be true or
false in itself, even though we know not always which it is. And all these
reasons for determination which appear different converge finally like
lines upon one and the same centre; for there is a truth in the future
event which is predetermined by the causes, and God pre-establishes it in
establishing the causes.

The false conception of necessity, being applied in practice, has given
rise to what I call _Fatum Mahometanum_, fate after the Turkish fashion,
because it is said of the Turks that they do not shun danger or even
abandon places infected with plague, owing to their use of such reasoning
as that just recorded. For what is called _Fatum Stoicum_ was not so black
as it is painted: it did not divert men from the care of their affairs, but
it tended to give them tranquillity in regard to events, through the
consideration of necessity, which renders our anxieties and our vexations
needless. In which respect these philosophers were not far removed from the
teaching of our Lord, who deprecates these anxieties in regard to the
morrow, comparing them with the needless trouble a man would give himself
in labouring to increase his stature.

It is true that the teachings of the Stoics (and perhaps also of some
famous philosophers of our time), confining themselves to this alleged
necessity, can only impart a forced patience; whereas our Lord inspires
thoughts more sublime, and even instructs us in the means of gaining
contentment by assuring us that since God, being altogether good and [55]
wise, has care for everything, even so far as not to neglect one hair of
our head, our confidence in him ought to be entire. And thus we should see,
if we were capable of understanding him, that it is not even possible to
wish for anything better (as much in general as for ourselves) than what he
does. It is as if one said to men: Do your duty and be content with that
which shall come of it, not only because you cannot resist divine
providence, or the nature of things (which may suffice for tranquillity,
but not for contentment), but also because you have to do with a good
master. And that is what may be called _Fatum Christianum_.

Nevertheless it happens that most men, and even Christians, introduce into
their dealings some mixture of fate after the Turkish fashion, although
they do not sufficiently acknowledge it. It is true that they are not
inactive or negligent when obvious perils or great and manifest hopes
presen