“With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Wherefore the Scripture saith, Whosoever believeth on Him shall not be ashamed; that is, the word of faith which we preach: for if thou confess the word with thy mouth that Jesus is Lord, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved.” There is clearly described the perfect righteousness, fulfilled both in practice and contemplation. Wherefore we are “to bless those who persecute us. Bless, and curse not.” “For our rejoicing is this, the testimony of a good conscience, that in holiness and sincerity we know God” by this inconsiderable instance exhibiting the work of love, that “not in fleshly wisdom, but by the grace of God, we have had our conversation in the world.” So far the apostle respecting knowledge; and in the second Epistle to the Corinthians he calls the common “teaching of faith” the savour of knowledge. “For unto this day the same veil remains on many in the reading of the Old Testament,” not being uncovered by turning to the Lord. Wherefore also to those capable of perceiving he showed resurrection, that of the life still in the flesh, creeping on its belly. Whence also he applied the name “brood of vipers” to the voluptuous, who serve the belly and the pudenda, and cut off one another’s heads for the sake of worldly pleasures. “Little children, let us not love in word, or in tongue,” says John, teaching them to be perfect, “but in deed and in truth; hereby shall we know that we are of the truth.” And if “God be love,” piety also is love: “there is no fear in love; but perfect love casteth out fear.” “This is the love of God, that we keep His commandments.” And again, to him who desires to become a Gnostic, it is written, “But be thou an example of the believers, in word, in conversation, in love, in faith, in purity.” For perfection in faith differs, I think, from ordinary faith. And the divine apostle furnishes the rule for the Gnostic in these words, writing as follows: “For I have learned, in whatsoever state I am, to be content. I know both how to be abased, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to lack. I can do all things through Him who strengtheneth me.” And also when discussing with others in order to put them, to shame, he does not shrink from saying, “But call to mind the former days, in which, after ye were illuminated, ye endured a great fight of