To proceed, if thou demandest of them, which lay the blame of their sin upon their evil destiny, what 1destiny is? they will answer, either that it is a course knit together by eternity, and linked to it self, as it were a certain chain and continual row of counsels, and works necessarily following one upon an others neck, according to the disposition and ordinance of God: or else that it is the evil stars or planets. Now if thou demandest again, who made the stars? they have none other answer, but God: it followeth therefore consequently that they enforce the cause of their sin upon God himself. But all the ancient and best Philosophers did never pretend or allege destiny, much less such Christians as did freely confess the mighty power of their God and maker. And even among our men, I mean, among them that would seem to be Christians, they which stood in the opinion of destiny and constellations, were such kind of fellows as wise men would be ashamed to follow them as authors. Bardesanes imputed to destiny the conversations of mortal men. And the Priscillianists, who were condemned in the first council held at Toledo, thought and taught that man is tied to fatal stars, and hath his body compact according to the 12. signs in heaven, placing Aries in the head, Taurus in the neck, and so consequently to every sign his several limbs. S. Augustine, In opusculo S 2. quaestionū. Quist. 45. confuting soundly the destinies of Planets, among other his reasons sayeth, The conceiving of twins in the mothers womb, because it is made 2in one and the same act, as the Physicians testify (whose discipline is far more certain and manifest than that of the Astrologers) doeth happen in so small a moment of time, tha• there is not so much time as two minutes of a minute betwixt the conceiving of the one and the other. How therefore cometh it, that in twins of one burden there is so great a diversity of deeds, wills, and chances, considering that they of necessity must needs have one and the same planet in their conception, and that the Mathematicals do give the constellation of them both, as if it were but of one man? To these words of S. Augustine great light may be added, if you annex to them and examine narrowly the example of Esau and Jacobs birth, and sundry dispositions.
To procéede, if thou demaundest of them, whiche laye the blame of their sinne vppon their euill destinie, what 1destinie is? they will answeare, either that it is a course knitt together by eternitie, and lincked to it selfe, as it were a certaine chaine and continuall roawe of counsels, and workes necessarilie following one vppon an others necke, according to the disposition and ordinaunce of God: or else that it is ye euill starres or planets. Now if thou demaundest againe, who made the starrs? they haue none other answere, but God: it followeth therefore consequently that they inforce the cause of their sinne vppon God himselfe. But al the auncient and best Philosophers did neuer pretend or alledge destinie, much lesse such Christians as did freely confesse the mightie power of their God and maker. And euen amonge our men, I meane, amonge them that would séeme to bee Christians, they which stoode in the opinion of destinie and constellations, were such kinde of fellowes as wise men would be ashamed to follow them as authors. Bardesanes imputed to destinie the cō uersations of mortall men. And the Priscillianists, who were condemned in the first counsell helde at Toledo, thought and taught that mā is tyed to fatall starres, and hath his bodie compact according to the 12. signes in heauen, placing Aries in the head, Taurus in the necke, and so consequently to euerie signe his seuerall limins. S. Augustine, In opusculo S 2. quaestionū. Quist. 45. confuting soundly the destinies of Planets, amonge other his reasons sayeth, The conceyuing of twinns in the mothers wōbe, because it is made 2in one and the same acte, as the Physicians testifie (whose discipline is farre more certeine and manifest than that of the Astrologers) doeth happen in so small a moment of time, tha• there is not so much time as two minuts of a minute betwixt the conceyuing of the one and the other. How therfore commeth it, that in twinnes of one burden there is so great a diuersitie of de•des, wills, and chaunces, considering that they of necessitie must neds haue one and the same planet in their conception, and that the Mathematicals do giue the constellation of them both, as if it were but of one man? To these woordes of S. Augustine great light maye bee added, if you annexe to them and examine narrowely the example of Esau and Iacobs birth, and sundrie dispositions.
- 1That destiny is not the cause of sin.That destinie is not the cause of sinne.
- 2[…]〈…〉
