Although even by those who are not Gnostics some things are done rightly, yet not according to reason; as in the case of fortitude. For some who are naturally high-spirited, and have afterwards without reason fostered this disposition, rush to many things, and act like brave men, so as sometimes to succeed in achieving the same things; just as endurance is easy for mechanics. But it is not from the same cause, or with the same object; not were they to give their whole body. "For they have not love," according to the apostle.[1]
All the action, then, of a man possessed of knowledge is right action; and that done by a man not possessed of knowledge is wrong action, though he observe a plan; since it is not from reflection that he acts bravely, nor does he direct his action in those things which proceed from virtue to virtue, to any useful purpose.
The same holds also with the other virtues. So too the analogy is preserved in religion. Our Gnostic, then, not only is such in reference to holiness; but corresponding to the piety of knowledge are the commands respecting the rest of the conduct of life. For it is our purpose at present to describe the life of the Gnostic, not to present the system of dogmas, which we shall afterwards explain at the fitting time, preserving the order of topics.
CHAPTER XI.
DESCRIPTION OF THE GNOSTIC'S LIFE.
Respecting the universe, he conceives truly and grandly in virtue of his reception of divine teaching. Beginning, then, with admiration of the Creation, and affording of himself a proof of his capability for receiving knowledge, he becomes a ready pupil of the Lord. Directly on hearing of God and Providence, he believed in consequence of the admiration he entertained. Through the power of impulse thence derived he devotes his energies in every way to learning, doing all those things by means of which he shall be able to acquire
- ↑ 1 Cor. xiii. 3.
