(14) So that to say that everything happens according to natural laws, and
to say that everything is ordained by the decree and ordinance of God, is
the same thing. (15) Now since the power in nature is identical with the
power of God, by which alone all things happen and are determined, it
follows that whatsoever man, as a part of nature, provides himself with to
aid and preserve his existence, or whatsoever nature affords him without his
help, is given to him solely by the Divine power, acting either through
human nature or through external circumstance. (16) So whatever human nature
can furnish itself with by its own efforts to preserve its existence, may
be fitly called the inward aid of God, whereas whatever else accrues to
man's profit from outward causes may be called the external aid of God.

(17) We can now easily understand what is meant by the election of God. (18)
For since no one can do anything save by the predetermined order of nature,
that is by God's eternal ordinance and decree, it follows that no one can
choose a plan of life for himself, or accomplish any work save by God's
vocation choosing him for the work or the plan of life in question, rather
than any other. (19) Lastly, by fortune, I mean the ordinance of God in so
far as it directs human life through external and unexpected means. (20)
With these preliminaries I return to my purpose of discovering the reason
why the Hebrews were said to be elected by God before other nations, and
with the demonstration I thus proceed.

(21) All objects of legitimate desire fall, generally speaking, under one of these three categories:

1. The knowledge of things through their primary causes.
2. The government of the passions, or the acquirement of the habit of
virtue.
3. Secure and healthy life.