On the other side are eighty secular doctors, and some forty mendicant friars, who have condemned M. Arnauld’s proposition, without choosing to examine whether he has spoken truly or falsely—who, in fact, have declared, that they have nothing to do with the veracity of his proposition, but simply with its temerity. Besides these, there were fifteen who were not in favor of the censure, and who are called Neutrals. Such was the issue of the question of fact, regarding which, I must say, I give myself very little concern. It does not affect my conscience in the least whether M. Arnauld is presumptuous, or the reverse; and should I be tempted, from curiosity, to ascertain whether these propositions are contained in Jansenius, his book is neither so very rare nor so very large as to hinder me from reading it over from beginning to end, for my own satisfaction, without consulting the Sorbonne on the matter. Were it not, however, for the dread of being presumptuous myself, I really think that I would be disposed to adopt the opinion which has been formed by the most of my acquaintances, who, though they have believed hitherto on common report that the propositions were in Jansenius, begin now to suspect the contrary, owing to this strange refusal to point them out—a refusal, the more extraordinary to me, as I have not yet met with a single individual who can say that he has discovered them in that work. I am afraid, therefore, that this censure will do more harm than good, and that the impression which it will leave on the minds of all who know its history will be just the reverse of the conclusion that has been come to. The truth is, the world has become sceptical of late, and will not believe things till it sees them. But, as I said before, this point is of very little moment, as it has no concern with religion.[83] The question of right, from its affecting the faith, appears much more important, and, accordingly, I took particular pains in examining it. You will be relieved, however, to find that it is of as little consequence as the former. The point of dispute here, was an assertion of M. Arnauld’s in the same letter, to the effect, “that the grace without which we can do nothing, was wanting to St. Peter at his fall.” You and I supposed that the controversy here would turn upon the great principles of grace; such as, whether grace is given to all men? or, if it is efficacious of itself? But we were quite mistaken. You must know I have become a great theologian within this short time; and now for the proofs of it!