fellow,’ they replied. ‘You shall use the word, or you are a heretic, and M. Arnauld also; for we are the majority, and if necessary we can bring the Cordeliers into the field and carry the day.’” The second Letter, entitled “Of Sufficient Grace,” is exactly in the same vein:— “Just as I had sealed my last letter,” the writer opens, “I received a visit from our old friend, M. N---, a most fortunate circumstance for the gratification of my curiosity. For he is thoroughly informed in the questions of the day, and up to all the secrets of the Jesuits, at whose houses, including those of the leading men, he is a constant visitor.” Using his friend conveniently as an informant, Pascal proceeds to explain to the Provincial the question of sufficient grace as betwixt the Jesuits, Jansenists, and Dominicans. The amusement of the Letter consists in the manner in which he brings out, as before, the substantial identity in opinion of the Dominicans and Jansenists, notwithstanding the junction of the former with the Jesuits to oppress the latter. The Jesuits hold the old Pelagian doctrine that grace is given to all, dependent for its efficacy upon the free will of the recipient. This is with them _sufficient grace_. The Jansenists follow St Augustine, and will not allow any grace to be _sufficient_ which is not also efficacious. What is the view of the Dominican?— “It is rather an odd one,” he says; “for while they agree with the Jesuits in allowing a _sufficient grace_ given to all men, they nevertheless hold that with this grace alone men cannot act, but require further from God an _efficacious grace_ which determines their will to action, and which is not given to all.” In short, _this grace_ is _sufficient_ without being so. It bears the same name as the grace of the Jesuits, but in reality the Dominican doctrine is that of the Jansenists, that men require efficacious grace in order to pious action. What is the meaning of all this jumble of opinion? Simply, that the Dominicans are too powerful to be quarrelled with. The Jesuits are content that they should so far use the same language with them. “They do not insist upon their denying the necessity of efficacious grace. This would be to press them too far. People should not tyrannise over their friends; and the Jesuits have really gained enough. But the world is content with words; and so the name of sufficient grace being received on all sides, though in different senses, none except the most subtle theologians can dream that the expression does not signify the same to the Jacobins and the Jesuits; and the result will show that the latter are not the greatest dupes.” This conclusion becomes the subject of conversational by-play, similar to that of the first Letter:—