7
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 its name, which is in Greek αὐτόματον, 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 power, — 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.
8
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.
