Jansenius nearer Molina than the Thomists on the nature of grace
Thesis CXI. On this point, then, Jansenius stands closer to Molina than the recent Thomists do. He agrees with the Thomists entirely on the way efficacious grace works, contending that the efficacy of Christ's saving grace in no way depends on the consent of human choice but produces that consent of itself, infallibly and insuperably. Yet on the nature and substance of the grace called efficacious, his view is less far from Molina's doctrine than from the Thomists'.
As is clear from what was said earlier, he places this efficacious grace, to which in his view a person's conversion and all the good works of the faithful must be wholly ascribed, in certain affections of love and desire. These proceed from the human will, not freely but actively; they are its vital acts, and by them the will is carried and led to embrace the good freely. Such are the affections he means by the name of heavenly sweetness and delight, in which he places efficacious grace.
Latin
CXI. Proinde hac in parte propius a Molina Jansenius distat quam Thomistae recentiores. Quanquam enim cum illis Jansenius prorsus consentiat circa modum operandi gratiae efficacis, contendens efficaciam salutaris Christi gratiae nullatenus a consensu arbitrii humani pendere, sed consensum illum per se efficere, idque infallibiliter & insuperabiliter; nihilominus quod spectat naturam & substantiam gratiae quae dicitur efficax, minus abest ejus sententia a doctrina Molinae, quam a Doctrina Thomistarum. Quippe, ut ex antedictis manifestum est, gratiam illam efficacem, cui, juxta ipsum, hominis conversio, & omnia bona fidelium opera in solidum tribui debent, constituit in quibusdam affectibus amoris & desiderii, qui ab hominis voluntate, non libere quidem, sed active procedunt, ejusque sunt actus vitales, & quibus voluntas ad bonum libere amplectendum fertur & inducitur. Tales enim affectus intelligit nomine coelestis suavitatis & delectationis, in qua gratiam efficacem ponit.