When the faithful came to the theologians to inquire what was the true state of human nature since its corruption, they received St. Augustine’s answer, confirmed by St. Bernard and St. Thomas Aquinas, and finally adopted by the Jansenists,—"That human nature has no more sufficient grace than God is pleased to bestow upon it, and that fresh efficacious grace must constantly be given by God, which grace God does not give to all, and without which no man can be saved." In opposition to this, the Jesuits, about the time of the Reformation, came forward with what was called a new doctrine,—that sufficient grace is given to all men, as men, but so far compliant with free-will that this latter makes the former efficacious or inefficacious at its choice, without any new supply from God. The Jansenists retorted that this doctrine rendered unnecessary the efficacious grace of Jesus Christ; but that this does not follow is plain, for this efficacious grace of God that is given to all men once for all, may be owing to the sacrifice of Christ. To many natures this universal gracious beneficent doctrine of all-pervading grace, which includes all mankind, was much more pleasing than the doctrine of the necessity of special grace, involving spiritual assumption in those who possess it or say they do, and bitter uncertainty and depression in humble, self-doubting, and thoughtful minds. It resembled also the doctrines of the Laudian School, in which Inglesant had been brought up. So attractive indeed was it, that the Benedictines were compelled to profess it, and to pretend to side with the Jesuits, while in reality hating their doctrine.