These things hast thou from thyself and from the Gods: only remember who it is that giveth them—to whom and for what purpose they were given. Feeding thy soul on thoughts like these, dost thou debate in what place happiness awaits thee? in what place thou shalt do God’s pleasure? Are not the Gods nigh unto all places alike; see they not alike what everywhere comes to pass? CXLVIII To each man God hath granted this inward freedom. These are the principles that in a house create love, in a city concord, among nations peace, teaching a man gratitude towards God and cheerful confidence, wherever he may be, in dealing with outward things that he knows are neither his nor worth striving after. CXLIX If you seek Truth, you will not seek to gain a victory by every possible means; and when you have found Truth, you need not fear being defeated. CL What foolish talk is this? how can I any longer lay claim to right principles, if I am not content with being what I am, but am all aflutter about what I am supposed to be? CLI God hath made all things in the world, nay, the world itself, free from hindrance and perfect, and its parts for the use of the whole. No other creature is capable of comprehending His administration thereof; but the reasonable being Man possesses faculties for the consideration of all these things—not only that he is himself a part, but what part he is, and how it is meet that the parts should give place to the whole. Nor is this all. Being naturally constituted noble, magnanimous, and free, he sees that the things which surround him are of two kinds. Some are free from hindrance and in the power of the will. Other are subject to hindrance, and depend on the will of other men. If then he place his own good, his own best interest, only in that which is free from hindrance and in his power, he will be free, tranquil, happy, unharmed, noble-hearted, and pious; giving thanks to all things unto God, finding fault with nothing that comes to pass, laying no charge against anything. Whereas if he place his good in outward things, depending not on the will, he must perforce be subject to hindrance and restraint, the slave of those that have power over the things he desires and fears; he must perforce be impious, as deeming himself injured at the hands of God; he must be unjust, as ever prone to claim more than his due; he must perforce be of a mean and abject spirit. CLII Whom then shall I fear? the lords of the Bedchamber, lest they should shut me out? If they find me desirous of entering in, let them shut me out, if they will. “Then why comest thou to the door?” Because I think it meet and right, so long as the Play lasts, to take part therein. “In what sense art thou then shut out?”