the emanation of the Holy Ghost and his coöperation, he contradicts the Holy Ghost.” (p. 262.)
It is not permitted to believe that God is waiting for our desire to purify ourselves, but we must believe that the Holy Ghost, that is, the same God in another person, produces this desire to purify ourselves. If the desire has already taken place and I am myself a creature of God, and the desire is directed toward God, it is evident that this desire must not be acknowledged as anything else but as having emanated from God. All these utterances remain completely unintelligible, if we do not keep in mind the aim toward which they lead. This aim consists in replacing the tendency to do good by the external actions of the sacraments which impart grace. Further:
“If any one asserts that a man may, by the force of his nature, think rightly, or choose something good, which refers to eternal salvation, and agree to receive the saving, that is, the evangelical, sermon without the illumination and instigation of the Holy Ghost, he is seduced by a heretical spirit (Rule VII.).” (p. 262.)
A man cannot wish for anything good without the inspiration of the Holy Ghost; but the inspiration of the Holy Ghost is imparted through grace; grace is communicated through the sacraments; and the sacraments are communicated by the hierarchy.
187. The necessity of grace for faith and for the very beginning of faith, or for a man’s conversion to Christianity. “Divine grace, which is necessary in general for man’s illumination and salvation, is necessary in particular for his faith and for the very beginning of the faith in the Lord Jesus.” (p. 263.)
Proofs from Holy Scripture and decrees of a council:
“If any one says that the increase, as well as the beginning of faith, and the very disposition toward it, by which we believe in the justification of the ungodly
