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.

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.