But to come closer to this subject. From this twofold teaching, there necessarily arises, a twofold state of goodness. For such as the teacher, or teaching is, such is the goodness that can be had from it. Every effect must be according to the cause that produces it. If you learn goodness only from outward means, from men or books, you may be virtuous and good according to outward forms; you may do works of humility, works of love and benevolence, use times and forms of prayer: all this virtue and goodness is suitable to this kind of teaching. But the spirit of prayer, the spirit of love, and the spirit of humility, or of any other virtue, are only to be attained by the operation of the light and Spirit of God, not outwardly teaching, but awakening within us. And now let me tell you both, it is much to be feared, you as yet stand only under this outward teaching; your good works are only done under obedience to such rules and doctrines as your reason assents to, but are not the fruits of a new-born spirit within you. But till you are thus renewed in the spirit of your minds, your virtues are only taught practices, and grafted upon a corrupt bottom. Every thing you do, will be a mixture of good or bad; your humility will help you to pride, your charity to others will give nourishment to your own self-love, and as your prayers increase, so will the opinion of your own sanctity. Because, till the heart is purified, and has felt the axe at the root of its evil, (which cannot be done by outward instruction) every thing that proceeds from it, partakes of its impurity and corruption. Now that _Theogenes_ is only under the law, or outward instruction, is plain from the complaint he made of himself. For notwithstanding his progress in the doctrine of love, he finds all his corrupt nature still alive in him, and himself only altered in opinion. The same may be well suspected of you, _Eusebius_, who are so mistaken in the spirit of love, that you fancy yourself to be wholly possessed of it, from no other ground, but because you embrace it, as it were with open arms, and think of nothing but living under the power of it. Whereas, if the spirit of love was really in you, you would account for its birth, and power in you, in quite another manner, you would have known the price that you had paid for it, before the spirit of love was in you. _Eusebius._ But, surely, Sir, imperfect as our virtues are, we are under something more than mere outward instruction. We expect all our goodness from the Spirit of God dwelling and working in us. We live in hope of the divine operation; and therefore your censure upon us seems to be too severe.