56.  A learned physician of Holland named Johan van Beverwyck took the trouble to write De Termino Vitae and to collect sundry answers, [154] letters and discourses of some learned men of his time on this subject.  This collection has been printed, and it is astonishing to see there how often people are misled, and how they have confused a problem which, properly speaking, is the easiest in the world.  After that it is no wonder that there are very many doubts which the human race cannot abandon.  The truth is that people love to lose themselves, and this is a kind of ramble of the mind, which is unwilling to subject itself to attention, to order, to rules.  It seems as though we are so accustomed to games and jesting that we play the fool even in the most serious occupations, and when we least think to do so.

57.  I fear that in the recent dispute between the theologians of the Augsburg Confession, De Termino Paenitentiae Peremptorio, which has called forth so many treatises in Germany, some misunderstanding, though of a different nature, has slipped in.  The terms prescribed by the laws are amongst lawyers known as fatalia.  It may be said, in a sense, that the peremptory term, prescribed to man for his repentance and amendment, is certain in the sight of God, with whom all is certain.  God knows when a sinner will be so hardened that thereafter nothing can be done for him:  not indeed that it would be impossible for him to do penance or that sufficient grace needs must be refused to him after a certain term, a grace that never fails; but because there will be a time whereafter he will no more approach the ways of salvation.  But we never have certain marks for recognizing this term, and we are never justified in considering a man utterly abandoned:  that would be to pass a rash judgement.  It were better always to have room for hope; and this is an occasion, with a thousand others, where our ignorance is beneficial.

  Prudens futuri temporis exitum
  Caliginosa nocte premit Deus.

58.  The whole future is doubtless determined:  but since we know not what it is, nor what is foreseen or resolved, we must do our duty, according to the reason that God has given us and according to the rules that he has prescribed for us; and thereafter we must have a quiet mind, and leave to God himself the care for the outcome.  For he will never fail to do that which shall be the best, not only in general but also in particular, for those who have true confidence in him, that is, a confidence composed [155] of true piety, a lively faith and fervent charity, by virtue of which we will, as far as in us lies, neglect nothing appertaining to our duty and his service.  It is true that we cannot ‘render service’ to him, for he has need of nothing:  but it is ‘serving him’, in our parlance, when we strive to carry out his presumptive will, co-operating in the good as it is known to us, wherever we can contribute thereto.  For we must always presume that God is prompted towards the good we know, until the event shows us that he had stronger reasons, although perhaps unknown to us, which have made him subordinate this good that we sought to some other greater good of his own designing, which he has not failed or will not fail to effect.