Jansenius: grace physically predetermines the will
Thesis XLII. Indeed Jansenius asserts with the Thomists that the task of physically predetermining the will truly belongs to this aid of Christ. It is such that it draws the will to act, not if the will chooses, but by most effectively granting it to will. It does not wait for the will to act together with it; it makes the will act together with it, applying the will to will and do whatever God has resolved should be willed and done through it.
For since, as he says, the will has been set by earthly desires toward not willing, and even toward resisting, this aid removes that downward pull and that bent in the opposite direction and turns the will back toward the good, not merely if free choice sees fit and wills, but by its own inexpressible light and sweetness, causing it to see fit and to will. So, on his account, God makes willing and consenting people out of unwilling and resisting ones, by inclining, applying and determining the will, and, because he anticipates the will's own determination, by predetermining it too: not only morally but by a true, real and physical determination.
For moral predetermination is the kind that works only from the side of the object, by way of something that allures, coaxes, asks, counsels and so on, whether from outside or within. This predetermination, by contrast, works in the will's power itself, which it properly applies to willing by the greatness of its sweetness, and by applying it determines it, since it causes in the will this very act of determining itself, and therefore predetermines it. De gratia Christi Salvatoris, book 8, chapter 3.
Latin
XLII. Imo idem ille cum Thomistis asserit, huic Christi adjutorio vere competere officium voluntatem physice praedeterminandi. Quippe tale illud esse ut voluntatem ad actum pertrahat, non si voluerit, sed ei efficacissime praebendo ut velit. Quoniam non expectat ut voluntas secum influat, sed facit secum influere voluntatem, applicans eam ad volendum agendumque, quicquid per eam Deus volendum agendumque constituerit. Cum enim per terrenas cupiditates, ut ait, voluntas ad non volendum, imo ad repugnandum determinata sit; tollit istam depressionem, atque determinationem in contrarium, & reflectit eam in bonum, non solum si libero arbitrio hoc videatur, & velit; sed ineffabili sua luce atque suavitate, faciendo ut ei sic videatur, & velit. Sic Deus, juxta ipsum, ex nolentibus & repugnantibus volentes & consentientes facit; voluntatem, scilicet, inclinando, applicando, determinando, & quia praevenit ipsam voluntatis determinationem, etiam praedeterminando; non solum moraliter, sed vera, reali & physica determinatione. Quoniam moralis praedeterminatio illa dicitur quae tantum se habet ex parte objecti, & per modum allicientis, blandientis, rogantis, consulentis &c. sive extrinsecus, sive intrinsecus; sed haec se habet in ipsa potentia voluntatis, quam proprie suae suavitatis magnitudine ad volendum applicat, & applicando determinat, utpote causans in ea hoc ipsum ut se determinet, ideoque praedeterminat. De gratia Christi salvatoris lib. 8. cap. 3.