(15) There is, however, one matter which we must on no account overlook- the effect of these teachings upon the hearers led by them into despising the world and all that is in it.

There are two theories as to the attainment of the End of life. The one proposes pleasure, bodily pleasure, as the term; the other pronounces for good and virtue, the desire of which comes from God and moves, by ways to be studied elsewhere, towards God.

Epicurus denies a Providence and recommends pleasure and its enjoyment, all that is left to us: but the doctrine under discussion is still more wanton; it carps at Providence and the Lord of Providence; it scorns every law known to us; immemorial virtue and all restraint it makes into a laughing stock, lest any loveliness be seen on earth; it cuts at the root of all orderly living, and of the righteousness which, innate in the moral sense, is made perfect by thought and by self-discipline: all that would give us a noble human being is gone. What is left for them except where the pupil by his own character betters the teaching- comes to pleasure, self-seeking, the grudge of any share with one's fellows, the pursuit of advantage.

Their error is that they know nothing good here: all they care for is something else to which they will at some future time apply themselves: yet, this world, to those that have known it once, must be the starting-point of the pursuit: arrived here from out of the divine nature, they must inaugurate their effort by some earthly correction. The understanding of beauty is not given except to a nature scorning the delight of the body, and those that have no part in well-doing can make no step towards the Supernal.

This school, in fact, is convicted by its neglect of all mention of virtue: any discussion of such matters is missing utterly: we are not told what virtue is or under what different kinds it appears; there is no word of all the numerous and noble reflections upon it that have come down to us from the ancients; we do not learn what constitutes it or how it is acquired, how the Soul is tended, how it is cleaned. For to say "Look to God" is not helpful without some instruction as to what this looking imports: it might very well be said that one can "look" and still sacrifice no pleasure, still be the slave of impulse, repeating the word God but held in the grip of every passion and making no effort to master any. Virtue, advancing towards the Term and, linked with thought, occupying a Soul makes God manifest: God on the lips, without a good conduct of life, is a word.

(30) Some say further, that we can and ought to get beyond all virtue, all custom and order, all law, precepts and seemliness, so that all these should be laid aside, thrown off and set at nought. Herein there is some truth, and some falsehood. Behold and mark: Christ was greater than His own life, and above all virtue, custom, ordinances and the like, and so also is the Evil Spirit above them, but with a difference. For Christ was and is above them on this wise, that His words, and works, and ways, His doings and refrainings, His speech and silence, His sufferings, and whatsoever happened to Him, were not forced upon Him, neither did He need them, neither were they of any profit to Himself. It was and is the same with all manner of virtue, order, laws, decency, and the like; for all that may be reached by them is already in Christ to perfection. In this sense, that saying of St. Paul is true and receiveth its fulfilment, “As many as are led by the Spirit of God, they are the sons of God,” “and are not under the law, but under grace.”38 That meaneth, man need not teach them what they are to do or abstain from; for their Master, that is, the Spirit of God, shall verily teach them what is needful for them to know.

(31) But that other thing which they affirm, how that we ought to throw off and cast aside the life of Christ, and all laws and commandments, customs and order and the like, and pay no heed to them, but despise and make light of them, is altogether false and a lie. Now some may say; “Since neither Christ nor others can ever gain anything, either by a Christian life, or by all these exercises and ordinances, and the like, nor turn them to any account, seeing that they possess already all that can be had through them, what cause is there why they should not henceforth eschew them altogether? Must they still retain and practise them?” Behold, ye must look narrowly into this matter. There are two kinds of Light; the one is true and the other is false. The true light is that Eternal Light which is God; or else it is a created light, but yet divine, which is called grace. And these are both the true Light. So is the false light Nature or of Nature. But why is the first true, and the second false? This we can better perceive than say or write. To God, as Godhead, appertain neither will, nor knowledge, nor manifestation, nor anything that we can name, or say, or conceive. But to God as God,39 it belongeth to express Himself, and know and love Himself, and to reveal Himself to Himself; and all this without any creature. And all this resteth in God as a substance but not as a working, so long as there is no creature.