37.  He who has seen present things has seen all, both everything which has taken place from all eternity and everything which will be for time without end; for all things are of one kin and of one form.

38.  Frequently consider the connection of all things in the universe and their relation to one another.  For in a manner all things are implicated with one another, and all in this way are friendly to one another; for one thing comes in order after another, and this is by virtue of the + active movement and mutual conspiration and the unity of the substance (ix. 1).

39.  Adapt thyself to the things with which thy lot has been cast:  and the men among whom thou hast received thy portion, love them, but do it truly [sincerely].

40.  Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there.  But in the things which are held together by nature there is within, and there abides in them the power which made them; wherefore the more is it fit to reverence this power, and to think, that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence.  And thus also in the universe the things which belong to it are in conformity to intelligence.

41.  Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil, it must of necessity be that, if such a bad thing befall thee, or the loss of such a good thing, thou wilt not blame the gods, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice because we make a difference between these things [because we do not regard these things as indifferent+].[A] But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man.[B]

[A] Gataker translates this “because we strive to get these things,” comparing the use of [Greek:  diapheresthai] in v.  I, and x. 27, and ix. 38, where it appears that his reference should be xi. 10.  He may be right in his interpretation, but I doubt.

    [B] Cicero, De Natura Deorum. iii. 32.

42.  We are all working together to one end, some with knowledge and design, and others without knowing what they do; as men also when they are asleep, of whom it is Heraclitus, I think, who says that they are laborers and co-operators in the things which take place in the universe.  But men co-operate after different fashions:  and even those co-operate abundantly, who find fault with what happens and those who try to oppose it and to hinder it; for the universe had need even of such men as these.  It remains then for thee to understand among what kind of workmen thou placest thyself; for he who rules all things will certainly make a right use of thee, and he will receive thee among some part of the co-operators and of those whose labors conduce to one end.  But be not thou such a part as the mean and ridiculous verse in the play, which Chrysippus speaks of.[A]