And this arrangement was prophetical and typical. And that all things belong to the wise, Scripture clearly indicates when it is said, “Because God hath had mercy on me, I have all things.”[210] For it teaches that we are to desire one thing, by which are all things, and what is promised is assigned to the worthy. Accordingly, the good man who has become heir of the kingdom, it registers also as fellow-citizen, through divine wisdom, with the righteous of the olden time, who under the law and before the law lived according to law, whose deeds have become laws to us; and again, teaching that the wise man is king, introduces people of a different race, saying to him, “Thou art a king before God among us;”[211] those who were governed obeying the good man of their own accord, from admiration of his virtue. Now Plato the philosopher, defining the end of happiness, says that it is likeness to God as far as possible; whether concurring with the precept of the law (for great natures that are free of passions somehow hit the mark respecting the truth, as the Pythagorean Philo says in relating the history of Moses), or whether instructed by certain oracles of the time, thirsting as he always was for instruction. For the law says, “Walk after the Lord your God, and keep my commandments.”[212] For the law calls assimilation following; and such a following to the utmost of its power assimilates. “Be,” says the Lord, “merciful and pitiful, as your heavenly Father is pitiful.”[213] Thence also the Stoics have laid down the doctrine, that living agreeably to nature is the end, fitly altering the name of God into nature; since also nature extends to plants, to seeds, to trees, and to stones. It is therefore plainly said, “Bad men do not understand the law, but they who love the law fortify themselves with a wall.”[214] “For the wisdom of the clever knows its ways; but the folly of the foolish is in error.”[215] “For on whom will I look, but on him who is mild and gentle, and trembleth at my words?” says the prophecy.