I Have delineated this hypothesis with its consectaries as truly as I can. If any expect that I should have given you their own words for all that I have said. 1. Remember that I charge not all these words on them; but mention their judgement with the consequents. 2. That I charge not these consequents to be owned by the men, but upon their doctrine. And let any man discharge or justify them that can. 3. But I desire no more to prove that I wrong them not, than that the Reader be acquainted with their own writings, and not to impose too many on him, particularly, with Bradwardine, Bannes, Holkot and Alvarez, and with Piscator, Maccovius, Dr. Twice, and Rutherford de provid. And I desire him first but to read the words which I have before cited and confuted of theirs in this Treatise; and the words of Alvarez and Twice which I have cited and answered in my Disput. contr. Praedeterm. in Methodo Theolog.

I Have delineated this hypothesis with its consectaries as truly as I can. If any expect that I should have given you their own words for all that I have said. 1. Remember that I charge not all these words on them; but mention their judgement with the consequents. 2. That I charge not these consequents to be owned by the men, but upon their doctrine. And let any man discharge or justifie them that can. 3. But I desire no more to prove that I wrong them not, than that the Reader be acquainted with their own writings, and not to impose too many on him, particularly, with Bradwardine, Bannes, Holkot and Alvarez, and with Piscator, Maccovius, Dr. Twisse, and Rutherford de provid. And I desire him first but to read the words which I have before cited and confuted of theirs in this Treatise; and the words of Alvarez and Twisse which I have cited and answered in my Disput. contr. Praedeterm. in Methodo Theolog.

And I must profess that the Religion here described in the end, is all that I can prove consistent with their opinion truly understood in it self and its consectaries; and that if I held their doctrine, I think I could have no other faith: Which I have annexed lest the Hobbists should think that their principle, were it proved, would justify all Immorality and Irreligion. For this much they might be obliged to notwithstanding it.

And I must profess that the Religion here described in the end, is all that I can prove consistent with their opinion truly understood in it self and its consectaries; and that if I held their doctrine, I think I could have no other faith: Which I have annexed lest the Hobbists should think that their principle, were it proved, would justifie all Immorality and Irreligion. For this much they might be obliged to notwithstanding it.

But he that can see so great evidence for the Dominican predetermination, above the other three ways, and what I have here farther added, as for the sake of it, to admit so great a change of his Religion, or so great a degree of the forsaking of true Religion, he seeth not with my eyes, and I hope I shall never see with his, though I am not a stranger to the pretences for their way, that make it seem plausible to them that do respicere ad pauca.

But he that can see so great eyidence for the Dominican predetermination, above the other three wayes, and what I have here farther added, as for the sake of it, to admit so great a change of his Religion, or so great a degree of the forsaking of true Religion, he seeth not with my eyes, and I hope I shall never see with his, though I am not a stranger to the pretences for their way, that make it seem plausible to them that do respicere ad pauca.

Note that in the first part I speak as in the name of the Predeterminants; till I come to the Questions, and thence-forward I speak as in my own name, which the Reader may easily perceive.

§. VII. Of Jansenius his way of reconciling Grace and Free-will.

§. 1. But after all these cometh Jansenius, and justly blaming Philosophy as the great occasion of our heresies and errors, which misled the Schoolmen, Jesuits and others, he goeth to Augustine alone (as Lombard thought he had well done before him;) and disgraceth his cause by saying that Augustine first taught it to the Church, (as if Grace had been unknown by the former ages:) And because many will not be at the labour to know his mind by reading so big a volume, I shall briefly select what concerneth the matter in hand, and animadvert upon it.

§. 1. BUt after all these cometh Jansenius, and justly blaming Philosophy as the great occasion of our heresies and errours, which misled the Schoolmen, Jesuites and others, he goeth to Augustine alone (as Lombard thought he had well done before him;) and disgraceth his cause by saying that Augustine first taught it to the Church, (as if Grace had been unknown by the former ages:) And because many will not be at the labour to know his mind by reading so big a volume, I shall briefly select what concerneth the matter in hand, and animadvert upon it.

1. His first Tome describeth the Heresy of Pelagius, wherein he proveth that Pelagius held all this that followeth concerning grace:

1. His first Tome describeth the Heresie of Pelagius, wherein he proveth that Pelagius held all this that followeth concerning grace:

1. The Remission of sins, containing 1. Conversion to God, 2. The abstersion of the blot and filth, 3. Reconciliation, or remission of Gods offence, 4. And of the eternal punishment. Jansenius Aug. To. 1. l. 5. c. 22. p. 126, 127. 2. That Pelagius owned the Infusion of habitual grace. And that God in Baptism did blot out all sins, purge, cleanse and expiate them, save and renew the soul, restore nature, deliver from the body of this death, and from the contracted custom of sinning: He held that Grace doth Regenerate, Illuminate, cause Faith, Justify, (even Infants,) Sanctify, make us new Creatures, incorporate us into Christ as his members, give us the anointing of the Holy Ghost, not only restoring us to the state that we were in in Adam, but to a better, and to be adopted sons of God, and saved. cap. 24. And 25. as to the Relative effects, that Grace Reconcileth man to God, maketh him an adopted Son of God, and the Temple of the Holy Ghost, an Heir of God, and co-heir with Christ: So that they acknowledge not only Habitual Infused Grace, but more; even in Baptism: As also the Assisting motions of the spirit to good acts, making them possible. Also that after Pope Zozymus had condemned the Pelagians, they went further, and that their design was but to lay mens salvation or damnation on free-will. lib. 6. c. 7. &c.

1. The Remission of sins, containing 1. Conversion to God, 2. The abstersion of the blot and filth, 3. Reconciliation, or remission of Gods offence, 4. And of the eternal punishment. Jansenius Aug. To. 1. l. 5. c. 22. p. 126, 127. 2. That Pelagius owned the Infusion of habitual grace. And that God in Baptism did blot out all sins, purge, cleanse and expiate them, save and renew the soul, restore nature, deliver from the body of this death, and from the contracted custome of sinning: He held that Grace doth Regenerate, Illuminate, cause Faith, Justifie, (even Infants,) Sanctifie, make us new Creatures, incorporate us into Christ as his members, give us the anointing of the Holy Ghost, not only restoring us to the state that we were in in Adam, but to a better, and to be adopted sons of God, and saved. cap. 24. And 25. as to the Relative effects, that Grace Reconcileth man to God, maketh him an adopted Son of God, and the Temple of the Holy Ghost, an Heir of God, and co-heir with Christ: So that they acknowledge not only Habitual Infused Grace, but more; even in Baptism: As also the Assisting motions of the spirit to good acts, making them possible. Also that after Pope Zozymus had condemned the Pelagians, they went further, and that their design was but to lay mens salvation or damnation on free-will. lib. 6. c. 7. &c.

And when he cometh to characterize Pelagius, he doth it as he doth elsewhere the Protestants, and as Malignants do Religious persons, by presumptions: viz. that he was indeed as Augustine saith, Temperate and of a good life but singular and very proud, (which he proveth by his opinion, and because he was against Swearing, and said, that Gods servants mouths should vent no bitter thing, but only that which is sweet; and that Christians must be so patient as readily to let go what is taken from them, and that gallantry and gay clothing is contrary to God, and that enemies must be loved as friends, and yet not believed, and that Riches must be forsaken, &c.) as holding nothing mean and moderate: that he affected novelty (and yet his errors were old, coming from Origen, •uffinus, Palladius, Evagrius, Jovin•an and the Philosophers) that he affected fame, admiration, hypocrisy, pretending to more holiness than others, under the garb of poverty, &c. over-•alued Reason, Logic, Syllogisms, Philosophers, &c. All which I mention, not to abate any ⟨p. 90⟩mans dislike of any one error of Pelagius, but to show that it is so usual for dissenters to make one another seem odious, and to feign or aggravate faults, and to vilify or deny Gods grace in others, that he that would not be tempted into malice, uncharitableness and slander, must take heed what he believeth, even of men accounted most abominable heretics. Doubtless Pelagius his denying original sin, and his laying too much on mans will, and too little on grace, are things to be detested.

And when he cometh to characterize Pelagius, he doth it as he doth elsewhere the Protestants, and as Malignants do Religious persons, by presumptions: viz. that he was indeed as Augustine saith, Temperate and of a good life but singular and very proud, (which he proveth by his opinion, and because he was against Swearing, and said, that Gods servants mouths should vent no bitter thing, but only that which is sweet; and that Christians must be so patient as readily to let go what is taken from them, and that gallantry and gay cloathing is contrary to God, and that enemies must be loved as friends, and yet not believed, and that Riches must be forsaken, &c.) as holding nothing mean and moderate: that he affected novelty (and yet his •rrours were old, coming from Origen, uffinus, Palladius, Evagrius, Jovinan and the Philosophers) that he affected fame, admiration, hypocrisie, pretending to more holiness than others, under the garb of poverty, &c. over-alued Reason, Logick, Syllogismes, Philosophers, &c. All which I mention, not to abate any

II. Jansenius asserteth that the Angels and Adam had such Free-will as could obey or disobey, and so could determine it self to good, and persevere therein, without any more grace than they had when they did it not: And that by this Free-will some Angels stood and some fell, and Adam fell when he might by it have stood, and thereby fell from a nobler sort of Free-will, which consisteth in a due subservience to God, and fell to the Love of Himself (not primarily of external things) instead of God, and to self-dependency and dominion. De Grat. primi hom. c. 6. p. 40, 41, 42. &c. 7. [Nos hic asserimus tanquam sine dubitatione verissimum juxta doctrinam sancti Augustini & ecclesiae, omnia hujusmodi opera adeoque & ipsam fidem & dilectionem Dei, ab eo potuisse per arbitrii libertatem fieri sic ut ea non donaret ei gratia Dei.] vid. c. 7, 8, &c. The reason of this was sanitas Voluntatis Adami. c. 9.

II. Jansenius asserteth that the Angels and Adam had such Free-will as could obey or disobey, and so could determine it self to good, and persevere therein, without any more grace than they had when they did it not: And that by this Free-will some Angels stood and some fell, and Adam fell when he might by it have stood, and thereby fell from a nobler sort of Free-will, which consisteth in a due subservience to God, and fell to the Love of Himself (not primarily of external things) instead of God, and to selfdependency and dominion. De Grat. primi hom. c. 6. p. 40, 41, 42. &c. 7. [Nos hic asserimus tanquam sine dubitatione verissimum juxta doctrinam sancti Augustini & ecclesiae, omnia hujusmodi opera adeoque & ipsam fidem & dilectionem Dei, ab eo potuisse per arbitrii libertatem fieri sic ut ea non donaret ei gratia Dei.] vid. c. 7, 8, &c. The reason of this was sanitas Voluntatis Adami. c. 9.

III. Yet Grace was necessary to man and Angels both to perseverance and to every good act. c. 10, 11. And c. 12, 13, &c. this Grace necessary to all was not Habitual Grace, (for that they had;) nor general concurse, which none denied: but it was Actual Adjuvant Roborating help. But the Grace given to Angels and Adam was Adjutorium sine quo non, giving the will power to determine it self, but not Adjutorium quo which ever determineth it. One giveth the Power, and the other the Act. (The same that is meant by the common distinction of Grace sufficient and effectual by the Dominicans.) Yet this Adjutorium sine quo non did with free will procure the Act in the standing Angels, and Adam while he stood: But that made it not Adjutorium quo because it is not so called (efficax) only ab eventu: but because it so helpeth that illo praesente continuo fiat id propter quod datur; illo absent nunquam fiat. p. 63. c. 14, 15. One is like Light and the visive faculty ad videndum; the other ut ipsa visio (such as all formal causes are, and Gods simultaneous efficiency.) The difference is (c. 15.) that Adjutorium sine quo non doth but perfect the power, and the chief honour belongeth to the will that useth it and could choose: But contrarily the adjutorium quo is the principal cause of the Act, and leaveth not the event to the will, but useth it effectually to the act intended. Therefore merit and perseverance in Innocency were no special gifts of God.

III. Yet Grace was necessary to man and Angels both to perseverance and to every good act. c. 10, 11. And c. 12, 13, &c. this Grace necessary to all was not Habitual Grace, (for that they had;) nor general concurse, which none denyed: but it was Actual Adjuvant Roborating help. But the Grace given to Angels and Adam was Adjutorium sine quo non, giving the will power to determine it self, but not Adjutorium quo which ever determineth it. One giveth the Power, and the other the Act. (The same that is meant by the common distinction of Grace sufficient and effectual by the Dominicans.) Yet this Adjutorium sine quo non did with free will procure the Act in the standing Angels, and Adam while he stood: But that made it not Adjutorium quo because it is not so called (efficax) only ab eventu: but because it so helpeth that illo praesente continuo fiat id propter quod datur; illo absente nunquam fiat. p. 63. c. 14, 15. One is like Light and the visive faculty ad videndum; the other ut ipsa visio (such as all formal causes are, and Gods simultaneous efficiency.) The difference is (c. 15.) that Adjutorium sine quo non doth but perfect the power, and the chief honour belongeth to the will that useth it and could choose: But contrarily the adjutorium quo is the principal cause of the Act, and leaveth not the event to the will, but useth it effectually to the act intended. Therefore merit and perseverance in Innocency were no special gifts of God.

IV. That without or before faith no good work is done, but lies and sins: l. 3, & 4. c. 1. p. 223. no nor without true Godliness, p. 261. & passim. To think that Infidels and ungodly have any true virtue, is dotage. c. 17. V. The first sin had no necessity, being mere sin, and no punishment, and so easily avoidable and wholly voluntary: Other sins are also punishments, and so partly involuntary and unavoidable and necessary: Though a sinner may forbear one sin by another. cap. 22. VI. A rational Creature could not be made of God sinless without true Love to God, or at least a faculty most sufficient to love him and cleave to him. De statu nat. purr. l. 1. c. 17. p. 323, 324. nor can God withdraw that grace of Love from the innocent. c. 13. ⟨p. 91⟩VII. The grace of Adam, and of Christ, Adjutorium sine quo non, & Quo, do thus differ, that the first serveth the will, and is determined by it: The second (Adjutorium medicinal) giveth▪ the ipsum velle to the unwilling, which else it could not have. The Grat. Chr. Sal. Li. 2. c. 4. and is more than Lex, scientia, revelatio, remissio peccatorum, gratia sufficiens, habitualis, & per congruitatem efficax. c. 5. Also 1. The Adjutorium sine quo non giveth not Merit to the will, but it meriteth it self: But the Adjutorium Quo giveth us the ipsum opus & meritum. 2. The former is meritum humanum; the second meritum divinum, as given of God. 3. To the first Life would be merces meriti: To the second it is a free gift; Reward and Gift are repugnant. Angels merited life. 4. By the first and free will Angels persevered: but we cannot but by the second. 5. The first (fine quo non) was given them that were to be differenced by free-will: The second to them that are to be differenced by grace. c. 6, 7, 8. One is adjutorium possibilitatis, the other actionis. c. 9. VIII. That since the fall no good can be in or of man, but by Gods gift, and is not laudable in any but God. c. 23. Man hath no part of the praise. This grace is, ever effectual, determining, rapeth the will so that it is scarce perceived to act: It useth the will as an instrument, which way God will: It is insuperable, irresistible, not merely potential: It is never uneffectual, but in all that have it infallibly effecteth. c. 24, 25. IX. There is no grace of Christ but this (quo): None now fine quo non, or ad posse. c. 27. That ceased with innocency. X.

IV. That without or before faith no good work is done, but lies and sins: l. 3, & 4. c. 1. p. 223. no nor without true Godliness, p. 261. & passim. To think that Infidels and ungodly have any true virtue, is dotage. c. 17. V. The first sin had no necessity, being meer sin, and no punishment, and so easily avoidable and wholly voluntary: Other sins are also punishments, and so partly involuntary and unavoidable and necessary: Though a sinner may forbear one sin by another. cap. 22. VI. A rational Creature could not be made of God sinless without true Love to God, or at least a faculty most sufficient to love him and cleave to him. De statu nat. pur. l. 1. c. 17. p. 323, 324. nor can God withdraw that grace of Love from the innocent. c. 13.

This grace is ever effectual, but not ad omnia: It giveth some small degree to some, and more to others: And the weakest have not enough to produce faith, prayer, hope, obedience, but some Velleities and Complacencies only. c. 27. p. 86.

XI. He distinguisheth sufficient Grace into that Prater quod nil aliud ex parte Dei per modum Principii necessarium est ut homo Velit ••t operetur: And that Quod satis est ut homo dicatur posse operari, quamvis ali•• adhu• necessarium est ut de facto operetur. The later he denieth not: As to the former he saith, Nullum jam dari hominibus lapsis gratia sufficiens, quin sit simul efficax. lib. 3. c. 1. p. 102, 103. This Gratia sufficiens is but the sine quo non, the grace of innocency and not medicinal, and that which Pelagius and the Massilienses held against Augustine, yea, ad gratiam naturae pertinet, & Lapsorum reparationi inutilis & pernictosa. cap. 2. p. 104. For it supposeth Nature to be sound. Quid homini misero perniciosius, quam illa gratia abundare, qua nemo unquam, fatentibus scholasticis, nisi majorem damnationem assecutus est? Hoc ipso quippe •••squisque damnabilior est, quo magis sufficienti gratia abundavit, Nemo •••• unquam sufficienti gratia usus est, aut utitur, aut uietur in aternum; qui mitius puniretur si tali auxilio caruisset; quo Deus neminem vel damnandorum vel salvandorum usurum esse praescivit.

XI. He distinguisheth sufficient Grace into that Prater quod nil aliud ex parte Dei per modum Principii necessarium est ut homo Velit ••t operetur: And that Quod satis est ut homo dicatur posse operari, quamvis ali•• adhu• necessarium est ut de facto operetur. The later he denyeth not: As to the former he saith, Nullum jam dari hominibus lapsis gratia sufficiens, quin sit simul efficax. lib. 3. c. 1. p. 102, 103. This Gratia sufficiens is but the sine quo non, the grace of innocency and not medicinal, and that which Pelagius and the Massilienses held against Augustine, yea, ad gratiam naturae pertinet, & Lapsorum reparationi inutilis & pernictosa. cap. 2. p. 104. For it supposeth Nature to be sound. Quid homini misero perniciosius, quam illa gratia abundare, qua nemo unquam, fatentibus scholasticis, nisi majorem damnationem assecutus est? Hoc ipso quippe •••squisque damnabilior est, quo magis sufficienti gratia abundavit, Nemo •••• unquam sufficienti gratia usus est, aut utitur, aut uietur in aternum; qui mitius puniretur si tali auxilio caruisset; quo Deus neminem vel damnandorum vel salvandorum usurum esse praescivit.

He concludeth c. 4. Nullam Christi gratiam effectu operi• ad quem efficiendum voluntati datur, ulla voluntatis pervicacia frustrans.