Nostrum Jesum Christum, & neminem prorsus à Redemption sanguinis ipsius exceptum, etiamsi omnem hanc vitam alienissimâ ab eo mente pertranseat; quia ad homines pertineat divinae misericordiae sacramentum (Baptismus nempe) ut recte Cornelius Jansenius, Tom. 1. de haeres. pelag. lib. 8. c. 3. &c.) itaque quantum ad Deum pertinet omnibus paratam vitam aeternam. Et Faustus, lib. 1. de gra. & lib. ar. cap. 16. Dominum Nostrum Jesum Christum aiunt (diceret si vixisset nostris temporibus Calvinistae, sed contrarium Jesuitae & Dominicani, Arminiani, Pelagiani, Sociniani) humanam carnem non pro omnibus sumpsisse, nec pro omnibus mortuum esse. See Cornelius Jansenius, ib. to whose writings Jesuits and Dominicans shall never answer. The Massilienses cared not (as Corn. Janse. tom. 1. de haeres. pelag. l. 8. c. 17.) for the word of merit, if mans will went before God's grace. Epist. Prosper & Hilar. Ut ideo quis adjuvetur, quia voluit, non ideo quia adjuvatur, velit. And Cassianus denied all merit of condignity, and said, that the labour of our fasting, watching, &c. was not worthy of the grace of conversion and of salvation,1 and yet he held the merit of congruity to be as needful to go before our conversion. So Hilarius saith, that Cassianus taught, that by seeking or praying, and searching and knocking, we came to the grace of conversion; so that the Massilienses and Augustine, while he followed their error, thought faith not to be the gift of God, but that a merit of impetration, and of knocking & praying went before conversion, and that men obtained conversion & justification by prayer and faith, so that faith is not a gift of God, as Augustine thought, when he did yet stick in the errors of the Massilienses, hence under the name of an occasion or colour they hide merit; for as Jansenius saith, God hath by the good works and holy dispositions that go before grace, aliquam occasionem sive colorem, cur non irrationabiliter, some occasion or colour by which, not without reason, and in no blind way, by a fatal decree without consulting mans will, he gives grace to one rather then to another;2 and this is the Jesuits and Arminians way. God shall not be a wise and rational agent, but act blindly (saith Cassianus) and unjustly (say our Arminians) ⟨p. 367⟩if he give not saving grace, and influences of grace upon the dominion and disposing of mans free-will;
Nostrum Jesum Christum, & neminem prorsus à Redemptione sanguinis ipsius exceptum, etiamsi omnem hanc vitam alienissimâ ab eo mente pertranseat; quia ad homines pertineat divinae misericordiae sacramentum (Baptismus nempe) ut recte Cornelius Jansenius, Tom. 1. de haeres. pelag. lib. 8. c. 3. &c.) itaque quantum ad Deum pertinet omnibus paratam vitam aeternam. Et Faustus, lib. 1. de gra. & lib. ar. cap. 16. Dominum Nostrum Jesum Christum aiunt (diceret si vixisset nostris temporibus Calvinistae, sed contrarium Jesuitae & Dominicani, Arminiani, Pelagiani, Sociniani) humanam carnem non pro omnibus sumpsisse, nec pro omnibus mortuum esse. See Cornelius Jansenius, ib. to whose writings Jesuits and Dominicans shall never answer. The Massilienses cared not (as Corn. Janse. tom. 1. de haeres. pelag. l. 8. c. 17.) for the word of merit, if mans will went before God's grace. Epist. Prosper & Hilar. Ʋt ideo quis adjuvetur, quia voluit, non ideo quia adjuvatur, velit. And Cassianus denied all merit of condignity, and said, that the labour of our fasting, watching, &c. was not worthy of the grace of conversion and of salvation,1 and yet he held the merit of congruity to be as needful to go before our conversion. So Hilarius saith, that Cassianus taught, that by seeking or praying, and searching and knocking, we came to the grace of conversion; so that the Massilienses and Augustine, while he followed their error, thought faith not to be the gift of God, but that a merit of impetration, and of knocking & praying went before conversion, and that men obtained conversion & justification by prayer and faith, so that faith is not a gift of God, as Augustine thought, when he did yet stick in the errors of the Massilienses, hence under the name of an occasion or colour they hide merit; for as Jansenius saith, God hath by the good works and holy dispositions that go before grace, aliquam occasionem sive colorem, cur non irrationabiliter, some occasion or colour by which, not without reason, and in no blind way, by a fatal decree without consulting mans will, he gives grace to one rather then to another;2 and this is the Jesuits and Arminians way. God shall not be a wise and rational agent, but act blindly (saith Cassianus) and unjustly (say our Arminians) ⟨p. 367⟩if he give not saving grace, and influences of grace upon the dominion and disposing of mans free-will;
- 1Hilarius Epist. dicunt hominem ad hanc gratiam, qua in Christo renascimur, pervenire posse, per naturalem scilicet facultatem petendo, quaerndo, pulsando, ut ideo accipiat, ideo inveniat, ideo introeat, quia bono naturae bene usus ad istā salvantē gratiam, initialis gratiae ope meruerit per venire.Hilarius Epist. dicunt hominem ad hanc gratiam, qua in Christo renascimur, pervenire posse, per naturalem scilicet facultatem petendo, quaerndo, pulsando, ut ideo accipiat, ideo inveniat, ideo introeat, quia bono naturae bene usus ad istā salvantē gratiam, initialis gratiae ope meruerit per venire.
- 2Corn. Jans. de haeres. pela. l. 8. c. 18. Item posse hominem exterrita & supplici voluntate veil sanari; supplex enim illa voluntas nihil est aliud, quam voluntas ex fide supplicans deo pro sanitate—et siquid fides (non justificatorum) petendo mereatur, impetrationis quam meriti potius rationem habet, unde cum in errore Massiliensium haereret Augustinus, frequenter meriti rationem, quam in fide & oratione collocabat, per impetrationem exponit, putans (inquit Augustinus lib. de praed. 5. 5. c 3.) fidem non esse donum dei sed à nobis esse, in nobis, & per illam nos impetrare dei dona; item ut per illam daretur quod posceremus utiliter. Jansen. in Aug. tom. 1. lib. 8. c. 18. Unde possit ratio reddi electorum & rejectorum, sive cur unus prae alio assumatur, deo viz. sic habente occasionem sive colorem, cur non irrationabiliter, ut Cassilianus (Coll. 13.) loquitur; sive caeco quasi modo, irrefragabili aliqua constitution, inconsulta hominis voluntate gratiam salvantem uni prae aliis largiretur. Hilarius in Epist. ad August. Prosp. Epist. ad August. Qui autem credituri sunt, quive in ea fide quae deinceps per dei gratiam sit juvanda, mansuri sunt, praestitisse ante mundi constitutionem.Corn. Jans. de haeres. pela. l. 8. c. 18. Item posse hominem exterrita & supplici voluntate velle sanari; supplex enim illa voluntas nihil est aliud, quam voluntas ex fide supplicans deo pro sanitate—et siquid fides (non justificatorum) petendo mereatur, impetrationis quam meriti potius rationem habet, unde cum in errore Massiliensium haereret Augustinus, frequenter meriti rationem, quam in fide & oratione collocabat, per impetrationem exponit, putans (inquit Augustinus lib. de praed. 5. 5. c 3.) fidem non esse donum dei sed à nobis esse, in nobis, & per illam nos impetrare dei dona; item ut per illam daretur quod posceremus utiliter. Jansen. in Aug. tom. 1. lib. 8. c. 18. Ʋnde possit ratio reddi electorum & rejectorum, sive cur unus prae alio assumatur, deo viz. sic habente occasionem sive colorem, cur non irrationabiliter, ut Cassilianus (Coll. 13.) loquitur; sive caeco quasi modo, irrefragabili aliqua constitutione, inconsulta hominis voluntate gratiam salvantem uni prae aliis largiretur. Hilarius in Epist. ad August. Prosp. Epist. ad August. Qui autem credituri sunt, quive in ea fide quae deinceps per dei gratiam sit juvanda, mansuri sunt, praestitisse ante mundi constitutionem.
