Hence we must rely solely on Tradition. The argument from Tradition is based mainly on St. Augustine. In defending divine grace against Pelagius, this holy Doctor asserts the indispensability and superior value of the strengthening grace of the will. “By that grace it is effected, not only that we discover what ought to be done, but also that we do what we have discovered; not only that we believe what ought to be loved, but also that we love what we have believed.”(54) And again: “Let him discern between knowledge and charity, as they ought to be distinguished, because knowledge puffeth up, but charity edifieth.... And inasmuch as both are gifts of God, although one is less and the other greater, he must not extol our righteousness above the praise which is due to Him who justifies us in such a way as to assign to the lesser of these two gifts the help of divine grace, and to claim the greater one for the control of the human will.”(55) St. Augustine emphasized the existence and necessity of this higher grace of the will in his controversy with the Pelagians. He was firmly convinced that a man may know the way of salvation, and yet refuse to follow it.(56) He insisted that mere knowledge is not virtue, as Socrates had falsely taught. Ecclesiastical Tradition was always in perfect accord with this teaching, which eventually came to be defined by the plenary Council of Carthage (A. D. 418) as follows: “If any one assert that this same grace of God, granted through our Lord Jesus Christ, helps to avoid sin only for the reason that it opens and reveals to us an understanding of the [divine] commands, so that we may know what we should desire and what we should avoid; but that it is not granted to us by the same (grace) to desire and be able to do that which we know we ought to do, let him be anathema;—since both are gifts of God: to know what we must do and to have the wish to do it.”(57) Like the illuminating grace of the intellect the strengthening grace of the will effects vital acts and manifests itself chiefly in what are known as the emotions of the will. St. Prosper, after Fulgentius the most prominent disciple of St. Augustine, enumerates these as follows: “Fear (for ‘the fear of the Lord is the beginning of wisdom’); joy (‘I rejoiced at the things that were said to me: We shall go into the house of the Lord’); desire (‘My soul longeth and fainteth for the courts of the Lord’); delight (‘How sweet are thy words to my palate, more than honey to my mouth’);”—and he adds: “Who can see or tell by what affections God visits and guides the human soul?”(58) 3. ACTUAL GRACES OF THE SENSITIVE SPHERE.—Though it cannot be determined with certainty of faith, it is highly probable that actual grace influences the sensitive faculties of the soul as well as the intellect and the will.