§ 1.
There being then three principles; the material, first of all, which they call also that on the left hand, necessarily, as they affirm, perishes, as being incapable of receiving any breath of incorruption. But the animal principle, which they denominate likewise that on the right hand, as being midway between the spiritual and material, departs in that direction, towards which it makes itself incline. As to the spiritual part, they say it is sent forth, in order that being here joined to the animal, it may be fashioned, sharing the discipline thereof in its conversation here. And this they say is the salt and the light of the world.1 For the animal principle had need of outward and sensible discipline of various kinds. By such they say, the world itself was framed, and what is more, that the Saviour came to the aid of this, the animal part, it having also free will, that he might save it.
For, of those, whom he was to save, they affirm, he took on him the firstfruits: from Achamoth assuming the spiritual principle, from the Demiurgus the animal Christ wherewith he clothed himself; and by that peculiar dispensation putting on a body which had an animal being, but was constructed by unspeakable art, so as to be both visible and palpable and capable of suffering. They add, that he took not on him any thing at all material; matter not being capable of salvation.
As to the end of the world, they say it will be, when the whole spiritual creation is formed and perfected in knowledge; meaning those of mankind who are spiritual, who have the perfect knowledge concerning God, and are initiated by Achamoth into her mysteries. And these, they imagine, are themselves.
§ 2.
For mere animal lessons are the discipline of mere animal men, of those who are established by bare faith and works, and possess not the perfect knowledge. And this account they give of us, who belong to the Church, which is the reason why they also affirm good conduct to be necessary for us, since otherwise we cannot be saved. As to themselves, they maintain that not by any course of conduct, but because they are by nature spiritual, they shall in any case and by all means be saved. For as the earthly cannot attain salvation (not being as they say capable of it) so again the spiritual, which they will have to be themselves, never can admit corruption, whatsoever actions they may be engaged in. For even as gold deposited in mud does not cast off its beauty, but keeps its proper nature, the mud having no power to damage the gold at all: just so they affirm of themselves, that whatever kind of material actions they may be concerned in, they are not at all damaged themselves, nor do they cast away their spiritual subsistence.
§ 3.
For which cause also the most perfect among them do all forbidden things without fear; such things whereof the scriptures are positive, that they who do them shall not inherit God’s Kingdom. Thus, in the first place, they eat indifferently of things sacrificed to idols, not esteeming themselves at all stained thereby. And at every holiday amusement of the Gentiles, taking place in honour of the idols, they are first to assemble; some of them not even abstaining from that murderous spectacle, hated by God and man, of combats with wild beasts, and of single fight. Others again, who are the slaves of all fleshly pleasures, even unto loathing, say that “The carnal things are for the carnal, and the spiritual things for the spiritual, being so assigned.” Some of them privately corrupt the women who are instructed by them in this doctrine; as many times certain have confessed, together with the rest of their error; such I mean as had been seduced by one or other of them, and had afterwards returned to the Church of God. Others even publickly, casting off all shame, whatsoever women they have a fancy for, they force away from their husbands and account their own wives. A third sort again, pretending at first to live in all honour, as with sisters, in process of time have been exposed; the sister becoming pregnant by the brother.
§ 4.
Yea, and they have many other abominable and godless practices. And while they run down us, who keep ourselves through the fear of God, from sinning so much as in thought or word, for being unlearned and knowing nothing; themselves they magnify above measure, under the names of Perfect, and Seeds of Election. For we, they affirm, receive Grace to be used only; and therefore it will be taken from us2. But they have their grace as a possession of their own, having come down from above, from the Unspeakable and Unnameable Combination3; and therefore it will be added unto them.
For which cause, they add, it is right for them in every way, to be always practising the mystery of Combination. And of this they convince the foolish, their words being literally such as these: “Whosoever being merely in the world,4 hath not loved a woman, so as that she should give way to him, is not of the Truth, and shall not proceed unto the Truth: but he that, being of the world, is overcome by a woman, shall not proceed unto the Truth, because he is overcome by desire of woman.” For this cause accordingly they call us “good sort of natural men,” and say that we are “of the world,” and that we “have need of continence and of good conduct,” that we may come thereby into the intermediate space; but they, ‘Spiritual’ and ‘Perfect,’ as they are called, have no such need. For it is not any conduct which brings men into the Pleroma, but that seed which is sent out from thence in an infant state, and is here brought to perfection.