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. 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.