or not act, where be the Will be∣ing furnisht with all things pre∣requisity to act or not act, in∣clines sometimes to one side, sometimes to the other as it pleases. We maintain and are ready to demonstrate that this proposition which is taught by Molina & our Adversaries, is Pelagian, because it destroys the power of that Grace effectual by it self, which is neces∣sary to every act of piety. It hath also been declar'd in the Con∣gregation de Auxiliis.

THE FOƲRTH PROPOSITION, fram'd and expos'd to Censure.

The semipelagians admitted the necessity of internal preventing Grace to all good works, even to the beginning of Faith. And they were Hereticks in this, that they held that Grace to be such as the Will of man might either resist, or obey.

The heretical sense; which may maliciously be put upon the fourth proposition, although taken in a right manner it admits not the same. The preventing grace of Jesus Christ is such, that Mans Free Will, being mov'd and ex∣cited by it, cannot resist the same if it would do so. To affirm other∣wise, is Semipelagian. This proposition is he∣retical, Calvinistical or Lutheran, and hath been condemn'd by the Coun∣cil of Trent.

THE FOURTH PROPOSITION, as by us understood and defended. The Semipelgians admitted the neces∣sity of preventing and internal grace to begin all actions, even to the be∣ginning of Faith; and their sentiments were heretical in this respect, that they held that Grace to be such as the Will might obey or reject at pleasure, that is to say, that the said Grace is not Effectual. We maintain and are ready to de∣monstrate, that this proposition is true as to the former part, which concerns matter of Fact; and that as to the lat∣ter, it pertains to the faith of the Church, and is indubitable in the doctrine of Saint Augustine.

THE PROPOSITION contrary to the fourth, and defended by our Adversaries. The Semipelagians did not admit the necessity of internal preventing Grace to begin every action, nor yer to the beginning of Faith; and they did not err in holding that Grace to be such, as that it was not Effectual by it self. We maintain and are ready to de∣monstrate, that this proposition which it held by Molina and our Adversa∣ries, is Pelagian or Semipelagian, be∣cause it destroyes the Catholick belief of Effectual Grace necessary to every good work, and likewise all S. Au∣gustin's authority. And so it hath been declar'd in the Congregations de Auxiliis held at Rome.

THE FIFTH PROPOSITION, fram'd and expos'd to Censure.

'Tis a Semipelagian Error to affirm, that Jesus Christ dy'd, or shed his blood for all men, without exception of any one.

The heretical sense, which may be malici∣ously put upon this fifth proposition, which yet it hath not, if it be taken as it ought to be. Jesus Christ dy'd on∣ly for the predestinate, so that they alone re∣ceive true Faith and Righteousnesse by the merit of Christ's death. This proposition is Heretical, Calvinisti∣cal or Lutheran, and hath been condemn'd by the Council of Trent.

THE FIFTH PROPO∣SITION, as understood and defended by us. 'Tis a Semipelagian error, to say, that Christ dy'd for all men in particular, none ex∣cepted, so that by his death saving Grace is offer'd to all, none excepted; and that it depends on the motion and power of the Will to obtaine salvation by such a general Grace without the help of any other grace effectual by it self. We maintain and are ready to demonstrate, that this proposition pertains to the faith of the Church, and is indubitable in the doctrine of S. Augustin.

THE PROPOSITION contrary to the fifth, and defended by our Adversaries. 'Tis not an error of the Semipelagians, but a Catholick Proposition, to say, that Jesus Christ hath by his death communi∣cated to all men in particular, none ex∣cepted, the Grace proximately and pre∣cisely necessary to work, or at least to begin salvation and to pray. We maintain and are ready to demonstrate, that this proposition which is taught by Mo∣lina and our Adversaries, contains a doctrine contrary to the Council of Trent, and likewise is Pelagian or Semipelagian, because it de∣stroyes the necessity of Grace effectual by it∣self to every good work. And it hath been declared thus in the Roman Congregations de Auxiliis.

These, M. H. F. are the Propositions, for the full explication, proof and confirmation whereof we have demanded of Your Holinesse to be heard both viva voce and by Writing. These are the points of Doctrine, for the discussion of which we are ready to labour, and plead with as much bre∣vity as the importance and amplitude of the mat∣ter, and with as much diligence as the cares and affaires of Your Holinesse will permit. In the mean time Your Holinesse by what we have here set forth, that there neither is, nor ever was any Contest between us and our Adversaries touching the heresies of Calvin and Luther. If they ana∣thematize them, we do, and have alwayes done the same; and the question not being now about those heresies, they cannot undertake to impugne the same by acting against us, unlesse it be to ca∣lumniate us; to expose the Catholick sense main∣tain'd by us to the danger of condemnation under pretext and colour of these Errors; to substitute in place of the Catholick Faith their Pelagian or Semipelagian sentiments which are contrary to ours; and lastly, to make current above sixty de∣testable Errors which we shall show follow by necessary consequence from the doctrine which they would establish.

M. H. F. We still earnestly reiterate to Your Holinesse the most humble request formerly made bv us with all the Bishops of France, that you will passe a clear and decisive sentence upon the matter now in controversie. And we protest before your Holinesse that we, and all the disciples and defen∣ders of S. Augustin (who, as S. Prosper some∣times writ to Ruffinus, In the several Countries where complaints and accusations are rais'd against that H. Father, receive by Gods assistance the Evan∣gelical and Apostolical doctrine, being fill'd with his holy and wholsome instructions, and grow and spread every day, according as it pleases our Lord Jesus Christ to multiply them and increase the members of his body) we all protest, that remaining firm to the undoubted Doctrine of that great Doctor, which is own'd by the Church, we shall alwayes defend the controverted Propositions in the sense wherein we have explain'd them, if in the solemn & definitive judgment (which we demand of Your Holinesse) there be nothing expresly pronounc'd concernig them in that sense, whereby it may be openly declar'd to us, that they are condemn'd in the sense which we maintain to be Catholick.

Which we trust, with Gods help shall never come to passe, and we have ground to hope so, since 'tis already diffus'd through the whole world, that Your Holinesse hath resolv'd so to act in re∣ference to these Propositions, that you have in the first place establisht as indubitable, that S. Augu∣stin's authority ought alwayes to have the same esteem it ever had, and to be preserv'd in its inte∣grity; and also that the principal part of his do∣ctrine and the sum and substance of what that Father hath taught, consists in the proposition of Grace effectual by it self, with which the abovesaid Propositions are conjoyn'd and united by an in∣violable and indissoluble bond, as plainly appears by the following Writing, in which the necessity of such Grace effectual by it self to every good work is prov'd by very solid and clear demonstra∣tions.

We submit all these things to Your Holinesse's Correction and Judgement.

Written at Rome, Monday May 19. 1653.

• Noel de la Lane Doctor of the Faculty of Paris, &c.
• Toussaint Des-mares Priest of the Congre∣gation of the Oratory our Lord Jesus Christ.
• Louis de Saint Amour Doctor of the Fa∣culty of Paris, &c.
• Nicolas Manessier Doctor of the same Faculty. &c.
• Louis Angran Licenciate of the same Fa∣culty, &c.

As M. de Valcroissant read this Writing, assoon as he had ended one of the Propositions, he went to the third of our Writings, which demonstrated the indissoluble connexion of each of them un∣derstood our way with Grace Effectual by it self, and he extended himself more or lesse in this de∣monstration according as the matter requir'd, and it seem'd requisite for convincing the hearers thereof. Although the said demonstration might reasonably have been included in the foregoing Writing as it was in reading; yet we thought more fit to make it an Introduction to the Writing of Effectual Grace, that so we might avoid the blame laid upon us of entring into the examination of that matter contrary to the Pope's will, and therein justifie our selves for so doing; considering the necessity there was for it, and to show that it was not possible to judge well of these Propositions till that point were decided.

Now being all that preface was read to the Pope, and the connexion of the Propositions demon∣strated in his presence, it seems fitting to insert a faithful translation thereof in this place.

AN INFORMATION touching Grace Effectual by it self, or pre∣determinating Grace, which is necessary to every action.

THE PREFACE. In which the necessity of handling this Doctrine is set forth, and the connexion of the Five Pro∣positions, as understood by us, with the same briefly manifested.

THere are two principal foundations which comprize the whole Controversie and Do∣ctrine of Grace; whereof the first is S. Augu∣stin's authority and doctrine touching the matter of Grace; and the second whereunto all his do∣ctrine is reduc'd, is the necessity of Grace Effectual by it self, and predeterminating to every good action. We have already made good the first of

these foundations in the Writing which we have presented touching S. Augustin's authority, which is prov'd by the Tradition of the whole Church. The second is now to be establisht, to proceed or∣derly in this Dispute concerning the contested Propositions. But lest it should be objected, that we come not to the point in question, we have thought fit to make some remarks first, to show most clearly how necessary it is to examine that doctrine before all things.

1. 'Tis impossible to terminate the great Con∣test rais'd among Catholicks touching the matter of Grace, without examining the Opinion which is the capital principle and original of all difference. Now this Principle consists, in that there are some who call in doubt and impugne the doctrine of Grace effectual by it self necessary to every acti∣on. All the difference between our Adversaries and us, as to doctrine, hath no other source but this; here it begins, here it ends; and all the com∣bustions and stirs rais'd about this matter come on∣ly from this diversity.

We agree in many things; and the first ground of division is, that our Adversaries ascribe the u∣sing of Christs grace to Free Will, whereas we at∣tribute it to the efficacy and vertue of the Grace it self. Upon this depend all the other questions in dispute; and there is now no other considerable controversie among Divines, saving that some hold Grace effectual by it self necessary to every acti∣on, and others deny it. Wherefore this Point ought first to be handled, since after it is once judg'd, there will be no more ground of dispute; and till it be, none can be remov'd.

2. Our Adversaries had no other aim in forg∣ing these equivocal Propositions, but covertly to overthrow the doctrine of Grace effectual by it self necessary to every action, as it is held by S. Augustin; and for a full discovery of their design, it suffices to consider that there is not any of the Propositions expos'd to Censure, but hath a most manifest connexion with Effectual Grace, accord∣ing as we explicate and defend them. That of all the arguments which they produce, there is not one whose force consists not in destroying Effectual grace (if there be such as have really any force): and lastly, that of all the works which have been pub∣lisht in defence of the Propositions as we under∣stand them, there is not any whose principal scope is not the defence of the same Effectual Grace.

3. Moreover, There is so visible and necessary a connexion of that Grace with the Propositions thus understood, that so long as that shall subsist, they will subsist also, as its destruction woud be their ruine: so that we defend not any of them, but so far forth as it hath a necessary connexion with Effectual, nor do our Adversaries impugne any of them but to destroy the same Grace, as for proof we are now going compendiously to demonstrate.

The Connexion of the Five Propositions (as the same are defended by us) with Grace effectual by it self, succinctly demonstrated.

THE FIRST PROPOSITION, as it is maliciously taken out of its true place, and presented to Censure

Some of Gods Commandments are impossible to just men, even when they will, and endeavor according to their present strength; and the Grace which should render the same possible is wanting to them.

THE FIRST PROPOSITION, in the sence wherein we hold and defend it. Some of Gods Commandments are impossible to some just men who will and endeavor weakly and imperfectly according to what strength they have, which is small and weak; That is to say, being destitute of the effectual aid which is necessary to will fully and to do; these Commandments are impossible to them according to that next and compleat possibility, the pri∣vation whereof puts them in a state of inability to perform those Commandments effectively. And they want the Grace whereby it is needful that those Commandments become proximately and perfectly possible to them: or, they are unprovided of that special assistance, without which, as the Council of Trent saith, A justifyed man cannot persevere in the Righteousnesse which he hath receiv'd, that is, in the observation of Gods Command∣ments. We maintain and are ready to demonstrate, that this proposition pertains to the faith of the Church, is indubitable in S. Augustin's doctrine, and hath been defin'd by the Council of Trent.

THE PROPOSITION contrary to the first, and defended by our Adversaries. All Gods Commandments are al∣ways possible to the just by the grace which is subject to Free Will, when they will & labour according to their present strength. And the Grace which is proximately necessary to render the Commandments effectively pos∣sible, is never wanting to them to act, or at least to pray. We maintain and are ready to demon∣strate, that this proposition taught by Molina & our Adversaries is Pelagian or Semipelagian, because it destroyes the necessity of Grace effectual by it self to all good works. And thus it hath been declar'd in the Congregation de Auxili∣is held at Rome under Clement VIII. & Paul V.

The Connexion of our Proposition with Effectual Grace.

THe Grace of Jesus Christ effectual by it self is necessary to every action of piety. There∣fore the first Proposition is true in the sense where∣in we present and maintain it; because if Grace effectual by it self is necessary to an action of pie∣ty, as a principle requisite before the same be per∣form'd, then when it is present to us, we do the thing for which it is given; and when we do it not, it is not present to us, otherwise it would not be effectual by it self; and not only we act with it, but also without it we cannot act proximately and with all accomplishment necessary to action. For whoever hath not all that which is previously ne∣cessary to another thing as a principle, cannot do that thing proximately and with the utmost ac∣complishment necessary to do it. And hence the first Proposition which we have presented and defended, necessarily follows. For it happens sometimes that some just men being press'd with a great temptation, make weak and imperfect at∣tempts to perform some Commandment, and yet perform it not. Therefore in these cases they have not that great and effectual Grace which is necessary to the performance of it: or as S. Augustin faith, They have not a Grace so great as to be sufficient for performing that Command∣ment; they have not the strength most effectual for overcoming the temptation, otherwise they would surmount the temptation and perform the Commandment; and consequently, according to their present strength they have not that next power, to which nothing is wanting for perform∣ing that Commandment; and they want that great and effectual Grace by which the Commandment may become possible to them with a next and com∣pleat power, to which nothing is deficient to pro∣ceed to action: or, they want that special help, without which, as the Council of Trent saith, He who is justifi'd cannot persevere in Righteousness, i. e. in the observance of Gods Commandments.

'Tis in this sense only that we defend the first Proposition.

On the contrary our Adversaries have an here∣tical sense in impugning this Proposition, because they destroy the necessity of Grace effectual by it self to every action of piety. For they hold, that every just man is alwayes able to perform any Commandment whatsoever, because he hath al∣wayes grace to perform it according as it pleases his Will. Now since he doth not alwayes perform it, it followes, that they believe that the Grace which is necessary for performing it, is not effe∣ctual by it self. Which opinion is heretical and contrary to the true grace of Jesus Christ. There∣fore our Adversaries hold an heretical sense in opposing the first Proposition, that is, they de∣fend in an heretical sense the Proposition which is contrary to it.

THE SECOND PROPOSITION fram'd and presented to Censure.

In the state of corrupted Nature, Internal Grace is never resisted.

THE SECOND PRO∣POSITION. as we understand and defend it. The Grace of Jesus Christ proxi∣mately necessary to every act of pie∣ty, is never resisted, i. e. is never frustrated of the effect for which it is effectually given by God. We maintain and are ready to de∣monstrate, that this proposition pertains to the faith of the Church, and is indu∣bitable in the doctrine of S. Augustin.

THE PROPOSITION contrary to the second, and defended by our Adversaries. The Grace of Jesus Christ which is necessary to every act of piety, whether of operating, or at least of praying, is some∣times resisted in the state of corrupted Nature, i. e. This Grace is sometimes frustrated of the Effect for which it is proximately given by God. We maintain and are ready to demonstrate, that this proposition whish is held by Molina and our Adversaries, is Pelagian or Semi∣pelagian, because it destroyes the power and efficacy of the grace of Jesus Christ which is necessary to every good action. And thus it was declar'd in the Roman Congregation de Auxiliis.

The Connexion of our Proposition with Effectual Grace.

THe Grace which is necessary to every pious action is effectual by it self. Therefore in the state of corrupted Nature the Grace which is necessary to every pious action is never resisted; that is, it never fails to do the effect whereunto it is given by God proximately, either for a weak and imperfect action of the Will, and it produces the same effectively by it self; or it is given for a great and perfect action, and pro∣duces the same likewise by it self, otherwise it would not be effectual. For though small graces are resisted, as to the utmost and perfect action whereunto they dispose, yet they are never re∣sisted or rejected as to the imperfect action for which they are given, and ought to operate pro∣ximately.

'Tis in this sense alone that we defend the se∣cond Proposition.

On the contrary our Adversaries hold an here∣tical sense whilst they impugne this Proposition, because they destroy the power and efficacy of the Grace of Jesus Christ necessary to every pious action. For they maintain that in the state of corrupted Nature, the internal Grace proximately necessary to every action of piety is sometimes resisted, i. e. 'tis rejected and depriv'd of the effect for which God gives it proximately, because they say, it is not effectual by it self, but is subject to Free-Will, which rejects or submits thereunto as it lists.

THE THIRD PROPOSITION, fram'd and expos'd to Censure.

To merit and demerit in the state of laps'd Nature, 'tis not requisite that there be in Man a freedom from Necessity of willing or acting, but a freedom from con∣straint (or coaction) is sufficient.

THE THIRD PROPOSITION as we understand and defend it. To merit and demerit in the state of laps'd Nature, there is not requisite in Man a freedom from the Necessity of Infallibility and necessary certainty; but 'tis sufficient that he have a free∣dome from coaction accompany'd with the judgement and ex∣ercise of Reason, if the essence of liberty and merit be precisely consider'd. Although by reason of the state wherein we are in this life, our soul hath alwayes such an Indifference, whereby the Will can, even when it is guided and govern'd by Grace, proximately necessary and effectual by it self, not will; yet 'tis in such sort that it never willeth not, when it is actually assisted by such Grace.

THE PROPOSITION contrary to the third, and defended by our Adversaries. To merit and demerit in the state of corrupted Nature there is requir'd in Man a freedom from the necessity of Infallibility and necessary certain∣ty. Or 'tis necessary that he have a proximate indifference of acting or not acting, whereby the Will being furnisht with all things necessary to act, inclines it self sometimes to one side, sometimes to the other as it listeth.

The Connexion of our Proposition with Effectual Grace.

IF Grace necessary to every action be effectual by it self, it by its own strength predetermines the Will after an indeclinable, insuperable, infal∣lible and perfectly victorious manner, to do an action of piety. Therefore in all free and meri∣torious actions there is found a necessity of infalli∣bility, which comes from the promotion of Grace, and is a consequence of Grace effectual by it self; and if this kind of Necessity destroy'd Liberty and Merit, it would follow, that Grace which is given to perform all free and meritorious actions were not effectual by it self. As for those words: 'Tis sufficient that he have a freedom from coaction, they do not signifie that there is not an indifference of power in the merit and demerit of this state; for this would be heretical, and was never held by any Catholick: and therefore this opinion cannot be attributed to us without imposture and calumny; but 'tis to be understood by these words, that this kind of indifference of power in the state of fallen Nature, is not that which precisely, essentially and formally makes the act which tends to a good end, free and meritorious; although this kind of indif∣ference be alwayes found; —as the power to sin in the state of fallen Nature is not the essence of liberty nor part of it; and neverthelesse by reason of the state of this life, it is alwayes found therein as a sequel of liberty.

'Tis in this sense only that we defend the third Proposition.

On the contrary our Adversaries hold an Here∣tical sense in opposing it, because they destroy Grace effectual by it self. For they say, it is ne∣cessary to liberty and merit to have this proximate indifference of acting, whereby the Will having

all pre-requisite strength to act, turns it self as it pleaseth, sometimes one way, and sometimes ano∣ther: and consequently they pretend at liberty from the necessity of Infallibility; which ariseth from the vertue of Effectual Grace infallibly pre∣determinating the Will by its own strength, is re∣quisite in this state to act freely: whence it fol∣lows, that they destroy the necessity of Grace effectual by it self to every action of piety; and thus they hold an Heretical opinion whilst they oppose the third Proposition.

THE FOURTH PROPOSITION, fram'd and expos'd to Censure.

The Semipelagians admitted the necessity of internal preventing Grace to all good works, even to the beginning of Faith. And they were Hereticks in that they held that Grace to be such as the humane Will of man might either resist, or obey.

THE FOURTH PROPOSITION, as we understand and defended it. The Semipelgians admitted the necessity of pre∣venting and internal Grace to begin all actions, even for the beginning of Faith; and their opinion was heretical, in that they held that Grace to be such as the Will obeys or rejects as it listeth, i. e. that it is not Effectual Grace. We maintain and are ready to demonstrate, that this proposition as to the first part which concerns mat∣ter of Fact, is true; and that as to the second it per∣tains to the faith of the Church, and is indubitable in S. Augustin's doctrine.

THE PROPOSITION contrary to the fourth, and defended by our Adversaries. The Semipelagians admitted not the necessity of internal preventing Grace to begin every action, nor yer to the beginning of Faith; nor did they err in holding that Grace to be such as is not Ef∣fectual by it self. We maintain and are ready to demonstrate, that this proposition, held by Molina and our Adversa∣ries, is Pelagian or Semipelagian, because it destroys the belief of Effectual Grace necessary to every good work, and likewise all S. Augustin's authority. And thus it hath been declar'd in the Congregations de Auxiliis held at Rome.

The Connexion of this Proposition with Effectual Grace.

GRace Effectual by it self necessary to every pious action, is the true medicinal Grace of Jesus Christ, which is proper to fallen and weak men, to the end they may will and operate all that belongs to piety. This faith is without doubt the true Prophetical, Apostolical and Catholick faith, as S. Augustin saith in Chap. 2. de Cor. & Grat. Therefore the Error or Heresie of the Semipela∣gians consisted, in their denying Grace Effectual by it self to be necessary to the beginning of faith, and to other imperfect acts of piety.

'Tis to be observ'd that by these words, And they were Hereticks in holding that Grace to be such as Humane will may either resist or obey; nothing else is meant (as 'tis express'd in the Proposition which we maintain) saving that the Semipelagians err'd, in holding the Grace necessary to the begin∣ning of faith and other acts of inchoated piety, to be such, as is not effectual by it self, or which the Will sometimes resists, sometimes obeys at plea∣sure.

There is in the fourth Proposition a question of Fact, namely, whether the Semipelagians admit∣ted an internal Grace subject to Free-will for the beginning of Faith. We shall show that it is so; but if once it be evident that they err'd, in denying Grace Effectual by it self for the beginning of Faith, that question of Fact will be of little im∣portance.

'Tis in this sense only that we defend the fourth Proposition.

On the contrary, our Adversaries hold an He∣retical sense whilst they impugne this Proposition, because they deny, that the true Grace of Jesus Christ consists in Grace Effectual by it self neces∣sary to every action. They deny this to be the Catholick Faith; They pretend that the Semipela∣gians never err'd in this point; but on the contra∣ry held the Catholick Faith, although they deny'd the necessity of Grace Effectual by it self to the beginning of faith and other imperfect actions of piety. Which is impossible to admit without o∣verthrowing the belief of the true Grace of Jesus Christ, and destroying S. Augustin's whole Au∣thority and Doctrine.

THE FIFTH PROPOSITION, offer'd to Censure.

'Tis a Semipelagian Error to say, that Christ dy'd, or shed his blood for all men, none excepted.

THE FIFTH PROPOSITION, as we understand and defend it. 'Tis a Semipelagian error to say, that Christ dy'd for all men in particular, none excepted, so that Grace necessary to salvation is offer'd to all, none excepted, by his death; and that it depends upon the motion and power of the will to obtaine salvation by that general grace, without help of other grace effectual by it self. We maintain and are ready to demonstrate, that this proposition pertains to the faith of the Church, and is indubitable in S. Augustin's doctrine.

THE PROPOSITION contrary to the fifth, and defended by our Adversaries. 'Tis not an error of the Semipelagians, but a Catho∣lick Proposition, to say, that Christ by his death com∣municated to all men in particular, none excepted, the Grace proximately & precisely necessary to operate, or at least to begin salvation and to pray. We maintain and are ready to demonstrate, that this proposition, held by Molina and our Adversaries, contains a doctrine contrary to the Council of Trent, and that it is Pelagian or Semipelagian, because it destroyes the necessity of the Grace of Jesus Christ effectual by it self to every good work. And it hath been so declar'd in the Con∣gregations de Auxiliis.

The Connexion of our Proposition with Effectual Grace.

GRace Effectual by it self necessary to every action, is the true Grace of Jesus Christ, and the Catholick Faith. Therefore 'tis a Semipe∣lagian error to say, that Christ dy'd for all men generally, none excepted, in such sense that grace necessary for Salvation is offer'd, by the merit of his death to all, none excepted; and that 'tis at the disposal of Free-will to receive it without the help of Grace effectual by it self. Now this, we affirm, cannot be held without incurring Semipe∣lagianism, because it manifestly infers, that Grace effectual by it self is not necessary to every pious action.

'Tis in this sense alone that we defend the fifth Proposition.

On the contrary our Adversaries hold an Here∣tical sense whilst they impugne this Proposition, because they say, that Jesus Christ dy'd for all men generally; in this sense, that he hath communicated to them all, none excepted, the means necessary for their salvation, either giving them all the Gra∣ces subject to Free-will, as well to begin and to pray, as to act (which is Pelagian, since this opi∣nion excludes the necessity of Grace Effectual by it self for all actions of of piety) or at least giving them all the graces subject to Free-will for the be∣ginning of faith and for prayer, so that every man who makes use of these graces, obtains when he pleases, and as often as he lists. Graces effe∣ctual for acting,

which is Semipelagian, because it excludes the necessity of Grace Effectual by it self for the beginning of faith, and other im∣perfect actions of piety. Moreover, it is con∣trary to the Council of Trent, Sess. 6. Cap. 3. where we read these very words, Although he dy'd for all, yet all receive not the benefit of his death, but only they to whom the merit of his passion is communicated. Which shows, that the true grace of Jesus Christ, which is the fruit or bene∣fit of his death, is not communicated to all by the merit of his passion.

Whilst M. de Valcroissant was speaking all that I have related, which took up about two hours and a half, he twice or thrice took occasion to tell the Pope, that his Holinesse should be much otherwise convinc'd and enlightned in the things which we al∣ledg'd, when they came to be treated more lei∣surely and throughly before him in the presence of our Adversaries, and that when he saw them oblig'd to answer plainly and directly to the things which we should say against them, then his Holi∣nesse would know more evidently then by all our present Remonstrances, how necessary it was to hear both the one and the other contradictorily. M. de Valcroissant spoke this according to agree∣ment between us, to intimate that we had still much more to say; that the presence of our Ad∣versaries was requisite, and that we yielded to this Audience, only that we might obtain such a one as we demanded.

He added further, That the Connexion which he had most clearly demonstrated of the Propositi∣ons reduc'd to our sense with the point of Grace Effectual by it self, evidently shew'd the necessity of beginning the discussion of this Affair, by the Examen and proof of the Efficacy of Grace by it self, both because all the rest depended upon it, and the proof of it serv'd for a general proof of

the Propositions, till we alledg'd the particular proofs of each of them.

When the Abbot of Valcroissant had done, F. Des-mares began, and continu'd the series of his Discourse, (as we had agreed together) and un∣dertook the proof of the Efficacy of Grace. His first argument was taken from the prayers of the Church, and lasted three quarters of an hour. But his vivacity and eloquence so rous'd the Hearers; particularly Cardinal Pamphilio, that they shew'd by their countenances what delight they took in hearing such excellent things so well urg'd and de∣liver'd. I cannot forbear to say, that I never heard F. Des-mares preach better at Paris then he spoke at this time. Which is as much as can be said to such as have been happy enough to hear some of his Sermons. When he cited any passages, as, e. g. of Innocent X. he read the same out of our Writing of Effectual Grace, and then drew so clear and strong arguments from them in a Schola∣stick way, that nothing could be imagin'd more convincing. The day began to fail him at the end of this Argument, and fearing he should want light to read his Quotation, he doubted whether he should proceed to the second; but the Pope and Assembly remaining in great silence, we whisper'd to F. Des-mares to proceed, partly out of respect to his Holinesse, and partly to take from our Ad∣versaries the pretext of alledging that we held our peace because we had no more to say. This second Argument being begun so late, the Father was oblig'd to leave his place once or twice, and go to the window to read some passages out of S. Au∣gustin's book de gratia Christi, and then return'd to his station, and drew his consequences and in∣ductions from the same. But at length it became so dark that the Father could read no longer at the window, and therefore intimated his want thereof, that they might cause a light to be brought if they would have him to continue. In stead of which, M. Albizzi said, it was sufficient, and the Father stopt.

His whole Discourse as he pronounc'd it before the Pope in pure Latin, I have thought fit to insert in a faithful Translation.

A Discourse pronounc'd before the Pope by F. Des-mares.

MOST HOLY FATHER,

I Could wish that the worthy Doctor who hath spoken before me in Your Holiness's presence, had made an end of handling the point of Christ's Effectual and victorious Grace, with the same strength of judgement and eloquence as he be∣gan to explicate it. But since it would have been too laborious to him, I shall continue where he ended (having first most humbly askt Your Holinesse's permission) and endeavor to acquit my self of the Obligation incumbent upon me, to prove that 'tis a Catholick and invincible Truth, that Grace Effectual by it self is absolutely neces∣sary to all actions of piety. For what hath been newly represented to Your Holinesse, shewing clearly that the Necessity of that Grace and our sense of the Propositions are so perfectly united, that the one cannot be granted or deni'd, without granting or denying the other; Where should I begin, M. H. F. and whereunto ought all my endeavors to tend, but to prove by invincible arguments the necessity of such Effectual Grace for all actions of piety; since this Necessity be∣ing once granted and establisht; the whole Con∣troversie which agitates and troubles the Church touching the Five Propositions; will forthwith perfectly cease? and Your Holinesse will clear∣ly see, that the whole question being reduc'd to that single point; If the Effectual Grace which we hold be necessary, we shall become victori∣ous; and if it be not, we shall be over∣come.

The probation of this Necessity is reduc'd chiefly to four Heads:

The first contains sixteen proofs or arguments of S. Augustin, which Fathers authority I prin∣cipally use, because he is the first who by many excellent works prov'd against the Pelagians with no lesse strength then successe, the Necessity of Effectual Grace.

The second Head contains all the Decrees of Popes upon this matter, the definitions of Coun∣cils, and the opinions of all Fathers and Divines who have been in greatest reputation from S. Augustin's dayes to the present. Of all which; to avoid being tedious to Your Holinesse, I shall treat succinctly.

The third Head contains the Doctrine which ought to be held, to avoid falling into the errors of the Pelagians and Semipelagians, according to the judgements which were alwayes pass'd there∣upon in the Congregation de Auxiliis held at Rome.

And the fourth contains sixty signal Errors or Heresies, drawn by necessary consequence from the doctrine contrary to that of S. Augustin, and from the grace held by the Molinists; which to∣tally subvert the principal foundations of Christi∣an Faith.

But to eschew all equivocations and ambigui∣ties, I conceive it necessary to represent briefly to Your Holinesse what is to be understood by the words, Grace Effectual by it self, and by the sufficient Grace of the Molinists.

By Grace Effectual by it self, we understand a Grace which by its internal strength and vertue, and (to use the Apostles words) by its Ener∣gy, not only makes a man able if he will, but makes him most certainly and invincibly to will. Now this strength and vertue of Grace is no∣thing else, (according as S. Augustin showes and teaches in many places against the Pelagi∣ans) but a certain celestial sweetnesse and dele∣ctation of love, or an infusion of charity into our hearts by the Holy Ghost, causing us to perform with a holy love the good, which we know.

For as our own experience teaches us as well as S. Augustin, that which hinders us from doing an action of piety, is either our not knowing good, or not being affected with and delighted in it, at least not so much as we ought. So that to accomplish a pious action, it is requisite that

what is hid from us be discover'd to us, and what doth not please us be made agreeable to us.

The first is effected by the Law and instructi∣ons, which dispel the darknesse of our igno∣rance; a 35.1 and the second by Grace which cures our weaknesse, or, to speak better, both the one and the other are given by Grace, which for this reason S. Augustin terms an Aid added to Nature, and to instruction by the inspiration of a most pure and fervent Charity.

Thus, when Ged will have us love and do some good work, what doth he in us? He inspires in∣to our heart (saith S. Augustin) an ardor of love and charity, the pleasure whereof surpasses the delight of sin, and its Celestial sweetnesse causes that what he commands us, pleases us more then what withdrawes us from obeying him. And it is call'd Effectual Grace, inasmuch as the de∣light and spiritual allurement wherewith it is ac∣company'd surpassing the pleasures of the flesh and the World, infallibly and invincibly causes us to will, because, b 35.2 saith S. Augustin, 'Tis impossible for us not to act according to that which pleases us most.

Your Holiness may judge by what I have newly said, how excellent, clear and true this way of S. Augustin's reasoning is, since among all the ad∣vantages which make truth esteem'd, the principal is, that it is no sooner explicated then acknow∣ledg'd, and needs no other proof but a plain and naked Exposition.

On the contrary, They who maintain the In∣different and Molinistical Grace, say, 'Tis a cer∣tain illumination of the Understanding, and a pious motion in the Will, indeliberate and not free, by meanes whereof a man may will and do some good; but Effectual willing depends upon his Free-will, which according as it lists sometimes willeth, and sometimes willeth not, turning now one way and anon anothet. Thus according to their sentiments, this kind of Grace never pro∣duces Effectually by it self the free consent of the Will, but is term'd Effectual or ineffectual by a certain external denomination, according as it pleases Man's Will to use, or not use it. Whence it sufficiently appears that the Question between us, is, Whether Grace rules over the will, or the will over Grace: whether Grace subdue Free-will to it self, or Free-will Grace. Now we af∣firm, that Grace is victorious over Free-will, and is necessary to every pious action; to prove which, we draw our first Argument from the prayers of the Church, as S. Augustin alwayes did. And truly M. H. F. it cannot be but an admirable Providence of God, that the first day of Rogations, in which the Church offers pub∣lick prayers to God for obtaining his Grace, is the day whereon we begin to prove the necessity of the same Grace by those very prayers which the Church uses to obtain it, they being not on∣ly a powerful meanes for obtaining, but also a most clear proof for evincing the same. Now the Argument is this.

The Grace which the Church begs of God for all actions of piety, is simply and absolutely ne∣cessary for performing the same. But Grace Ef∣fectual by it self, is that which the Church begs of God for every action of piety. Therefore Grace Effectual by it self, is simply and absolute∣ly necessary to the doing of them.

The Major of this Argument cannot be deny'd without wounding the Faith. For one of these three things must be said: Either, that the Grace which the Church begs for all actions of Piety, is no wayes necessary towards the doing of them; or, that it is only necessary for their more easie and certain performance; or lastly, that it is ab∣solutely necessary, so that no man can do good without it. He that should affirm the first, mocks God, as S. Augustin saith, By asking of him what he hath no need of. For what is more ridiculous, then to pray for that to be granted to us which is in our own power? He that maintains the se∣cond, falls into Pelagianism, For no other reason made Pelagius passe for an heretick in the present Question, but that he affirm'd, That Men pray for the grace of God through Jesus Christ, and God gives it to them only that they may the more easily do that by Grace which they are able to do by their own Free-will. Whereupon S. Augustin tells Pelagius, Blot out the Word, more easily, and your sense will be Catholick. It remains therefore that the third be granted, which is, That the grace which the Church de∣sires of God for all sort of pious actions, is ab∣solutely necessary towards the performance of the same.

Now to prove the Minor (in which lyes all the difficulty and all the strength of my Argu∣ment) namely, But Grace Effectual by it self is that which the Church begs for all pious actions: I prove it thus. We do not only pray for a Grace which gives the power to do well, but for a Grace which besides giving that power, causes also by its effectual vertue that the action is ac∣complish'd, and that in every pious action; Or, to speak better, we pray to God to give us the very will and the very action; as for example, To give us faith it self, repentance, continence, perseverance and other Gifts belonging to piety and salvation. For see how S. Augustin speaks to Vitalis, who deny'd that God works all these things in us; Turn all your disputes against the prayers of the Church; and when you hear the Priest at the Altar exhort the people of God to pray for unbelievers that he would convert them to the faith; for the Catechumeni, that he would inspire into them the desire of regeneration; and for the faithful, that they may persevere as they have be∣gun: then scoffe at so holy an exhortation, and say, that for your part, you do not do that whereunto he exhorts you, that you do not pray God to make the Infidels believers, because you conceive the cover∣sion of Infidels is not a benefit of God's mercy, but an effect of man's will.

Now what is this Perseverance which we ask of God (that I may not insist upon the other graces which we receive from him, or rather that we may judge of them by this) See how S. Augustin explicates it in the book De Cor. & Grat. cap. 12. The Saints who are predestinated to the kingdom of God by Grace, do not only receive that help of perseverance (such as that which was given to Adam) but that

which they receive is such, that perseverance it self is given to them, so that they not only could not perse∣vere without that help, but with that help they can∣not but persevere.

Now what S. Augustin speaks of Perseve∣rance, 'tis manifest that he everywhere speaks the same of Faith, Repentance and Continence: Whence this Argument may be form'd, In the same manner that the Church prayes to God for Perseverance, it prayes also for Faith, Repen∣tance, &c. But when the Church prayes for Perseverance, it prayes for the assistance of Ef∣fectual Grace, without which we cannot perse∣vere, and with which we cannot but persevere. Therefore, when it prayes for Faith, Repen∣tance, &c. it prays for the assistance of Effectual Grace, without which we can neither be Belie∣vers, nor Penitent, &c, and with which we can∣not but be so.

Pope Celestine in his Letter to the French Bi∣shops, confirms the same thing so clearly, that the whole eleventh Chapter, shews by the pray∣ers mention'd in it, what is the faith of the whole Church touching the true and Effectual Grace of God. His words are these: Besides the invio∣lable Decrees of the most Holy Apostolick See, by which those most Holy Fathers rejected this dete∣stable Innovation, (whose source is Pride) have taught us, that we ought to refer to the grace of Jesus Christ, both the beginning of a right will in Man, and his increasing in holy life, and his per∣severance to the end: Let us consider also the so∣lemn prayers made by the Priests, which having been left us by Apostolical Tradition, are uniformly ce∣lebrated in the whole Catholick Church throughout the World, to the end that the form of our prayers may be the rule of our faith. For Bishops acting as Ambassadors to God in the name of the faithful committed to their charge, plead the cause of man∣kind in his divine presence, and all the Church ac∣companying their words with sighs and tears prays to God with them to give faith to Infidels; to de∣liver Idolaters from the impiety of their Errors; to make known his Truth to the Jewes by removing the vail which is upon their hearts; to enlighten the minds of Hereticks, by causing them to embrace the Catholick faith; to diffuse a spirit of charity into the breasts of Schismaticks; to grant repentance to such as are fallen, & to open to the Catechumeni the door of the mercy of Heaven in the holy regeneration of the Sacrament of Baptism. And the effects shew that 'tis not in vain, and only for form that we beg all these things of God, since he vouchsafes by his goodnesse to draw many persons out of all kind of errors and wandrings, to deliver them out of the power of darknesse, and bring them into the king∣dom of his beloved Son; and thus to change those into vessels of mercy who were at first vessels of his wrath. Which the Church in such sort acknow∣ledges to be wholly God's work, that it doth not fail to give him thanks for it, and offer to him a song of praises, confessing him the author thereof, and that 'tis he that enlightned the Infidels, and convert∣ed the sinners.

But M. H. F. This will appear more clearly, by considering the very expressions of the pray∣ers which the Church offers to God throughout all the World by perpetual custome, in which it prayes not only for the power to act, but also for the will and action it self. In this manner it speaks on the sixth Sunday after Pentecost; God of all power and might, who art the only author of all true good, graffe in our hearts the love of thy H. Name, cause us to grow more and more in religious piety, to the end that thy self cherishing the seeds of vertue which thou hast planted in us, the same may be preserved by the pious and faithful care which thou shalt cause us to have thereof. And on the eighth Sunday; Grant, Lord, by thy mercy, that thy Spirit may inspire holy thoughts into us, and cause us to produce holy actions, that we who cannot live without thee, may by thee be able to live accord∣ing to thy Will. And on the twelfth Sunday; Al∣mighty and merciful God, through whose grace a∣lone it cometh that thy faithful people do unto thee true and laudable service, be pleas'd so to uphold ue, that without falling through our weaknesse we may constantly run towards those good things which thou hast promis'd. And on the sixteenth Sun∣day; Lord, we pray thee, that thy grace may al∣wayes prevent and follow us; and mako us conti∣nually to be given to all good works. And on the Eve of Pentecost; Grant, Lord, that we may be able to subdue our depraved will, and accomplish in all things the Righteousnesse of thy holy Command∣ments. And in the secret Orison of the Masse on the fourteenth Sunday; Lord, convert and draw unto thee our rebellious wills.

Nothing can more clearly evince, that the Grace which moves our rebellious will to return unto God is not subject to Free-will, or of such a nature as that it sometimes fails of its effect through the resistance of the will. But what mo∣tion is that whereby the Church prayes that it may be turn'd to God? Certainly, 'tis not such an inconsiderate and blind motion, as that where∣with an insensible Instrument is mov'd, but 'tis that motion of divine Love, and that bond of most sweet and heavenly charity, by which God pulls and draws to himself him whom he pleases to render vertuous. In which respect there is no fear of our liberty being violated by that at∣traction and motion how victorious soever it may be. For being nothing is done in us more freely then that which is done by Love (accord∣ing to that saying of S. Augustin, He who doth any thing willingly, alwayes doth it freely;) How can it ever happen that Liberty should be de∣stroy'd by the cause which produces it in its whole plenitude? But I return to the prayers of the Church.

Now the Church speaks thus in the secret Ori∣son which it makes to God for the gift of tears; Cause us to shed tears of compunction for the hard∣nesse of our hearts, to the end we may bewail our sins. And in the Post-Communion, Lord, through thy goodnesse infuse into our hearts the grace of thy Holy Spirit, which may enable us to blot out the stains of our sins by sighs and tears.

Moreover, The Church implores the gift of Charity; O God which canst cause things to work together for the good of those that love thee, stir up in our hearts an ardent sense of thy love, that no temptation may be able to alter the holy desires which thou hast inspir'd into ut by thy goodnesse. And on H. Friday; Let us pray also

for the Catechumeni, that the Lord our God may open the eares of their hearts. And a Little after, Let us pray also for the perfidious Jewes, that the Lord our God may remove the vail 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 a∣gainst 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, ta∣ken out of S. Basil's Liturgy, of which almost the whole Eastern Church makes use, as Petrus Dia∣conus witnesseth in the eighth Chapter of his Trea∣tise De Incarnatione & Gratia; Lord, give us ver∣tue, 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 pleas∣eth thee, and no man resisteth thy Will.

This made S. Augustin say in cap. 7. De Prae∣dest. 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 'tis God that converts them to the Faith, She prayes that they who believe may persevere, and consequent∣ly 'tis 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 under∣stand 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-pleas∣ing 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 per∣forming 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 effectu∣al 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. There∣fore, &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 per∣severe, 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 ha∣ving been left to it by the Apostle, are repeat∣ed 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 Di∣sciples, 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 ap∣ply 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 pray∣ing; 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. Au∣gustin, not only for those wbo are unwilling, hut al∣so 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 with∣stood? 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 be∣cause as he saith in another place, Who is he that can resist God to hinder him from doing what pleas∣eth 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 rea∣son 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 pos∣sibility. 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 accord∣ding 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 fol∣lowes 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, ope∣rates all actions of piety; and that 'tis this singu∣lar grace which the Church prayes for, when she demands power and willingnesse to accomplish what God commands us? But being that accord∣ing to their opinion this concourse, how superna∣tural 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 pray∣ers. 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. There∣fore 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 'tis 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 com∣mands 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 allure∣ments 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 cer∣tain temperament accompany'd with the circum∣stances above-mention'd, whence it follows, that such efficacy is still subject to Free-will, and that 'tis 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 con∣demn 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 e∣state 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 ena∣led 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 Constitu∣tion 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 per∣verse 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; 'tis the spirit and hand of God himself, both beginning and accomplish∣ing 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 power∣ful 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 what∣soever) 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 impi∣ous.

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 Al∣tar, 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 ground∣ed upon the power but the prescience of God; and 'twould 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, 'tis indubitable that God by his presci∣ence knows all the good works which we are to perform. But the ground of his knowing them beforehand, is, that 'tis himself who will do them; he sees them before they are done, be∣cause 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 with∣out Prescience, as Prescience may be without Pre∣destination. 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 pro∣mis'd, and consequently works in us. For he pro∣miseth, saith he, what he is to effect himself, and not what men are to effect; because though men per∣form holy actions pertaining to the Worship of God, yet 'tis God himself who causeth them to perform what he hath commanded them; and 'tis 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 'twas they who acquitted God towards Abraham of what he had promis'd to Abra∣ham. 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 fore∣see it. For he can foretell and foresee what o∣thers 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 promi∣ses. But Gods promises are founded only upon his power and not upon his prescience. There∣fore 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 A∣braham 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 con∣vince their errors. For, as 'tis 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 Congru∣ous. 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 repentance, have not this congruous grace of re∣pentance; for if they had, they would be effective∣ly turn'd, and 'twere superfluous to desire God to give it them. Therefore all those for whose conversion to God by repentance the Church prays, have not all the grace which is neces∣sary to repent. How then can it be said that they have a grace perfectly sufficient there∣unto?

Is it not therefore, M. H. F. more clear then the day, the points of the Molinists doctrine are whol∣ly opposite either to the Catholick faith, or to themselves? For they must necessarily grant one of these two things, either that the Grace which the Church implores for the conversion of sinners is not absolutely necessary for their conver∣sion, which is undoubtedly impious and hereti∣cal; or that sinners have not all the grace which is sufficient for repenting, since they have not that which is necessary thereunto.

In the second place another argument may be drawn from the Churches prayers, to show that she implores of God no other grace then that which by its invincible power works in the hearts of men, the motion, the consent, and an actual conversion, and which she believes absolutely necessary for producing so saving an effect. For when Infidels or sinners withstand God's word, she prays for them that they may not resist but consent. She prays, as S. Augustin saith, in the place before alledg'd, that they may be so chang'd as to will that which they will'd not, to approve that which they disapprov'd, to love that which they oppos'd. Thence she belives that when they consent not but resist, they have not from God the grace which is necessary to consenting: which showes that she believes that the necessary Grace is that which surmounts re∣sistance and produces consent: which is no other thing then to say that Grace effectual by it self is absolutely necessary.

Let any Molinist now come to maintain, (what he cannot deny, unlesse he will disclaim all his own principles) that an unbeliever and opposer of the Gospel, suppose some Jew of this City, hath all the grace necessary to believing; never∣thelesse he must acknowledge that the Church prays for him to the end he may believe. What doth she implore for him? What grace doth she pray God to grant to, this Infidel? It cannot be that which is necessary to believing, since if it were, he should not have all the grace necessary to be∣lieving; which is contrary to the Hypothesis, there being a manifest contradiction between these two contradictories, namely that this man hath all the grace necessary to believing, and that he wants some grace necessary thereunto. Thus it followes from the principles of the Molinists that the Grace which the Church implores for this man is not necessary for him, unlesse perhaps to lead him more easily and surely to believe∣ing.

Whence this argument may be form'd. If an Unbeliever who resists the Gospel, hath all the Grace which is necessary for him to believe; it fol∣lowes that when the Church prays for him to the end he may be converted to the faith, she asks not of God to grant him a Grace which is absolutely necessary for his believing. But according to the Molinists, an unbeliever who resists the Gos∣pel, hath all Grace necessary to his believing. Therefore when the Church prays for him that he may be converted to the faith, she asks not a grace which is absolutely necessary to his believing.

You see, M. H. F. how the prayers of the Church are destroyed by this means. For these two things are perfectly opposite, namely, that an Infidel who resists the Gospel hath all the grace from God which is necessary for his believing; and that neverthelesse the Church desires some grace for him which is necessary thereunto. Whence it followes that if an Infidel who resists the Gospel, hath all necessary Grace, 'tis in vain that the Church prays for him; or if 'tis not in vain, then he hath not all the grace necessary to his believing. Whereby Y. H. clearly sees that what Molina holds herein is contradictorily op∣posite to the prayers of the Church, and that we have right to say with S. Augustin; 'Tis then in vain and most unprofitably rather then truly that we addresse prayers to God for them, to the end that by believing they may assent to the doctrine which they op∣pose, if 'tis not the proper effect of his grace to con∣vert to the faith of his Gospel the wills of men who oppose the same faith. But because the Church prays not vainly and unprofitably, it followes that the Infidel who resists the Gospel, hath not all the Grace which is necessary for him to believe, because he hath not the effectual Grace which might cause him to believe. Wherefore Grace ef∣fectual by it self is that which the Church asks of God, and which she believes and maintains to be absolutely necessary to every pious action.

In the third place, M. H. F. this invincible argument may be drawn from the Churches per∣severance in prayer. When the Church prayes for the conversion of an Infidel to the faith, or of a sinner to repentance; what ever grace of pos∣sibility he may have receiv'd whereby he is able to turn himself, but doth not; yet the Church ne∣ver ceases to continue praying to God to convert him and make him embrace repentance, and free him from the bonds of the devil till he be conver∣ted

to God by faith and repentance. Therefore what ever Grace of possibility can be fancied, yet there is another grace besides which subdues free will to it self, & which the Church implores of God, which gives possibility with effect so as to work consent, and which as S. Austin speaks, constraines the unbeliever to embrace the faith. But 'tis this grace which is effectual by it self, which who so hath, is undoubtedly converted, and who so wants is not converted. Therefore the grace of faith of repentance which the Church prays for, is effectual by it self. And because, as I have often said alrea∣dy, the Church asks no grace of God but what she confesses to be necessary; it followes that the Grace which she asks is necessary and effectual by it self. This appears clearly by S. Augustin's words in the end of the 107th letter. Do you not go about to hinder the Church from praying for Ʋn∣believers to the end they may become believers? from praying for such as will not believe to the end they may be willing to believe? from praying for those who contradict her law and doctrine, that the may consent to the same, and that God would give them as he hath promis'd by the Prophet a heart to know God and ears to hear, the receiving of which is denoted by our Savior when he saith, He that hath an ear to hear let him hear? And when the Lord's Priest being at the Altar, you hear him exhort the people to pray to God, or pray aloud himself that he would so constrain the Infidels as to make them embrace his H. faith, will you not answer, So be it?

This being suppos'd, M. H. F. I demand whe∣ther 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 pos∣sesses? 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) 'tis 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 'tis 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, 'tis 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 suf∣ficient Grace subject to Freewill establishes a do∣ctrine 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 operati∣on 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. Au∣gustin 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 accor∣dingly 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 E∣phesians, when he saith, Moreover having under∣stood 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 ef∣fecting 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 con∣cerning the same.

From which words of S. Augustin, I most hum∣bly 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 effectu∣al by it self of every pious motion of the will and of every pious action.

'Tis therefore unprofitably, saith S. Augustin in the same Epistle to Vitalis, and meerely for fa∣shion, 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 there∣fore doth not believe, that God hath wrought the conversion of the sinner, and afforded all ne∣cessary 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. Up∣on 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. Augu∣stin 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 im∣plore of God, when they pray him not to suffer them to enter into temptation, Whence it evi∣dently 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 up∣on 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 princi∣ples, 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 there∣with, 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 ne∣cessary to all actions of piety. Which caus'd S. Augustin to say with so great reason in the se∣venth 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 con∣firm'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 ac∣cording to which we ought to pray, teaches us also what we ought to believe. Wherefore 'tis 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 con∣tinue 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, perseve∣rance 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 Catho∣lick 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 fol∣lowes from those prayers of the Church, that Grace effectual by it self is necessary to all acti∣ons of piety, and that consequently whoso de∣nies, 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 pre∣sence, 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 as∣much 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 be∣half 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 what∣ever

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 them∣selves 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 Cartha∣ginian Council, confirm'd also by that of Mile∣vis, was approv'd by Pope Innocent I. in the E∣pistle he writ to them (which is the 91. amongst those of S. Augustin) We see not (saith he) any thing to be added to what you have done, because we see not that you have omitted or forgotten any thing fur the perfect refutation of those Errors, and the convincing of such as maintain them.

It appears also by the whole Epistle that the principal cause why that great Pope detested the Pelagian Error, was, for that it takes away the necessity of Prayer. Pelagius (saith he) and Celestius are so presumptuous as to endeavour to perswade us that we ought to implore God's aid, and have no need of it, although all the Saints affirm that without it we can do nothing. And afterwards; there being nothing whereunto our profession more obliges us, and all our daily prayers tending only to implore Gods mercy, how can we endure them who teach these Errors? But see the thundring words wherwith that most H. Pope strikes the Pelagians; Being arm'd, saith he, in their discourses with false subtilties, they cover themselves with the vail of the Catholick and Orthodox faith, and exhaling a mortal poyson to infect the hearts of those who hold the sound doctrine and cause them to embrace error, they endeavor to overthrow the whole belief of the true faith. Wherefore the course of so dangerous a poyson requires to be checkt, to the end it may spread no further; 'tis requisite to apply the Iron and the Fire to this sore. For what can be more wicked and heathenish, more remote from our holy Re∣ligion, and more opposite to the first of Christianity? Is there any thing more deadly to souls, more apt to thrust them into a precipice, and more likely to ex∣pose them to all kind of dangers? They thereby high∣ly declare themselves themselves enemies of the Ca∣tholick faith; they publish their ingratitude for the benefits which they have receiv'd from God, and care not to be worthy of our Communion, since they have polluted it by publishing such errors. They have absolutely abandon'd our Religion. For there is nothing whereunto our profession more obliges us, and all our daily prayers to God tending only to im∣plore his mercy, how can we endure them who teach such errors? What strange error is that which blinds them? Do not they deserve to be plung'd as they are in such grosse darknesses? 'Tis fit to root them out of the midst of us; they are to be driven far from the Church, that the evil may be kept from taking more root in our bowels, and by spread∣ing further become incurable. What this Gangrene hath corrupted, is to be cut off from what remains sound in the body of the Church, to the end the strength of so dangerous a poyson reach not to the parts which are not yet sick, and that the flock may remain sound by the separation of the sheep in∣fected with this cruel pestilence.

Now wherefore, M. H. F. doth this great Pope speak with so much heat against those He∣reticks, unlesse because they dared to affirm, that men have no need of Effectual Grace for the performing of Righteousnesse, overcoming of sin, and observing of Gods Commandments? For he accuses them throughout the said Letter of denying that assistance of God which we pray for; and consequently of taking away the ne∣cessity of prayer. But the succour which we ask and obtain by prayer, is effectual by it self and cannot be understood after any other manner, as I have most clearly prov'd. Consequently, the cause of his condemning them as Hereticks, and declar'd enemies of the faith and Christian piety, is, because they affirm'd, that we have no need of the grace of God effectual by it self for the accomplishing the Commandments & surmount∣ing temptations. Now this is the very same which the Molinists teach and maintain at this day, whilst they hold their sufficient Grace sub∣ject to Free-will; and I shall further presse them with this Argument, which shall be the conclusion of all that I have hitherto spoken.

The cause why S. Augustin, the Fathers of the Council of Carthage, Pope Innocent I. and the whole Church condemn'd the doctrine of the Pe∣lagians, as impious, heretical & sacrilegious, is, for that it follows from thence, that the Grace which the Church begs of God by her prayers, is not ne∣cessary in order to doing good. Whence it ap∣pears, that every Doctrine from whence the same consequence may be drawn, is likewise he∣retical, sacrilegious, and worthy to be strucken with Anathema. But it follows from the Moli∣nistical doctrine of sufficient Grace subject to Free-will as to its use, that the grace which the Church asks of God by her prayers is not neces∣sary in order to doing good, since, as I have shewn by invincible proofs, the Grace implor'd by the Churches prayers, is effectual by it self, and it followes from the doctrine of sufficient Grace subject to Free-will is not necessary to do∣ing good. Therefore it follows from the doctrine of Molinistical grace, that the Grace implor'd by the Churches prayers is, not necessary to doing good; and thus by manifest consequence the do∣ctrine of Molinistical grace subject to Free-will ought according to the judgement of S. Augu∣stin, all the other Bishops of Africk, Pope In∣nocent I. and the universal Church, to be account∣ed heretical, sacrilegious, and worthy to be struck with Anathema.

I purposed M. H. F. here to end this so long Dispute at this time, for fear of being tedious to Your Holinesse, but judging by the gentle∣nesse and extream goodnesse wherewith You do me the honour to hear me, that You give me full liberty of speaking, and will not be displeas'd that I employ what remains of this day in bring∣ing new proofs; I shall endeavor to show by a second testimony of S. Augustin the truth of the same Proposition which I have undertaken to prove, and which is the subject of all the pre∣sent Contest; namely, that Grace effectual by it self is necessary to all actions of piety. 'Tis the

subject which that great Saint handles in the book De Gratia Christi, wherein he represents so clearly and with such lively colours what is the true Grace of Jesus Christ, to the end that the same may be distinguisht from that false Grace, which Pelagius endeavor'd to establish by his dis∣guisements and artifices. But that the testimony of this great Light of the Church may have as much weight and authority upon Your Holiness's mind as it deserves; I conceive requisite to give Your Holinesse a brief account of the occasion of S. Augustin's writing that Book. 'Tis therefore to be observ'd, as Ecclesiastical History and that Book it self teach us, that Albinus, Pinianus and Melanius, so Illustrious among the Romans for their birth, quality and piety, that none surpass'd them in Nobility, Dignity and Riches, going out of devotion into Palestine, and there finding Pe∣lagius, exhorted him to condemn in writing the evil opinions whereof he was accus'd; where∣unto he scrupled not to condescend, in hope that by pronouncing a false Anathema upon them, and making a disguis'd and artificial profession of faith, he might attract to himself persons of so great authority, and cause all the world to judge him innocent, not only of the crime, but likewise of the suspition of Heresie. See the words which he writ; I anathematise those who affirm or believe, that the grace whereby Jesus Christ came into the World to save sinners is not necessary, not only in all places of the earth, but also in every moment and in all our actions: And I acknowledge, that all they who endeavor to abolish or oppose it, fall into eternal condemnation.

Assoon as Albinus and Pinianus had this con∣fession of Pelagius's faith in their hands, they sent it to S. Augustin, and desir'd him to send them his judgement upon it. He answer'd them, that Pelagius spoke like a Catholick, and yet was much to be distrusted, because he hid his poison under the ambiguity of the word Grace, thereby the more easily to deceive such as took not the more heed thereunto. And upon this occasion he expresly writ a whole Book concerning the grace of Jesus Christ, and sent the same to them; where∣in he descries all Pelagius's artifices, unfolds all the ambiguities of his words, teaches what is to be understood by the words [Jesus Christs Grace] and what Grace that is which Pelagius ought to confesse necessary to every pious acti∣on, if he would not be barely a nominal, but also a real Christian.

Now before I engage further in this discourse, I humbly beseech Your Holiness to give me leave to observe two things by the way: First, That the understanding of the true Grace of Jesus Christ and its efficacy upon the will of men, doth not concern only Doctors, Bishops, Priests and Monasticks, but also the Laicks of what sex and condition soever; for S. Augustin hath address'd his principal works against the Pelagians to Lay-persons, to the end they might not be drawn into their Error by their subtilties and vain Philoso∣phy. For we see that he hath written a Book in∣titl'd De Spiritu & Litera to Marcellinus, and that De meritis & remissione peccatorum to the same; that De natura & Gratia to Jacobus & Fi∣masus; that De Gratia Jesu Christi, (of which I make use for the framing of this Argument) to Albinus, Pinianus & Melanius; that De gra∣tia & libero arbitrio to the Monks of Adrumetum, (for in those dayes Monks were reputed amongst the Laicks) and afterwards to the same that De-Correctione & Gratia. Wherefore 'tis no wonder if the same S. Augustin in his 120 Epistle reckons those in the number of the foolish virgins that are excluded from the Kingdom of heaven; who bear not in thir hearts the understanding and love of Grace; and who are ignorant, as he saith, in chap. 37. that none can be continent unlesse God give him continence.

The second thing which I draw and observe from thence, is, that this single book is more then sufficient to decide all the controversies that can arise touching the grace of Jesus Christ. For Pelagius, ever after the Council of Diospolis, where he was constrain'd to renounce his error, constantly acknowledg'd with the Catholicks, that the grace of God by Jesus Christ is necessary to every action of piety. But the difficulty was, what is to be understood by the terme Grace. Which was the cause that S. Augustin continually repeates the sense thereof in his book. When Pelagius saith, that Free-will hath always need to be aided by the grace and assistance of God, the question is what grace and assistance he means: wherefore 'tis not sufficient to denominate a man a Catholick, that he acknowledges a Grace of God necessary to every act of piety, since here∣ticks themselves believe, or make semblance of believing as much, but we must moreover agree upon the true Grace of Jesus Christ, without con∣triving another in stead of it. Now being S. Au∣gustin compos'd that book of the Grace of Jesus Christ, to take away all ambiguity which might be found in the word Grace, we have nothing else to do but to weigh and consider with great care what he understood by the word Grace when he disputed against Pelagius in the name of the whole Church, and what that Grace is which he would oblige that heretick to confesse neces∣sary to every act of piety, that he might be held a Catholick. In which we cannot be mistaken, being S. Augustin hath unfolded the meaning of it in a great multitude of definitions, whereof I shall briefly recite some of the principal to Y. H.

• 'Tis that, saith he, whereby God inspires a holy delectation, to the end to cause us to do all that which we know we ought to do. chap. 3.
• 'Tis that, whereby God operates in us not only the power but the will and the action, chap. 3.
• 'Tis that, whereby God inspires the ardour of love into the will. chap. 6.
• 'Tis that, whereby every good thing is not only en∣joyn'd but perswaded to us. chap. 10.
• 'Tis that, which is not common to all because, all have not faith, and swasion is not alwayes accom∣pany'd with perswasion. Ibid.
• 'Tis that, which is intimated in those words; No man can come unto me unlesse he be drawn by my Father who sent me. Ibid.
• ...'Tis that, which we ought to believe God diffu∣ses from above into the soul with ineffable sweet∣nesse, not only by causing it to know the truth, but

• ... by inspiring charity into it. chap. 13.
• 'Tis that, whereby God together gives to such whom he calls according to his purpose, both to know what they ought to do, and to do what they know their duty. Ibid.
• 'Tis that, whereby God's commandments seem not terrible but easy. Ibid.
• 'Tis that, whereby all who are drawn and taught by the Father come to the Son: according to those words of the Gospel, whosoever hath heard and lear∣ned of my Father, commeth to me, chap. 14.
• 'Tis that, whereby God teacheth men inwardly, insuch a manner, that not only their mind knows what they have learnt of him, but their will de∣sires it and their actions perform it. Ibid.
• 'Tis that, whereby not only the natural possibility of willing and operating is assisted, but also the will and operation it self. Ibid.
• 'Tis that, which together gives the advancement of the possibility, and the affection of the will and the effect of the action. Ibid.
• 'Tis that, whereby God with an internal, hidden, admirable and ineffable power works in the hearts of men not only a true knowledg but also a right will. chap. 24.
• 'Tis that, which the Apostle pray'd for in these words; we pray God not only that you may not com∣mit evil, but that you may do good. chap. 25.
• 'Tis that, whereby the love of God is shed abroad in our hearts by the H. Spirit which is given us, so that without it we cannot do any good relating to piety and true righteousnesse. chap. 26.
• 'Tis that, whereby God gives us, not the spirit of fear, but that of vertue, charity and continence. chap. 33.
• 'Tis that, whose assistance giveth the will and the action by the infusion of the H. Spirit. chap. 34.
• And lastly, 'tis that which by the inspiration of a most ardent and pure love is a help and furtherance to do well, added to nature and instruction. chap. 35.

These are the conditions and properties of the true grace of Jesus Christ, by which it distin∣guishes it from whatever other grace can be feig∣ned or imagined, and which 'tis evident cannot quadrate but to grace effectual by it self. From whence I draw this argument,

The Grace whereunto S. Augustin attributes all these Properties is the true Grace of Jesus Christ necessary to every action of piety. But Grace Effectual by it self is that whereunto S. Au∣gustin attributes all these Properties. Therefore Grace effectual by it self is necessary to every action of piety.

The same Argument which establishes the Ef∣fectual Grace of Jesus Christ, overthrowes the Molinistical Grace subject to Free-will, as I am going to make good by four several proofs. First, the Grace necessary to every act of piety, is, ac∣cording to S. Augustin, a help to doing well, ad∣ded to nature and instruction by the inspiration of a most ardent and pure love. But Molinistical Grace is not such. And by consequence, &c, The Minor I prove thus. The Will cannot re∣ceive the inspiration of a most ardent and pure love, without it begin to be good. But Moli∣nistical grace may subsist without, the will's being good in any sort: but the same may alwayes re∣main bad; because this Grace leaves it still in a state to be good or bad. Therefore Molinistical grace is not by an inspiration of a most ardent and pure love. Hence being S. Augustin affirms in the 31. Chap. de Grat. Christi, that he never found Pelagius acknowledge in any of his Writings such help added to Nature and Instru∣ction by the inspiration of a most ardent and pure love; And being Molina acknowledges the same no more then he did; it followes that he agrees with Pelagius to overthrow the true Grace of Jesus Christ.

Secondly, The Grace of Jesus Christ is an heavenly teaching, whereby God so instructs the heart of man with such inexpressible sweetnesse, that he who receives that instruction, hath not the knowledge only of what he sees, but also the will wherewith he desires it, and the action whereby he performs it, Chap. 14. But the Grace whose use is left to Free-will, is not such: Therefore, &c.

Thirdly, We cannot say of the Grace of Jesus Christ, that by it man learns of God what he ought to do, but that he will not do what it teaches him. Now this may be affirm'd of the Molinistical grace; Therefore the Molinistical grace is not the Grace of Jesus Christ, Chap. 14.

My fourth proof is this; Whosoever receives from God the Grace of Jesus Christ, comes to the Son of God; & whosoever comes not to him, hath not that Grace. Ibid. chap. 14. But many have the Molinistical grace who come not to the Son of God: Therefore the Molinistical grace is not the Grace of Jesus Christ; and consequently is not that Grace which S. Augustin saith was neces∣sary to be acknowledg'd by Pelagius, if he would be a real and not a nominal Catholick.

Now let any one of the upholders of such Mo∣linistical grace appear in presence of Your Holi∣nesse; let him vaunt as much as he pleases that he holds not the opinions of Pelagius; let him say, I am not a Pelagian, because Pelagius ac∣knowledg'd no other grace, but an external aid of the Law and Doctrine, or Instruction; But I moreover confesse an internal and supernatural Grace, whereby God enlightens the Understand∣ing and moves the Will, but whose use is left to Free-will. Certes, I should answer him, 'Tis ve∣ry brave; I am extreamly glad you are not alto∣gether a Pelagian. But what are you the better, if you depart from Pelagius, but cloze not with the sentiments of the Church? And what advan∣tage is it to you, to reject the Pelagian grace, if you do not admit the Christian? For how remote soever you are from Pelagius, whatever Grace you admit, whatever colours you paint it withal, and whatever Title you give it of internal and su∣pernatural, if this Grace be not the same which S. Augustin saith Pelagius must confesse, to the end he may be not only in name, but in Truth a Catholick; the Confession which you make of such other grace, may perhaps keep you from being wholly a Pelagian, but it can never make you passe for a Christian. For I grant it true as you say, (and this is no place to dispute it) that Pelagius deny'd, that there is any internal and su∣pernatural

Grace contrary to what S. Augustin maintain'd, viz. That there is an internal and su∣pernatural Grace; But S. Augustin moreover maintain'd, That this Grace is Effectual and sub∣dues the Free-will to it self. While you hold a∣gainst Pelagius that there is an internal & super∣natural Grace, you hold at the same time against S. Augustin, that the same Grace is subject to Free-will. So that by your acknowledging an internal and supernatural Grace, perhaps you are not a Pelagian therein; but inasmuch as you acknow∣ledge not that the same is Effectual, you are not yet a Catholick. You are as yet neither Pelagian nor Catholick; or rather, you are not at all a Catholick, but you are a Pelagian, in that you agree with Pelagius to oppose that Effectual Grace, which you will not acknowledge to be the true Grace of Jesus Christ.

Whereunto I add, That your sentiment in the confession of this internal & supernatural Grace is not far from that of Pelagius, which I prove by Chap. 13. of the same Book of S. Augustin. He who knows what he ought to do, and doth it not, is not yet instructed of God by Grace, but only by the Law; he hath not been taught by the Spirit, but only by the Letter. And in Chap. 14. Jesus Christ speaking of this manner of teach∣ing, saith, Whosoever hath heard the words of my Father, and hath been taught by him, cometh to me. And it cannot with truth be said of him that comes not to Christ, He hath known and learnt that he ought to come, but he will not do what he hath learnt he ought to do. No certainly, this cannot be said of that manner of instruction according to which God teaches us by his Grace. Now he who hath onely the Molinistical grace, hath not been taught of God by grace and by the Spirit, but onely by the Law and by the Letter; and consequently, the Molinistical grace is no o∣ther then the Pelagian, which consists only in the Law and Instruction. Whereby it appears, that the terms of internal and supernatural Grace, are only simple words made use of by the Moli∣nists to cover and hide their Pelagian grace, to the end to avoid the indignation which the same would excite against them, and by this difference of words to obscure the Truth, and to keep themselves from being so easily convinc'd of their Error.

After this Argument, I shall proceed to S. Au∣gustin's third proof taken out of the same book, de Grat. Christi; where he throughly treats of the assistance of the possibility of the will and of the action; which he maintains to be the true Grace of the Redeemer, and which was the sub∣ject of the whole Dispute between him and Pela∣gius. For see how that great Saint speaks of this Heretick. Pelagius establishing three several things, whereby he saith Gods Commandments may be fulfilled, viz. Possibility, Will and Acti∣on. Possibility, whereby a man is able to be∣come Righteous; Will, whereby he is willing to become Righteous; and Action, whereby he is actually Righteous. He confesses that the first, viz. Possibility, is given by the Creator of our Nature, and depends not upon our selves, since we cannot but have it whether we will or no. But as for the two others, namely, Will and Action, He holds that they are in our power, and that we have so much the dominion of them that they depend only upon our selves. Whence Pelagius concluded, that a man deserves to be commended for his good will and his good actions; or ra∣ther that God and man deserves to be commend∣ed for the same, because God gives him the possibility of that good will, and of that good work, and alwayes assists that possibility by the succour of his Grace. And a little after, That we can do, speak and think any kind of good, it is from God who gives us that power. But that we act, speak, or think well, this is from our selves, because we can turn into evil the power which we have to do all such things.

Now, said Pelagius, Can he who speaks in this manner be taken to deny Grace? And truly, M. H. F. who would not have taken the con∣fession of that Heretick to be wholly Catholick? For to judge thereof by our natural Spirit, what else can the Grace of Jesus Christ be imagin'd to be, but that succour whereby our natural possi∣bility is assisted. Yet if Your Holinesse pleases we will see what S. Augustin answers to this. After a long and exact Dispute which tends to shew that the Grace of Jesus Christ, gives us to∣gether both the advancement of possibility, and the affection of the will, and the effect of opera∣tion, he ends the 47 Chapter with these words: If Pelagius agreed with us, that God assists us, not only by giving us the possibility which may be in man, though he neither will nor do good, but by giving us the very will and action it self; that is, by causing that we both will and do the good, which is not in man except when he willeth good and doth it, and if he further confesses that suc∣cour to be such, as without which we neither will nor do any good; and that 'tis the Grace given us by Jesus Christ our Lord, according to which he makes us Righteous with his Righteousnesse, and not by our own; so that true Righteousnesse is that which is deriv'd to us from him; I think there would be no more ground of Dispute between us touching the help of Gods grace.

In which words of S. Augustin, there are ma∣ny things carefully to be observ'd.

• 1. That the assistance of Possibility, and that of that of the possibility of the Will and of Acti∣on join'd together, are two different assistances.
• 2. That a man have the assistance of possibi∣lity, although he will not do good, and do it not.
• 3. That the assistance of Possibility, of the Will and of Action, is never found in a man, but it causes him to will and to do good.
• 4. That this last sort of assistance is so neces∣sary, that we never either will or do any good without it.
• 5. That this assistance is the true Grace of God, which is given us by Jesus Christ our Lord.
• 6. That it follows from this assistance that the Righteousnesse of good works, by which we are Righteous, is not a Righteousnesse which proceeds from the Law and from Free-will, but a Righteousnesse which comes from God.

These things being premis'd, I argue thus in favor of Effectual Grace. The Grace of God by Jesus Christ our Lord is absolutely necessary to all sort of pious Actions. But the Grace of God by Jesus Christ our Lord is nothing else but the assistance of Possibility, of Will and of Acti∣on, as S. Augustin teacheth when he explaineth the faith of the Church against Pelagius. There∣fore the assistance of Possibility, of Will and of Action, is absolutely necessary to every pious a∣ction. Now this Assistance is Grace Effectual by it self, since 'tis by this assistance that man willeth and alwayes doth good. And consequently, Grace Effectual by it self is necessary to all acti∣ons of piety.

Which Argument against the Molinists I thus manage. Whatsoever name be given to Grace, and although it be styl'd internal and supernatu∣ral, yet if it be such as is found in a man some∣times who neither willeth nor doth good, it may be said to be alwayes included within the bounds of the assistance of Possibility, or rather (to speak more clearly) 'tis onely an assistance of possibility, not the true Grace of Jesus Christ. Whosoever therefore saith, that this Grace is that which is necessary to all actions of piety, with∣out need of a Grace Effectual by it self, he doth, (as Pelagius) acknowledge only a grace of pos∣sibility, and deny the true grace of Jesus Christ, which is the assistance of Will and Action.

Now I demand of a Molinist, whether or no he believes that the grace of Will and Action is necessary to all acts of piety; if he doth not, he cannot, according to S. Augustin be accounted a Christian; if he doth, and yet hold that such a Grace is not Effectual by it self, he cannot deny but it follows from thence that a man may have it, and yet neither will nor do good. Which being suppos'd, I answer thus.

According to S. Augustin, The Grace of Pos∣sibility is that which is found in a man, although he neither willeth nor doth good. And the grace of Will and Action is that which is never in a man but when he wills and do's good. Now Molinistical grace is in a man, although he neither wills nor do's good. Therefore this grace is on∣ly a grace of possibility, and not a grace of will and action. Whence it appears clearer then the day, that although the Molinists acknowledge that there is a grace of will and action, yet they affirm it onely with the mouth, for avoiding the Odium and Indignation which the deny∣ing thereof would draw upon them; but in rea∣lity they deny and oppose it in the sense wherein S. Augustin maintain'd it against Pelagius.

But M. H. F. There follows one thing fur∣ther, which is more detestable, and no doubt will more move Your Holinesse. When S. Augustin disputing against Pelagius, ask'd him, whether a right will and a good action proceeds from man or from God? This Heretick answer'd him, that the same proceeds from both; from man be∣cause he wills and acts; and from God (although he durst not expresse it so clearly) because he gives (said he) that power to man, and assists him alwayes with the help of his Grace. Whence S. Augustin argu'd against him, that according to this opinion a bad action proceeds from God, since he gives man power to do it. See his words in Chap. 17.

Here F. Des-mares was going to read the said passage, but the light fail'd him, so that he was constrain'd to leave this Argument before he had finish'd it, and to do as is above related.

When F. Des-mares had done speaking, we all five advanc'd into the middle of the void square, the Assembly remaining as at the first. And ap∣proaching near the Pope, we kneel'd down and presented to him the five new Writings which we had prepar'd for that purpose, with a Memorial in which mention was briefly made of them, and by which we requested the Pope, that both these and the former might be presented to our Adversaries. The Abbot of Valcroissant askt him, when it pleas'd his Holinesse to have us appear again in order to proceed. The Pope answer'd, that he had not yet thought of it, but he would consider upon it. The Abbot reply'd, that it should be when his Holi∣ness pleas'd, but we conceiv'd it our duty to testify to him that we should be always ready to appear as often as it pleas'd his Holinesse to summon us. As I presented our Writings to the Pope, which contain'd between five and six quires of paper, he offer'd to take them with his own hand, and Car∣dinal Spada arose from his seat, and came to ease the Pope of that trouble; but at the same time I laid them upon a little seat on the Pope's right hand, and Cardinal Spada onely helpt me to place them better: yet by this advance he got a more commodious situation for hearing what we said to the Pope; for being very near him, we spoke sufficiently low. In giving him these Wri∣tings, I told his Holinesse, it would be needful to let them be seen by my Lords the Cardinals, the Divines then present and such other as his Holi∣nesse pleas'd; that several Copies of them were requisite, which it was impossible to supply by the help of Scribes, who committed a thousand faults, that to prevent all these inconveniences, we had presented a Memorial to the Master of the sacred Palace, to desire his permission for their printing only ad hunc effectum, that our Request seem'd to him equitable enough; but that it being an Af∣fair wherein his Holinesse himself was employ'd; the Master of the sacred Palace thought not fit to do any thing in it, unlesse his Holinesse were first consulted, and that it were done by his privity and order; that the Master of the sacred Palace was there present; that if it pleas'd his Holinesse to signifie his allowance thereof, and tell him that it might be done with the conditions propos'd by us which we conceiv'd just, we should be much bound to his Holinesse for the favor: The Pope answer'd us that he would think upon it, and let us know what he should judge expedient. We reply'd that we should attend his orders, and be ready to obey him in this and all other things. We kiss'd his feet, he gave us his benediction, and we withdrew.

The Copy of this last Memorial which we pre∣sented to the Pope with our five new Writings here follows, together with that which we presented to the Master of the sacred Palace.

To our H. Father Pope Innocent X.

A Catalogue of all the Writings which were hitherto presented here in the Affair of the five Propositi∣ons by the Doctors defenders of S. Augustin.

MOST HOLY FATHER,

TIs some moneths ago that we presented to Your Holinesse two Writings with their Abridge∣ment. The first of which is the first Infor∣mation in reference to fact against M. Hallier and his Collegues; and it concerns what pass'd touch∣ing the businesse of the Five Propositions, from Ju∣ly 1. 1649. to July 11. 1652. where we discover a great multitude of the foul dealings and ambushes of our Adversaries.

The second Writing is the first Information touch∣ing matter of Right against the same Adversaries; and it concerns the authority of S. Augustin, which we prove by the whole Tradition of the Church.

At this day M. H. F. we present five other Writings to Your Holinesse.

The first is the first part of the second Informa∣tion as to matter of fact against the Jesuites, and it contains above a hundred Propositions against the au∣thority of S. Augustin, drawn out of their books.

The second comprizes in few words the distinction of the several senses whereof the Five Propositions are capable, and the clear and true sentiment of our Adversaries, of the Calvinists and Lutherans, and also our own touching the same matter.

The third contains the second Information as to matter of Right, namely, that which concerns Grace Effectual by it self, which is the point whereunto this whole Controversie is reduc'd; and we shew that Ca∣tholicks can in no wise question this grace, principal∣ly upon this sole consideration, that 'tis impossible to deny it without establishing at the same time that which is contradictorily opposite to it, to wit, the Molinistical Grace subject to Free-will, and with∣out approving by consequence sixty either Errors or Heresies which necessarily follow from it.

The fourth contains the third Information, as to matter of Right, and concerns the first Proposition now in contest; which we shew is firmly establisht upon the holy Scripture, the Councils and Fathers, and particularly upon S. Augustin and S. Tho∣mas.

The fifth contains the fourth Information, as to matter of Right, and the explication of about sixty testimonies of S. Augustin, which we found to have been employ'd in a namelesse Writing by M. Hallier and his Collegues against the first Proposition. And in the refutation of the said Writing we convince them of having advanc'd nothing at all that makes a∣gainst us, but many things unfaithfully and without ground.

We heartily submit all these Writings, M. H. F. to the correction of the H. Roman Catholick and A∣postolick Church, and to the iudgement of Your Ho∣linesse; and we most humbly beseech Your Holinesse that they may be communicated to our Adversaries when you shall think fit; namely to the Society of Jesuites, and to MM. Hallier, Lagault and Joysel, as also to the most learned Divines, when Your Holi∣ness hath already heard us speak touching the five Pro∣positions, and to all others to whom Your Holiness shall think good to shew them; to the end that if the one or the other conceive that there is in our words or wri∣tings any thing either worthy of correction, or false, or obscure, or dubious, it may be shew'd to us in pre∣sence of your Holiness; and that it may be permit∣ted us either to explicate the same, or prove it by competent reasons, or else amend it according as Your Holiness shall think fit, that so Your Holiness may be fully assured of the truth or falshood of the thing and of its importance. We most heartily wish to Your Holiness all kind of prosperitie, and that God may prolong the course of your yeares, by giving you even some of ours.

Signed,

• Noel de la Lane Doctor of Paris, &c. and Abbot of Valcroissant.
• Toussaint Des-mares, Priest of the Con∣gregation of the Oratory.
• Louis de S. Amour, Doctor of Sorbon.
• Nicolas Manessier, Doctor of Sorbon.
• Louis Angran, Licentiate of the same sa∣cred Faculty of Paris, &c.

The Memorial presented by us to the Master of the sacred Palace for obtaining permission to print our Writings, speaks thus in the Transla∣tion.

THe most R. F. Master of the sacred Palace is most humbly petition'd by the French Doctors defenders of S. Augustin, to consider that the prohi∣bitions of printing any thing touching the matter de Auxiliis concern books and other works intended to be expos'd to sale, and publish'd indifferently to all the world, but they extend not to Writings which are to be presented in private to the Pope, Cardinals, and other Divines to whom his Holiness shall think fit to have them communicated for their instruction, in an Affair which is to be examined before his presence, which be∣ing consider'd, and regard had to the great number of faults inevitable in Manuscript Copies by the ill shaping of Letters, omission of words, and false pla∣cing of Distinctions, to the great trouble of the Rea∣ders, by perverting the sense and interrupting at∣tention; as also that it is impossible to have that great variety of Characters in Manuscripts, which may be had in printing, and serve so well for the Empha∣tical denoting of things, especially in a matter so em∣broyl'd, as that of the Five Propositions. Moreover considering the great number of persons who will be oblig'd to peruse the Informations made upon the said Propositions, the excessive paines and great time o∣therwise requir'd to get them copied out, revis'd and corrected, which alone, whatever diligence were us'd, would swallow up the whole time of the Petitioners,

and besides not satisfy them or any body else; and supposing it objected that there needs not so great a number of Copies, because the same Writings may be seen by many persons, by being transmitted from hand to hand, yet they cannot be so leasurely and ex∣actly examin'd that way, as if every one have a Copy of his own.

For these Reasons the said R. F. Master of the sacred Palace it most humbly petitition'd to grant Li∣cence to print the informations above-mention'd which are to be presented to the Pope touching the Five Pro∣positions, and this upon the condition following: First, That only a limited number of each sheet be wrought off; as two or three quire of paper. Secondly, That it be declar'd upon the first page that the Licence of printing is granted only for the conveniency of exa∣mination, and not any wise in approbation of what is contain'd in the said Informations. Thirdly, That the Doctors who make this request, give no Copy thereof to any person but what shall be subscrib'd with their own hands, as if it were a Manuscript. For so, &c.

CHAP. XXIII.

The Letter which we writ May 26. to the Bishops who sent us, touching the grand Audience given by the Pope upon the 19th.

WEE departed from this Audience full of satisfaction, and went to give the Am∣bassador the first relation of it, to the end that if he pleas'd he might write into France about it the same day which was the Post-day. Our return home was so late that we had little time left to write into France before the going of the Post more then two words, and were forc't to defer sending the particularities of our Audience till that day sevennight. The Letter which I am going to insert here, will not be a bare repetition of the foregoing account, for the Letter was drawn be∣fore I made that relation, in which my design was to insert such particularities as were omitted in the Letter and not necessary to be mention'd in it at that time, in regard we stood in expectation to send more considerable matters every day. But indeed it seems to me expedient not to omit any thing which may contribute to give the publick and posterity as full and perfect a view as possible, of all that came to my knowledge in reference to this Affair.

MY LORDS,

BY the last Post you receiv'd the first newes of the publick Audience given us by his Holi∣nesse eight dayes ago; we shall now give you the particular account of it. And since we act by your authority, we doubt not but you will be glad to hear a relation of all that pass'd in this occasion by the special assistance which God afforded us there∣in, for the maintaining of the true Grace of his Son before the soveraign Pontiff, and the visible Head of the Church.

By the Letter which F. Des-mares and M. Ma∣nessier did themselves the honour to write to you, you understood our purpose to speak before the Pope when it should please his Holinesse to call us. We mention not here the reasons which ob∣lig'd us thereunto, since they were represented to you by that last Letter. After the said resolution was agreed upon amongst us, we thought fit to go and testifie the same to his Holinesse, according as F. Des-mares and M. Manessier had promis'd him. There having been no Audience during the whole week, we hop'd to have had it on Sunday the 11th, of this moneth. In the mean time the Ambassa∣dor came from Tivoli to his Audience on Friday. We went and gave him an account of the Audi∣ence which F. Des-mares and M. Manessier had had, and signify'd to him that being his Holinesse desir'd to hear us apart from our Adversaries, we were ready to do all that he pleas'd, and intended to declare so much to the Pope on Sunday next. The Ambassador much approv'd our resolution, and told us, that it was the fittest meanes to ob∣tain a contradictory Conference afterwards, in case the Pope were convinc'd of the necessity thereof by what reasons we alledg'd. After his Friday's Audience, he sent for us to come to him on Saturday morning. We understood that he had likewise sent for M. Hallier and his Collegues. We all five repair'd accordingly to him. He told us, that the Pope having spoken to him concerning us, he had signify'd to his Holinesse that we were de∣termin'd to appear before him in what manner he should desire. Whereupon the Pope said it should be very speedily, and that he would hear us one after another, perhaps within a week. He also told us, that he would wait upon Cardinal Pam∣philio to know the Pope's day, to whom therefore it was not necessery for us to addresse, since he un∣derstood our resolution. After our expression of thanks to the Ambassador for his care and our as∣surance that we would be ready against the time, we desir'd him to procure us two or three dayes notice beforehand, which he promis'd us to do. He told us, that M. Hallier and his Collegues were to come to him presently, and he should advertise them also to prepare themselves to speak before the Pope at the first convenient day after our au∣dience. That afterwards possibly we should obtain a conference with M. Hallier, because we might desire of his Holinesse, that some person might an∣swer to what we should say concerning the Pro∣positions, and convince us of what was reprehen∣sible in our Writings; and then either M. Hallier must be the man, or his Holiness must depute some other Divine; but M. Hallier being here con∣cerning this Affair, and having presented Writings against us, 'twas more likely that he would be ap∣pointed to answer us then any other. We answer'd the Ambassador that this was what we hop'd, and that we had such important and convincing things to speak upon the points in question, that his Ho∣liness would see that necessity alone had induc'd us to demand a Conference with so great instance, MM. Hallier and Lagault came to the Ambassador's house just as we were taking leave of him.

F. Des-mares and M. Manessier, having not yet had leisure since their arrival to go to salute the Cardinals nominated for the Congregation, we ac∣company'd them to that purpose in the dayes fol∣lowing. We declar'd to their Eminences our pur∣pose to appear before the Pope, and that the Pope had given us order by the Ambassador to be in rea∣dinesse by the first dayes of the week ensuing. Tuesday evening the Ambassador passing by our lodging, advertis'd us that the Monday next was the day appointed, and that we must be at the Pope's Palace by 20 a clock, that is, about three after noon.

Accordingly we repair'd on Monday to the Pope's Palace in Mont Quirinal, and were call'd for a little after three a clock, and introduc'd into the Pope's presence. On each side of his Holi∣nesse's Chair were two Benches upon which the Cardinals sat, Spada and Ginetti on the right hand, and Pamphilio and Ghiggi on the other. The thir∣teen Divines of several Orders, whose names M. de S. Amour signify'd to you by his Letter January 27. stood bare-headed on each side behind the Benches. M. Albizzi Assessor of the H. Office was there also to perform the Office of Secretary. Besides these, no other persons were present at this Assembly. At our entrance we made our accusto∣med genuflexions to his Holinesse, who gave us his benediction, and made a sign to us to rise and begin. We stood in the space between the two Benches, right against the Pope, it being just ca∣pable of us all five afront. The Abbot of Val∣croissant began, and show'd in general the impor∣tance of this Affair in a speech of about three quar∣ters of an hour. We speak nothing of what it contain'd, because we send you, My Lords, a Co∣py of it as it was pronounc'd. After his speech was ended, he spoke of the two first Writings which we had presented the last year, the former whereof is concerning what hath been acted about the affair of the Five Propositions, and the other is touching S. Augustin authority. He spoke suc∣cinctly some principal things of the former Wri∣ting, to let his Holinesse understand the foul deal∣ings, frauds, and the conspiracy of our Adversa∣ries against S. Augustin, by contriving and pre∣senting to our Faculty those captious and equivo∣cal Propositions. But conceiving it more material to say something concerning the main businesse of doctrine in this first Audience, he did not think fit to be particular in laying matters of fact open to his Holinesse, and therefore proceeded to the Writing concerning S. Augustin's authority; where∣in we shewd, that nothing is so much establisht in the Church as this Authority, since we justifie it by above two hundred Testimonies of twenty Popes, fifteen Councils, threescore and ten Fa∣thers of the Church, or illustrious Divines of all Ages, and the reception of the whole Church with unanimous and universal consent. He laid forth the reasons which oblig'd us to deliver this Wri∣ting first, in imitation of S. Prosper and Hilary of France, when they came to Rome against the Priests of Marseille, and to tread in the steps which we saw markt out in the first judgement which was made touching S. Augustin under Pope Celestine the first, and in the last examen which was made under Clement VIII. He added, that we did not insist upon proving more largely this authority of S. Augustin, being perswaded that his Holinesse was willing that the doctrine of this Saint should serve for a Rule in this whole Dispute of Grace according to the Ordinances of his Predeces∣sors.

Reserving therefore to speak more at length of what had been done in France upon occasion of the Five Propositions when it should be expedient in the progresse of things, and supposing the autho∣rity. of S. Augustin receiv'd and establisht, as we had agreed together, M. de Valcroissant proceeded to the Writings then to be presented, and told his Holinesse, that to let him see that we complain'd not unnecessarily of the Jesuites outrages against S, Augustin's authority, we had one Writing to present to him, into which we had collected above a hundred Propositions against S. Augustin, drawn out of the books of Jesuitical Writers since Moli∣na; that above fifty of them were publish'd with∣in these last four yeares; and that 'twas a great evidence of a conspiracy against S. Augustin in the contrivance of the five Pelagious Propositi∣ons; that F. Adam a Jesuite at the same time was preparing a bloody work against S. Augustin, which came forth on the first of January 1650. with the permission of the Provincial of Paris, and with the approbation of three Jesuites Divines. M. de Valcroissant read to his Holinesse those Propositi∣ons of F. Adam, wherein the express doctrine of S. Augustin is plainly handled as Heretical and Calvinistical, and S. Paul and other Canonical Writers accus'd of having been exorbitant in their Writings, and gone beyond the bounds of Truth through humane weaknesse, from which, as that Jesuite saith, They were nor free. You may judge, My Lords, with what astonishment his Holinesse and their Eminences heard these hor∣rible injuries of that Jesuite against S. Augustin, which carried to reprehend S. Paul himself and the Prophets. He also read this Proposition which is in a book printed at Paris three moneths ago; Expecta tantisper, Lector; brevi loquetur Roma quid senserit Augustinus aut quid sentire de∣buerit. Which, as you see, My Lords, implyes that the Jesuites expect shortly at Rome the condem∣nation of S. Augustin's Doctrine.

In the next place, M. de Valcroissant explicated the Distinction of Senses and caus'd his Holinesse to observe with how much sincerity the proceeded in this Affair, by declaring plainly what we re∣jected, and what we held touching all the Propositi∣ons. He remonstrated first that they were fram'd by the Molinists in equivocal terms capable of he∣retical senses, thereby to expose them to Censure, and afterwards reflect the same Censure up∣on Grace Effectual by it self, and upon S. Augu∣stin's Doctrine, to which the Propositions are re∣ducible by being explicated in the particular sen∣ses which they may admit, as we had done; that we were not the authors of those ambiguous Pro∣positions; That they could not be shewn in any book in the direct terms wherein they are con∣ceiv'd, excepting the first which is mutilated and maliciously separated from the words that precede and follow it, which being added to the Proposi∣tion. as it is found in the Author from whom it is taken, is not only not capable of any evil sense,

but is the Catholick and Apostolick doctrine of S. Augustin and the Church. That it cannot be found in any works, Latin or French, publisht in France within these four yeares, that they have been de∣fended purely as they are express'd; but that on the contrary it hath alwayes been declar'd that in the generality of their terms, they are susceptible of heretical senses, and may according to those senses be condemn'd generally as heretical; and that never any other sense but the Catholick a∣lone which they admit hath been maintain'd; that is to say, none ever absolutely maintain'd these five general Propositions, but the particular Pro∣positions expressing the Catholick sense of them, which we presented and maintain'd in our Wri∣ting. Whence he concluded that the Controversie was not about the five Propositions as they ap∣pear'd; That we do not defend them in their uni∣versality and ambiguity (which he repeated twice or thrice at several times) That therefore to fol∣low the steps which S. Augustin's disciples had al∣wayes troden since this Dispute, according to the first Memorial presented by us to his Holinesse at our first coming to Rome, and the demands which we had made eight moneths ago in our first In∣formation de facto, we presented to his Holi∣nesse a Writing, wherein were contain'd on one side in clear terms the Catholick senses, or par∣ticular Propositions which we and all S. Augustin's Disciples maintain'd and had alwayes maintain'd; and on the other side the sentiments, both of the Calvinists and Molinists touching the matter of these Propositions. That we desir'd of his Holi∣nesse an examination and judgement of these sentiments. That Calvin's opinion was not the thing in controversie between us, that we held him for a Heretick as well as our Adversaries do. That the two others were those alone in contest. That we were ready to demonstrate viva voce and by writing in presence of our Adversaries that our sentiment is most Catholick, most agreeable to S. Augustin, and altogether indubitable in the faith. That on the contrary that of the Molinists is Pe∣lagian or Semipelagian, as it hath been already judg'd contradictorily in the Congregation de Auxiliis held by the Popes Clement VIII. & Paul V. of holy and glorious memory. He added, That to judge of the Propositions as they are contested between Catholicks, 'tis necessary to distinguish the senses and make an expresse and particular judgement thereof. This he justify'd by the words of the Letter of the Prelates by whom M. Hallier pretends himself commission'd, because those Prelates demand a clear and expresse judge∣ment upon the Propositions, such as may clear the Truth, regulate the present contests amongst Ca∣tholicks touching this matter, and produce peace in the Church. And therefore that although by occasion of these Propositions there is a dispute between Catholicks, yet seeing the controversie is not about the ambiguous Propositions as they are fram'd by the Molinists; but about the diffe∣rent senses which we presented and are alone in question, the Truth cannot be clear'd, nor the Con∣troversie terminated, but by an expresse judgement upon these several particular senses, or rather up∣on the Propositions exempted from all equivoca∣tion, as we presented them, and upon the contra∣dictories of them, which needed to be solemnly and fully examin'd in order to a judgement there∣of by a solemn and express Decree, as was done by the two Popes Clement VIII. & Paul V. in their Congregation touching the same matter. He said, that whereas M. Hallier and his Collegues give out that they are sent by Prelates to sollicite a Cen∣sure of the Sentiments or Propositions maintain'd by us, they abuse their Letter and intention. That those Prelates are as much for us as for M. Hallier, since by occasion of the Propositions we demand∣ed in your name, as well as they, a clear and ex∣press judgement, such as may regulate our Con∣tests, and produce a full and lasting peace in the Church. It was not hard to justifie, My Lords, that you demanded likewise an express judgement upon the distinction of senses, and upon the par∣ticular Propositions; for it appears sufficiently by your Letters and by our first Memorial. Then he shew'd the justice of this demand, inasmuch as the matter in controversie could neither be judg'd of, nor the differences touching these points of Doctrine terminated any other way. Secondly, Because it is necessary to judge of the sense ac∣cording to which our Adversaries impugne these Propositions, since 'tis that of Molina's sufficient Grace which is a source of impieties, errors and heresies, as 'tis easie to make good by the sixty three Errors or Heresies which we deduc'd from it by necessary consequence, and plac'd at the end of our Writing of Effectual Grace.

He demonstrated that the controverted sense of the Propositions, is that of Grace Effectual by it self necessary to every good action, since all the impugners of the Propositions, either by Writing or Teaching impugne them in the sense of Effe∣ctual Grace, as on the contrary all the disciples of S. Augustin, who have writ or taught before or since the contrivance of these Propositions, maintain only the pure sense of Effectual Grace; nor can other doctrine then that, touching the said Propositions be found in any book. Here he read the different senses of the Propositions which you have seen in the Writing which we sent to you the last week; and pronounc'd word for word all that is contain'd in the three Columes, both the different Propositions, and our qualifications or judgements of them. After the reading of each Proposition which we defended, he succinctly shew'd the connexion of it with Grace effectual by it self; as it is in the Preface of our Writing of Effectual Grace, which we likewise send you.

He concluded with our most humble instances to his Holinesse, that he would please to judge of those controverted senses, and said, (as 'tis con∣tain'd in the end of our Writing or Declaration) that being perswaded that the senses or particular Propositions which we presented and defended, contain'd the principal grounds of the Christian faith and piety, we should alwayes believe and maintain that sense or those Propositions to be Catholick, till his Holinesse by a solemn judgment condemn'd that particular sense, i. e. those parti∣cular propositions which were fram'd and defended by us; which we conceiv'd he would never do. He spoke a full hour upon the writing of the di∣stinction of senses; and about an hour and half up∣on all the rest.

When he had done, F. Desmares, according as we had agreed together, began to speak, and after a short Exordium he said, that having clearly re∣duc'd the Propositions, as we defended them, to the sense of Effectual Grace necessary to every good action; that having show'd that the Propo∣sitions contrary according to the sense of our Ad∣versaries contain'd the sufficient Grace of Moli∣na; and that having affirm'd that our senses are Catholick and indubitable in the doctrine of S. Augustin, and on the contrary those of our Ad∣versaries Pelagian or Semipelagian; 'twas neces∣sary in the first place to justifie to his Holiness, that Grace Effectual by it self is the true Grace of Jesus Christ and the certain belief of the Church. This he began to prove; and first succinctly set forth the order and senses of writing of Effectual Grace, together with the contents of the four Articles. In the first whereof, he said, we demonstrated by sixteen principal arguments drawn out of S. Augustin's works, against the enemies of the grace of Jesus Christ, that Grace effectual by it self, ne∣cessary to every good action, is, according to that H. Father, the certain belief of the Church oppos'd to the heresy of the Pelagians, and Semi∣pelagians; That 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 contradi∣ctorily 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 senti∣ment of Grace effectual by it self judg'd the con∣stant 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 Congre∣gation, 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 ad∣vantages 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 be∣gan the first argument drawn from the prayers of Church, and told his Holinesse it was a great Pro∣vidence 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 Je∣sus 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 ne∣cessary consequence drawn from what he had pro∣ved, that according to the expresse words of the Council of Carthage and Pope Innocent I. the dog∣ma of Molina's suffcient grace is sacrilegious, im∣pious, pestiferous, execrable and worthy of all kinds of anathema, Sacrilegum, impium, pestife∣rum, 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. a∣gainst the Pelagians out of his Epistle to the Coun∣cil 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 'tis a thing, my Lords, very worthy of remark, that, be∣fore his Holiness, in a publick Congregation, and a Jesuite being present, the doctrine of that socie∣ty 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 an∣swer; 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 capi∣tal an accusation, and pursued against us the repa∣ration of this extreme injury, were they not con∣scious 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 vo∣cari, 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 Christi∣an. 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 Holi∣nesse 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 in∣deed we were much encourag'd thereby to re∣present to him what we had to say. Their Emi∣nences were likewise very attentive. The Di∣vines seem'd all to take carefull notice of every thing. All the while we were speaking, his Ho∣linesse 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 Je∣suites against S. Augustin. The second is that of the Distinction of senses. The third is that of Ef∣fectual Grace. The fourth is touching the first Proposition. The fifth is an answer to sixty Te∣stimonies of S. Augustin, which M. Hallier and his Collegues presented in reference to the first Pro∣position. 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 Wri∣tings. 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 there∣unto; 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 since∣rity we have acted in beginning with the Distin∣ction of the senses of the five general Propositions, and presenting to the Pope in words clear and free from all danger of evil sense the five particular Propositions which we maintain, and which are set down in the second colume of our Writing, and the contrary ones of our Adversaries which we oppose, and upon which we desir'd of his Holiness an expresse judgement. We conceiv'd it neces∣sary to leave the whole Writing upon the first Proposition with his Holinesse, to the end he might see that we decline not to enter upon the discussi∣on of the Propositions, and that all the Writings which we have presented, are in order to establish the necessary foundations according to the order which hath been alwayes observ'd by the H. See in the controversies of Grace, and not to avoid the matter in question, or giving Informations up∣on the Propositions, as our Adversaries accus'd us when we presented our first Writings, touching what hath been acted in relation to the Propositi∣ons, and concerning S. Augustin's authority. We shall hereafter present Writings upon the other four Propositions according as we come to treat of them. We have prov'd the first (not in its gene∣ral terms, but reduc'd to the sense which we main∣tain) by so many authorities of the Scriptures, Councils, Popes, H. Fathers of the Church, and particularly of S. Augustin and S. Thomas; and we have so fully and exactly satisfy'd every con∣trary objection, that 'tis impossible, as we con∣ceive, but they which read the said Writing will be perfectly convinc'd therewith.

We have prepar'd a considerable Writing touch∣ing Sufficient Grace held by some Thomists of la∣ter times, for the clearer explication of what we and all other Disciples of S. Augustin held con∣cerning that kind of Grace, and in what sense we admit or reject the Sufficient; and for answer to a Writing intitled Jansenius à Thomistis damnatus, publish'd at Paris under F. Annat's name, and here presented by M. Hallier and his Collegues to the Cardinals and Consultors. But because we have sufficiently clear'd this matter so far as it con∣cerns the Propositions in our writing upon the First, and have justify'd in a peculiar Chapter by above a hundred express passages of S. Augustin, S. Thomas, and all the Popes and H. Fathers, who writ concerning Grace, and of the Councils who have determin'd it against hereticks, and by the very confession of all the Jesuites and other Mo∣linists of these latter Times, That Grace Effectual by it self necessary to an action, gives the next Power to perform it, and that without the same we cannot proximately perform it, which is the sole Point wherein the whole difficulty consists; we have reserv'd this particular Writing of Suf∣ficient Grace to present to his Holiness, after that upon the first Proposition ha's been examin'd; in case there should yet remain any difficulty about such Sufficient Grace, to which the new Thomists have had recourse for the satisfying of Pelagian objections, which may be more loudly refuted by the constant and indubitable Doctrine of S. Au∣gustin and S. Thomas, without supposing a Grace and terming it Sufficient, which sufficeth not to produce the Effect in question, and which for that cause we account not Sufficient in the sense con∣troverted between us and our Adversaries; al∣though otherwise we acknowledge it in its sub∣stance, and rejected it nor after S. Augustin and S. Thomas, but in certain manners which are con∣troverted amongst the Thomist's themselves, as we demonstrate in the said Writing.

After this publick action we went to thank their Eminences for the favorable hearing they had gi∣ven us; and they testify'd to us very great sa∣tisfaction. We see by the blessing of God the Af∣fair in a very good condition, and we hope in the following Congregations so fully to justifie all that we have alledg'd, that his Holinesse shall more and more find, even before he hear us in presence of our Adversaries, that we have no other doctrine then that of S. Augustin and the whole Church; that on the contrary our Adversaries impugne the same, and all their design hath been to destroy it by the artifice of these captious Propositions, that so Molina may triumph over that H. Doctor of Grace and all Antiquity. We conceive, My Lords, they are at present sufficiently fallen from that hope, and will be the further from it accord∣ing as things shall proceed forward and be more nearly examin'd; since after our declaring to the Pope that we are not the Authors of these captious and ambiguous Propositions, contriv'd by the Mo∣linists and presented at their sollicitation, that we never defended them absolutely as they are; that no Catholick holds, or ever held other sense or o∣ther Propositions then those which we presented to him our selves, which are of a middle nature between the two extremes of Calvin's heresie and

Molina's new opinion; that we shall alwayes hold the same for most Catholick till they be expresly and particularly condemn'd by a solemn judge∣ment (which by Gods help will never be) 'Tis cer∣tain, that so long as the H. Father shall not ex∣presly judge of our Propositions in their proper terms and their contraries, the Molinists will not have any advantage; and that if he judge of them, as we hope, no doubt he will approve ours which are wholly Augustinian, and condemn those of our Adversaries, conformably to the decisions of the famous Congregation de Auxiliis.

Having thus began to state the Question, and to lay down our sentiments and the matter in con∣troversie plainly by the Distinction of senses in this first Audience, we shall labour more and more by Gods assistance to clear the whole Controversie with all the care and diligence unto which we con∣ceive our selves oblig'd in an Affair so sacred and important.

We are,

My Lords,

Your most humble and obedient Servants,

• De la Lane, Abbot of Valcroissant.
• Des-mares, Priest of the Oratory.
• ...De Saint Amour.
• ...Manessier.
• ...Angran.

CHAP. XXIV.

Sollicitations for permission to print our Writings. Visites to the Cardinals of the Congregation to present them our Writing of the Distinction of senses, and thank them for being present at our grand Audience. Congratulations receiv'd thereupon from their Emi∣nences and others. Calumnies made by M. Hallier and his Collegues against our Doctrine, and signify'd to us by Cardinal Rapaccioli.

WEE made no Journal when we writ the foregoing Letter, and therefore onely mention'd in general our principal Visits from the day of our audience to that of our writing it; but now to continue the same order to the end which I have hitherto held in this Narration, I must give a more particular account of those Visits and the principal things which pass'd therein.

Tuesday May 20. being the next day after our audience, we went in the morning to Cardinal Spada. We tender'd to him our thank and our ex∣cuses for the time which the favorable hearing he gave us the day before had cost him. He answer'd us very civilly that that time was well employ'd, and that 'twas not possible to be weary of hearing people speak so well as we did. The Abbot of Valcroissant made him a brief Account of all the Writings which we had presented to the Pope, and told his Eminence, that were the connexion of all these Propositions with Effectual Grace to be de∣monstrated of each in particular as copiously and clearly as we could do it, had we but one to handle at a time, it would be far more conspicuous and appear with greater lustre and evidence then it could the day preceding, when we were oblig'd to speak of all at the same time in haste & few words, and only to give a general Idea of all our thoughts and pretensious in this Affair. The Cardinal askt whether we had presented all our Writings? We answer'd him that we had presented all as far as the first Proposition inclusively, and should pre∣sent others according as we should be heard, and could proceed in the explication which we were to make viva voce of those already presented, and in the discussion of the whole Affair. We told him also, that we wisht we could have had Copies ready of all those which we had presented to the Pope, to present to their Eminences; that we had endeavor'd it as much as possible; but the most we could do, was to provide Transcripts of the Distinction of senses, as that which was to be pre∣suppos'd to all the rest, and fit to give the first Mo∣del of our thoughts upon all the Propositions (and at the same time we presented one to Cardinal Spada) till we could bring the rest to his Emi∣nence, as we hop'd to do shortly, and in a manner much more commodious to him and every one else then Manuscript Copies, if we could obtain permission to print them upon the conditions men∣tion'd in our memorial to the Master of the sacred Palace, which we related to his Eminence. The Cardinal answer'd, that 'twas not the custome to print Writings touching affairs which passe in the H. Office. But presently recalling what he bad said of the H. Office; 'Tis true, said he, this cause is nor there, but it comes near the matters which are transacted there. We insisted upon the necessity of this Impression, and the better to inform him of the conditions whereunto we re∣strain'd our selves in this demand, I read to him our Memorial to the Master of the sacred Palace. After he had heard it, we took leave of his Emi∣nence, who spoke nothing further about our Im∣pression, although he accompany'd us with a countenance more free and pleasant then ordi∣nary.

The Ambassador had desir'd us the foregoing E∣vening to dine with him this day, that we might discourse more at leisure of the passages of our Audience. We went accordingly, and in the af∣ternoon had a very conference. I read to him the last Memorial presented to the Pope, and the o∣ther to the Master of the sacred Palace. He offer'd to take the latter, and speak to the Pope about it on Friday. We thankt him for his obliging Pro∣posal, and being I had only a foul draught of it, I told him I would bring him a Copy on Thurs∣day.

When we were return'd home, we understood that the General of the Augustines had been there to see us, and that he was accompany'd with three or four principal Fathers of his Order, to congra∣tulate us for the great successe we had had in our Audience, whereof he had been a witness; to thank us for all that we had spoken in defence of S. Augustin and his Doctrine; and to testifie to us how greatly he and his whole Order accounted themselves beholden to us for it. But though he found us not at home, yet the extream satisfaction which he receiv'd from our Audience, and his im∣patience to express the same to us, caus'd him to come again accompany'd with the same Fathers on Wednesday the 21. in the morning. I was gone abroad, but my Collegues were still in their lodg∣ing and receiv'd this obliging and agreeable Visit. I doubt not that many remarkable things were spoken in it; but being I was not there, and writ down nothing which they then told me, I cannot remember any particular besides the great satisfaction they all four had in having seen this General and his Fathers so well pleas'd with us, and animated for our cause.

I was gone in the mean time to Cardinal Bar∣berin, to tell him something of our Audience upon the way to la Minerve whether I design'd to ac∣company him. At la Minerve I found nothing but congratulations for the good success of our Audience. F. Reginald among others told me, that having enquir'd news thereof of the Master of the sacred Palace, this good Father told him that we had spoken audacter, modestè, doctè, piè, Confidently, modestly, learnedly, and piously. My Collegues, as we had agreed, met me at S. Louis whether we went to visit Cardinal S. Clement together, partly to ac∣quaint him with what had pass'd before the Pope, and partly to give him a Copy of the Di∣stinction of senses, whereby he might see how conformable our Sentiments were as well to those of his Order, as to those of the Church. We did so, and this Cardinal lookt upon us, (as he told us expresly) as the sole persons who had the means and liberty to defend the Catholick faith at this time, so unworthily distress'd by such a multitude of people who ought to interesse themselves in its behalf as well as we. When we left him we went to Montecavallo, from whence M. Manessier being indispos'd, was forc't to repair home. Ne∣verthelesse we visited Cardinal Pamphilio without him, & gave his Eminence thanks for the favorable hearing he had given us, and for his attention to what we spoke. He answer'd us, That 'twas a very delightful thing to hear people who spoke so well as we did. We presented him a Copy of the Distinction of senses; and as we were going to tell him of the other Writings which we had presented to his Holinesse, he told us that he had seen them all (Perhaps 'twas at the moment of their delivery to the Pope) We signify'd to him our design to print them, what reasons oblig'd us thereunto, and upon what conditions we had re∣quested permission for it from the Master of the sacred Palace. He answer'd us, he would speak to the Pope about it in the Evening; whereupon I told him, I would bring him a Copy of our Me∣morial touching that matter, to the end himself and his Holinesse also might therein more distinctly see the reasons and conditions of our demands. At the end of Vespers I carry'd him a Copy, which he receiv'd with great courtesy, and assur'd me again that he would not fail to speak of it to his Holinesse in the Evening.

But before we went to Vespers, we had time to visit F. Luca Vadingo, who made us a compendious recital of all that we had spoken before the Pope. He profess'd great approbation of it, and told us, he believ'd we had chang'd his Holiness's thoughts, cogitationes sanctitatis suae. He said, The report of the great successe of our audience was already spread throughout Rome; That in the morning he had seen two or three Cardinals, amongst others Pimentel, who told him that the business was rela∣ted to them very much to our advantage; That this last said he should have been glad to have heard us; That it was affirm'd to him by some, speaking of us, that egregiè se gesserunt, and that he an∣swer'd his Eminence, that it might be said, maximè egregiè. That he wisht he were acquainted with the Ambassador, that he might go to congratulate with him for the glory of this action, because in∣deed we had done honor to France.

From F. Vadingo we went to accompany the Ambassador to the Vespers of the Ascention. As we were going before him into the Chappel, F. Celestin was coming forth, and told me, as he pass'd by and saluted me with a pleasant counte∣nance, Monsù De la Lane mi diede la l' altro giorno, mi rapi il cuore, Monsieur de la Lane put life into me the other day, he ravisht my heart. Ha∣ving heard Vespers, I carry'd Cardinal Pamphilio a Copy of our Memorial to the Master of the sacred Palace, as I said above. And afterwards, M. de Valcroissant, F. Des-mares and my self went to vi∣sit Cardinal Barberin, with whom we spent about half an hour.

Upon Ascension day, after Masse, I went to Cardinal Pamphilio, to know whether the Pope allow'd of our Impression, to the end we might set about it the next day. The Cardinal was already retir'd; ann I desir'd his Maistre de Chambre to tell him the business of my coming to him. He went and spoke to his Eminence, and came back and told me, che nero haveva altra riposta. I en∣quir'd the meaning of this word: He told me, that either his Eminence had not yet spoken to the Pope, or the Pope had resolv'd upon nothing. Coming from Montecavallo, I met Monsignor d' Ornano, who took me up into his Coach and car∣ry'd me to my Lodging. By the way, he told me, that un tal signor mineti told him, that the Pope was marvailously satisfy'd with our Audience, e∣specially with the Abbot of Valcroissant's Speech.

In the Evening I carry'd the Ambassador a Copy of our Memorial to the Master of the sacred Pa∣lace, as I had promis'd him, and I told him what Cardinal Pamphilio had undertaken to do for us in this Affair, and therefore desir'd him to speak to him about it the next day when he saw him. As for the Pope, I left it to the Ambassador to speak what he thought fit to his Holiness, since Cardinal Pamphilio had promis'd to speak to him about it himself. But I desir'd the Ambassador, that what∣ever he pleas'd to do, he would procure us Licence for our Impression by the next day, that we might set the Printer to work forthwith; and also that

he would assure the Pope, that in the ensuing Con∣gregations we would abridge all things as much as possible, and be as little tedious to his Holinesse, the Cardinals and Consultors as could be, as we had done in some measure in our first audience, of the length of which no body complain'd; but on the contrary, every one testify'd extraordinary satisfaction. The Ambassador seem'd well pleas'd with this great successe, and askt me, whether it was not good counsel which he gave us to appear and be heard; because, had we persisted in refu∣sing to be heard except in presence of our Adver∣saries, this had never hapned: whereas appearing as we had done, they who heard us knew what we said to them, and moreover saw what necessity there was of hearing us contradictorily. I told the Ambassador that we expected this from Gods mercy and the Pope's justice; and that when it came to passe, the things which we had to say would become more apparent; and that if our Adversa∣ries had been present at those which we had al∣ready spoken, they would have been more evident then they were; because had we spoken any one thing untrue, our Adversaries might have accepted against it; and withal been oblig'd to assent to such as they could not contradict. That in like manner were we present at their audience, designed to be within few dayes, they would be oblig'd to abstain from many calumnies and falsities which otherwise they would take the liberty to utter; or in case they ventur'd to speak the same in our presence, we should be able to make them and the whole Assem∣bly sensible of their injuriousnesse in speaking so. The Ambassador told me, he would take occasion to tell the Pope all this, and that if his Holinesse thought good, he might cause both sides to appear in this manner

M. Manessier's indisposition continu'd still, and we continu'd our Visits without him. After we had accompany'd the Ambassador to his ordinary audience on Friday May 23. we went to Cardinal Ginggi's appartment. We thankt him for the time and patience which he had afforded to our audi∣ence, and after an obliging and affable answer, he fell to speak of F. Adam's book, whose exorbi∣tances he could not sufficiently comprehend. He askt us, whether the Ordinaries of places did not provide against such disorders? That their duty oblig'd them to remedy the same. We answer'd him that it hapned so sometimes; as when F. Bri∣sacier's book against the purity of the Doctrine and Manners of the Abbey of Port-Royal was con∣demn'd, and when the scandalous Chronicle of the Fueillant was suppress'd; but we also mention'd the difficulties and obstacles which sometimes obstru∣cted this course of justice. We spoke concerning the Impression of our Writings; the Cardinal un∣derstood the thing as if we desir'd the same liberty wherewith other books are ordinarily printed; but to undeceive him in that conceit, I read to him the conditions of our Request mention'd in our Me∣morial to the Master of the sacred Palace.

From thence I return'd to the Pope's Presence-Chamber; the Ambassador stay'd with his Holi∣nesse till half an hour after twelve. I accompa∣ny'd him to Cardinal Pamphilio; and as I return'd with him in his Coach, he told me that the Pope said, we had spoken to his Holinesse about our Im∣pressi••, but the word Impression sounded some∣what ••h; that it was a thing of consequence; that h•• ••ould consult with the Cardinals about it; that t•• Festivals must first be over, and then it should 〈◊〉〈◊〉 taken into consideration. As for Car∣dinal •…•…mphilio, the Ambassador told me, that his Emine•• ••e would readily have consented to it, had it depe•• ••ed on himself.

Car••al Cechini, one of the five deputed for our Co••regation, could not be present at that which 〈◊〉〈◊〉 held before the Pope; by reason of his misund••tanding with his Holinesse, which still continu•• We visited him this day in the after∣noon, ••ounted to him all that had pass'd, and gave hi•• copy of the Distinction of Senses, as we had ••e to the rest. I shall mention here by the way, ••hat to the end these Copies might be as authenti••as so many Originals, we subscrib'd them all and ratify'd them with our accustomed Seals. C••dinal Cechini told us, he was sorry that he could 〈◊〉〈◊〉 be present at our audience; and in reference the Propositions which had been ad∣vanc'd ag••ist S. Augustin, concerning which we spoke to ••m, he told us, that that was it which touch'd hi•• and gave him the greatest trouble; Est id, sa••he, quod me auget & me urget maxi∣mè. We ••nswer'd him, that we hop'd shortly to present hi•• all our Writings, having demanded I permission 〈◊〉〈◊〉 print them; but as for M, de Velcro∣issant's spe•…•…h, being it was not to be printed with our Writi•…•… is, we presented him a copy of it; which he r•…•…eiv'd with many expressions of satis∣faction.

From this Visit we went to Cardinal Rapaccioli, to whom we ••elated the passages of our audience; he thankt us and told us that his being at Rome was only acc•…•…ental, that he had studied there mat∣ters only so 〈◊〉〈◊〉 as to satisfie his curiosity, and not to judge of th••m; and nevertheless to tell us what he thought of ••he Propositions, he said, he ac∣counted them he those pictures which represented on one side an ••ngel, & on the other a Devil; which are lovely if b•…•…eld one way, and affrighting if consider'd anot••er. That the same might be said of these Propo•…•…ions, by reason of their good and bad senses; Th••t we had the unhappinesse, that although we h••d not their bad senses, yet people that held them ••ere join'd with us; and in case those people pr••v'd the cause that the Propositi∣ons were condemn'd by reason of such bad senses, yet we, who dis•…•…en'd the holding of them, should not be condemn'd I diverted this Cardinal as much as I could from th••s belief, and assur'd him that what he newly spoke was a mere calumny & an ar∣tifice imploy'd by our adversaries for the more ea∣sy obtaining of the condemnation of the Proposi∣tions, to the end they might make what use thereof they pleas'd; that in truth no Catholick in France held the Propositions otherwise then we did. He told us our Adversaries having been lately with him, complain'd to him, that Women began to alledge in confession that they had not power to resist a temptation. We answer'd him that this was another calumny contriv'd to render a holy doctrine odious and ridiculous; that yet were this abuse of it as true as it was false, never∣thelesse the doctrine and the truth ought not and could not receive any prejudice from it. Whence

we took occasion to tell him that all these •…•…ings evinc'd the necessity of establishing such Con∣gregation as we demanded, wherein the a•• ••gati∣ons of either party against the other in pre••ce of them both might be carefully examined, a•• nei∣ther of them venture to speak things in •…•…e air, which could turn onely to their own co••sion, when the other had full liberty to defer•• them∣selves according to the ordinary way of ••stice; and nothing might be admitted upon wil and ca∣lumnious suggestions, but onely what s•…•…uld be justifi'd by good proofs. The Cardinal•• ••d, such a Congregation was a thing much to be v•…•…t, but he fell still upon his first conceit, namely the bad senses of the Propositions procur'd their ••ondem∣nation, the same would in no wise hu•…•…us who maintain'd them not. Whereupon we ••ere fain to reiterate to him three or four several ••nes, that there was no ground to speak of a con••mnation in this affair by reason of the bad senses ••not one∣ly because the Propositions were advan•• by the Prosecutors of their condemnation pu••osely to make advantage thereof against the t••th, and for that these bad senses were not held I 〈◊〉〈◊〉 any Ca∣tholick; but also because it was requisit•• to consi∣der the truths whereof they were ca••ble, and which were hidden, obscur'd and im••gned un∣der them. He also mention'd a proje•• for the H. See to find out a medium in which ••e parties might agree. Whereunto we answe••d that in∣deed 'twas a good thing to bring parts to a just temper and to reduce them thereunto ••om vicious extremes; but when but one of them 〈◊〉〈◊〉 in such vi∣cious extreme, and the other is alread•• in the mid∣dle, the latter must be left in its pl••e, and only the other reduc'd. For example, if ••here be two men, the one covetous and the ot••er prodigal; they ought both of them to be redu•…•… to the mo∣deration and middle management o•• the Liberal; but when one is liberal and the ot••er covetous, we must not talk of reclaiming both of them to a medium, but leave the liberal in his station, since he is already in the middle, and r••uce the cove∣tous to it who is remote from it. That thus since by God's mercy we have been so •…•…ppy as to hold the middle, wherein the Catholici•• faith is found, which we defend against declar'd h••reticks as well as against the Jesuites, 'tis a goo•• work to com∣pare the one with the one with the other, and en∣devor to reduce each of them to t••e middle where∣in we are; but if we be compa••d with either of them, a medium between us cannot in justice be propounded. Upon which occasion we did not for∣get that excellent passage of S. Augustin in his se∣cond book ad Bonifacium, cap. 2. touching the re∣proaches which the Pelagians o•• ••st upon the Catho∣licks of being Manichees, which we apply'd to the Jesuites and the Calvinists by changing the names: Desinant ita{que} Pelagiani Catholicis objectare, good non sunt, nec ideo si velint h••beri amabiles, quia odioso Manichaeorum alversantur errori, sed merito se agnoscant odibiles, quia suum non aversantur er∣errorem. Possunt enim duo errores inter se esse contra∣rii, sed ambo sunt detestandi quia sunt ambo contrarii veritati. Nam si propterea sunt diligendi Pelagi∣ani, quia oderunt Manichaeos, diligendi sunt & Manichaei, quia oderunt Pelagianos. Sed absit ut Catholica mater Ecclesia propter alterorum odium, alteros eligat amare, cum monente at que adjuvante Domino debeat utrosque vitare, & cupiat utrosque sanare.

In the course of the Visites which we made since our audience, we had been twice or thrice to wait upon Card. Ginetti without effect. On Sunday May 25. we went again, and found him with Card. Colo∣nia. He was to go abroad as soon as he had recon∣ducted this Cardinal; and therefore when he de∣parted, we presented our selves below to Cardinal Ginetti to give him our thanks. But he would not speak with us till we were gone up and sealed in the ordinary way. We had no sooner begun our thanks, but he told us it was his part to thank us; That he should be glad to hear us a hundred times; that we spoke with vivacity, ingenuity, clearnesse and freedome. Li sentirci volentieri cento volte; hanno parlato con vivacità con spirito, con chiarezza, con franchezza. Whereto he added some other obliging termes which I did not remember. We presented him a Copy of the Writing of Distincti∣on of senses, and told him we hop'd to present him all the rest printed.

Leaving him, we went to the General of the Do∣minicans, and gave him likewise a Copy of the above said Writing; by which we told him he should see, that if after that explication we were in any danger of being condemn'd, the doctrine of S. Thomas, which was that of his Order, would run the same fortune, as well as that of S. Au∣gustin. He said, he had done his utmost to in∣tervene in our affair, but the Pope had absolute∣ly hinder'd him, because he would not meddle with the controversy which Clement VIII. had left undecided; that he omitted nothing that lay in his power to further our cause, but having been in∣terdicted to intervene in it, they could not appear in it, and durst not speak. He told us Cardinal de Medicis spoke to him for a Copy of our Wri∣tings to send to the Duke of Florence. To which we answer'd that when they were printed, we would give him one both for that use and for any other he pleas'd. He said it was a strange thing how extraordinarily well pleas'd the Pope was with the Congregations held before him; and that when Prince Justinian acquainted him with what the Pope Paid at Signora Olympia's Palace upon the day of the Annuntiation, he said his Holinesse us'd these words; Non potete credere il gusto ch' hal∣biamo in questo Congregationi. Le faremmo durare tre ò quattro altre hore, se non, &c. You cannot believe, (said the Pope) what pleasure we take in these Congregations. We would have them last three, or four houres longer, were it not for the sake of the good old men who are standing all the while.

CHAP. XXV.

New rumors of the Bull against the Propositions. A considerable word of Cardinal Ghiggi in our favor con∣cerning the same. Cardinal Pimen∣tel's publick entrance into Rome; he takes this occasion to divert the Pope from the design of his Bull, but in vain. M. Hallier and his Collegues are not heard be∣fore the Pope, and the reason. My last conference with Cardinal Ghig∣gi. F. Modeste's pretension to the Generalship of his Order frustra∣ted.

THere was a Consistory on Monday May 26. in which two things pass'd worthy of remark: One, that a man unknown to M. de Vertamont, a Counsellor of the Parliament, who was then at Rome, addres'd himself to him, and askt him, whether, when I spoke to him on Friday before in the Pope's Presence-chamber, I did not say to him, that after his Holines's judgment, it would be re∣quisite to have that of a general Council. Where∣unto M. de Vertamont said, that I never spoke any such thing to him or like it. The other, that the same Cardinal who discours'd so largely with Cardinal Ghiggi in the Consistory of the fifth of this moneth touching the Bull, of which a report was spread and afterwards smother'd, discours'd with him again upon the reviving of the same, as a most certain and resolved thing. Cardinal Ghiggi fairly acknowledg'd it; but to justifie it, he added that the Propositions had no relation to S. Augustin or S. Thomas. The other Cardi∣nal finding it in vain to oppose it further, began to speak of it as a thing concluded, and askt Car∣dinal Ghiggi with what solemnities the Bull was to be publisht; particularly whether we should be requir'd to subscribe to the condemnation of the Propositions, Cardinal Ghiggi wonder'd at this question, and told him none were requir'd to subscribe to the condemnation of any doctrine whatsoever, but such as maintain'd it; and there∣fore there was no thought of causing us to sub∣scribe to that of the Propositions, since we never maintain'd them.

Tuesday the 27 M. de Valcroissant, M. Angran and I went in the morning to see the General of the Augustines, and thank him for his curteous and obliging visite the week before: He receiv'd ours with extreme kindnesse, and shew'd us the Ori∣ginal VVriting of of Clement VIII's. hand wherein was written half in Italian and half Latin, the fa∣mous speech which he made at the opening of the Congregation de Auxiliis held under his Pontifi∣cate, in which that Pope most solidly, establishes the authority of S. Augustin's doctrine; and as far as I could observe by what this General read of it to us, the expressions of that great Pope were more emphatical and vehement for the said doctrine then what I have seen thereof in several books wherein it is mention'd. He shew'd us also divers other original pieces upon the same matter, and gave us hope of copies of them in time, but durst not give us any yet. We knew not that that which was found among Cardinal Roma's Papers had been given to him; but he show'd us the Informations upon the three first Propositions which were made for that Cardinal by the excellent Divines above spoken of, and askt us whether we knew how he might recover what was written by the same hand upon the two others. Assoon as I saw them, I intimated to him, that I knew whence he had them, and I told him, that it was in vain to seek after what the same Divine had written upon the two last Propositions, because he writ onely upon the three first, having been oblig'd to depart from Rome assoon as he had done with them, to a considerable employment gi∣ven him by the Pope.

As we were returning home, we met an Ab∣bot a friend of ours, who told us that he came from the Pope's Presence-chamber, and that we had hindred him from having audience that day, by reason of a Congregation which his Holinesse held about our affair with the four Cardinals who were present at our grand audience. I askt him whether none were there but they. He answer'd me that M. Albizzi was there too, but as for Consultors, he had not seen any. He added that a friend of M. Hallier's told him the day before, that this Doctor said this Congregation was to be held, but it would be the last that should be held about our affair. Assoon as this Abbot spoke of this Congregation, I no longer doubted but it was the last, and that our businesse was abso∣lutely at an end, as I testifi'd to him and my Col∣legues immediatly.

Neverthelesse we went in the afternoon to carry Cardinal Cechini M. de Valcroissants Oration as we had promis'd him; but not finding him at home, we made some other visites, in the course having seen M. Hallier and his Collegues going, as we concei∣ved, to M. Albizzi to understand the newes of the Congregation held in the morning. I caus'd one to follow them, and accordingly found that we were not mistaken in our Conjecture, be∣cause they went first to the Penitentiary Je∣suites of S. Peter, and from thence to M. Al∣dizzi.

VVednesday the 28th. we went again to carry Cardinal Cechini the Oration. VVhen he had re∣ceiv'd it and thankt us for it, he told us that after our departure, the last time we visited him, he fell to read our writing of the distinction of senses, and lik't it vety well, because we explain'd our sentiments very sincerely and clearly. He said al∣so that he was very well pleased with two particu∣larities which he took notice of in the last enter∣tainment. One, that we had shew'd him that the Bishops who subscrib'd the letter of M. de Vabres, desir'd onely a Decision upon the Propositions, and not a declaration against them. VVhat he spoke upon this matter oblig'd us to answer him, and the discourse fell insensibly to other reflexi∣ons, so that he mention'd not the other particu∣larity

wherewith he said he was well pleas'd. Af∣ter we left this Cardinal, I went to see F. Ʋbaldi∣no, and told him how inclin'd we heard the Pope was to publish a condemnation, notwithstanding his contrary judgment of his Holines's intentions; but none of these rumors startled this person who well understood his Holines's temper, and con∣ceiv'd him so very circumspect and prudent, that he could not believe it possible for him ever to be brought to it, because, said he, the least difficul∣ty is enough to stop him, Ogni picciola cost a basta per fermare il Papa.

Cardinal Pimentel, who arriv'd at Rome a while before, remain'd there hitherto incognito. On Thursday the 29. he made his entrance and caval∣cade. And having been exactly inform'd of what pass'd in our affair, since his arrival, he resolv'd not to let the opportunity of this ceremony passe, without speaking to the Pope of it, and beseech∣ing his Holinesse not to precipitate any thing, but to give him time to represent what important things he had to acquaint him with concerning it, in regard of the dangerous consequences which were to be fear'd from it. Accordingly he spoke to the Pope of it privately upon occasion of this ceremony, and particularly askt him what a thing it would be if the doctrine of S. Augustin and S. Thomas came to receive any impeachment by this condemnation? The Pope answer'd him that the matter had been carefully examin'd in his own presence, that he had caus'd prayers to be pur∣posely made for it, that the question was found to be neither concerning S. Augustin, nor S. Thomas, nor their doctrine; and it was necessary to do some∣thing against Jansenius's book.

The same morning in the course of this ceremo∣ny I met a person very well inform'd of things, who told me that the Pope would give no more audience, but had given order to prepare the Bull. I askt him, since when? He answer'd me, since the last Congregation which was held on the Tues∣day preceding. I learn't afterward that M. Al∣bizzi comming to Cardinal Pamphilio in the Con∣sistory, presented his Eminence a paper folded up, upon which these words were written, Ex∣pediatur pro festo Pentecostes. I apprehended that it was the order which himself had given for it since the Congregation of Tuesday, and the Expedition of it render'd to him, which he deliver'd to this Cardinal. But I knew several dayes before, when the Votes of the Consultors were writ down in the house of the Inquisition that it was fully re∣solv'd upon to expedite this affair in the feast of Pentecost, no doubt to make the more show in the solemnity of the descent of the H. Ghost upon the Faithfull, and to insult the more highly over such as glory'd in the intention which Clement VIII. had, the year of his death (which hapned in March) to publish his Bull against the Jesuites after the Vespers of this day in presence of the sacred Col∣ledge, and to create F. Lemos a Cardinal; as also to give those Fathers more ground to be quit with such as should upbraid them with it, and glori∣ously to abolish the memory of it by a contrary most favorable successe upon the same day. See the Copy of a short letter sent to me by an emi∣nent Dominican, whilst those Votes were tran∣scribing in the H. Office, wherein he gave me notice of M. Albizzi's urgency for haste's which mov'd him angerly to tell the Father of that Order who were imploy'd therein, but made not speed enough according to his fancy, That they were as stubborn as Mules, and would be the cause that the businesse could not be ready against Pentecost.

Si scrivono (said he) li voti al Saint' Offi∣cio, & non sono in ordine ancora. Albici in colera proruppe & disse, Questi frati di San Dominico sono ostinati come muli: sono causa che non si spedirà questa facenda ne anco alla pen∣tecost.

I was the more amaz'd to see these preparati∣ons, for that I certainly knew M. Hallier and his Collegues had not been once heard yet before the Pope, and I had not forgot that the Ambassador said they should be heard after us. They should indeed, though it were but for ceremony; and it was so design'd when we were heard; but they who manag'd their interests, re∣membring what those Doctors had done in the Congregation held at Cardinal Spada's palace January 27. wherewith neverthelesse they were it that time satisfi'd, and whereby they per∣ceiv'd of what they were capable, foreseeing the great disproportion there would be between what they could do before the Pope, and what we had done; and it would be such as would perhaps render them ridiculous and despicable to the Pope and a great part of the Congre∣gation; conceiv'd it the safest way for those Doctors and for the accomplishment of their design of extorting a condemnation from the Pope, not to stand upon this formality, but to dispense with them from appearing before the Pope. Wherefore reflecting afterwards up∣on what F. Guerin had told me in a Visit up∣on Thursday in the afternoon, I did not won∣der so much as I had done at the first notice of such shamefull unworthinesse, namely, their beginning to publish at Rome whereever they came, that they did not desire to speak before the Pope, nor account it necessary; that should they appear, they had nothing else to say but what they had said before the Congrega∣tion at Cardinal Spada's house January 27. and that his Holinesse was sufficiently inform'd there∣of by the relations of such as heard them. Neverthelesse, for the better colouring of this tergiversation, they added that should the Pope desire to hear them and send for them, then they would appear; but whilest they spoke this, they knew they should never be summon'd.

In the evening I acquainted my Collegues with what I had learn't concerning the prepa∣ratious of the Bull which was talkt of, to the end I might consult with them whether any thing could be done by us to stop the blow; but we all con∣sented that after what we had done, there was no more to be done on our part, saving to redouble our prayers and sighs before God.

Yet, to omit nothing of what we ought to do be∣fore men, but to continue acting to the last accord∣ing as we were oblig'd, I went to Card Ghiggi on

Friday the 30th. in the afternoon, I carry'd to him the several Title pages & beginnings of F. Annat's book entitled Jansenius à Thomistis damnatus, &c. according to my promise the last time we visited his Eminence altogether. I told him this Jesuites deceitful way of writing, so full of impostures and disguises, that the same were not to be unridled and discover'd, but by one that was throughly in∣form'd of the matter. I did not dissemble the pu∣rity and clearness of his style; but withal I present∣ed his Eminence the Preface of that work, in which I assur'd him, he would of himself discover many lyes touching things which his Eminence under∣stood, and this Writer advanc'd with as much con∣fidence and boldness as if they had been most cer∣tain truths. The Cardinal neglected what I said to him concerning this subject, and did not deign to read the Preface, though it was but of two little pages. I told him also, that the body of this book was full of the like falsities, and yet it was one of the Writings of M. Hallier, and his Collegues, pre∣sented to the Congregation. How? (said the Cardinal) have they presented it to the Cardinals? I answer'd, that I did not affirm so much of my own knowledge; though I could not doubt but they did, being I knew that they gave it to a Con∣sultor, who lent it to a friend of mine, from whom I had it; and (for fear of never seeing it again) copied it out. The Cardinal reply'd hereunto with a careless accent, as telling me, 'twas a thing suf∣ficiently superfluous to present Writings to the Consultors, because the Pope never intended to admit of a contestation between the Parties in this Affair; nevertheless, (as 'twere) correcting what he had said, he added, that yet 'twas good that they saw what both the one and the other had to say; which I interpreting, as if he meant that we had presented two Writings to the Consultors, I answer'd, that for our part we had not given to any (pas mesme un seul morceau de papier) not so much as one scrap of Paper; Nor any thing upon the Propositions to any one but the Pope at the end of our grand Audience. The Cardinal said, we presented some at the beginning. I answer'd him, that we gave none then but that de Gestis, and another concerning S. Augustin's authority; nor these to any but the Cardinals, and that upon a cer∣tain presumption, that the same would forthwith be communicated to our Adversaries. The Card. said, that Cardinal Spada had shew'd them to the Con∣sultors. I answer'd nothing to this, but told him, that we had not yet presented to Cardinal Pam∣philio the copy which we got ready for him, be∣cause 'twas a long time ere we knew of his being of the Congregation; and when we knew it, some time was requisite for preparing a copy; and since it was ready, we had gone several times to present it to him, but could not find him at con∣veniency to receive it, till the time of doing it was insensibly pass'd; that it remain'd still in our hands, and we kept it to present to him in case a fitting time return'd. Whereupon I took occa∣sion to ask this Cardinal, whether he knew that any thing was appointed concerning the permissi∣on to print our Writings which we requested. He answer'd, that he accounted it a difficult thing. I told him what Offices the Ambassador and Car∣dinal Pamphilio had done for us to the Pope about it, and that his Holinesse answer'd, He would con∣sult with their Eminences concerning it during the Festivals. I reminded him of the conditions and re∣strictions of our Request, and beseecht him to be favourable to us therein; whereof he gave me some hopes. Then I shew'd him F. Brisacier's Book, the Archbishop of Paris his censure upon it, and the Letter which the Jesuites publisht a∣gainst this censure. I told him that these Fathers said of those of the Faculty of Paris, Non tran∣seant Sequanam; of those of Rome, Quid Roma∣nae Censurae cum Gallia? That they term'd Rome a forraign Power, even in matters of Doctrine, as I shew'd him that M. Hallier had complain'd in the Defence of this Doctrine which he publisht a∣gainst them Anno 1644. in which work also this Doctor complain'd that the Jesuites decry'd him as a Calumniator, a Heretick and an enemy of Religious life. I likewise shew'd him that pas∣sage of F. l' Abbè, Brevi loquetur Roma quid senserit Augustinus aut quid sentire debuerit. Where∣unto the Cardinal answer'd that the Jesuites might say, that by Augustinus they meant Jansenius, in regard of his Book intitled Jansenii Augustinus. I shew'd him clearly by the reading of some words both at the end and beginning, that this was spo∣ken of the true S. Augustin of Hippo, that great Doctor of Grace. He read over F. l' Abbe's Advertisement to the Reader, and persisted in his ingenuous subtilty and put-off, that the Jesuites might say, it was meant of the Augustin of Ipre; after which I gave his Eminence the good night.

When I was return'd to our Lodging, M. An∣gran told me, that F. Reginald had sent to acquaint him, that he understood by two or three hands that the Bull was printing, and would come forth the next day.

Saturday May 31. I learnt in a Visit, that the report of the Bull was renew'd on Thursday morn∣ing, and come to the eares of the Procurator Ge∣neral of the Dominicans, by whom his General was advertis'd thereof, who seeing Cardinal Pi∣mentel already engag'd in the ceremony of his en∣trance, yet forbore not to go to Monte Cavallo, to acquaint him therewith in two words at the end of the Ceremony, to the end he might speak to the Pope about it. That this General having af∣terwards sent F. de Terrasanta to his Eminence to know the successe, the Cardinal gave him the account above related, namely, that he had re∣monstrated to the Pope the danger of this Affair, and the sad consequences to be apprehended from it; and that the Pope answer'd him, that every thing had been carefully examin'd in Congregati∣ons before himself; That 'twas certain the Pro∣positions had no relation to S. Augustin and S. Thomas, their Doctrine, or the matter de Auxi∣liis; That the Cardinal offer'd to reiterate and presse his Remonstrances; but found the Pope so fix'd in this mind and resolution, that he saw not how to proceed; and that his Holinesse was absolutely perswaded that it was requisite to do something against Jansenius. The same Friend told me further, tdat he had newly sent to the A∣postolical Printing-house, to discover whether the Bull was at the Presse, but the doors were all shut, and he believ'd it was a printing; That therefore

he had some suspition that it would be publisht after Vespers or in the Chamber of Presence. I went to Vespers in the afternoon, and to the Pre∣sence-Chamber both before and after Vespers, to be a witnesse of all that pass'd there, in case any thing were done about publishing the Bull; but I saw nothing there more then usual, saying that all the Conventual Cordeliers who had chosen their General in the morning came with him in great number to salute the Pope and kisse his Ho∣linesse's feet.

F. Modeste was of this Order and pretended to this Generalship. There was a Statute of the Order which render'd him uncapable of being no∣minated. For the removing of which obstacle he obtained an expresse Brief of the Pope. Car∣dinal Pamphilio was Protector of this Order (that is, in plain terms according as things are transact∣ed, the Master and Soveraign of it) and on Fri∣day he went in person purposely to sollicite the suffrages of the Fryers in favor of F. Modeste. Now this Cardinal having conferr'd with the said Fathers about the matter, held himself so assur'd of this Election, that on Friday he told the Pope, who concern'd himself therein, that the businesse was as good as done. On Saturday very early he return'd to speak to those Fathers again that he might keep them in the same mind: but several of the Fathers looking upon this proceeding as having some shew of violence, there arose a loud cry amongst the multitude, Libertà, Libertà, Li∣berte, Liberte, which cry was begun by certain French. Hereupon Cardinal Pamphilio, who be∣fore accounted the thing most certain, withdraw∣ing himself, that he might avoid giving occasion to those complaints, and leave them to make their E∣lection in peace, the Fryers chose an other then F. Modeste: which being reported to Cardinal Pamphilio, he conceiv'd himself oblig'd to give the Pope notice thereof forthwith. The Pope seeing this so sudden change of the state wherein this Cardinal told him things were the day before, said these words to him, perhaps partly in jest and partly otherwise, Veramente nuscirete bene in un Conclave, 'Tis likely you would speed well in a Conclave.

CHAP. XXVI.

Of the Letters writ to me from Paris during the month of May and June concerning my relation of what pass'd at Rome during May.

SCarce any thing considerable was writ to me by the two first Posts that return'd in May, but what was at least reiterated and spoken more ex∣presly by those Letters of the three last. Where∣fore; to abridge and retrench unnecessary repe∣titions, I shall here give an account only of those of the 16th. 23d. and 30th. of this month.

Those of the 16th. spoke of a ridiculous Libel which the Molinists caus'd to be cry'd up and down the streets, whereof they were afterwards asham'd. See what M. de S. Beuve writ to me about it; Since the prank which those of this City had the bold∣nesse to play last week, they have publish'd nothing; they blush when they are reproacht with the insolence of causing a ridiculous piece to be cry'd about in∣titled, A CATALOGƲE INSTRƲCTION SENT BY OƲR H. F. THE POPE A∣GAINST THE JANSENISTS. They turn the fault from themselves upon the Hawkers and Pamphlet-venters.

And neverthelesse 'tis certain, that M. le Moine was the Approbator of it, as I found by a Letter wrii to me by M. Taignier, May 9. touching the same. The Libel, saith he, whereof I spoke to M. Valcroissant, is publisht under the Licence of M. le Moine, who hath written with his own hand at the bottom of the Frontispiece; THERE IS NO∣THING IN THIS WRITING WHICH MAY HINDER IT FROM BEING PRINTED. LE MOINE. I have this Writing with le Moine's Original Signature.

The Molinists absolutely affirm, that the Condem∣nation of the Propositions is most assured, and will un∣doubtedly be receiv'd at the end of this month.

You will receive F. Annat's book de Ecclesia prae∣sentis temporis, by the Messenger who sets forth on Tuesday.

In his Letter of the 23d. M. de S. Beuve speaks thus: Sir, I understand by your last Letter that nothing has been done since Easter, but the reasons thereof are unknown to me; only people spend their judgements much concerning this delay. I leave po∣licy to the Italians, and tell you, that you must still act vigorously and pursue the destruction of Moli∣nism. It makes me somewhat impatient that the Do∣minicans have not yet presented their Memorial. I know all arts are practis'd to make them desist. M. de Marguerie, a known disciple of the Jesuites, though an antient Counsellor of State, proclaims the General of the Dominicans Pragmatical and igno∣rant, and takes this liberty even in speaking to Do∣minicans, from whom I heard it. Judge whence such language hath its original. M. le Moine lately dis∣coursing in our Court with the Abbot de Bourzeys and my self, and blaming the Abbot for imposing upon him in his last book, by accusing him of deny∣ing Scientia Media, after some pleasant discourse, amongst the rest, the Abbot telling, that he did not declare himself for Scientia Media openly till after the printing, or (at least) writing of this book, ha∣ving till the last year avoided the Question, but that he saw how he drew near Molina every day, inas∣much as he affirm'd, that the Grace of Action can∣not be explicated but by Scientia Media; at length the Discourse fell upon the Declaration of the Domi∣nicans for S. Augustin's Doctrine, and M. le Moine let slip this word, that only two or three poul∣try Jacobin's declar'd themselves at Rome. I could not suffer this language, but took him up, and told him that he was mistaken; that the whole Order was of that mind; that I knew it most perfectly; to all which he was silent. M. Annat said lately, that he conceiv'd M. Hallier would return speedily. I know not whether it be, because he is to be at the Council of Tours appointed on the first of July; but I know certainly that Pass-ports have been sent for him and his Collegues. Perhaps they will substitute F. Mu∣lard

in their place as a most worthy Deputy, an ex∣emplary Monastick, and a man of great probity. I wish I may be mistaken concerning M. N. but I fear I am not. The new-chang'd Propositions are in my opinion a testimony of the weaknesse of our Adversa∣ries. Good use must be made of this opportunity, and two things inculcated to every one. First, That they endeavor to put the change upon us; and secondly, That they have no order from the Bishops to demand the Examen of these Propositions. After which they must be urg'd to alledge the Authors of them, and his Holiness convinc'd that they abuse the H. See, by going about to delude it with their malicious and en∣venomn'd imaginations. For my part, I confesse, I know not with what conscience M. Cornet contriv'd the first Propositions, or our Adversaries there sub∣stituted the second. Fail not to demand the condem∣nation of the Propositions injurious to S. Augustin's authority at their first Audience. 'Tis left to your prudence to propound other Propositions, according as you shall judge expedient.

I think no day in the course of these two years afforded me more Letters worthy of inserting in this Journal then this thirtieth of May; I have half a dozen in my hands, whereof the first was from my Lord the Bishop of Chaalons Sur Marne, and follows in these terms,

Sir,

YOur last gave us some trouble, whereof the Im∣pression would be more grievous, did not confi∣dence uphold us. I have us'd all means possible to get these discoveries from the Nuntio which you de∣sire, and 'tis very credible he hath not receiv'd those orders from Rome which you apprehend. Every thing shall be particularly signify'd to you. But I see nothing to fear, upon two grounds; first, in that there can be nothing disadvantageous to the truth, provided Effectual Grace be expresly secur'd, and that sense of the five Propositions justify'd; and seeondly, in that, being a thing most just and reaso∣nable, it seems not possible to be deny'd you, inas∣much as 'tis the only undoubted meanes to quiet men's minds, and maintain the honor of the H. See. Many considerable persons intend to write to this effect to Rome, and the Dominicans are as much concern'd to do it, as any. If they do not, they lose their antient advantages, and the new Doctrine will prevail by in∣trigues against that of S. Augustin and S. Thomas. It is purposed to write largely hereupon to the Fa∣thers Nolano and Reginald; I doubt not but toge∣ther within it they will employ all possible care and zeal therein, and am for ever,

Sir,

Your most humble and affectionate servant, F. Bishop, and C. de Chaalons.

The second is from the Abbot de Villars, then Agent General of the Clergy of France to M. de Valcroissant;, and contain'd these terms.

Sir,

I Received your Letter of the 18th. of the last month. I was surpriz'd at the newes you have pleas'd to tell me, that some Doctors of Sorbonne have presented a Memorial to his Holinesse in the name of the Clergy of France, and take upon themselves the quality of its Deputies. I believe you so in∣telligent of the manner of proceeding us'd by the Cler∣gy of France, as not to be ignorant that such Com∣missions are never given but in Assemblies which we convoke our selves. I can assure you that within these two yeares that I have been in office, no power hath been granted to treat of these kind of matters with his Holinesse; it was never propounded; There goes forth no act of these Assemblies but what I sign, and therefore it will not be difficult for you to unde∣ceive those that have credited this pretence; I wish, Sir, I could render you some other service, which might further assure you that I am,

Sir,

Your most humble and obedient servant, De Villars, Agent General of the Clergy of France.

The third is from M. de Brousse, to this ef∣fect.

Sir,

THis week hath been sufficiently peaceable among us, at least so far as things are come to my knowledge. All that I have learnt, is, that the o∣ther day M. Amiot's Vicar told a friend of mine, that M. Hallier had rent word to his Master, that the contests of the Jansenists were ended at Rome, and that the Bull for their condemnation was ready to be publisht. Moreover, I ha•…•… seen your last piece presented to the Pope, touching 〈◊〉〈◊〉 two false sug∣gestions of the Jesuites, viz. that our contests have no affinity with those which were handled in the Congre∣gation de Auxiliis, and a Perpetual Silence hath been impos'd upon both parties. I truly say, I never saw any thing more solid, clear and generous; so that I make no difficulty to believe that 'tis the H. Ghost, the bestower of the Victorious grace of Jesus Christ, who guided your Hand and your Pen for its defence. M. Taignier sent it to me the other day, to translate into French by order from the Bishop of Chaalons. I have return'd it to him this day, and am only sorry that my French hath not the life and gracefulnesse of your Italian. I doubt not but he will be ravisht with it as well as he hath been with your other Memorials, of which I have writ to them formerly, and shall tell your further tydings by the next Post.

The fourth is from M. Taignier, as followeth.

THe denyal to grant F. Des-mares and M. Ma∣nessier to be heard contradictorily with M. Hal∣lier and the Jesuites, is a certain signe of what the Pope intends to do without hearing Parties. I con∣ceive his Holinesse has some particular design to pass a judgement; but I am perswaded 'twill rather be a judgement intricate and full of equivocations then a certain judgement, and such as might be receiv'd without any contradiction of the parties.

My LL. the Bishops of Chaalon, Grasse and Valence, have spoken to the Nuntio in such manner as we desir'd, but could not discover that he had heard any thing like that you conjectur'd; nevertheless he has alwayes appear'd to have a prodigious aversion to S. Augustin's Disciples.

Your Memorial was put into French yesterday. My L. of Chaalons show'd it to my other Lords, who accounted it admirable.

The Molinists have confirm'd to us this week, that the Pope has given command for the preparation of the Bull. They hold for certain that it is in hand, and will speedily come forth. For my part I cannot believe that it is so, both in regard of what the Pope said to F. Des-mares, and what you have written to me hitherto; nor shall I ever believe it till I see it here.

The fifth is from M. de Sainte-Beuve, and con∣tains what follows.

YOu signifie to us, that F. Des-mares and M. Manessier have had a favorable Audience from his Holinesse, who hath promis'd them to hear you voce & scripto, and only made a difficulty to grant you a contradictory Conference. This newes does not perfectly satisfie us, since 'tis of moment that the Pope understand the deceits of our Adversaries and that truth which we defend, which cannot be unlesse he hear you in presence. But the newes publisht here by the Molinists is much more surprizing. They say, that the Pope is going to pronounce, that the thing is resolv'd upon, that the Bull is almost made, &c.

This allarmes many persons here, some of whom are of opinion; that you must be very cautious of ap∣pearing, becau•…•… the Audience granted you will be made use of only the more to oppresse Truth and its de∣fenders, for it will infallibly be mention'd in the Bull, that in it the parties were heard. Others conceive it requisite that you appear only to request the Pope to cause our Adversaries to declare who are the Au∣thors of these Propositions; and to declare that they are not ours; and that we defend them not saving in the sense of the necessity of Effectual Grace. I can∣not deny, Sir, that there is great reason for either o∣pinion; and I certainly know, that if that whereof the Molinists boast be true, it will be a most disad∣vantageous thing to the H. See, and much abate the respect and submission which most men have alwayes kept for Rome, and make many encline to the senti∣ments of the Richerists. But for my part, whate∣ver others say, I am of advice, that you appear and speak resolutely; Lay open the fraudulent practises of our Adversaries, prove them the Authors of the Propositions which they have obtruded upon us, re∣quire an act thereof; declare, that although they be not ours, yet we conceive that they way have a very Catho∣lick sense, in which we undertake to defend them. Demand, that judgment be pass'd upon this sense. Ac∣cuse our Adversaries of Impostures and delusions, ac∣cusing them of troubling the Churches peace, by pro∣secuting tho condemnation of the Propositions in the sense of Effectual Grace; and add, that if it plea∣ses the Pope to receive them as accusers, it may be per∣mitted 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 malici∣ously forg'd by our Adversaries to make us odious by being charg'd with them. Your first Memorial pre∣sented to his Holiness is to this effect. And concern∣ing 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. Ʋpon 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 great∣ly afraid, &c.

An other Doctor of Sorbon, a very able and moderate person (to whom I had often writ du∣ring the time that we desir'd our Lords to send us two or three persons more to help us in the manag∣ing 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 num∣ber, 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 al∣together, 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, 'tis neither through want of zeal or affection, or else I understand not my self. Proportionably to my knowledge of Truth in∣creases 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 Controver∣sies. 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 mat∣ters 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 Er∣rors 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 abili∣ties. 'Tis neither expedient nor necessary to define these questions in the Church; they are already suffi∣ciently 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 conform∣able to Tradition, and contrary to their new opinions. Believe me, Sir, if you please, 'tis neither timorous∣ness nor indifference that detains me; 'tis 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 im∣pute 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; Ado∣ring 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 af∣faires 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 con∣fess, that there needs another much greater miracle, whereby he may in a little time have the understand∣ing and conduct which is necessary for pronouncing certainly, and conformably to the Truth and Tradi∣tion 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 con∣ference is reduc'd. If God hath thought fit to make use of you to hinder the truths of Grace and S. Au∣gustin's Authority from receiving any prejudice or disparagement, I account you very happy, and cannot but honour your zeal and fidelity in upholding them a∣gainst the attempts and artifices of their enemies; but I believe, 'twere 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 see∣ing themselves fallen from their pretensions & all their cabals without effect, add their calumnies and foul dealing discover'd and known, without having been able to lay any blemish upon the truths which they aim'd to get condemn'd with so great temerity and presumption, as that they proclaim'd beforehand and affirm'd publickly in many places that they were con∣demn'd, would be a signal victory for you, or ra∣ther 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, 'twould be to get it declar'd, that S. Augustin's doctrine touching the matters of Grace and Predesti∣nation 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 diffi∣cult 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 alrea∣dy many times by several Popes. 'Tis 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 de∣claring 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 be∣lieve 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 confe∣rence 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 modifi∣cations, 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 Let∣ters 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 pro∣nounc'd upon, since 'tis the course alwayes us'd by the Church in it's decisions. Truth becomes more illustrious when it is discuss'd in this man∣ner. 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 re∣fusing to appear.

You must make great complaints about the Bull wherewith you are threatned, and you may vi∣gorously 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 circum∣stance well exaggerated with great sweetnesse and respect, may make some reasonable impres∣sion 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 follow∣ing lines, amongst others.

The newes of the composition of a Bull conti∣nues 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 Col∣ledge 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 commen∣dations 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. Hal∣lier 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 be∣yond 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. Augu∣stin, went amongst the Jesuites to enquire news from Rome, feigning to be of their Party. F. Ce∣lot (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-ma∣res arriving there, by the help of 40000 Crowns, which he gave the Ambassador to procure him Audience, deferr'd the publication of it; but they expected it by the next Post. This hath some cor∣respondence with the Pancart, whereof M. de Lua∣noy told me, and shews the spirit of those forgers of newes.

As I was ending this Letter, seven or eight per∣sons of quality came to see me, among whom was that good Carthusian a great disciple of S. Augustin, and who has suffer'd persecution for being so; he told us, that he was the person that had been with the Jesuites to enquire news from Rome, and receiv'd the above-mention'd answer from a Jesuite, namely, that The coming of P. Des-mares, and 40000 Crowns given to the Am∣bassador to procure a hearing, had defer'd the publishing of the Bull of condemnation, and that 'twas a very notable sum for an Ambassador on∣ly to obtain so short a respite. You may make what use of this intelligence you please; at least, you may assure your self it is true.

And it was so indeed, this ridiculous and calum∣nious discourse having been made by a Jesuite to the abovesaid Carthusian; but the ground there∣of, namely that we sought that short respite, or gave 40000 Crowns to the Ambassador to obtain it, was as little true as infinite other stories inven∣ted and publish'd by those Fathers every day. We never had the least thought of making any sort of Present, either to the Ambassador or others for the defence of the Truth which we held. We were alwayes, God be praised, too well per∣swaded of its perfectly divine and invincible strength, to have recourse to such carnal and shameful Remedies in order to uphold it. And I am very confident, that had we been of such mean, servile spirits to have admitted such un∣worthy thoughts, the Ambassador had too much generosity and magnanimity to comply there∣with. If he did us some good Offices, as I ac∣knowledge he did in the manner above related, he did them upon the account of the justice which he found in what we demanded, whereunto there needed no other motive to oblige him then his ordinary principles of equity and good∣nesse.

The fourth of the Letters of this Moneth was from M. de Sainte Beuve, dated June 13. in these words.

We are very glad to understand that the Pope has given you a favourable Audience, but our joy will not be complete till we hear that this Audience has produc'd a Conference. For till then we have great reason to fear that the de∣signe in hearing you is onely that it may be said, that we are condemn'd according to form. The Discourses of the Molinists encrease this fear; they say, that this Audience must be judg'd of by its sequels, and they assur'd it will have none to our advantage. Another reason of our fear is, the denying Audience to the General of the Dominicans so long together. Another, that the Letters which we see here, intimate, that the Pope will shortly decide the Affair. And the last, That hitherto all the civilities have been shewn to our Adversaries, but to us all the severities (to say no worse) Albizzi, Palavi∣cini, Modeste, Tartaglia, are plain proofs of this. That which I writ, is not mine own only, but the sense of many others. — I cannot but attribute the Voyage of F. Des-mares and M. Manessier to a particular providence of God in behalf of his Truth, since that Father hath spoken so nervously, and defended the cause of Jesus Christs Grace with so great vigor and ma∣jesty. The Effects are in Gods hands, the re∣solution thereof must be expected from him; but whatever they be, we shall alwayes have this comfort, that the Truth could not be better de∣fended then it was. Acquaint him with this our joy, and assure him that M. and M. de Liencour have more then they yet expresse. The little Writing presented to the Pope on the 19th. of the last Moneth was very necessary. The Im∣pression shall shortly be taken in hand. I could have wish'd it had been thought sufficient to set this Title over the heretical Senses: Sensus haere∣ticus qui malignè affingi potest, without the rest.

The rest he means was, quem tamen legitimè sumpta non habet: and his reason was, because the Propositions were not ours; and inasmuch as in the rigor of their terms taken literally, they were ca∣pable of being condemn'd for their bad senses, it seem'd to him that by these words, legitimè sum∣pta, &c. taken legitimately, we affirm'd that the Propositions had not these bad senses in their pro∣per and natural sense, making no difference be∣tween their proper and natural sense, and taken le∣gitimately. But this was not our meaning. For as is noted before, we signify'd by the sense which the Propositions have, being taken legitimately, not their proper and natural sense according to the bare terms, but that which they have upon their relation either to Jansenius, to whom we knew our Adversaries attributed them in all their se∣cret Writings, or in reference to our selves, who interpos'd to hinder their condemnation, because we conceiv'd Equity requir'd them to be taken af∣ter this manner in this Contest.

This was one of the reasons which I represented to my Collegues, to encline them to add the a∣bovesaid words in this Writing, but there was a∣nother which seem'd to me very important, name∣ly, that we might upon occasion give the Pope and Cardinals the most advantageous impression of the Propositions that we could, to the end to put the more obstacles to the inclinations and engage∣ments which they might have to condemn them; and also to avoid the ill sequels which such con∣demnation might have, and the abuse that might be made of it. And indeed, had they been such as we could have maintain'd absolutely and un∣dertaken their defence only and without restri∣ction, there is all reason to believe, (so far as I can judge) that the Pope would have never re∣solv'd to condemn them, since being even such as they were; I hold for certain that if we had de∣fended them in this sort, he would not have un∣dertaken to condemn them, and that the thing which gave him the greatest confidence to do it, was, that we our selves who endeavor'd to hin∣der their condemnation, by reason of the ill con∣sequences we foresaw it woud have, always spoke of them in our Writings and Discourses as of E∣quivocal Propositions, fram'd purposely to sur∣prize him, and capable of bad senses. But it be∣hoov'd us to speak of them as they were really; and besides it, we conceiv'd that all that we spoke ought to have suffic'd for obtaining a thing so just and profitable, as that which we demanded seem'd to us.

The fifth Letter was from M. Taignier, June 13. whereof take one clause.

The Molinists affirm everywhere, that the Cen∣sure pass'd, and that nothing else was staid for but their Audience, that so the judgement might be contradictory.

This, Of all the Letters writ to me from Paris during these two Moneths; These are they which I conceiv'd most fit to acquaint the Reader with the true state wherein the matters hitherto rela∣ted were at Paris, as well as at Rome. But be∣cause the passages of the latter place were diffus'd likewise into other Cities of Italy, I shall here produce one of those which I receiv'd from thence touching the businesse of our so feign'd Audi∣ence; after which Cardinal de Este, to whom I had given account of it, hop'd with great reason (which is a reflexion worthy of remark) that the rela∣tions of things which pass'd at Rome, would every day become more considerable, and therefore com∣manded me to continue my begun intelligence to his Highnesse. I did so, and the satisfaction he testify'd therewith by his Answers was a great en∣gagement unto me to do it; See the Copy of his courteous Letter.

Sir,

UNderstanding by your last that I was to ex∣pect another, together with a b 48.1 Book,

touching the matters which you negotiate, I de∣fer'd my answer thereunto till this present, that I might thank you at the same time for your Pre∣sent, of which indeed I make great esteem, as of a thing which upon several accounts and motives ought to be highly valu'd. 'Tis a new proof of your extraordinary courtesies which you cease not to exercise in favouring me as you do, with the continuation of the exquisite knowledge which you give me of your management, and how exceeding well you acquitted your selves in your Discourse at the feet of his Holinesse, which no doubt you accompany'd with your per∣fect eloquence and excellent learning, besides the ardor which you have for the issue of an Af∣fair of so great importance, and which by all right and reason requires the diligence which we hear is employ'd therein by our H. Father. Hence∣forward your Relations will from day to day be more considerable, which I hope you will not cease, still to confirm to me your most particular affection, in consideration whereof I am obliged to be eternally,

Sir,

Your affectionate friend to serve you, Card. d' Este.

CHAP. XXVII.

Of the things we learn't, and the Vi∣sites we made from the first of June to the thirteenth. Of the manner how the Constitution against the Five Proposittons was publisht. With what restriction and circumspection we resolv'd to subscribe to their con∣demnation, in case the Pope had re∣quir'd it of us.

CArdinal Pimentel having not been at the Chappel of the Papal Masse on the day of Pentecost, and the affaires whereof we were to speak with him, being sufficiently sacred and ur∣gent, we went to wait upon him in the forenoon after Masse. When we had given him an ample account of our business, we told him, that the Authors of this black enterprize had still subtilty and credit enough to perswade the Pope, that the matter de Auxiliis was not at all concern'd there∣in. 'Tis true, said the Cardinal, the Pope believes it is not; he profess'd as much to me; and there∣upon he inform'd us himself of his above-related conference with the Pope. We reply'd, that the whole aim of our Adversaries was to embroyl this Affair as much as possible under the name of Jansenius, which was become extremely odious. The Cardinal said that the Pope was possess'd with this resolution, that it was requisite to destroy and abolish the work of that Prelate. His words were, That according to the Pope's resolution, Jansenius est revocandus, est rejiciendus. We dis∣cours'd largely to him concerning the necessity of Effectual Grace to every action of piety; where∣unto he assented; and we assur'd his Eminence, that 'twas the only Point which we endeavor'd to defend against the Machinations of all those who sought its subversion. Although we were with him more then an hour in this Conference, yet we did not remember to recōmend•• one thing to him, which I took care to get signify'd to him the next day by one of his most intimate friends; namely, that although he had found the Pope inflexible by what he had represented to him, and there was no more encouragement for him to speak again to his Holinesse, yet that he would not altogether neglect the Affair; but in the Visites which he should render to the Cardinals Spada, Ginetti, Pamphilio and Ghiggi, remember to tell them, and that with some earnestnesse, that he could not prevail with the Pope by what he had represented to him.

Tuesday the 3d: I went to S. Augustin's Church to say Masse. By the way I met F. Mulard, who told me two things: One was, that M. Hallier and his Collegues began to be very weary of Rome. The other, that he had a contest with them, wherein he maintain'd, That it imported their interest and their honour to speak before the Pope; and that they on the contrary would not demand it, but expect till they should be call'd upon, in which case they said, they would take but a quarter of an hour to prepare themselves. The General of the Augustines said Masse almost at the same time with me, and coming to me afterwards in the Vestry, he exhorted me to continue acting as we had be∣gun; and said, he hop'd God would give his bles∣sing to our labour. F. Reginald came to see us this day, and inform'd us of three things which the Pope had said to Cardinal Pimentel. First, That it was needful to do something against Jansenius. Secondly, That the Propositions did not concern S. Augustin's Doctrine, which was upheld by un∣moveable foundations, and ought to remain in its integrity. Thirdly, That the same Propositi∣ons did not relate at all to the matter of Grace, and that all this had been well and duly examin'd.

The same F. Reginald told me when I visited him the next day at la Minerva, that some Per∣sons assur'd him that all that had been spoken con∣cerning the Bull, was nothing but ayrie discourse, delle forfenterie, &c.

The same day F. Guerin advertis'd me, that M. Gueffier bid him tell me that he heard from divers persons, that I said there needed a General Coun∣cil to judge of these Propositions, which was a thing whereof I never spoke the least word.

Thursday the 5th. the Sacristan of the Mi∣nimes told me, that M. Hallier and his Collegues had gotten M. de Valcroissant's Oration to the Pope; which indeed we had neither from them nor any other person; no more then any thing else. And another person told me the same day, that M. Al∣bizzi had revok'd the Order which he had given to the Apostolical Printing-house for dispatching the printing of the Bull.

After we had accompany'd the Ambassador to his ordinary Audience on Friday the sixth, we went to see the Master of the sacred Palace, who congratulated us for the vigorousnesse and mode∣sty wherewith this good Ecclesiastick said we spoke. He discours'd with great devotion and hu∣mility, and being perswaded of the holy Truths which we defended, and of the justice of the rest of our demands, he regretted that we could not obtain all that we demanded. Upon all which he said several times, not daring to open himself fur∣ther, captivantes intellectum, captivantes intellectum; That it behov'd us to adore the Providence of God, who permitted by his secret judgement and for his hidden ends, that we suffer'd such treat∣ment.

After a long entertainment, assoon as we were risen up to depart, he did an action of extraordi∣nary endearment towards us. He kneel'd down with both knees to embrace ours, saying, that he acknowledg'd us for his Masters, and fot the true defenders of the Catholick faith. F. Des-mares whom he went to embrace first, fell upon his knees at the same time, and another of our Collegues in like manner. Whereat being surpriz'd, I prostra∣ted my self too, both to embrace and to lift up this good Father; and those of my Collegues who had kneel'd down, as he did, rose also at the same time. In fine, after some other words of cordial affection and civility added standing, we departed.

About Evening F. Des-mares and I went to the Ambassador. After the Father had deliver'd him a Letter which he receiv'd for him from M. de Lien∣court, I told him that the Festivals were pass'd, in∣timating thereby that we had awaited this term, to know what the Pope had ordain'd touching the permission to print our Writings. The Ambassa∣dor answer'd that the Festivals were not yet pass'd, but would continue a fortnight longer. That the Pope spoke nothing to him in the morning about our affaires neither good nor bad, though he much expected it; that M. Hallier and M. Lagault had been with him in the morning before his Au∣dience, to desire him to ask the Pope, whether his Holinesse pleas'd not to make some Decree for putting an end to this Affair before the hot season; that the heat was drawing very near; that they were desirous to return before its coming: but he answer'd them, that it would be in vain to speak to the Pope this day concerning this Affair, and accordingly he did not speak of it. F. Des-mares remain'd astonish'd at the demand which these Do∣ctors had the face and confidence to desire the Ambassador to make to the Pope for them, to end an Affair before the first entrance into its exami∣nation were dispatcht; and he very earnestly re∣presented to the Ambassador how senslesse and irrational it was. The Ambassador answer'd him, that those Doctors were not oblig'd to do our bu∣sinesse, nor to speak according to our designes and desires. I told the Ambassador that indeed they were not; but if they had any that were extrava∣gant, perfectly unjust and ridiculous, it was law∣ful for us to shew how unsufferable they were, and how unworthy of persons of honour and pro∣bity. We discours'd very largely concerning the main Affair, and the falsities and vanities of their Writings; and at length came to speak of the permission we had demanded to print ours. The Ambassador said, he found the Pope so little dis∣pos'd to grant us such permission, that he conceiv'd we must resolve to get transcrib'd whatever we meant to present to them. But I answer'd, that if they put us to this, 'twould be another piece of rigor towards us, but to little purpose, because though they should not be printed at Rome, yet they would not fail to be printed in France, in re∣gard of our obligation to send them to the Bishops who deputed us, the curiosity of many other per∣sons interessed in this cause to see them, and the sufficient easinesse for people there to print what they please. The Ambassador reply'd to all this, that the Pope was very averse from the thing, and had long ago forbidden to print the first decisions of the Rota, because sometimes there came forth such as were contrary one to another, which ren∣der'd that Tribunal ridiculous. I answer'd that the reason was good in that case, but of no moment at all to our Affair, because all things differ'd: and besides, that I believ'd no other could be alledg'd to obstruct the allowance of our demand. We fell again upon the falsities in the Writings of our Ad∣versaries, and the sincerity of ours. The Ambas∣sador said, that we should look upon them toge∣ther at Tivoli, where he intended to retain us two or three dayes, after he had receiv'd the news of Cardinal Mazarin, who were preparing to go into France within a few dayes.

The Ambassadors reason why he did not think fit to speak to the Pope about our Affair in his Au∣dience, was, because his Holinesse had for above a fortnight together employ'd all his thoughts about a very weighty Affair relating to his own family, to wit, the mariage of Prince Justinian's Daughter with M. the Abbot Barberin. The day before the Ambassador's Audience, Cardinal Barberin stay'd with the Pope after the Congregation of the H. Office, to confer with his Holiness further about it; and 'twas a businesse, which besides the im∣portance whereof the Pope alwayes accounted it in it self, as to his own interests, and those of his house, having been long under consideration, the nearer its conclusion approacht, the more it fill'd his mind; so that there was no room for other discourses with his Holinesse, but of congratula∣tion for the happy posture of so great an Affair.

I learnt from another person the Articles of this Mariage, which he sent me in a Note, whereof I have inserted the following Transcript.

• 1. La dobe di cento incla scudi.

  The Lady's portion to be a hundred thousand Crowns.

• 2. La restitutione delle mulcte 180. M.

  The Fines unto which the Signori Barberini had been condem'd, to be repay'd to them, amounting to one hundred and eighty thousand Crowns.

• 3. La restitutione de' cazali è frutti decor∣si. 200. M.

  Their Lands and the Rents that proceed out of the same to be restor'd, valu'd at two hundred thousand Crowns.

• 4. La Translatione delle abbadie.

  All the Abbacies possess'd by this Abbot, to be confer'd upon his elder Brother the Prince Pre∣fect,

• ...

  who by this meanes yielded to him his right of primogeniture.

• 5. La Convalidatione delle gratie dubie conces∣seli da Ʋrbano & suspeceli.

  The confirmation of all the dubious Graces granted to them by Pope Ʋrban, and from the enjoyment and possession of which Pope Innocent had suspended them.

• 6. La restitutione della Prefettura.

  The Prefecture of Rome, which the Pope had taken from them, to be restor'd.

• 7. Il Cardinalato.

  And that with his Abbies he should give his Ab∣bot's elder Brother a Cardinals Hat.

On Saturday the 7th. we went in the afternoon to see Cardinal Barberin, partly that M. Manessier might salute him, he having not hitherto seen his Eminence.

On Sunday the 8th. in the morning, the Sub-Bibliothecary of the Vatican desir'd us to lend him a Copy of all our Writings, that he might cause one to be transcrib'd and put into that Library. I went to see F. Ʋbaldino, on purpose to talk with him concerning the various rumours about the Bull, from which he alwayes had believ'd the Pope extreamly averse. He told me that he had heard it spoken of, but believ'd it would all come to no∣thing, because ogni piccola cosa bastava per fer∣mare il Papa, the least thing was sufficient to re∣strain the Pope. I lent him a Copy of M. de Val∣croissant's Oration.

I know not well what we did this afternoon and the next morning, but I know that I neglected to set it down, because as we acted but very little this week, and writ but little into France, on Mon∣day the 9th after noon, in comparison of what we did by the foregoing Posts; so the publication of the Bull against the Propositions (whereof we learnt the first newes in the evening, after all our Letters were written, and wholly unexpectedly) giving us to understand that this Affair was at an end, made me neglect to set down what was ob∣servable from the foregoing day to the noon of this, and in stead of the Letters written that af∣ternoon send but one, whereby we signify'd this so surprizing and unforeseen news. I cannot bet∣ter represent how the matter was carry'd in respect of us, then by inserting the said Letter here.

My LORDS,

AFter all our Letters were written, about three quarters after seven in the evening, notice was given us that there was a Bull set up where∣by the Propositions were condemn'd. We sent a man with all speed to see whether it was so, and soon after went our selves that our own eyes might be witnesses of it. At the end of our street we met an Ecclesiastick a friend of ours, who told us, that he saw this Bull in writing posted upon the Chancery, and that the Propo∣sitions were condemn'd in it as impious and he∣retical, without any distinction of senses, or men∣tion of S. Augustin. We continu'd our way with this friend, that we might be witnesses of what he told us, and by the way we met the Messenger whom we had sent, who confirm'd the relation of this friend, and rehearsed to us the condemnati∣ons, qualifications of every Proposition, as they were in the Bull. We caus'd him to return back. to the end that if it were possible, our friend and this man might take a Copy of it to send to your Lordships this night, without our being seen our selves. For which end we carry'd Ink and Paper, and Wax-candle with us. When we came near the Chancery, we sent our friend and the other man thither, and stay'd in the Coach at a place a little distant. They return'd immediately to tell us, that the Writing which they had seen was torn down. We went therefore to S. Peter's, where it was still fixt up. But just as we came there, two men arriv'd there also, who would not suffer it to be read, but betook themselves to pull it down. There was no body near but our friend and our man, and a Laquay who brought the Candle and had newly lighted it in a neighbour∣ing shop. Our friend came and told us that the two men who tore down the Writing, were Sbir∣ri or Serjeants, because he had seen a Stiletto in the pocket of the one, and the other had a prohibited dark Lanthorn, which things 'tis not permitted to any to carry in this City, but such kind of priviledg'd persons. We askt our La∣quay whether he knew them? he told us that one was a Serjeant, and the other a Notary of the H. Office. We askt him, whether he knew their names? He answer'd us, that he knew them only by sight; having seen them several times in the house of the H. Office, as being Officers thereof. In this manner, My Lords, the matter pass'd this night. We thought fit to send you a pun∣ctual account of it, that you may consider of it as you shall think good. We know not whether or no this Writing was posted up by the Pope's Order, but we cannot doubt but that it was fixt up by the Officers of the H. Office. The Affair will become more cleer betwixt this and the next Post. In the mean time we remain,

My LORDS,

Your most humble and obedient servants,

• ...De Saint Amour.
• M. Manessier.

From Rome, Monday June 9. 1653. half an hour after eleven a clock at night.

All Tuesday we employd in visiting as many friends as we could, to enform our selves of the truth of this Bull, and to find some one that had a Copy of it and could shew us what it was. Many told us that the thing was true, there was no doubt of it; but we met with none that could give us a Copy, nor that had seen it exactly enough to give us a certain account of it. In the evening we judg'd that whatever it were, our Affair was at an end, and we had no other resolution to take in this case, but to depart assoon as possible before the hot weather, and in order thereunto to take leave of such persons as we ow'd this civility unto.

On Wednesday the 11th. we went in the fore∣noon to discharge the same to the Cardinals, Bar∣berin

and Pamphilio; and in the afternoon we went for the same purpose to the Ambassador, and to desire him to tell the Pope at the first Vespers of Corpus Christi day whether we were going to ac∣company him, or else at Mass the next day, that we purposed to return speedily into France before the hot weather, and desir'd to receive his Holiness's benediction before our departure. The Ambassa∣dor approv'd our Request, and promis'd us that he would not fail to acquaint the Pope with our intention at some opportunity of one of those two Ceremonies.

He did not do it at that of Vespers, but when we went to him the next morning to accompany him to S. Peter's to Masse, he told us he would not re∣turn home till he had done our businesse, and I might come to him in the afternoon with assu∣rance to know what the Pope should say to him. I did so, and the Ambassador told me with an extra∣ordinary chearful ayr, that so soon as he men∣tion'd to the Pope our intention to return speedily into France, and to take leave first of his Holiness, the Pope was glad of it, & told him that we should not fail to be in his Presence-Chamber the next day, and whatever other businesse might super∣vene, he would cause us to be call'd first, and give us Audience presently after the end of his Masse. I gave the Ambassador most humble thanks for his care of us, and told him we would not fail to obey the Pope's order.

I return'd home to relate the Ambassadors ob∣liging answer to my Collegues: but the Pope's ex∣cessive demonstration of kindnesse after the con∣demnation newly pronounc'd, notwithstanding all our Remonstrances to him to hinder it, gave them suspition and mistrust, that these extraordinary Caresses and Civilities were affected to draw us fairly bfore the Pope, to the end that when we came there, we might be oblig'd to subscribe the said Condemnation.

But for that I remembred what was spoken in the Consistory of the 26th. of May between Car∣dinal Ghiggi and that other Cardinal, who askt him, whether we should be requir'd to subscribe the Condemnation? to which Cardinal Ghiggi an∣swer'd, that those were never oblig'd thereunto who had not maintain'd the condemned Proposi∣tions, and that we had not maintain'd those which were condemn'd by this Bull. I told my Colle∣gues that they needed not entertain such a mistrust and apprehension, because I was certain, that no∣thing was lesse thought of then what they fear'd. They askt me how I could be certain of it? but the secrecy whereunto I was oblig'd, and which I should not have violated though my life had been concern'd, permitted me not to satisfie this Que∣stion, and therefore I only told them that I was certain of it, but being I could not tell them how, I did not hinder them from acting and taking their resolutions the same manner as if I had no know∣ledge nor certainty thereof at all.

Besides the reason of secrecy which oblig'd me to speak in this fashion, I consider'd with my self what dissimulations and disguisements men sometimes use in occasions where 'tis thought they speak most plainly, and also what changes happen in the most firm resolutions. Wherefore I was willing that they should debate, and deba∣ted together with them, what was fit for us to do, as if I had understood nothing of what had pass'd between those two Cardinals, and making no ac∣count at all of it.

Having therefore put the case at the worst, as if subscription to the condemnation of the Proposi∣tions would be requir'd of us the next day; VVe resolv'd with as unanimous consent as ever was, to do nothing unworthy of the quality whereof we were by Gods mercy, of S. Augustin's true Disciples, and of the humble sonnes of the Church.

As yet no Copy of the Bull appear'd in Rome, at least that came to our view, and we neither knew the terror of it, whether the equivocal Propositions of M Cornet, or those which we presented to the Pope, to remove their equivocal and bad senses, were condemn'd by it; but supposing M. Cornet's, and not ours to be so, we resolv'd to subscribe to their condemnation, but with the conditions and cautions here subjoined; by which the Reader may judge what we would have done, had they been ours that were condemned.

We resolv'd in the first place, that if we were requir'd to subscribe the condemnation of M. Cor∣net's, we would excuse our selves, by pleading that being deputed by Bishops of France, we could do nothing but in conformity to the power where∣with they intrusted us, and that they had indeed given us a power to sollicite the establishment of a solemn Congregation for discussion of the Con∣troversies between Catholicks touching these mat∣ters, and this by all equitable meanes which we should judge most expedient; but they had given us none to make any such subscription. 2. That in case it were answer'd, that were those Bishops themselves at Rome, they should be oblig'd to sub∣scribe; and so 'twas fit to oblige us thereunto because we were their Deputies, and represented them: We would answer, That if they were there, they might do as seem'd good to themselves; but we being only their Deputies, could not go be∣yond their orders, nor do any thing whereunto they had not given us power. 3. That if it were requir'd of us, not as their Deputies, but upon the account of our particular persons, we would an∣swer, that we had no other quality at Rome besides that of Deputies; that the same could not be se∣parated or abstracted from our persons, nor con∣sequently our persons consider'd otherwise. 4. That if it were positively told us, That the Pope would be obey'd, and could no longer suffer these scruples and distinctions, being violations and infringe∣ments of the respect which was due to him: We would answer, That the respect and affection which we confess'd we ow'd him, could not take from us the right of keeping within the bounds of the Commission which had been given us. But in the fifth place, If after all this we saw our most humble Remonstrances ineffectual, and it were ab∣solutely determin'd we should subscribe; or in case we refus'd there were any intention to use violence to us, then we would resolve to sub∣scribe to the condemnation of M. Cornet's Propo∣sitions, with a proviso, expresly excepting and se∣curing by our subscription the Grace of Jesus Christ Effectual by it self, necessary to all actions of piety, and the doctrine of S. Augustin, to both which they

had frequently assur'd us he would do no preju∣dice.

We drew up and sign'd this Resolution on Fry∣day June 13. about eight a clock in the morning before we stirr'd abroad to go to the Pope's Pre∣sence-chamber: And because we consider'd that possibly our subscription with this clause would not be satisfactory, but a pure and absolute one would be required, we resolv'd rather to suffer the utmost extremities then not to annex that cau∣tion, conceiving it not onely just but necessary as well, as becoming the fidelity and Charity which we ow'd to the Head of the Church, in or∣der to uphold him, and hinder those to whom he had granted the condemnation of these Proposi∣tions from abusing it and saying that he was there∣by fallen into error by condemning either the abovesaid Effectual Grace or the doctrine of that H. Father touching the same.

But because we were not certain either that our reasons would be taken according to this fair can∣did construction, or that we should return to lye at our lodging in case they were taken otherwise, we added to our writing a Letter whereby we sent word into France, that if we were delay'd by the Pope's Officers, it was only upon this cause. We entrusted this writing and Letter to an Abbot, a friend of ours, whom we entreated to send them both into France upon Monday fol∣lowing, if he had no further newes of us by that time.

The Letter is lost, but the Original writing which I brought with me from Rome, is still in my hands, and this is the copy of it.

A writing sign'd by us before we went to take leave of the Pope.

AFter the publication of the Pope's Decree against the Five Propositions, there being no more hope to obtain of his Holinesse (as we now see things) the solemn and regular Congregation which we demanded and solici∣ted for the space of two yeares as most necessa∣ry in this conjuncture, in order to a full clearing of the matters controverted between S. Augu∣stin's Disciples on the one part, and those of Mo∣lina on the other, and a formal perspicuous de∣cision of the capital points of the controversie be∣tween them; we conceiv'd that we had nothing more left us to do but to prepare our selves to re∣turn into France: And before all things we thought our selves oblig'd to take leave of the Pope and receive his benediction. But consi∣dering that his Holinesse might possibly be lead to require us to subscribe his new Decree, of which we have not understood any thing since the day that it was posted up in writing about seven a clock in the evening, and pluckt down an houre after or thereabouts by the Officers of the H. Office, saving that it condemnes the five equivocal and general Propositions maliciously contriv'd and set a foot by the Molinists purpose∣ly to destroy S. Augustin's doctrine touching Grace effectual by it self: We have judg'd in the presence of God that we ought not to sub∣scribe the condemnation of those Propositions without excepting the sense of Grace effectual by it self, and S. Augustin's doctrine which the ene∣mies of both have designed in obtaining this condemnation to overthrow. Wherefore to take away all ground of saying that these Pro∣positions have been judg'd false and erroneous in the particular sense which includes the Ortho∣dox sense of that H. Father, according where∣unto we explicated and defended them before the Pope, we have resolv'd not to subscribe that con∣demnation though the Pope require it of us, but with this clause;

Propositiones ab Innocentio Papâ X. damnatas, nos iterum damnamus, ut semper antea dam∣navimus, salva tum gratia Christi per se∣ipsam efficace ad singulos pietatis actus neces∣saria, tum doctrina Sancti Augustini; qui∣bus nolle se praejudicium ullum afferre summus Pontifex multoties testatus est.

We writ and sign'd this Resolution before we stirr'd out of our lodging to go and take leave of the Pope. We hope from the goodness of our Saviour who by his death merited this effectual and victorious grace for us, in defence whereof we are bound to spend our cares, paines and lives, that he will by the same grace give us such strength as is necessary for bearing sincerely the testimony thereunto which we ought to do in this occasion.

Done at Rome, June 13. 1653. at 8. a clock in the morning,

signed; Dela-Lane, Ab∣bot of Valcroissant; Desmares, Priest of the Oratory; De Saint-Amour, Manassier, An∣gran.

With this mind we set forward to the Pope's Presence-chamber; where we found all things otherwise then we fear'd, and my Collegues ac∣knowledg'd at length, that what I said to them at first was very true.

I had made an exact relation of the particular passages of the audience which the Pope gave us this day, in which we were extraordinarily well receiv'd by his Holinesse, and satisfi'd with the things which he said to us in great kindnesse and confidence. The principal of them are still fresh in my memory: but till I find my Relation which is mislay'd, I shall onely here set down what we writ concerning it to my LL. our Bishops in two letters; in the former whereof we could not through the shortnesse of time fully lay open the reasons which evinc'd that the Constitution did not at all infringe the doctrine of S. Augustin and of grace effectual by it self, and therefore we de∣duc'd the same more largely in another letter which we sent to the same Bishops when we were now gone out of Rome. Which advertisement may serve to satisfy such as have seen those two letters, which were in effect but one. The latter is this which followes.

My LORDS,

WE writ to you on Monday last what we had learnt concerning the publication of a De∣cree upon the five Propositions. We understood on Tuesday that the same was posted up by the Popes order; and thereupon perceiving no like∣lyhood, that his Holinesse would after this passe any solemn judgment upon the contested senses of the Propositions, we resolv'd to return into France without delay, to the end to prevent the immoderate heat of the Summer. On Wednes∣day we took leave of the Cardinals Barberin and Pamphilio. On Fryday we went to the Popes audience to receive his benediction. His Holinesse caus'd us to be call'd first immediately after Masse. We told him that having understood that there was a Decree publisht upon the Propo∣sitions concerning which we were sent hither, we came to receive his benediction before our departure.

His Holinesse answer'd us, that having caus'd the Propositions to be examin'd by the Divines whom he had assembled, and us'd other diligences therein, he judg'd it expedient to decide them in the manner as he had done: That as to the rest, he was very well pleas'd with our deportment and manner of proceeding; That he had had great sa∣tisfaction in hearing us at the publick audience which he gave us; and honour'd us with this par∣ticular approbation, that we spoke with vigour, modesty, prudence and learning, these were the Popes own words, ho haruto gran sodisfattione del vigore, della modestia, prudenza è dottrina colla quale havete parlato.

His Holiness then spoke of the sentiments he had for France, of his Esteem of that Kingdom, and particularly of the Clergy; of the sorrow he resented for the warres and troubles which had agitated it these late years, and he profes∣sed great desire to see all pacifi'd both within and without the state.

This discourse having lasted a good while, his Holinesse spoke again concerning the examina∣tion of the Five Propositions, and told us, That he had caus'd sundry Congregations to be held in his own presence, wherein he had us'd great attention without being wearied by the length of time that they lasted: That, as for ours, he had not let one word of it fall to the ground, but been so atten∣tive, that he could repeat to us from point to point, what we had represented to him: In brief that we had spoken very learnedly and elegantly, and urg'd what we said with good reasons. His Holines's words were, Direi cosa per cosa tutto cio che have∣te proposito, voi (directing his speech to M. de Val∣croissant) cosi dottamente, & voi (add••essing to F. Desmares) cosi elegantemente, è non si buona ra∣gione persuaso.

We took occasion to tell his Holinesse that we conceiv'd he did not intend by the Decree which came forth to do any prejudice to Grace effectual by it self necessary to every action of piety, nor to S. Augustin's doctrine. His Holinesse, my Lords, was so farre from such intention, that he answer'd us with astonishment, that there was no doubt of this; his words were, O questo è certo: That the doctrine of S. Augustin had been too well approv'd in the Church to be capable of im∣peachment: That as to the matter of Grace which was agitated for the space of ten years under Cle∣ment VIII. and Paul V. he had determin'd not to examin or discusse it in this cause. After which his Holiness askt us whether we had seen the De∣cree upon the Five Propositions. We answer'd him that we had not. Whereupon he told us the substance of what it contain'd, and remarkt to us that he had not put at the end these usual words, De plenitudine potestatis; And indignationem Bea∣torum Apostolorum Petri & Pauli se noverit incur∣surum, and other like words wherewith Bulls are wont to be concluded. He added also that he had sent a Copy of it to the King and to the Bi∣shops of France. We askt his Holinesse for In∣dulgences, which he gave us with extraordinary bounty, — telling us among other reasons, That being we were come to Rome about a sacred and important affair, he willingly granted us all the Indulgences which we desired of him. And thus we retir'd, wishing to our H. Father all kind of prosperity; and we declar'd to him that we would by the grace of God live always most firm∣ly addicted to the H. See and the doctrine of S. Augustin, as being that of the H. See, and which should ever be as dear to us as the apple of our eyes. These were the termes wherewith we took leave of his Holinesse, who honor'd us with his approbation and testimonies of his good will.

You have, my Lords, a compendious account of what his Holinesse said to us in this audience which lasted an hour and half, and in which his Holinesse left us not upon our knees, but caus'd us to rise up immediately after we had begun to speak to him, and treated us in all the rest with a particular goodnesse. This his Holines's declara∣tion seem'd to us so important, and so contrary to the design of our adversaries, that to use precau∣tion against the attempts which we fear'd they might haply employ one day to call it in doubt, we took care to make exact report thereof to all persons of whom we took leave afterward, that so the thing might become publick before our departure, and our adversaries likewise might be convinc'd of the truth of all that we af∣firm'd to have pass'd in this audience, since we would not have been so rash or impudent as to publish here in the sight of his Holinesse so con∣siderable a declaration if it had not been most certain. And indeed, my Lords, there is no person in this city who hath heard of our affair, but knows at present this declaration of his Ho∣linesse, it hath been as notorious as the Decree, and given as much joy to all S. Augustin's disci∣ples, who are here in great number, as our Ad∣versaries testifi'd for the passing of the Constituti∣on. When we took leave of the Ambassador yesterday, he told us that he knew already all that had pass'd in our Audience, and related the particulars which we here send you: adding, That his Holinesse upon all occasions wherein he had spoken to him about this Affair, alwayes declar'd to him, that he would not meddle with the matter of Effectual Grace, nor do any prejudice to the Do∣ctrine of S. Augustin or S. Thomas, and he

had written to this purpose to the Court by this Post.

You see, My Lords, by the things which the Pope said to us in this Audience, and by the Relation which we sent you of what we spoke to him when we were heard publickly, that the Five Proposi∣tions are not condemn'd but by reason of their had senses wherein we our selves alwayes con∣demn'd them; and that the sense in which we said we understood and defended them, or rather that the particular Propositions which we presented to his Holiness and maintain'd before him as most Catholick, not only receive no prejudice, but also ought to be accounted as approv'd by his Holinesse, as appears by the following Rea∣sons.

The first Reason is, My Lords, because we de∣clar'd to his Holiness publickly, both by Speech and Writing, That we and all the other disciples and defenders of S. Augustin would alwayes defend the Catholick sense of the Propositions which we presented to him, as containing the indubitable Doctrine of that great Doctor of Grace, (being also that of the Church) till his Holiness should pronounce an expresse and de∣finitive judgement upon the particular sense which we held to be Catholick, by which it might evidently appear and be indisputable that they were condemn'd in this sense. These are the expresse words of our Declaration which we sent you al∣most a month ago; Prositemur coram ipsa nos & universos Sancti Augustini discipulos ac defen∣sores pro indubitata tanti Doctoris atque adeo Ec∣clesiae doctrina, praedictas propositiones ut à nobis superius expositae sunt, perpetuò defensuros, quam∣diu de illis expressè ut supra expositae sunt intelle∣ctis probatum non erit (quod à Sanctitate vestra p stulamus) solenne definitivumque judicium, quo nobis apertè constet eas in sensu quem asserimus Ca∣tholicum, esse damnatas.

Having therefore explicated to his Holinesse how we understood and defended these Proposi∣tions, having made this declaration to him by speech in the publick Audience which it pleas'd him to give us, and by the Writing which we pre∣sented to him at that Audience; and his Holiness having not given his judgement but upon these Propositions in general, which are recited in the Constitution only in the general terms wherein they were fram'd in France by our Adversaries; and having neither express'd nor noted in any manner whatsoever, the particular and sole sense to which alone we reduc'd and defended them; namely, that of Grace Effectual by it self, which we declar'd to him at taking our leave, should be ever as dear to us as the apple of our eyes: 'Tis a certain proof that he hath approved that we al∣wayes maintain'd that sense, or rather the Pro∣positions which we reduc'd to that sense, as con∣taining the formal and expresse Doctrine of S. Augustin.

The second reason, My Lords, is, because when we mention'd and explicated these Propositions to the Pope in the terms and senses which we held, his Holinesse not only reprehended nothing therein when we had the honour to speak to him in the publick Audience which he gave us be∣fore the Decree, and in the last since the Decree, but also gave extraordinary approbations to eve∣ry thing which we had spoken. 'Tis therefore a positive signe, that his Holinesse intended not to do any prejudice to these Propositions taken as we explain'd them; or to speak better, to those which we presented clear from all equivocation and danger of bad sense; but on the contrary, judges the same most Catholick.

The third reason, My Lords, which, as we con∣ceive, takes away all doubt, is, that his Holiness expresly declar'd to us, that he intended not by this Decree to do any prejudice to Grace effe∣ctual by it self necessary to every action of piety, nor to the doctrine of S. Augustin receiv'd and ap∣prov'd in that whole Church. Now the Propositi∣ons, as we explicated them, contain purely the sense of Effectual Grace necessary to every action of piety, and the indubitable doctrine of S. Au∣gustin. Therefore his Holinesse hath not done any prejudice, nor laid any blemish by his Con∣stitution upon the Propositions reduc'd to this sense.

The fourth reason, My Lords, is, That the Pope hath been so perswaded, as his Holinesse vouch∣saf'd to testifie to us, that we maintain'd before him only Grace Effectual by it self, and the pure doctrine of S. Augustin, as we justify'd to him in the discourse which we made in his presence, that he hath not since caus'd his Consultors to examine, whether what we maintain'd and ex∣plicated in our discourse, and declar'd by our Writing to be formally the doctrine of S. Au∣gustin, were true or no: as he would not fail to have done, if he had doubted of it, since 'twas the particular point of the Contest which we ma∣nag'd against Molina's disciples. For in the same Audience, we granted, as it hath been al∣wayes declar'd in all the French Writings publisht and printed at Paris upon this subject before the Affair was brought to Rome, that if the Propo∣sitions were consider'd only in general and with∣out applying any distinction to them, they were susceptible of heretical senses, and might accor∣dingly be condemn'd of heresie in this universa∣lity as they were censur'd by all S. Augustin's disciples who writ upon them. And being his Holinesse gave us this Audience that he might un∣derstand the truth of our Sentiments from our own mouths, and by the writing of Distinction of Senses which we presented to him afterwards, he found that they were so different from the he∣retical senses which the Propositions generally taken might receive, and that they were so re∣duc'd to Grace Effectual by it self, which is the Catholick truth maintain'd invincibly by S. Au∣gustin in the name of the whole Church, that he thought not fit to assemble the Consultors again, because he intended to pronounce only upon the Propositions as taken generally, and not upon this particular point of Grace Effectual by it self, in which all the Catholick explications of the Propositions meet as in their Centre, and which would need a long Examen, and many Assemblies and Conferences like those which were held under the two great Popes Clement VIII. & Paul V. who undertook to discuss them throughly, and for this purpose caus'd them all to be particularly examin'd in the publick dispu∣tations of both parties, and in their own presence,

after having declar'd That S. Augustin's doctrine was the Rule by which they would decide this Con∣troversie and regulate their judgements. And there∣fore, since the Pope hath declar'd his Constituti∣on that he hath caus'd these Five Propositions to be examin'd by the Consultors, the Censure falls only upon the Propositions in general, which the Consultors examin'd in general, and which we acknowledg'd in our first and only Audience to be susceptible of heretical senses, and cannot fall upon the particular explications which we propos'd and establisht in presence of his Holi∣nesse by our Discourse and our Writing, since his Holinesse hath judg'd them so Catholick that he made no scruple at all about them, nor as∣sembl'd the Consultors so much as once to have their advice concerning the same as an obscure and dubious thing (as he did in reference to the Propositions in general) but found by his own judgement that they were free from all Censure, which he also testify'd to us in the last Audi∣ence which it pleas'd him to give us since his Decree, inasmuch as he not only reprehended nothing of all that we said and maintain'd in his presence, but also declar'd to us, as we have al∣ready related, that he had present in memory all that we had argu'd, and approv'd the same in as advantageous and honourable terms as we could hope for. And which is yet more, he made to us this so favorable declaration, not before his De∣cree, when it might be said that his Holiness was not yet fully inform'd and convinc'd of every thing, and was not to discover the secret of his Sentiments and intentions (which all Judges u∣sually suppress before their sentences) but even after his Judgement and his Decree, which was the time wherein he was perfectly free, and con∣ceiv'd himself oblig'd to declare the same to us with all the sincerity of a successor of S. Peter, and of a Vicar of Jesus Christ who is Truth it self.

You see, My Lords, by all these eonsiderations that his Holinesse's Censure falls not upon the Five Propositions, but inasmuch as they are con∣sider'd according to the bad sense which may be put upon them, according to which S. Augustin's disciples rejected them three or four years ago as vehemently as we did in the writing which we presented to the Pope, and distributed in this Ci∣ty the next day after our Audience, to divers Car∣dinals and other persons of Note.

It remains now to observe to you, My Lords, whence it came to passe that these Five Propositi∣ons were consider'd according to the heretical sense, that so they might be condemn'd in gene∣ral; which we take one of the most important points, and a kind of secret of the Affair. 'Twas because the Consultors and Cardinals were made to believe that we spoke otherwise at Rome then they did in France, where there were persons who held the Propositions in their bad sense, and therein publisht a new Heresie condemn'd by the Council of Trent, with the errors of Luther and Calvin. Cardinal Rapaccioli, whom we visited after our publick Audience, and carry'd him the Distinction of Senses presented to his Holiness, told us among other things concerning this mat∣ter; That our thoughts and intentions were good and commendable, but we had this unhappinesse that ma∣ny of those who were united with us, held the Propo∣sitions in the bad senses wherein we profess'd to con∣demn them; that instead of receiving help from those persons, they did us great ••hurt, and would be the cause of the condemnation of the Propositions; but should have this advantage, that that condemnation would fall only upon those persons, and not up∣on us

We knew, My Lords, that the Doctors who came hither against us, had visited this Cardinal one or two days before, and so we had cause to believe that they had infus'd this falsity into him as a most certain truth. Wherefore we answer'd him, that it was a most malicious fiction and de∣vice of our Adversaries the better to obtain their designed Censure; and that we could assure him there was no Catholick in France who held the Propositions in any other sense then we do. But this conceit was so far imprinted upon his mind, as if it had been a certain truth, that we cannot think that we have remov'd it; although in our Conference we twice or thrice made him the a∣bovesaid answer. Whereupon we had propos'd to our selves to undeceive this illustrious Cardi∣nal, and with him many other persons according as occasion should have been presented, if this Af∣fair had had a longer course, as we and almost all Rome besides believ'd it would. We hop'd also, My Lords, to evidence clearly to the Pope the falshood of this conceit in the following Audi∣ences which we expected, not being longer solli∣citous to disswade him from it in reference to our selves after our first publick Audience, at the end of which, we have understood since, that his Ho∣linesse said, These Doctors are not Heretecks as I was inform'd. But our Adversaries, who fear'd nothing more then these Audiences, and durst not appear in our presence to declare their Senti∣ments plainly, as we did ours with the greatest sincerity and clearnesse, and to maintain in pub∣lick before the Pope the falshoods and fictions which they dispers'd in secret, set all their En∣gines on work and redouble their pursuits after that first audience, to deprive us of time and pow∣er to dispell all those shadows by the Light of Truth.

This is the particular reason, My Lords, which caus'd them to urge the speedy publishing of the Decree; and they were not contented to alledge this reason in their visits to the Consultors and Cardinals, but they mention'd it also in their Writings, which by good hap came to our hands, though communication of them could never be obtain'd. They endeavor in these Writings to insinuate this wicked & false conceit to all such as shall read them, they impute such opinions to S. Augustine's disciples, as are held neither by us nor any Catholick in the Church, and they labour to confute what no body ever controverted. Thus, My Lords, having suggested this false con∣ceit, both in their Writings and secret Sollicita∣tions, they easily prevail'd, that to prevent the holding of the Propositions in the Heretical and Calvinistical senses, in which they said many held them in France, and to extinguish this new pre∣tended heresie, which was nothing but a vain fantasm of which they rais'd a fear in the Court

of Rome, it was necessary for the good of the Church to condemn them.

But you know, My Lords, that no Catholick Doctor or Divine of S. Augustin's disciples in France ever accounted these Propositions other then ambiguous, equivocal and captious, fram'd about four years ago by one of Molina's subtilest Partisans; as also that the two first of them were censur'd by S. Augustin's disciples in the Tract intitled Considerations, and in the Book Of Victo∣rious Grace, as admitting three senses, all three heretical; and each of the other, one heretical sense. You know, My Lords, that we never held the condemn'd Propositions in the formal terms whereof they consist; That in the first Me∣morial which we presented to the Pope when he gave us Audience upon our coming to this City, we demanded of his Holinesse that the senses which were in controversie might be distinguisht, and that the examination and judgement which was sollicited to be made upon the Propositions, might be made upon the said senses: That in our first Information in facto representing to his Holinesse and their Eminences the state of the Controversie, we declar'd that the Dispute was not at all concerning the Propositions as they were presented: And lastly, that in the pub∣lick Audience we had before the Decree was made, we renew'd the same Declarations to his Holinesse, and profess'd sudry times, that with∣out insisting upon the Propositions which our Ad∣versarries had maliciously contriv'd, we defen∣ded only the Catholick senses, or the particu∣lar Propositions fram'd by our selves in perspi∣cuous terms, and reduc'd to the pure doctrine of Grace Effectual by it self, as S. Augustin hath defended the same in all his works against the Pelagians and Semipelagians. Whereby you see, My Lords, most evidently, that not only the Pope's Constitution which pronounces upon the Propositions in their general ambiguity purpose∣ly affected to make them obnoxious to Censure, and his Holinesse's formal Declarations that he had no intention to prejudice S. Augustin's do∣ctrine, which is no wise different from the par∣ticular and most Catholick sense which they ad∣mit, and we defended alone in France and at Rome; but also the Writings of our Adversaries who have imputed to S. Augustin's Disciples er∣rors and heresies which they never held, justifie that those Censures cannot fall but upon those heresies and errors, and that the Catholick sense explicated by us to the Pope in such express and formal terms, remains without impeachment and as Catholick as ever it was.

For 'tis beyond all doubt that this sense of Grace Effectual by it self is that of S. Augustin; which if there were ground to question, our Adversaries needed only to desire a publick Au∣dience of the Pope, to demonstrate to his Holi∣ness in our presence, either that this sense in which we maintain the Propositions is not that of S. Augustin, or else that S. Augustin's doctrine is not that of the Church: but the light and evi∣dence of so many express passages of this great Doctor, and the secret force of Truth which is terrible to all its opposers, hath made them fear to enter into Conference with us touching thts subject in presence of his Holinesse or the Cardi∣nals. They were contented, My Lords, as we have before observ'd, to tell them in their secret sollicitations, as we discover'd they did at first in their secret Writings, that we who were de∣puted to Rome by Catholick Archbishops and Bi∣shops, defended S. Augustin at Rome, but others defended Calvin in France; which you know they publisht formerly in France by many Libels and false reports against all S. Augustin's Di∣sciples in general. And therefore this calumni∣ous Accusation which they fram'd at Rome before the Decree, is at this day our justification after the Decree, and his Holiness's formal Declara∣tion.

It remains then, My Lords, That they can be no other then the publick Enemies of S. Augu∣stin and the H. See, who dare pretend that the Propositions are condemn'd of heresie in the pro∣per and particular sense defended by us before his Holinesse, and explicated in our Writings; since the Pope by the Oracle of his Speech, vivae vocis oraculo, as they speak in this Court, vouch∣saf'd to declare to our selves, That he intend∣ed not to prejudice S. Augustin, whose Doctrine having been approv'd by so many Popes, cannot be condemn'd of heresie without overthrowing the Authority of the H. See, Ecclesiastical Tra∣dition, and the perpetual succession of one and the same doctrine in the Church, nor without violating the Respect which is due to his Holi∣nesse, who would hereby be accus'd of contra∣dicting himself, since he hath declar'd in sundry occasions, and particularly to us since the publi∣cation of this Decree, That he meant not to touch Grace Effectual by it self, nor the Doctrine of that great Saint; and we have already noted, that his Holinesse made the same expresse De∣claration to the Ambassador sundry times, who, as we have before said, writ this very day to the Court, to inform their Majesties thereof.

All these considerations, My Lords, have caus'd us to blesse God since this Decree, That his Holy Providence brought us into this City, to the end that by the Distinction we made, in presence of the Head of the Church, of Truth from Error, when we had the honour to speak publickly to him before the Constitution, and by so true and important a Declaration as he was pleas'd to make to us since the same in our last Audience, the Censure of Error might be hinder'd from falling upon the Truth, and it might not be at∣tributed to Innocent X. contrary to his express intention that he design'd to condemn by his Decree, or at least by his silence, the Catholick Apostolick and Roman Doctrine of the grand Master of Grace, which his Predecessors for twelve hundred years together have admitted, approved, commended and Canoniz'd by their formal words and most solemn Decrees; and that he rejected as impious and heretical the most Catholick and Augustinian sense included in the first of those Five Propositions, which you know, My Lords, was so fully and clearly defin'd by the Council of Trent, Can. 22. Sess. 6. where it saith, That the Righteous eannot persevere in the Righteousnesse which he hath receiv'd without spe∣cial assistance; And before by Innocent I.

when writing to the Council of Carthage, he pronounces these excellent words recited in the Letter of S. Celestin, to the Bishops of France a 51.1 As we are victorious in temptations when God succours us, so we must necessarily be overcome when he ceases to help us. Necesse est ut quo auxiliante vincimus, eo iterum non adju∣vante vincimur. For were it thus, My Lords, should we not have cause to cry out with Saint Prosper, who defended the same Doctrine of S. Augustin, which we defend at this day; Then Innocent the first who so worthily fill'd Saint Peter's Chair, is fallen into Error, ERRAVIT ergo Innocentius Petri sede dignissimus!

But we hold our selves more happy, My Lords, in that it hath pleased God to make us instrumental to hinder the victorious Grace of his Son and the invincible Doctrine of his Church from being overthrown by the attempts of humane presumption; and we acknowledge, that if our weak interposition hath contributed any thing towards the diverting so great an evil, this effect is due only to the generosity of your zeal, the Authority of your Orders, and the uprightnesse of your Directions.

Not but that we believe, My Lords, that Mo∣lina's Disciples (who by above a hundred Pro∣positions, which we extracted out of their Books and presented to the Pope, declar'd, e∣ven before the Constitution, open VVar against S. Augustin, although they disclaim this bold∣nesse in Companies where they are reproacht with it at Paris and in this City) will publish their false Victory everywhere, and put a false construction upon the words of the Decree, which speaks not of S. Augustin and upon the expresse intention of the Pope, who hath so of∣ten declared the esteem he hath of the admirable and divine Doctrine of that great Saint.

'Tis fit, My Lords, That as this whole Affair hath had no other original on their part, but an unworthy Artifice, in prosecution whereof they have for these four years thought in the Censure of certain several and equivocal Propositions a suppott of their new Doctrine of Molina, first hatcht in the Church but about seventy yeares ago; so it should be terminated with impostures and delusions unworthy of Divines and Catho∣licks, and with imaginary triumphs. But we hope, My Lords, that all intelligent persons and well-affected to the divine interests of Jesus Christ's Effectual Grace, and to the true honour of the H. See and the Church, which ought to be precious to us, will easily discern the gene∣ral and equivocal sense from the certain and par∣ticular; that which we have rejected as hereti∣cal from that which we maintain'd as Catholick; that which is express'd in the Constitution from that which is not express'd in it; and last∣ly, the false and most unjust pretensions of pas∣sionate men, from the true and most commend∣able intention of his Holinesse.

It remains, My Lords, That we prepare our selves to depart from hence to morrow morn∣ing, and we beseech you in the mean time to continue to us the honour of your good will, and to believe, that as the sole love of Truth and the defence of S. Augustin's sacred Doctrine, which our adversaries have endeavor'd to involve amongst errors, that they might also involve it in a Censure, caus'd us to undertake this long voyage, so it will render us more and more submissive to your Orders and Authority which we shall al∣wayes respect most heartily, and as much as they ought, who are,

My Lords,

Your most humble and obedient Servants,

• De la Lane, Abbot of Valcroissant.
• Des-mares, Priest of the Oratory.
• ...De Saint Amour.
• ...Manessier.
• ...Angran.

Rome, June 16. 1653.

CHAP. XXVIII.

M. Hallier and his Collegues desire an audience of the Pope to complaine of the publick joy we testifi'd in Rome for the Declaration made to us by the Pope at our taking leave of him, which his Holinesse again confirmes to them. The General of the Augustines gives us Letters of Association to his Order. The Am∣bassador in a letter to the Count de Brienne Secretary of State gives the same account of the manner wherein we spoke of the Proposi∣tions and the Pope condemn'd them, that is declar'd in this whole Rela∣tion.

IT would be hard for me to expresse what comfort we receiv'd from the so advantageous declaration in favour of S. Augustin's doctrine and effectual Grace, which the Pope made to us in this audience.

The joy which appear'd in our countenances testifi'd the same to all that saw us go abroad; and 'twas a remarkable accident that M. Hallier, who was in the Pope's Presence-chamber when we came forth from his Holinesse, receiv'd at that very moment the first mortification by it. But he receiv'd more by the noise which this de∣claration of the Pope made immediately in Rome,

as well through our care to publish it, as through the satisfaction with which those who lov'd our cause and persons, (the number of whom was very great) communicated so agreeable newes one to another. Being there remain'd very few dayes before our departure which we determi∣ned to be on Monday or Tuesday following, we took occasion to tell it to all those friends and persons of greatest respect, of whom we were ob∣lig'd to take leave before our going away; and we did it as particularly as the scantnesse of time permitted, to the end we might have them as witnesses in case of need to certify that they heard us publickly and openly proclaime it before our departure, and that when the abovemention'd letter which we intended to write to the Bishops should be seen in France, our ordinary calum∣niators might not alledge that it was a feigned thing invented at pleasure to delude the world and secure us in some measure from the condemnation of our opinions which they boasted to have obtai∣ned. We related it not only to those whom we went to visite, but to many others of our acquain∣tance, who occasionally meeting us congratulated us for what they had heard others speak advanta∣geously of it, and desir'd us to confirm to them our selves, and particularly relate to them what had been told them but in grosse.

The report of the applauses which we received and the publick joy which we testified hereupon to all the world, so vehemently confounded M. Hallier and his Collegues, that they thought themselves oblig'd to go and complain thereof to the Pope on Monday following, to the end it might please his Holinesse before our departure, by some mortification to quash the advantages which we took from the said Declaration already, and might afterwards take (they said) to the pre∣judice of the Bull. I beleive they did not speak thus moderately; but being I could not know this passage otherwise then confusedly, and by the re∣port of those to whom they open'd themselves and spoke nothing of it but what they pleas'd, I choose rather to speak the lesse of it. The summe of all was this, that all that they could say to the Pope made no impression upon him, but he an∣swer'd them that being he had told us his mind and what he really thought, he could not dis∣like our relating it upon all occasions we pleas∣ed.

Besides the Ambassador whom we acquainted with it, we told it also amongst other Frenchmen, to M. Du-Noiset and M. Gueffier, as well in regard of the civilities for which we were oblig'd to them, as because they were two publick and unexcepti∣onable persons, and might witnesse it to such of their friends in France as should have the curiosity to write to them about it.

Moreover we went to tell it to the Generals of the Dominicans and the Augustines, and by the same means to all such Fathers as we knew, of those two Order in the Covent of S Augustin and in that of la Minerve. It so augmented the kind∣nesse and esteem which the General of the Augu∣stines had conceiv'd for us ever since our grand Audience on Rogation Monday, that seeing us up∣on the point of our departure, he was pleas'd to give every one of us a pledge of his good will and esteem of our persons. It was Letters of fili∣ation and Association to his Order, which he sent to our lodging by two of his Fathers, as I re∣member, on the Sunday before our departure; They were all dated on Saturday the 14th of June; the copy of that which was for me, is here subjoy∣ned, whereunto those for my Collegues were per∣fectly like.

Mag. Fr. Philippus Vicecomes Mediolanen. Or∣dinis Eremit. S. Augustini Prior Genera∣lis licet indignus: Admodum illustri D. D. Ludovico de Saint-Amour in sac. Facultate Parisiensi Doctori ac socio Sorbonico.

EOs qui de nostra sodalitate bene meriti sunt, vel in eam ipsam sunt optimè animati, sive piâ devotione propensi, facere non possumus, quin juxta nostram facultatem pietate prosequamur, eosdem{que} in optima erga familiam nostram voluntate, quan∣tum maximè cum Domino possumus, confirmatos reddamus. Quare nos multiformis gratiae Dei bonos dispensatores imitantes, harum serie ac vi litterarum & nostri officii authoritate, Te & Consanguineos tu∣os in primo gradu in benefactores nostri Ordinis assu∣mimus, & inter spiritualia nostrae Religionis castra annumeramus. Vobis{que} omnium Orationum, Mis∣sarum, Officiorum, Praedicatiorum, Contemplatio∣num, Jejuniorum, Vigiliarum, Disciplinarum, Obedientiarum, Peregrinationum, Caeterorum{que} la∣borum ac bonorum omnium quae per Fratres & Soro∣res nostri Ordinis universo Orbe Christiano constitu∣tos, divina ope fiunt, tam in vitâ quàm in morte, participationem ex Apostolicae sedis indulto concedi∣mus & impartimur. In nomine Patris †, & Filii †, & Spiritus Sancti †, Amen. Addentes insuper de nostra gratia speciali, ut cum obitus vester in nostris Comitiis generalibus, per Provincialem aut per alios fuerit nuntiatus, ea pro vobis fiant suffra∣gia, quae pro nostris defunctis Fratribus ac Sororibus facienda nostri Ordinis Constitutiones decernunt. In cujus rei fidem ac testimonium hasce litteras manu no∣stra subscripsimus, & sigillo nostri Officii muniendas curavimus.

Datum Romae in aedibus nostris die de∣cima quarta mense Junio anno 1653.

Signed, F. PHIL. VICECOMES GEN. IND.

and sealed with the seal of the Order, which is a Crucifix, at the foot whereof S. Augustin is upon his knees, with these words round about; Au∣gustinus lux Doctorum, malleus Haereticorum; Au∣gustin the light of Doctors and the maul of Here∣ticks.

On Sunday the 15th we went to take leave of the Ambassador, and give him our humble thanks for the many testimonies of good will which he had given us in sundry occasions during our re∣sidence at Rome. We intended to give him an ac∣count of what pass'd in our last audience of the Pope, but he prevented us and told us the particu∣larities thereof, as they are mention'd in the fore∣going letter. There were some of greater impor∣tance concerning a particular matter, which we durst neither tell him openly nor wholly be silent of, and which might not be set down in the

Narrative letter, as neither, may they in this Journal. And therefore we onely intimated some thing of them in general to the Ambassador, who dispens't with us from further explication by telling us that he understood the same suffici∣ently.

But what ever good offices we could receive from his courtesie, he never more oblig'd us and the Church with us, even when he expos'd his life so often for its service against the Infidels, or when he groan'd under their tyranny in a long captivity, then by writing a letter to the Count de Brienne Secretary of State upon the same 16th. of June that we writ to the Bishops; by which letter, (without thinking at all, as I believe, that it would ever come to our sight, or should be ser∣viceable to ours and the Pope's justification in reference to what aimes his Holinesse had in ma∣king his Constitution) he so clearly and briefly layes open the Pope's intentions, what we main∣tain'd in the Propositions, and what the Pope pretended to condemn in them; That I can∣••ot better conclude this sixth Part then by adjoyn∣•…•…g the subsequent copy of that letter.

A Copy of a Letter written June 16. 1653. by Monsieur le Bailly de Valency the King's Ambas∣sador at Rome to Monsieur the Count de Bri∣enne Secretary of State.

ON Thursday last I told the Pope that the Do∣ctors who bear the title of S. Augustin's de∣fenders were desirous to kisse his feet before their de∣parture, being ready to return into France. His Holinesse answer'd me that whatever businesse he might have, he would admit them to audience on Fryday morning; which he did and caress'd the Doctors extremely, and told them that he had not condemn'd the doctrine of S. Augustin or of S. Tho∣mas, or the point of Grace effectual by it self, lea∣ving this point and this controversy in the same posture as Clement VIII. and Paul V. left it; but that, being themselves had declar'd that the Five Propositions have three senses, one Calvinistical, one Pelagian, and one true and Catholik, they ought to be pronounc'd erroneous and temerarious, inas∣much as in a certain manner and intent they were heretical; and that indeed no Proposition which may have poison hidden under it ought to be pro∣pounded to the people, (as pastures where veno∣mous plants grow, ought not to be tender'd to sheep although the same contain abundance of wholsome herbs) for fear lest the poison be swallow'd una∣wares, the sheep not being able many times to discerne the good from the bad. Then the H. Father commended them and thanked them, &c.

CHAP. XXIX.

A Relation of what pass'd in the As∣sembly of the Cureés of Paris on Monday June 9. 1653. and be∣fore the King on the Wednesday following by occasion of that Assem∣bly.

TWas a Coincidence sufficiently pleasant that the same afternoon on which the Pope's Constitution was fix'd up and publisht at Rome in the manner abovemention'd, the Cureés of Paris in their monethly Assembly complain'd of another Bull which the Jesuites had obtain'd by surprise; dated Febr. 5. 1649. and had kept conceal'd for four yeares; by which Bull the Cureés cry'd out that the Hierarchical Order was perverted, the Parochial Churches and Masses deserted, and the Parishioners drawn away from their lawfull pastors. Moreover they concluded that they would write to Rome, to beseech the Pope to revoke it, and that in case no remedy were granted by his Holinesse, then they would appeal to the Parliament, and preach publickly against the abuses and pernicious consequences which they foresaw from it. But because they incidentally spoke concerning the confinement of Cardinal de Rets, occasion was thence taken to spread heinous falshoods at the Court a∣gainst them, and to accuse them to the King of things, by which themselves confess'd in his pre∣sence they should have been guilty of high Trea∣son, had they been true; but they clear'd themselves thereof at the same time with perfect candour and generosity.

The Curé of S. Roch their ancient Syndic, who was more active in all the circumstances of this affair then any other, penn'd a Relation of it, which an ancient doctor, his intimate friend and mine, copied from his manuscript, and sent to Rome to me, thinking it would find me there still, with design not onely that I should understand what had pass'd at Paris touching that matter, but also that I should in name of the Cureés make all the complaints and solicitations which they should find necessary in processe of time in order to the vacating of this Bull. But we were gone from Rome before the said Relation got thither, and I receiv'd hereafter. Neverthelesse I shall in∣sert the Relation here, that Posterity and after Ages may see to what enormity Calumny procee∣ded in ours, since even in things so publick and whose truth was so easy to be clear'd and known, it did not spare a Company compos'd of so many eminent and venerable persons in Paris both for their hierarchical functions, and for their piety and learning.

A Relation of what pass'd in the Assembly of the Cureés of Paris on Monday June 9. 1653. and at the King's Council on Wednesday following concer∣ning the same.

THe Curées of the City and suburbs of Paris, both by Custome and the Statutes of their Company assemble by permission of the Archbi∣shop at the house of the Senior the first Mon∣day of every moneth which is not taken up by any Festival, to consult first about the dischar∣ging of their functions which relate to the sal∣vation of the souls committed to them, and after∣wards of civil and temporal affairs if there be any that concern their Company.

According to this custom an Assembly was held on Monday the 9th. of June 1653. in which af∣ter sundry spiritual affaires, two things were treated of in reference to the present Relation. The first was touching a certain Bull of Febr. 5. 1649. obtain'd without doubt by surprize, and kept conceal'd for four years; being granted to the Churches of the Jesuites and all other Chur∣ches whom they pleas'd, concerning a certain Communion which they call General, to be ce∣lebrated in their and other Churches by them ap∣pointed, and not elswhere on the third Sunday of every month, in which the Communicants should gain a plenary Indulgence, and apply the same to souls in Purgatory. By which Bull, usage, clauses and consequences thereof the Hierarchical Order is perverted, and especially the Parochial Churches and Masses are deserted, and the Pa∣rishioners drawn away from their own lawful Pastors, contrary to the Holy Decrees and Sy∣nodal Constitutions of the Archbishop of Pa∣ris.

Against which Bull it was concluded that the Cureés should write to Rome, as many others have done, and that our H. Father the Pope should be supplicated to revoke the same; as also the Nun∣tio desir'd to assist their complaint with his Holi∣nesse. And to this effect four Cureés were de∣puted to speak to the Nuntio. And it was added, that in case his Holinesse granted no redresse in the businesse, an Appeal should be put into the Parliament against the execution of the said Bull, and the Cureés be enjoyn'd to preach publickly against the abuses and consequences of it. And that in order hereunto the Syndics of the Com∣pany should examine it, and take counsel of Ad∣vocates concerning what inconveniencies and a∣buses might be found therein.

The second thing taken into deliberation was touching the Collects and Prayers appointed by the Archbishop, and publisht more solemnly at the last Jubilee for the liberty of Cardinal de Rets, his Nephew and Coadjutor; which some of the Company complain'd to have been left off in ma∣ny Parishes.

Whereupon it was concluded that the said Prayers should be renew'd, and the Collects in∣serted in all the Missals of the Vestries of Pa∣rishes, and added by the Priests in all convenient Masses publick and private. And that amongst the ordinary recommendations after service the people should be exhorted to make prayers like∣wise to God for the consolations of the said Lords, the Archbishop and Cardinal, in their present affliction.

And forasmuch as it was reported in the Com∣pany that the Nuntio had said not long ago that he had solicited the King in his Holines's name for the deliverance of the said Cardinal de Rets, and that as often as he had order he would do it with all his heart; and that although affairs were not dispos'd for the same at present, yet he hop'd the King would shortly restore him to his Holiness. The Company thought fit that the persons de∣puted to go to the Nuntio concerning the Bull, should take the occasion to thank the said Nun∣tio in the name of the Cureés of Paris for his ne∣gotiation, and beseech him to continue it upon all opportunities, and testifie to him the great joy and consolation which the Company receiv'd from the hope which he gave that the King would shortly restore the said Lord Cardinal to his Ho∣linesse.

In pursuance of which conclusions, the next day, Tuesday the 10th. the deputed persons visited the Nuncio, and did according to the order prescribed to them by the Com∣pany.

Whereupon they conceiv'd their intentions being pure, and their conclusion consisting in termes and wayes wholly spiritual, Calumny it self could find nothing to gain say therein. Neverthelesse some ill-willer to their Company or some flatterer having reported these things to the King and Queen otherwise then they were transacted, to the great prejudice and injury of the Company, the next day, Wednesday the 11th. all the Curées of Paris were summond from the King by M. Saintot to meet at the house of the Cureé of S. Germain de l' Auxerrois, where they should receive the King's or∣ders.

To the appointed place they obediently repai∣re'd to the number of thirty, from whence they were conducted to the Louvre by the said Sieur Saintot. Where being carried into the Queen's Presence-chamber M. le Tellier came to them and askt who were the Syndics, and the Sieur de Saint Roch senior Syndic stepping forth, M. le Tellier told him, both now and at several go∣ings to and from the King and his Counsil, that the King was not well-pleas'd with the Assembly of Cureés of Munday last, that his Majesty com∣plain'd of their treating and deliberating therein concerning some affair of State, and of their con∣cluding yea and executing their conclusion to have recourse to the Nuntio. That it was a crime to treat of such an affair and to give a visite to forreign Ambassadors without the King's leave: That the Cureés and others might in∣deed recurre to the Nuncio in reference to the spiritual part of his charge and the Court of Rome, but in affairs temporal and of State he was no other then the Ambassador of a forreign Prince. That therefore the Cureés had incurr'd a great fault in deputing persons to him, and were askt what reason they would give for it to the King.

For answer whereunto the said Sieur de Saint Roch, having first made a Narration of what pass'd in the Assembly, and follow'd thereupon in reference to the Nuntio, said, That in regard of the complaint and opposition they intended to make against the Bull, 'twas a thing purely spiri∣tual and belonging to their charges and functi∣ons, for which they believ'd his Majesty would not be offended, since it was lawful to address to the Nuntio about a spiritual Affair, and such as concerns the Ecclesiastical Court of Rome.

As for the confinement and enlargement of the Card. de Rets, That the Cureés having spoken only concerning the publick and private Prayers in the form, and according to the appointment of the Archbishop, well known to the Kings Court and everywhere else without any offence taken thereat before, they conceiv'd hitherto that their Conclusion for renewing and recommending the said Prayers to the people, was a piece of admi∣nistration purely spiritual, and that to exercise the same was not to treat or meddle with affaires of State.

That as to the having given charge to their De∣puties, after they should have spoken to the Bull, to congratulate the Nuntio occasionally, and thank him for his Negotiation for the liberty of Cardinal de Rets, and testifie to him the joy they receiv'd from the hope he gave, that his Majesty would shortly restore the said Cardinal to his Holinesse, they conceiv'd this Congratula∣tion & Consolation not to concern affairs of State, or cause any prejudice to his Majesties services.

As for M. le Tellier's question, what reason they would give for it to the King, the said Sieur De S. Roch told him, That if after the foregoing relation according to the Truth and for justifica∣tion of their Innocence, his Majesty desir'd any other reason, they should return their Answer with all respect when they understood what he desir'd; which Answer the said Sieur le Tel∣lier accounted reasonable. After he had un∣derstood from the King in his Council what was desir'd of the Cureés, he came back; He told them, that the King requir'd them to ask pardon of him for their Assembly, and depute some per∣sons to tell the Nuntio, that it was not their in∣tention to have recourse to him, nor by him to his Holinesse for the enlargement of Cardinal de Rets. Whereunto the said M. de S. Roch an∣swer'd, That forasmuch as his Office of Syndic empower'd him only to propound things in their Company, to whom it pertain'd to conclude what answer was fit to be return'd to his Maje∣sty, they most humbly beseecht him to give them time to consider about it. Which Reply being again found reasonable, M. le Tellier went to know the Kings pleasure concerning it, and re∣turning to the said Curees, told them, That his Majesty requir'd their answer presently, and that in order to consult thereof among themselves, they might retire either to S. Germani de l' Au∣xerrois, or into the Chamber of Marshal de Vil∣leroy near the Queens Presence-Chamber. Ac∣cording to which order for time and place, the said Cureés withdrew into M. de Ville∣roy's Chamber. M. le Tellier came thither to tell them worse news, to wit, that his Majesty was just then inform'd that the Cureés had signi∣nify'd to the Nuntio, that they would write to the Pope for the liberty of Cardinal de Rets, and complain to his Holinesse for not sending forth Excommunications by reason of the confinement of the said Cardinal, as some Popes his Predeces∣sors had done in like case. That they desir'd the Nuntio to further their complaint with his Holi∣nesse; but the Nuntio much dislik'd these Pro∣positions; and said, That more gentle courses were to be taken; That instead of taking this counsel the Cureés answer'd, That if the Pope would not do them reason upon their complaint of the Car∣dinals confinement, they would addresse to the Parliament and preach vehemently and loudly a∣gainst it. Whereupon the Nuntio thrust the Deputies out of his Chamber by head and shoul∣ders. To all this it was answer'd by the Curé of S. Bartholmew, who was the Spokesman to the Nuntio, that these Reports were nothing but ab∣solute calumny, as they could make good to his Majesty. The Sieur de Tellier said, he would go and give this account to the King.

In the mean time it being taken into considera∣tion what answer to return to his Majesty, espe∣cially concerning the last Relation, as also who should be the Speaker; it was agreed that an Ac∣count should be given to the King, as well of the Assembly of Monday last, as of the Deputation to the Nuntio, and M. de S. Roch was pitcht upon for Speaker.

At length M. le Tellier return'd to the Cham∣ber, and understanding the conclusion of the Company to go to the King, and that the said Sieur de S. Roch was deputed to be Speaker, He askt the Sieur de S. Roch what he had to say to the King. Whereunto being answer'd; That the Company would give his Majesty content∣ment, they were introduc'd by M. Saintat into the Queens Chamber where either of their Ma∣jesties were seated in Chaires, the Dukes of Anjou, Guise, the Chancellor, the Keeper of the Seales, M. de l' Hospital, and le Tellier and some others of the Privy-Council standing by. The Cureés made a low Reverence to them, and the Chancellor told them, that the King was not well pleas'd with their Assembly of Monday last. Whereupon the said Sieur de S. Roch, after a reverence to their Majesties, spoke as follows, or very near; (for his Speech being not premeditat∣ed nor written beforehand it, would be hard to make a relation of it word for word.) Sir, The Cu∣reés of your good City of Paris, your Majesties most faithful Subjects, most humble and obedient Servants & perpetual Orators, conceiv'd that their past services and obediences even during the late commotions, had secur'd their fidelity as to what concerns your Majesties service from the reach of calumny. But since 'tis their unhappinesse to have their Assembly of Monday last traduc'd to your Majesty, and your Majestie commands to give an Account of it, I shall report the whole transactions thereof to Y. M. with all truth and simlpicity.

Sir,

OF Ancient custom with the permission of the Archbishop of Paris our Superior, and according to the Statutes of our Company, we hold our Assemblies the first Monday of every Moneth, and therein treat and conferre toge∣ther of spiritual things which concern our Char∣ges, and the salvation of souls committed to us. According to this Custom we held our As∣sembly of Monday last, in the place, time and manner accustomed, where two things especially were spoken of, and of those your Majesty de∣mands an Account.

The first was touching a certain Bull of Febru∣ary 5. 1649. obtain'd of the Pope by sur∣prize, and destructive to the Hierarchical State, especially of Parishes. Against which it was con∣cluded to write to Rome to get the same revok'd, and also to beseech the Nuntio to assist our Complaint by his recommendation; Moreo∣ver, in case his Holinesse would grant no re∣dresse therein, it was resolv'd to provide a∣gainst it by legal ways permitted in your King∣dom, and to appeal against its being put in exe∣cution; Which is an Act purely spiritual, con∣cerning the charge of souls, and touches not af∣fairs of State in any wise.

The second thing spoken of, was touching the publick Prayers for Cardinal de Rets, up∣on which it was concluded that they should be •…•…new'd. And whereas the Nuntio had told one of the Company, that in his Negotiation in the Pope's Name with your Majesty for the liberty of Cardinal de Rets, your Majesty had given hopes that you would shortly restore him to his Holinesse; the persons deputed to the Nuntio about the Bull were enjoyned upon this occasion to give the said Nuntio thanks in the name of the Cureés of Paris for his Negotiation, and to desire him to conti∣nue the same upon all opportunities, and to testifie to him the joy which the Company re∣ceiv'd from the hope which he had given of the speedy enlargement of their afflicted Pre∣late. VVherein likewise, Sir, the Cureés of Paris conceive they have not medled with Affaires of State, nor treated with a for∣raign Ambassador, nor done any thing against the service of your Majesty.

As for the last Relation made to us by M. le Tellier, That it was newly reported to your Majesty, how we had said to the Nun∣tio, that we would write to the Pope for Car∣dinal de Rets's liberty, and complain to his Holinesse, and that he did not send forth an Excommunication as some of his Predecessors have done in case of like detentions; and that he desir'd the Nuntio to assist our complaint herein to the Pope, with protestation that if he did us not reason, we would have recourse to the Parliament, and preach openly against the Cardinals restraint; and that the Nuntio be∣ing offended with the violence of the Deputies, thrust them out by the shoulders.

VVe confesse, Sir, That if we had us'd those expressions, or propounded those means of Cardinal de Rets's deliverance, not only to a forraign Ambassador, but even to any one else, in the Pulpit, in publick, in private, or otherwise, we should be guilty of high Trea∣son. But since we are very innocent there∣of, Your Majesty will permit us to say, that 'tis a meer Calumny, and to humbly beseech you that we may know who are the Authors of it, to the end we may justifie our selves face to face, and demand your Majesties ju∣stice for this false Accusation. However to justifie our selves to our power, we shall rea∣dily depute some Persons to the Nuntio, to beseech him to give testimony to your Ma∣jesty of our innocence, and that we us'd those expressions and wayes onely against the Bull, and not in what concerns the detention of the Cardinal, and that he receiv'd and reconducted the Deputies of our Company with honour, so far he was from thrusting them out of his Chamber by the shoulders. By which testi∣mony of the Nuntio, the Cureés hope Sir, that your Majesty will see the occasion and artifice of our Calumniators, who have endea∣vor'd to attribute to the detention of the Car∣dinal, what was spoken against the surreptitious and abusive Bull.

As to the main, Sir, As we never expect∣ed Cardinal de Rets's liberty but from God and your Majestie's goodnesse; from God, by our Prayers; and from your Majesty, by our most humble Remonstrances and supplications; so we protest that we never intended to make use of any other way then this to obtain the same. And as for the prayers to God, we have made the same hitherto, and resolv'd to renew and continue them with perseverance, not only upon the injunction and command of the Archbishop, our Superiors, but also upon our Obligation to the service of our afflicted Prelate, and by reason of the sorrow which we resent from his con∣finement. As for our most humble supplica∣tions to your Majesty for that end we have frequently desir'd Audience of your Majesty that we might remonstrate the same, but could not obtain it. But since an unhappy calumny laid upon us hath prov'd the occasion of this Audience which your Majesty with great good∣ness affords us, we most humbly beseech your Majesty to grant liberty to Cardinal de Rets.

After which account given to the King, the Chancellor told the Cureés briefly, that the King knew well enough that they assembled every Moneth by permission of the Arch-bi∣shop of Paris; and although the Cureés of the City were not a Body, yet his Majesty was pleas'd with their assembling so, provided that in their Assemblies they medled onely with the spiritual or civil matters of their Charges, if any were. But they had committed a fault on Monday last, by taking into deliberation the Affair of Cardinal de Rets's detention, being an Affair of State, and by deputing persons to the Nuntio about it: That assoon as the Kings Affaires permitted the setting at liberty of Car∣dinal

de Rets, his Majesty would do it; but it did not belong to Cureés to meddle therewith nor with affairs of State; that for the future they must abstain from the same, otherwise the King would be constrain'd to use the Authority which God hath put into his hand. That nevertheless his Majesty was satisfi'd with the account•• which they gave him of their assemblies and of their good intentions; but withall enjoin'd them to depute some persons to the Nuncio, to tell him that they had no intention to make use of other meanes then the King's goodnesse for Cardinal de Ret's liberty.

An Addition to this Relation.

TO satisfie the Reader what became of the af∣fair of the Communion for the Dead every third Sunday, after the complaints which the Cureés of Paris had resolv'd to make of it, I shall adde here by the way, that the Jesuites have put the Bull in execution, and cause it to be practis'd by their Priests not onely in Cities where they bear sway and do it with the grea∣test show and ceremony, but also in Paris, though with lesse magnificence and concourse; as I observ'd both at Paris and in some other Cities where I hapned to be upon occasion du∣ring this present year. 1662.

Notes

• * 1.1

  Annal. Ec∣cles. ad an. 417, & 418.
• a 15.1

  It was not to return into France, as I design'd for six Moneths together about my domestick affairs.
• b 15.2

  My Letter of Jan. 27.
• c 15.3

  They profess'd so in words, and Cardinel Spada did them the honour and the kindnesse to say for them that they were ready to do it. So that this is meant but ad hominem.
• a 29.1

  In a Discourse which this Pope made in the first Congre∣gation de Auxiliis, held before him in the Vatican, March 20. 1602.
• b 29.2

  Epist. 95.
• c 29.3

  De gratia Christi cap. 10.
• d 29.4

  Q. q. contra Jul. cap. 40.
• e 29.5

  Contra collatere, & in Epist. ad Rssinum.
• * 29.6

  De Corr. & Grat. c. 1.
• a 29.7

  Epist. ad Demetriadem.
• b 29.8

  Cant. Collat. cap. 44.
• c 29.9

  In the Epistle to the Bishops of Carthage which is the 91. amongst those of S. Augustin.
• a 35.1

  Lib. de Grat. Christi.
• b 35.2

  In Ep. ad Gal.
• b 48.1

  viz. The little Volume of S. Augustin.
• a 51.1

  Caelestinus Epist. ad Episcop. Galliae, cap. 6.