by which God in His infinite providence has decreed that men for the most part should be saved by men; hence He has appointed that those whom He calls to a loftier degree of holiness should be led thereto by men, “in order that,” as Chrysostom says, “we should be taught by God through men.”[1] We have an illustrious example of this put before us in the very beginning of the Church, for although Saul, who was breathing threatenings and slaughter,[2] heard the voice of Christ Himself, and asked from Him, Lord, what wilt Thou have me to do? he was nevertheless sent to Ananias at Damascus: Arise and go into the city, and there it shall be told thee what thou must do. It must also be kept in mind that those who follow what is more perfect are by the very fact entering upon a way of life which for most men is untried and more exposed to error, and therefore they, more than others, stand in need of a teacher and a guide. This manner of acting has invariably obtained in the Church. All, without exception, who in the course of ages have been remarkable for science and holiness have taught this doctrine. Those who reject it, assuredly do so rashly and at their peril.
For one who examines the matter thoroughly, it is hard to see, if we do away with all external guidance as these innovators propose, what purpose the more abundant influence of the Holy Ghost, which they make so much of, is to serve. In point of fact, it is especially in the cultivation of virtue that the assistance of the Holy Spirit is indispensable; but those who affect these novelties extol beyond measure the natural virtues as more in accordance with the ways and requirements of the present day, and consider it an advantage to be richly endowed with them, because they make a man more ready and more strenuous in action. It is hard to understand how those who are imbued with Christian principles can place the natural ahead of the supernatural virtues, and attribute to them greater power and fecundity. Is nature, then, with grace
