coursed at length on the number six, he declares that all things which have been framed by God are divided into six classes,—viz. into things intelligent and immortal, such as are the angels; into things reasonable and mortal, such as mankind; into things sensitive and irrational, such as cattle, and birds, and fishes; into things that can advance, and move, and are insensible, such as the winds, and the clouds, and the waters, and the stars; into things which increase and are immoveable, such as the trees; and into things which are insensible and immoveable, such as the mountains, the earth, and such like. For all the creatures of God, in heaven and on earth, fall under one or other of these divisions, and die circumscribed by them.
(From the writings of Anastasius.)
XVI.
Sound doctrine does not enter into the hard and disobedient heart; but, as if beaten back, enters anew into itself.
XVII.
As the good of the body is health, so the good of the soul is knowledge, which is indeed a kind of health of soul, by which a likeness to God is attained.
(From the writings of John of Damascus.)
XVIII.
To yield and give way to our passions is the lowest slavery, even as to rule over them is the only liberty.
The greatest of all good is to be free from sin, the next is to be justified; but he must be reckoned the most unfortunate of men, who, while living unrighteously, remains for a long time unpunished.
Animals in harness cannot but be carried over a precipice by the inexperience and badness of their driver, even as by his skilfulness and excellence they will be saved.
The end contemplated by a philosopher is likeness to God, so far as that is possible.
(From the writings of A. Melissa.)
