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Our opinion then, to speak compendiously, is such.
But the contrary sentiment does not only include all things
in Fate, but affirms them all to be done by and according
to Fate. It accords indeed in all things to the other (the
Stoic) doctrine; and that which accords to it, 'tis clear, is
the same thing with it. In this discourse therefore we
have first spoken of the contingent; secondly, of ‘that
which is in our power;’ thirdly, of Fortune and chance,
and whatever depends on them; fourthly, of praise, blame,
[p. 308]
and whatever depends on them; the fifth and last of all
may be said to be prayers to the Gods, with their services
and ceremonies.
For the rest, as to those which are called idle and reaping arguments, and that which is named the argument
against destiny, they are indeed but vain subtleties and
captious sophisms, according to this discourse. But according to the contrary opinion, the first and principal conclusion seems to be, that there is nothing done without a
cause, but that all things depend upon antecedent causes;
the second, that the world is governed by Nature, and that
it conspires, consents, and is compatible with itself; the
third seems rather to be testimonies,—of which the first
is divination, approved by all sorts of people, as being
truly in God; the second is the equanimity and patience
of wise men, who take mildly and bear patiently whatever
befalls, as happening by divine ordinance and as it ought;
the third is the speech so common and usual in every
one's mouth, to wit, that every proposition is true or false.
Thus have we contracted this discourse into a small number of short articles, that we might in few words comprehend the whole matter of Fate; into which a scrutiny
ought to be made, and the reasons of both opinions to be
weighed with a most exact balance. But we shall hereafter come to discuss particulars.
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