2. And if some of them, that they may seem to defend God's character, shall say that there is a different God, the good God, Who has no control of these things, and attribute all such evils to the Creator; not even so will they |175 succeed in showing, as they desire, that the Creator is just; for how could the Author of so many evils, as according to them He is, be reasonably thought just? In the second place, let us inquire what they will say about themselves. Are they subject to the revolution of the stars, or are they free men, and all their lives no way influenced thereby? If they shall admit that they are subject to the stars, it is clear that the stars gave them this impression, and the Creator will have suggested through the general movement of the stars the doctrine of the higher God they have imagined; but that they would deny. If they reply that they are not influenced by the Creator's laws connected with the stars, that their statements may not be more than unverified assertion, let them endeavour to win our assent by some more forcible plea; let them show how to distinguish between the two kinds of mind, the one controlled by nativity and fate, the other free from their control. Any one who knows such men will be aware that if they are asked for a reason they will be quite unable to give it. In addition to what has been said, even the prayers we offer are superfluous; for if certain events must happen, and the stars create the necessity, and nothing contrary to their combination with one another can happen, it is unreasonable to expect God to give us this or that. Why need we further pursue the impiety involved in the doctrine of fate, a subject treated by many with too little consideration as a commonplace? Enough has been said to give some idea of it.