John is aware, however, that many astrologers will deny that their science detracts in any way from divine prerogative and power, and will “appear to themselves to excuse their error quite readily” by asserting with Plotinus that God foreknew and consequently foredisposed everything that is to occur, and that the stars are as much under his control as any part of nature.[485] But John will have none of this sort of argument. “These hypotheses of theirs are indeed plausible but nevertheless venom lies under the honey. For they impose on things a certain fatal necessity under the guise of humility and reverence to God, fearing lest his intent should perchance alter, if the outcome of things were not made necessary. Furthermore, they encroach upon the domain of divine majesty, when they lay claim to that science of foreseeing times and seasons, which by the Son’s testimony are reserved to the power of the Father, even to the degree that they were hid from the eyes of those to whom the Son of God revealed whatever He heard from the Father.”[486] John furthermore contends that divine foreknowledge does not require fatal necessity. For instance, although God knew that Adam would sin, Adam was under no compulsion to do so. God knew that by his guilt Adam would bring death into the world, but no condition of nature impelled him to this; in the beginning man was immortal. At this point John wanders off into a joust at the Stoics and Epicureans, whom he censures as equally in error, since the one subjected all to chance, the other to necessity. It is true, John argues, that I know a stone will fall to earth if I hurl it skywards, but it “does not act under necessity, for it might fall or not.” But that it does fall, “though not necessary, is true.” John presently recognizes that he has given away his previous argument against astrology and that the devotee of the stars will say that he does not care whether his predictions are necessary or not provided they are true. “‘Nor does it make any difference to me,’ says the devotee of the stars, ‘whether the affair in question might be otherwise, provided I am not doubtful that it will be (as I think.)’”[487] [Sidenote: John’s lame conclusion.]