Were this the proper place, it would be easy to show that, in the leading points of his theology, Jansen did not differ from Calvin, so much as he misunderstood Calvinism. The Calvinists, for example, never held, as they are represented in the Provincial Letters,[20] “that we have not the power of resisting grace.” So far from this, they held that fallen man could not but resist the grace of God. They preferred, therefore, the term “invincible,” as applied to grace. In short, they held exactly the _victrix delectatio_ of Augustine, by which the will of man is sweetly but effectually inclined to comply with the will of God.[21] On the subject of necessity and constraint their views are precisely similar. Nor can they be considered as differing essentially in their views of the death of Christ, as these, at least, were given by Jansen, who acknowledges in his “Augustinus,” that, “according to St. Augustine, Jesus Christ did not die for all mankind.” It is certain that neither Augustine nor Jansen would have subscribed to the views of grace and redemption held by many who, in our day, profess evangelical views. Making allowance for the different position of the parties, it is very plain that the dispute between Augustine and Pelagius, Jansen and Molina, Calvin and Arminius, was substantially one and the same. At the same time, it must be granted that on the great point of justification by faith, Jansen went widely astray from the truth; and in the subsequent controversial writings of the party, especially when arguing against the Protestants, this departure became still more strongly marked, and more deplorably manifested.[22]