Jansenius, book 2 chapter 27: velleities and the gentle breeze
Thesis VIII. Jansenius states his view on this point in the same way in De gratia Christi Salvatoris, book 2, chapter 27. Having argued at length that no grace of Christ is without effect, and hence that there is no grace of Christ that is sufficient and yet not efficacious, he meets at the start of that chapter a difficulty he puts to himself:
"No one should be troubled by the fact that many people are, by God's doing, given light in their minds, and are even stirred in their wills by movements of divine grace, and yet refuse their consent to its inward persuasion and leaning, and so conclude that it is false that grace always produces, in the person who receives it, the effect for which it is given. One must bear in mind that the effects of divine grace come in many kinds, just as those of the will do. There is complete willing, which Augustine calls 'ability'; there is also incomplete willing, which people usually call velleity; and velleity itself comes in various degrees, down to the very first and faintest delight in the good. This, then, is the first effect of that heavenly dew, which it produces at the very least in everyone on whom God pours it.
"A flood of divine grace sweeps the whole human will along with it like a raging torrent, so that it tears apart, as if in a violent storm, every tie of the human heart that snares it in earthly things. In the same way that gentle breath, like a faint breeze, softly wins from the will a faint delight, matched to so beautiful a thing set before it for contemplation, and swiftly, almost by stealth, draws the will after it.
"So although this grace by no means suffices for a person to carry out God's command, to love God above all things, to hope, to pray or to believe, it still contributes something: it stirs up free velleities, not full willings, toward these or some other heavenly thing, which no one can gain by human power unless God pours them in. For not every grace suffices to produce every effect, as some have imagined; the powers must be matched to the difficulty of the actions."
Latin
VIII. Et sic etiam Jansenius ea de re mentem suam explicat de Gratia Christi salvatoris lib. 2. cap. 27. Postquam enim pluribus docuit nullam Christi gratiam effectu carere, adeoque sufficientem, nec tamen efficacem esse, his verbis in capitis illius principio occurrit scrupulo quem ipse sibi proponit. Nec vero moveat quenquam quod constet, multos divinitus mente collustrari, imo vero & in ipsa voluntate motibus divinae gratiae percelli, qui tamen ab ejus interna suasione & inclinatione dissentiunt, ut propterea falsum putet gratiam in eo cui datur, semper operari effectum, ob quem datur. Considerandum est enim, multiplices esse divinae gratiae effectus, quemadmodum & voluntatis. Est enim velle perfectum, quod Augustinus posse vocat; est & imperfectum, quod velleitatem appellare solent: & hoc ipsum diversos gradus habet, donec ad ipsam primam tenuissimamque boni complacentiam veniatur. Haec ergo primus est coelestis illius roris effectus, quem ut minimum in omnibus operatur, quibus eum infundit Deus. Nam quemadmodum inundatio divinae gratiae, totam hominis voluntatem secum, instar impetuosi cujusdam torrentis, rapit, sic ut omnia humani cordis retinacula, quibus terrenis rebus irretitur, velut violenta quadam tempestate dirumpat; ita lenis ille velut aurae tenuis afflatus, complacentiam quandam voluntatis tenuissimam, rei tam pulchrae, quae simul objicitur contemplanda, contemperatam suaviter impetrat, & celerrime quasi furtim post se rapit. Haec igitur gratia, quamvis nullo modo sufficiat, ut homo Dei mandatum operetur, ut Deum super omnia diligat, ut speret, ut oret, ut credat: ad hoc tamen facit aliquid, ut istarum, vel alterius cujusdam coelestis rei liberas quasdam non voluntates, sed velleitates excitet, quas, nisi divinitus infundantur, obtinere humana potestate nemo potest. Non enim quaevis gratia, ad quosvis effectus inferendos sufficit, ut quidam imaginati sunt, sed potestates operationum difficultati attemperandae sunt.