Such, according to David, “rest in the holy hill of God,”[1090] in the church far on high, in which are gathered the philosophers of God, “who are Israelites indeed, who are pure in heart, in whom there is no guile;”[1091] who do not remain in the seventh seat, the place of rest, but are promoted, through the active beneficence of the divine likeness, to the heritage of beneficence which is the eighth grade; devoting themselves to the pure vision[1092] of insatiable contemplation. “And other sheep there are also,” saith the Lord, “which are not of this fold”[1093]--deemed worthy of another fold and mansion, in proportion to their faith. “But my sheep hear my voice,”[1094] understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, “Thy faith hath saved thee,”[1095] we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion. Now to know is more than to believe, as to be dignified with the highest honour after being saved is a greater thing than being saved. Accordingly the believer, through great discipline, divesting himself of the passions, passes to the mansion which is better than the former one, viz. to the greatest torment, taking with him the characteristic of repentance from the sins he has committed after baptism. He is tortured then still more--not yet or not quite attaining what he sees others to have acquired. Besides, he is also ashamed of his transgressions. The greatest torments, indeed, are assigned to the believer. For God’s righteousness is good, and His goodness is righteous. And though the punishments cease in the course of the completion of the expiation and purification of each one, yet those have very great and permanent grief who[1096] are found worthy of the other fold, on account of not being along with those that have been glorified through righteousness. For instance, Solomon, calling the Gnostic, wise, speaks thus of those who admire the dignity of his mansion: “For they shall see the end of the wise, and to what a degree the Lord has established him.”[1097] And of his glory they will say, “This was he whom we once held up to derision, and made a byword of reproach; fools that we were! We thought his life madness, and his end dishonourable. How is he reckoned among the sons of God, and his inheritance among the saints?”[1098]