(10) And since there are two paths of reaching the perfection of salvation, works and knowledge, He called the "pure in heart blessed, for they shall see God." And if we really look to the truth of the matter, knowledge is the purification of the leading faculty of the soul, and is a good activity. Some things accordingly are good in themselves, and others by participation in what is good, as we say good actions are good. But without things intermediate which hold the place of material, neither good nor bad actions are constituted, such I mean as life, and health, and other necessary things or circumstantials. Pure then as respects corporeal lusts, and pure in respect of holy thoughts, he means those are, who attain to the knowledge of God, when the chief faculty of the soul has nothing spurious to stand in the way of its power. When, therefore, he who partakes gnostically of this holy quality devotes himself to contemplation, communing in purity with the divine, he enters more nearly into the state of impassible identity, so as no longer to have science and possess knowledge, but to be science and knowledge.

(17) And purity is "to think holy thoughts." "Except ye become as these little children, ye shall not enter," it is said, "into the kingdom of heaven."

(17) But when the only good Father visits it, it is sanctified, and gleams with light. And he who possesses such a heart is so blessed, that "he shall see God."

(41) To the pure of heart come also a quiet spirit, one-pointed thought, the victory over sensuality, and fitness to behold the Soul.

(5) The Gnostic, therefore, will abstain from errors in speech, and thought, and sensation, and action, having heard "that he that looks so as to lust hath committed adultery;" and reflecting that "blessed are the pure in heart, for they shall see God;" and knowing this, "that not what enters into the mouth defileth, but that it is what cometh forth by the mouth that defileth the man.

(58) Blessed are ye, ye righteous and elect, For glorious shall be your lot.

(54) Jesus said, "Blessed are the poor, for yours is the Kingdom of Heaven."

(69) Jesus said, "Blessed are they who have been persecuted within themselves. It is they who have truly come to know the Father. Blessed are the hungry, for the belly of him who desires will be filled."

(49) Jesus said, "Blessed are the solitary and elect, for you will find the Kingdom. For you are from it, and to it you will return."

(27) Blessed are they who see the Bourne: beautiful is the god of the motionless heart who causeth the stay of the Overflowing

(22) For who shall judge them, if their heart do qualify, unite or operate with God? For though they do not know him, and yet work and labour in his spirit, in righteousness, and in the purity of their heart, in true love one to another, they testify assuredly that the law of God is in their heart [1 Rom. ii. 15].

(9) "Those, then," says Plato, "who seem called to a holy life, are those who, freed and released from those earthly localities as from prisons, have reached the pure dwelling-place on high." In clearer terms again he expresses the same thing: "Those who by philosophy have been sufficiently purged from those things, live without bodies entirely for all time. Although they are enveloped in certain shapes; in the case of some, of air, and others, of fire." He adds further: "And they reach abodes fairer than those, which it is not easy, nor is there sufficient time now to describe." Whence with reason, "blessed are they that mourn: for they shall be comforted;" for they who have repented of their former evil life shall attain to "the calling" (klhsin), for this is the meaning of being comforted (paraklhqhnai). And there are two styles of penitents. That which is more common is fear on account of what is done; but the other which is more special, the shame which the spirit feels in itself arising from conscience. Whether then, here or elsewhere (for no place is devoid of the beneficence of God), He again says, "Blessed are the merciful: for they shall obtain mercy." And mercy is not, as some of the philosophers have imagined, pain on account of others' calamities, but rather something good, as the prophets say. For it is said, "I will have mercy, and not sacrifice." And He means by the merciful, not only those who do acts of mercy, but those who wish to do them, though they be not able; who do as far as purpose is concerned. For sometimes we wish by the gift of money or by personal effort to do mercy, as to assist one in want, or help one who is sick, or stand by one who is in any emergency; and are not able either from poverty, or disease, or old age (for this also is natural disease), to carry out our purpose, in reference to the things to which we are impelled, being unable to conduct them to the end we wished. Those, who have entertained the wish whose purpose is equal, share in the same honour with those who have the ability, although others have the advantage in point of resources.

(13) Twice blessed is he that seeth with his eyes and heareth with his ears

(3) Blessings on those who mourn, for they will be pitied. Blessings on the hungry, for they will be filled.

(6) "Blessings will be on those who have not seen but yet have believed.