Jansenius: debts of fittingness do not conflict with grace; knowledge and love of God are still grace even for the innocent
As can be seen in the same place, Jansenius holds that grace, even in the strictest sense, is not contradicted by any kind of debt, whether called connaturality, seemliness, fittingness or equity, so long as it arises from some other source than the creature's own right.
Nothing could be more connatural to a creature made in God's image than to be created with knowledge and love of God. On God's side, nothing could be more fitting, seemly and equitable than that a rational, innocent creature, ordered to God as its natural end, should be given what it needs to reach that end; in a sense God owed this to himself and to his attributes.
Yet that knowledge and love of God, without which no creature can enjoy God, deserves to be called grace even with respect to innocent creatures. It is owed to no merit of the creature, and knowledge and love of that kind surpass the powers of any created nature unless God helps it beyond nature.
Latin
XVI. Nam ut ibidem videre est, ex ejus sententia, gratiae etiam propriissime dictae non repugnant debita quaelibet, seu connaturalitates, decentiae, congruentiae & aequitates, quae oriuntur ex aliis capitibus, quam ex jure creaturae. Ideoque quamvis nihil connaturalius fuerit creaturae ad imaginem Dei conditae, quam ut cum Dei notitia & amore crearetur: nihilque congruentius, decentius & aequius respectu Dei fuerit, quam ut rationali creaturae innocenti, quae ad Deum velut finem suum naturalem ordinata est, ea darentur quae ad assequendum finem illum necessaria sunt, idque Deus sibi ipsi, suisque attributis quodammodo deberet: attamen illa Dei cognitio atque dilectio, sine qua Deo frui nulla creatura potest, gratia dici meretur, etiam creaturarum innocentium respectu; tum quia nullis meritis creaturae debetur, tum quia cognitio & dilectio hujusmodi naturae cujuscunque creatae vires superat, nisi supra naturam a Deo adjuvetur.