the whole; but they afford also another Vse collaterally in order to Prognostication, namely that they who are skilled in the Grammar of the Heavens may be able from the several Configurations of the Stars, as it were Letters to spell out future Events, by making such Analogical Interpretations as they use to do in Augury: As when a Bird flies high, to interpret this of some High and Noble Exploit. And Simplicius in like manner, 〈 in non-Latin alphabet 〉· The Fatal Conversion of the Heavens is made to correspond with the Production of Souls into Generation at such and such times, not Necessitating them to will this or that, but conspiring agreeably with such Appetites and Volitions of theirs. And these Philosophers were the rather inclinable to this Perswasion from a Superstitious Conceit which they had, that the Stars being animated, were Intellectual Beings of a far higher Rank than Men. And since God did not make them, nor any thing else in the World, singly for themselves alone, but also to contribute to the Publick Good of the Universe, their Physical Influence seeming inconsiderable, they knew not well what else could be worthy of them, unless it were to portend Humane Events. This indeed is the best Sence that can be made of Astrological Prognostication; But it is a business that stands upon a very weak and tottering, if not Impossible Foundation.
III. There is another Wild and Extravagant Conceit which some of the Pagans had, who though they Verbally acknowledged a Deity, yet supposed a certain Fate superiour to it, and not only to all their other Petty Gods, but also to Jupiter himself. To which purpose is that of the Greek Poet, Latin'd by Cicero, Quod fore paratum est id summum exuperat Jovem; and that of Herodotus, 〈 in non-Latin alphabet 〉· It is impossible for God himself to avoid the destin'd Fate; and 〈 in non-Latin alphabet 〉, God himself is a Servant of Necessity. According to which Conceit, Jupiter in Homer laments his Condition, in that the Fates having determined that his beloved Sarpedon should be slain by the Son of Menætius, he was not able to withstand it.* Though all these passages may not perhaps imply much more than what the Stoical Hypothesis it self imported; for that did also in some sence make God himself a Servant to the Necessity of the Matter, and to his own Decrees, in that he could not have made the smallest thing in the World otherwise than now it is, much less was able to alter any thing. According to that of Seneca, Eadem Necessitas & Deos alligat. Irrevocabilis Divina pariter atque Humana cursus vehit. Ille ipse omnium Conditor ac Rector scripsit quidem Fata sed sequitur. Semper paret semel jussit. One and the same Chain of Necessity ties God and Men. The same irrevocable and unalterable Course carries on Divine and Humane things. The very Maker and Governour of all things that writ the Fates follows them. He did but once command but he always obeys. But if there were this further meaning in the Passages before cited, that a Necessity without God, that was invincible by him, did determine his Will to all things; this was nothing but a certain Confused and Contradictious Jumble of Atheism and Theism both together; or an odd kind of Intimation, that however
