This is the doctrine in the abstract. But in its application to individual cases we find some so situated, so hampered by their own temperament and disposition, or by actual conditions about them, that a life of perfect continence seems impracticable for them. One, for instance, who yearns for the safety and seclusion of the cloister, and yet sees its doors closed against him for some reason, feels himself constrained to take refuge from the storm and stress of the world in the sanctuary of marriage. On such persons the Creator does not impose a burden above their strength. Wishing us to be happy and content even in this life, as well as the next, He asks of us here only a "reasonable service." Guided by these principles, the great majority of the faithful in all ages have deemed it prudent and expedient for them to marry. And the wisdom and prudence of their choice God approves and commends. For His Providence manifests itself to us in all the events and circumstances of life, dwelling alike in the fall of the leaf and the roll of the wave, and speaking to our hearts by the voice of all creatures. While, then, external or internal impediments may prevent some from hearkening to Christ's call, and their own will may deter others, His invitation of _itself_ does not exclude any; it is general, ever waiting for those able and willing to accept it. But does not a person have to feel a special call before binding himself to perpetual chastity? To answer this let us suppose that one is considering the advisability of daily attendance at Mass or of total abstinence from intoxicating liquor. In themselves these are good works and under proper advice a person might engage himself to their performance. Grace would be required for them, as for every other act of supernatural virtue, but no one would say that to assume such obligations a special call from heaven is prerequisite. Now, chastity is governed by the same laws as other virtues, by the same laws as mortification, alms-deeds and works of charity. Every virtuous act requires two things, the grace and the will to cooperate with the grace; and these two are also the only requisites for the exercise of continence; a special inspiration being no more necessary for it than for perpetual abstinence from meat or spirituous liquors. Lifelong virginity is, of course, a higher, nobler and more far-reaching virtue than the others mentioned, but it involves no special personal call. If this were required, in addition to the general invitation of Scripture, the doctrine of the Fathers that all are invited could scarcely be true. If all are invited, then he who wishes must have the power to accept the invitation. If two calls are necessary, one general and the other particular, he who has only the first may be said to have only half an invitation, which seems very absurd, and certainly is contrary to the practically unanimous teaching of the Fathers.