concurrence of many
causes together, one being done in connection with another. For the
priest crowned the ship and adorned it with garlands for another end and
intention, and not for the sake of Socrates; and the judges also had
for some other cause condemned him. But the event was contrary to
experience, and of such a nature that it might seem to have been
effected by the foresight of some human creature, or rather of the
superior powers. And so much may suffice to show with what Fortune must
of necessity subsist, and that there must subsist first such things as
are in our free will: what it effects is, like itself called Fortune.
============== But chance or casual adventure is of a larger extent than
Fortune; which it comprehends, and also several other things which may
of their own nature happen sometimes one way, sometimes another. And
this, as it appears by the derivation of the word, which is in Greek
[Greek omitted] CHANCE, is that which happens of itself, when that which
is ordinary happens not, but another thing in its place; such as cold
in the dog-days seems to be; for it is sometimes then cold.... Once for
all, as "that which is in our power" is a part of the contingent, so
Fortune is a part of chance or casual adventure; and both the two events
are conjoined and dependent on the one and the other, to wit, chance on
contingent, and Fortune on "that which is in our choice,"--and yet
not on all, but on what is in our election, as we have already said.
Wherefore chance is common to things inanimate, as well as to those
which are animated; whereas Fortune is proper to man only, who has his
actions voluntary. And an argument of this is, that to be fortunate and
to be happy are thought to be one and the same thing. Now happiness is
a certain well-doing, and well-doing is proper only to man, and to him
perfect.

These, then, are the things which are comprised in Fate, to wit,
contingent, possible, election, "that which is in our power," Fortune,
chance, and their adjuncts, as are the things signified by the words
perhaps and peradventure; all which indeed are contained in Fate. Yet
none Of them is fatal. It now remains, that we discourse of divine
Providence, and show how it comprehends even Fate itself.

The supreme therefore and first Providence is the understanding or (if
you had rather) the will of the first and sovereign God, doing good
to everything that is in the world, by which all divine things have
un