atural complexion. But the majority of men are led by
the passions, which the wise alone resist. Consequently, in the
majority of cases predictions about human acts, gathered from the
observation of heavenly bodies, are fulfilled. Nevertheless, as
Ptolemy says (Centiloquium v), "the wise man governs the stars";
which is a though to say that by resisting his passions, he opposes
his will, which is free and nowise subject to the movement of the
heavens, to such like effects of the heavenly bodies.

Or, as Augustine says (Gen. ad lit. ii, 15): "We must confess that
when the truth is foretold by astrologers, this is due to some most
hidden inspiration, to which the human mind is subject without
knowing it. And since this is done in order to deceive man, it must
be the work of the lying spirits."
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SIXTH ARTICLE [I-II, Q. 9, Art. 6]

Whether the Will Is Moved by God Alone, As Exterior Principle?

Objection 1: It would seem that the will is not moved by God alone as
exterior principle. For it is natural that the inferior be moved by
its superior: thus the lower bodies are moved by the heavenly bodies.
But there is something which is higher than the will of man and below
God, namely, the angel. Therefore man's will can be moved by an angel
also, as exterior principle.

Obj. 2: Further, the act of the will follows the act of the
intellect. But man's intellect is reduced to act, not by God alone,
but also by the angel who enlightens it, as Dionysius says (Coel.
Hier. iv). For the same reason, therefore, the will also is moved by
an angel.

Obj. 3: Further, God is not the cause of other than good things,
according to Gen. 1:31: "God saw all the things that He had made, and
they were very good." If, therefore man's will were moved by God
alone, it would never be moved to evil: and yet it is the will whereby
"we sin and whereby we do right," as Augustine says (Retract. i, 9).

_On the contrary,_ It is written (Phil. 2:13): "It is God Who worketh
in us" [Vulg.'you'] "both to will and to accomplish."

_I answer that,_ The movement of the will is from within, as also is
the movement of nature. Now although it is possible for something to
move a natural thing, without being the cause of the thing moved, yet
that alone, which is in some way the cause of a thing's nature, can
cause a natural movement in that thing. For a stone is moved upwards
by a man, who is not the cause of the stone's nature, but thi