the greatest affair which the Pope had with them was to give them his Benediction and indulgences In the afternoon I went to visite the Ambassador who was going to see Cardinal Albieri whither I accompani'd him VVe had been once or twice before to visite this Cardinal and that we might be no more disappointed I took this occasion to agree upon an hour for the next day with his Maistre de chambre In going and coming I spoke to the Ambassador touching the communication of our writings He told me that all the fear was of protractions which might happen thereby I answered him that so much must be resolv'd upon as was absolutely inseparable from a legal examen and besides such we sought none I manifested to him by the whole course which he knew we had kept hitherto that we had not caus'd any and I gave him all reasonable assurances that we would never occasion any On the contrary I shew'd him that our interest as well as our intention was to see this affair assoon ended as we could procure it that if after a thorough discussion it were found that we were in the wrong we should be glad to see a solemn and authentick condemnation and that were favourable to truth pronounc'd against us that the Pope the Consultors our Adversaries and we ought to aim at no other that likewise if it were found that the sentiment of the Jesuites and M. Hallier and his Collegues were not conformable thereunto it behoov'd to spare them no more then us to the prejudice of truth The Ambassador acknowledg'd the truth of all this and told me two things sufficiently remarkable to let posterity know what infamous and shameful means were made use of to decry us and disparage a holy and wholsome doctrine He told me that M. Hallier and his Collegues had shew'd him a Letter of M. de Marca Bishop of Conzerans newly nominated to the Archbishoprick of Tholouze whose hand the Ambassador said he knew well having receiv'd many Letters from him whilst he was in Catalonia in which that Prelate signifi'd to them that the Jacobins had inform'd him that a certain woman being at Confession confess'd that she had forgotten herself in the conjugal fidelity which she ow'd to her husband and alledg'd that Grace fail'd her three times The second thing which the Ambassador told me about the same matter was that a certain man being sick in the quartier of the Jocobins viz. the Reform'd in the Street S. Honore receiv'd the Viaticum from M. de S. Roch in the usual manner That yet afterwards being visited by two of that Order who went so comfort and exhort him telling him that it behoov'd him to think upon God and his Grace The man answer'd that he did not believe himself to be one of those for whom God had prepar'd it That thereupon the Jacobins told him that he must begg it of God and that he answer'd that he had not so much as the Grace to pray They reply'd that he ought to have confidence that God had merited it for him by his death the man answer'd that he could not perswade himself that he was one of those for whom our Lord died That the man was recover'd a little that yet it was not known what would become of him in the end but the Jacobins and M. de S. Roch were much troubled about it and that it made a great noise in his Parish But in the mean time it was manifest what evil effects had been caus'd by spreading in the Church the difficult and strange Questions of the Mystery of Grace namely Libertinisme and Despair I could not this day give the Ambassador the Answers which these examples or rather fictions deserv'd because we arriv'd at his House and the Discourse broke off But being the next day at S. Louis one told me in the Sacristie in presence of sundry Ecclesiasticks who stood about the Fire that the talk was in Rome that the Confession a la mode was to say instead of I have fail'd Grace hath fail'd me whereupon conceiving that this Discourse proceeded from the Letter which M. Hallier had show'd the Ambassador I first remonstrated to the Company as well as I could and the place permitted the injuriousness and impiety of those who thus sought to make ridiculous the prime maximes of the Gospel by false and senceless consequences After which I went to dine with the Ambassador that I might have occasion to speak to him both privately and at his Table and by answering those foolish and temerarious objections ruine them in the same place from whence in probability they first began to be disperst I said as I had done at S. Louis touching the first That when it is said that Grace is necessary to all actions the meaning is not for the doing of them simply because there are many other motives of civil honesty and natural equity obliging us thereunto which are sufficient for the doing of them as is clear by the examples of so many Pagans who receiv'd no Christian graces who had not so much as the smallest light of Faith and who nevertheless were chast just charitable faithful and generous out of the consideration of what they ow'd to the interests of their honour their friends and their Country But the meaning is That Grace is necessary for the doing of the least action upon the principles of Christian love and profitably for salvation c. And as for the second example to take away the scandal it might give in case it were true I affirm'd that it was not an effect of the sound doctrine of Grace whereof Christian Piety oblig'd men not to be ignorant but of the ill use and false consequences drawn from it by its enemies That from this example we ought to take occasion to humble our selves before God for avoiding the like error That men ought to spend all their lives in fear and confidence to work out our own salvation and hope in God with trembling That S. Paul who did not find himself culpable for any thing nevertheless did not presume that therefore he was justifi'd but although he had no such presumption yet he had a holy hope of his salvation by the strength of him through whom he could do all things that it behoov'd to follow his example in either respect that every one ought to labour after his salvation as if it wholly depended on himself and yet hope in God's mercy and grace as being unable to do any thing but by grace I also caus'd the Ambassador to read about two pages of S. Prosper's Epistle to S. Augustin wherein he acknowledg'd was contain'd and reduc'd the ground of all the ordinary Objections brought against the doctrine of Grace which we defended But he askt me whether S. Augustin answer'd to all that as I assur'd him and if so how was it possible that the Pereyrets the Halliers and other famous Doctors of the Faculcy had not read it
condemned by Pius V. it was ground enough for saying so that there was one found to be such at the first inspection of the book But it was not expressd in that Decree whether those condemn'd Propositions which were in the Catechism were any of those which Pius V. had condem'd as Heretical or temerarious or as offending Christian ears which might be so in the time of Pius V. and not so now but however those Propositions having been once condemn'd and that condemnation neither revers'd nor interpreted nor the prohibition of teaching and maintaining them remov'd he was too blame that advanc'd and publisht them and there was reason to complain as well of his writing of these matters contrary to the Prohibition ' as of his reviving those condemned Propositions F. Hilarion and I were three full houres in this conference and it was far in the night before we broke it off On Saturday morning the 19th we did nothing but went to the Ambassador who expected a visite from one of the new Cardinals And in the afternoon I learnt nothing but that a new Tome of Suarez was lately printed at Lyons touching the matter de Auxiliis notwithstanding it had been formerly deny'd permission at Rome and that the Jesuites caus'd it to be sold there This intelligence was given us that we might complain of it but we were loth to take new affairs and employments upon our selves without necessity being scarce able to manage all those in which we were engag'd already On Sunday the 17th in the morning we went to accompany the Ambassador to the Pope's Chappel From thence we went to Giesu to see the ceremonies which the Jesuites made after the election of their General which we found plain and modest We spent almost the whole afternoon at the Ambassador's house in reference to the visite which Cardinal Aldobrandino was to make to him On Tuesday we went to see that Cardinal with whom we found Cardinal Trivultio We waited till this latter was gone and then were admitted to Cardinal Aldobrandino We found him sufficiently informed of many circumstances of our affair which we layd open to him at leisure We spoke much of the famous Congregation held under Clement VIII of whose family this Cardinal was and who dying as he intimated in our discourse as he was upon the point to publish his Bull of condemnation against the Jesuites his death was by those Fathers imputed to a Miracle In the afternoon we visited Cardinal Sachetti who apprehended our intentions and demands very just and answer'd us very handsomely and ingenuously He said among other things that the wiles and jugglings which we shew'd him had been recurr'd to in this affair were no good arms for defending a just cause and that they who made use of them gave ground to believe that they were diffident of their good right The same Afternoon we went to Cardinal Maidalcini who was the youngest of the Cardinals and thence to Monsignor Paolucci who was the ancientest Prelate in Rome M. Brousse declar'd the affair in Italian to Cardinal Maidalcini and the Abbot of Valcroissant to M. Paolucci who answer'd us as one that still well remembred all that he had seen formerly transacted under Clement VIII between the Dominicans and the Jesuites and who had since that time spent part of his own in the reading of S. Augustin There remain'd none of all the sacred Colledg to be visited but Cardinal Cherubin We went to him on Wednesday March 20. and acquainted him as we had done the rest what had pass'd and what we pretended to in this affair We learnt the same day that a Memorial was presented in the morning to the Congregation of the H. Office against the book of Suarez and those who dispers'd it Monsignor Spada Patriarch of Constantinople was the last we visited of the Consultors and Qualificators of the H. Office for he had that Title which depress'd him infinitely below the lowest Cardinal which seem'd very strange to us in the person of a Patriarch of the second See of the Church and who since the second Oecumenical Council always held the first place after the Pope We went to him on Thursday the 21. and after he had heard what we said to him he wonder'd that we seem'd to doubt whether the Congregation and audience of Parties would be granted in which we plac'd the certain carrying of the Cause and the indubitable triumph of truth against our common adversaries He intimated with a clear inclination to our good designes that things were in suspence that order would be taken about them and that preparations were making for them In fine he answer'd us very judiciously gravely and courteously And he acknowledg'd as all other persons who we visited together and whom I had visited before when I was alone at Rome acknowledged in our common visites though I have not menion'd it in every occasion to avoid too frequent repetitions that I had never addres'd to him but as one sent by some of my LL. the Bps. of France Our visites being ended and we finding by experience during the whole winter that the aire of Rome was very unsutable with M. Brousse's health and conceiving that the heat of the approching Summer might be more prejudicial to it then the winter during which he had a continual head-ake and defluxion in his breast which constrain'd him to be blooded largely five times and to drink nothing but Ptisane He pray'd us to give way that he prepar'd himself to return to his native aire after Easter assoon as he was able to travel to the place of his ordinary residence Whereunto we consented according to the condiscension of the Bishops who deputed us to whom in the end of January last we had signifi'd the case of his indisposition which seised upon him assoon as he came to Rome and continu'd to molest him ever since Wherefore he and I went the same evening to advertise the Ambassador of it and to beseech him to acquainr the Pope therewith the next day at his usual audience to the end M. Brousse might salute his Holiness and receive his benediction before his departure which was to be assoon as the Festivals and Ceremonies of Easter were over The Ambassador promis'd to do him this office the next day if he could or some day of the H. Week The next day Fryday the 22th we attended the Ambassador to his ordinary audience He caus'd M. Brousse to be call'd in who being introduc'd and the Ambassador going to speak some thing of him to the Pope by way of recommendation His Holinesse interrupted him with these familiar and obliging words Lo conesco è mio grand amico I know him he is my great friend M. Brousse made â—his complement to him in few words and signifi'd how his health necessitated his return The Pope wisht him a good journey and gave him his benediction and indulgences Besides the Ambassador the Corrector of the French Minimes was
Mascambrun's Nephew who was married at Rome was arrested And on Monday the Provost of the Capitol went to take Monsignor Mascambrun in his Chamber of the Datary where F. Mascambrun a Jesuite was making him a visit and he was carried from the Datary to the Tower of Nona The next day the Pope sent for M. Joachim and said to him first of all Non habbiate più paura Mascambruno è priggione ne uscirà quando Dio vorrà e la giustitia si farà Fear no more said the Pope to him Mascambrun is in prison whence he shall come forth when God pleases and Justice shall be done And after he had inquir'd of him many other things relating to this affair his Holiness dismiss'd him Forthwith the framing of his Processe was taken in hand and after he had been convicted of the Five Articles of Accusation above mention'd he was in fine condemned to death for Treason in that he had usurp'd the authority of the Prince by passing all sorts of graces contrary to his intention He was a Priest and oftentimes while he was Canon of S. Mary Maggiore he was seen to officiate or say Masse in more solemn Festivals He was degraded in the Church of S. Saviour in Loro upon Sunday April 14. The next day his Head was cut off in the Court of the Prison of the Tower of Nona between three and four a clock in the morning and assoon as it was day his body was expos'd publickly at the end of Pont. S. Angelo upon a Beir covered with a very wretched Herse-cloth with a wax Taper lighted on each side His Head was lay'd near the Body upon two Bricks and covered with an old greasie Hat that Head which three Months before was confident to wear one of a Cardinal Near the Beir there stood a Beggar who ask'd the Alms of such who pass'd by for to get prayers to God for that poor miserable executed Person per questo povero justitiato All Rome ran to Pont. S. Angelo to see the deplorable spectacle of a Man who for the space of seven years had ingrossed all the Popes affections who had gain'd such a confidence with him that he seem'd to have none for any other who had fill'd the Pope's mind with suspitions and aversions against Cardinal Cechini who by that means kept this Cardinal in so strange a depression that though he was Datary yet he had scarce any power in that Office and never went to audience but he was accompany'd with the Sub-Datary himself on the contrary going alone without the Datary when he pleas'd who had brought Cardinal Panzirolo into dis-favour with the Pope in which he ended his daies who had likewise alienated the Popes affection from Cardinal Pamphilio whom his Holiness had chosen to make not only a Cardinal but a Cardinal Nephew and lastly who if the promotion which was made during his imprisonment had been made three-Months before would undoubtedly have been a Cardinal In reference whereunto I remember a friend of mine told me that speaking four or five Months before his imprisonment to M. Joachim the first Revisor of the report there was concerning the promotion which the Pope intended to make and of the certainty of a Hat for Mascambrun he answer'd him That he believ'd God would not suffer so great an infamy in his Church and that if he was to have a red Hat it would be at Pont. S. Angelo He remain'd expos'd during four or five hours till the Society des Nobles Florentins who are by their institution to assist condemned persons at their deaths and bury them carry'd him into their Church The same Society had also sent some of their Confreres to him to help him to dye well and the Cardinals Barberin and Sachetti who are Members thereof went to him cloathed in the Sack-cloths of their Confrerie carryed him the indulgence at the point of death which his Holinesse sent him and were present at his execution His first Sentence was to be hang'd but the Chapter of S. Peters Church whereof the Pope had given him a Canonry a year before instead of his former of S. Mary Maggiore apprehending it a dishonor to them for a Canon of their Church to be hang'd made so urgent instances to the Pope about it that he mitigated the sentence permitting only his head to be cut off in the prison But before this latter sentence was pronounc'd upon him a course was taken to bring two of his principal Complices De Goux and Brignardel to Rome De Goux who was a natural Subject of the King of Spain being of the County of Burgundy after he had spent two or three months at Legorn departed thence to Milan where comming to be known he was arrested Prisoner And Brignardel who was withdrawn to Genua the place of his birth was sollicited to go upon the Territories of Prince Doria where he was arrested likewise The Pope so dealt with this Prince and the King of Spain's Ministers that the two Prisoners were promised to be deliver'd to him Whereupon a dozen Sergeants were sent from Rome to Genua with order to take as much people as was needfull to conduct them safe to Rome and because there was some ground of fear that some attempt might be made by land to rescue the Prisoners one of the Pope's Galleys to bring them with the more security The Governour of Milan sent De Goux accompanied with the Serjeants of the City and a hundred Horse as far as the Territories of Genua where he was receiv'd by the Genueses and conducted to that City whither Prince Doria had already caus'd Brignardel to be brought from whence they were both put into the Galley which carri'd them to Cività Vecchia and thence they were conducted in a Carosse de Campagne or Cart well guarded to Rome where they arriv'd the seventh of April and were put into the Castle S. Angelo eight dayes before the death of Mascambrun The innocent prisoners above mentioned were set at liberty but some other persons were committed having been Complices of these disorders of whom I shall not speak further then that two of them were arraigned and being found highly criminal hang'd and burnt at Rome at the end of Pont S. Angelo the 27. of July following The less culpable which was de Goux dy'd in a very Christian manner For above three weeks before his Execution acknowledging the grace of God in causing him to dye a death that allow'd him time for repentance he resolv'd to spend the remnant of his life in following Gods purposes upon him fasting almost continually with bread and water making a very exact review of his whole life to a Confessor who visited him ordinarily every day I shall add also what became of Marco Rugolo that wicked corrupt Judge Having been at first only banisht from Rome and the Ecclesiastial territories he retired to Posi a place belonging to the Colonnesi in the kingdom of Naples where
of need and which caus'd us to hasten with extraordinary diligence the two Informations which you have seen one of the principal transactions since the first of July 1649. till that time and the other of S. Augustin's authority thereby to delineate the first plat-form and lay the foundations of what was to be done in this affair in attendance of the arrival oâ— such as might come hither and we found our selves engaged to do it as if we had been the sole parties For considering our Adversaries humor and the temper of those who upheld them if we had given the least intimation of other persons being expected besides us for terminating this affair with all the world they would have triumphed after a strange sort and publisht as a most certain thing that we sought nothing but evasions and protraction Thus my Lords it was requisite to yield to the disposition of the time and persons and we were further oblig'd to redouble our diligences by the occasion mention'd in our Memorial of the tenth of November But in brief though we were ready by S. Augustin's day and went the same day to present our Writings to Cardinal Roma yet the sickness which surpriz'd him the day before and his death which hapned afterwards caus'd us to defer presenting them till the time specified in the same Memorial VVe conceiv'd my Lords that they ought to have been forthwith communicated to our Adversaries and desir'd it of their Eminences when we presented the same to them as a thing of no difficulty VVe had done it of our own heads if consulting a Friend to commend us to some Officer of justice who might do it he had not hinder'd us by telling us that perhaps their Eminences would not be well pleas'd with that haste it not being the custom of the Place to do it without their order At length my Lords after a fortnight and more was past and we saw that there was no speech of communicating them we renew'd our request to their Eminences and left a short Memorial with them to put them in mind of it The same sollicitation to the Cardinals we continu'd near the whole month of October and though to us it seem'd a very easie and ordinary thing yet one of them having told us that perhaps it would be needfull to speak to the Pope about it before it were resolv'd upon we conceiv'd that at the presentation of your said writings to the Pope whereunto we were oblig'd it would be expedient to present a Memorial likewise to him for this communication and for the two other things contain'd therein touching the Iesuites and M. Albizzi VVe began the tenth of November to endeavour audience of the Pope for this purpose and when ever his Holiness hath given any since that day we have not fail'd to attempt an admittance But the multitude of affairs wherewith his Holiness is incumbred day and night not having permitted to give much during this time we were constrain'd to attend his Holinesse a week ago also in his Presence-Chamber as he return'd from taking the air His Holinesse taking notice of us stood still to know what we would say to him VVe presented to him our Writings and the above-mentioned Memorial with another touching a new Book which F. Annat ha's caus'd to be printed at Paris contrary to the expresse intentions of his Holiness We had not time to speak much to him concerning what we presented but beseecht him to have our writings onely by him and to read those Memorials He told us with much goodnesse and courtesie that himself would consider upon it all and do what should be expedient You see my Lords how far we have been able to prooceed in this affair This week we are preparing to renew to their Eminences the memory of that request for the communication of our writings VVe understand that his Holinesse hath substituted Cardinal Pamphilio instead of the late Cardinal Roma which is a new testimony of the care which his Holinesse continues to take touching this affair In the mean time since October to the present their Eminences have often assembled and summoned together many Divines of divers Religious Orders and different Sentiments even Iesuites too to hear them and it is affirm'd to us that these Congregations are appointed for the examination of our businesse VVe have also understood that MM. Hallier Lagaut and Joysel have frequently visited those Divines and carried to them sundry writings touching the Propositions and made many private Informations as if the Decision demanded by us ought to be made in that form and without other solemnity This is what they desire because they see well that they are not able to maintain in publick against us what they alledge nor answer to what we have to alledge against them VVe have neither visited nor intend to visite any of those Divines under the notion of Consultors and Iudges nor have we given them any information upon the Propositions either by speech or writing but since we have been told what their manner of proceeding is we never car'd to know who they were because we perceived that neither your Orders my Lords nor the quality of our affair could consist with such actings and we have alwayes had too great confidence in the equity and prudence of his Holinesse and their Eminences to fear that they will conclude this affair without hearing us as the weightinesse and condition of the cause deserve and according to the requests which we have made and so often reiterated to them for it You have further represented to us in your Letter with so powerful reasons the importance of acting thus and so expresly enjoyn'd us to follow the same course still which you may be secure we will observe most exactly All the Congregations which their Eminences have made and the delay of the communication of our writings make us not impatient nor ought they to make you so my Lords because we doubt not but it is done to the end their Eminences and the Divines may better understand the state of the affair and the controversie before calling the parties to a publick hearing VVe are inform'd that it is a thing usual enough here in all judgements to view the writings before appointing the communication of them and the quality of this affair which concerns the foundation of faith and Christian Piety deserves more attention and maturity then others less important to the H. See Upon this account it is that we sleight the reports which our Adversaries disperse here and at Paris namely That they shall speedily have such a censure as they desire 'T is an artifice they mak use of to frighten and amuse S. Augustines disciples in France and to decry them by the expectation which they raise in all the world of an approaching condemnation which cannot happen but against those who visibly oppose the authority and doctrine of that incomparable Doctor Nevertheless whatever hope we have that no
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 exception 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 destroyed 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 ever 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 reply'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 very 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 't was 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 't was true that the Thomists to reconcile and accord freedom with physical Predetermination us'd the distinction of sensus Compositus Divisus but not to conciliate Effectual Grace with Liberty That this Effectual Grace did not pertain to the First Act nor consist in a physical Predetermination that besides he had read S. Augustin very well who never us'd those words Possibility with Effect and Possibility simple that they admitted Grace Effectual of it self necessary to all Good workes even independently on God's provision which he had taught publickly long ago and was ready to teach again that he had protested thus before the whole Congregation of Cardinals 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 consequently 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 Predetermination 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 simple 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 condemnation 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. Dominicus 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 acknowledge 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 internal that is Effectual Grace and that this necessity takes not away merit and so of the other Propositions That since they agreed in doctrine it remain'd only to consider how it was requisite to proceed in this affair that he conceiv'd it expedient to unfold the Propositions and demand the confirmation and definition of them in the sense of Effectual Grace and their condemnation 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 admitted that the Commandments are impossible to him who wants it with an impossibility consequent and not antecedent that they were ready to subscribe 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 Propositions or in any one of them this is the business Why is it denyed to distinguish that sense wherefore continu'd he to avoid this inconvenience it will be requisite to make a common Memorial address'd to his Holiness and the Congregation
maintain and are ready to demonstrate that this proposition which it held by Molina and our Adversaries is Pelagian or Semipelagian because it destroyes the Catholick belief of Effectual Grace necessary to every good work and likewise all S. Augustin'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 'T is 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 maliciously put upon this fifth proposition which yet it hath not if it be taken as it ought to be Jesus Christ dy'd only for the predestinate so that they alone receive true Faith and Righteousnesse by the merit of Christ's death This proposition is Heretical Calvinistical or Lutheran and hath been condemn'd by the Council of Trent THE FIFTH PROPOSITION as understood and defended by us 'T is a Semipelagian error to say that Christ dy'd for all men in particular none excepted 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 'T is not an error of the Semipelagians but a Catholick Proposition to say that Jesus Christ hath by his death communicated to all men in particular none excepted the Grace proximately and precisely 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 Molina and our Adversaries contains a doctrine contrary to the Council of Trent and likewise is Pelagian or Semipelagian because it destroyes the necessity of Grace effectual by itself 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 brevity as the importance and amplitude of the matter 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 anathematize 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 calumniate us to expose the Catholick sense maintain'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 detestable 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 defenders of S. Augustin who as S. Prosper sometimes writ to Ruffinus In the several Countries where complaints and accusations are rais'd against that H. Father receive by Gods assistance the Evangelical 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 't is already diffus'd through the whole world that Your Holinesse hath resolv'd so to act in reference to these Propositions that you have in the first place establisht as indubitable that S. Augustin's authority ought alwayes to have the same esteem it ever had and to be preserv'd in its integrity and also that the principal part of his doctrine 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 inviolable 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 demonstrations 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 Congregation of the Oratory our Lord Jesus Christ Louis de Saint Amour Doctor of the Faculty of Paris c. Nicolas Manessier Doctor of the same Faculty c. Louis Angran Licenciate of the same Faculty 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 understood our way with Grace Effectual by it self and he extended himself more or lesse in this demonstration 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 demonstrated in his presence it seems fitting to insert a faithful translation thereof in this place AN INFORMATION touching Grace Effectual by it self or predeterminating Grace which is necessary to every action THE PREFACE In which
acting whereby the Will having all pre-requisite strength to act turns it self as it pleaseth sometimes one way and sometimes another and consequently they pretend at liberty from the necessity of Infallibility which ariseth from the vertue of Effectual Grace infallibly predeterminating the Will by its own strength is requisite in this state to act freely whence it follows 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 preventing 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 matter of Fact is true and that as to the second it pertains 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 Effectual by it self We maintain and are ready to demonstrate that this proposition held by Molina and our Adversaries 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 Semipelagians consisted in their denying Grace Effectual by it self to be necessary to the beginning of faith and to other imperfect acts of piety 'T is 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 't is express'd in the Proposition which we maintain saving that the Semipelagians err'd in holding the Grace necessary to the beginning 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 pleasure There is in the fourth Proposition a question of Fact namely whether the Semipelagians admitted 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 importance 'T is in this sense only that we defend the fourth Proposition On the contrary our Adversaries hold an Heretical sense whilst they impugne this Proposition because they deny that the true Grace of Jesus Christ consists in Grace Effectual by it self necessary to every action They deny this to be the Catholick Faith They pretend that the Semipelagians never err'd in this point but on the contrary 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 overthrowing the belief of the true Grace of Jesus Christ and destroying S. Augustin's whole Authority and Doctrine THE FIFTH PROPOSITION offer'd to Censure 'T is 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 'T is 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 'T is not an error of the Semipelagians but a Catholick Proposition to say that Christ by his death communicated 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 Congregations 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 't is a Semipelagian 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 't is 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 Semipelagianism because it manifestly infers that Grace effectual by it self is not necessary to every pious action 'T is in this sense alone that we defend the fifth Proposition On the contrary our Adversaries hold an Heretical 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 Graces subject to Free-will as well to begin and to pray as to act which is Pelagian since this opinion 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 beginning 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 effectual for acting which is Semipelagian because it excludes the necessity of Grace Effectual
by it self for the beginning of faith and other imperfect actions of piety Moreover it is contrary 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 benefit 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 alledg'd when they came to be treated more leisurely 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 Holinesse 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 agreement between us to intimate that we had still much more to say that the presence of our Adversaries 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 Propositions 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 undertook 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 deliver'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 Scholastick 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 Adversaries 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. Augustin's book de gratia Christi and then return'd to his station and drew his consequences and inductions 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 began 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 't is a Catholick and invincible Truth that Grace Effectual by it self is absolutely necessary 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 being once granted and establisht the whole Controversie which agitates and troubles the Church touching the Five Propositions will forthwith perfectly cease and Your Holinesse will clearly see that the whole question being reduc'd to that single point If the Effectual Grace which we hold be necessary we shall become victorious and if it be not we shall be overcome 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 principally 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 Councils 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 thereupon 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 totally subvert the principal foundations of Christian Faith But to eschew all equivocations and ambiguities 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 Energy not only makes a man able if he will but makes him most certainly and invincibly to will Now this
Jesus Christ defends and maintaines it with his blood besides that himself saith in the 17. chapter of S. John speaking of all his Disciples I pray not for the world but for them whom thou hast given me If then the power of the Son be equal to that of the Father and if the Father never deny'd him any thing because he alwayes found in him the object of his aquiescence or complacencies who can say that there is any who can condemn the Children of God The Devil indeed may torment them persecute them and sometimes too reduce them almost to Death but they perish not because God put his hand under them and raises them up But our Lord speaking of Judas who was a reprobate saith in the same place None of them is lest but the Son of Perdition that the Scripture to wit the prophecy in the 109th Psalm might be fulfilled Certainly if the Scripture must be fulfilled then 't is necessary that the Reprobate cannot be sav'd because he is the Son of perdition and the Son can never vary from the nature he receiv'd from his Father To which purpose our Saviour saith Ye are of your father the Devil because ye do his works These are properly they whom God never looks upon in Jesus Christ with an eye of divine mercy such was Judas but not S. Peter for our Saviour lookt upon him to the end he might not dispair after he had so lamentably renounc'd his Master It remaines now that I show that Predestination cannot be hinder'd or frustrated on our part of which this is the reason Because when God elects and predestinates us in Jesus Christ he doth it without being necessitated thereunto but by his own and free pleasure to which none makes resistance as 't is said by the Prophet Lord who shall resist the heat of tsty countenance Moreover he elects us miserable men and not happy poor and not rich sinners and not righteous naked and not cloathed And because all this is done by Divine goodnesse with a great and infinite love he doth not elect us barely to abandon us afterwards and leave us free in the hands of our own counsels because he well knows that if he should leave us we should presently return to our first state but in consequence of his Divine election he gives us in time all the graces which were included in that election First he prepares our wills that they may be fit to recieve divine inspirations he comforts and strengthens us in temptations that we fall not into perdition he give us faith hope and charity to the end that with these weapons we may encounter overcome our enemies and in a word he furnishes us with all his benefits Towards those whom Gods receives for his children he deporteth himself as a Master would do who seeing a poor miserable man destitute of all relief knockt down in the high way wounded and disserted by all the world would be stirr'd by natural compassion to take him up and make him his beloved and faithful servant It cannot be said that it is enough for this miserable person that man has done him the favour to choose him for his servant because for all this he might remain in the high-way as much as ever exposed to his former miseries Certainly if he meanes to give him any true testimony of his affection he must not think it enough that he has chosen him for his servant but he must carry him into his house cause his wounds to be dressed give him clothes and do him new favours But God's love is much more powerful then man's natural affection for this can expresse it self onely in outward benefits but God not onely gives us corporal goods most plentifully but also lifts us up even above heaven with the spiritual gifts which he is able to bestow upon us to the end that being cloathed with a new spirit we may appear in Gods eyes honorable servants not ungrateful for the numerous benefits which we receive And this is the cause that these servants who acknowledge themselves to be of the number of his children work alwayes with love and not with fear By these Reasons it is evinc'd that we cannot withstand God's Election Heare the authorityes of Scripture which confirm the same thing S. Paul in the first chapter of his Epistle to the Ephesians speaks in this manner Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before hâ—m in love Havâ—ng predestinated us into the adoption of Children by Jesus Christ to himself according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made us accepted in the beloved In whom we have redemption through his blood the forgivenesse of sins according to the riches of his grace Wherein he hath abounded toward us in all wisdome and prudence Having made known unto us the mystery of his will according to his good pleasure which he purposed in himself c. This authority alone heard with the ear of the mind and not with that of the flesh is sufficient to resolve and clear all the doubt which can arise from the Proposition advanc'd by their Preacher in truth every one of these words since they are so many words of the H. Ghost ought to be more valuable to us then a thousand worlds because we see appear in them so illustriously the greatnesse goodnesse compassion and mercy of God towards us and particularly because thy give us to know to our great comfort that those who are predestinated and the children of God can never perish in regard they are elected in Jesus Christ before the foundation of the world Therefore he that is Elected is founded upon Jesus Christ and who is founded upon Jesus Christ can never fall because Jesus Christ is the rock and unmoveable foundation against which the power of the Devil cannot prevaile as neither can it prevaile against the structure built up of living stones which is the Holy Church and the determinate number of the Elect. This is further manifested by the Parable of the House built upon the sand which falls at the least blast of wind and that which is built upon a rock which cannot in any manner be shaken by the most impetuous storms Moreover S. Paul addeth and saith that God hath chosen us in Jesus Christ before the foundation of the world that we should be holy and without blame before him in love You see that Predestination regards as its proportionate object the good and holy works which God prepares for us that we may walk therein to enable us whereunto he hath left in the Church his Holy Spirit which as a hidden but strong fire burnes up all that it findes impure and superfluous and