No. Not all the effects of heavenly bodies take place of necessity because there is nothing to prevent the effect of heavenly bodies being hindered by the action of the will, not only in man himself, but also in other things to which human action extends.
Non omnes effectus caelestium corporum ex necessitate eveniunt quia nihil prohibet per voluntariam actionem impediri effectum caelestium corporum, non solum in ipso homine, sed etiam in aliis rebus ad quas hominum operatio se extendit.
Now it is manifest that a cause which hinders the action of a cause so ordered to its effect as to produce it in the majority of cases, clashes sometimes with this cause by accident: and the clashing of these two causes, inasmuch as it is accidental, has no cause. Consequently what results from this clashing of causes is not to be reduced to a further pre-existing cause, from which it follows of necessity.
Manifestum est autem quod causa impediens actionem alicuius causae ordinatae ad suum effectum ut in pluribus, concurrit ei interdum per accidens, unde talis concursus non habet causam, inquantum est per accidens. Et propter hoc, id quod ex tali concursu sequitur, non reducitur in aliquam causam praeexistentem, ex qua ex necessitate sequatur.
Although the cause that hinders the effect of another cause can be reduced to a heavenly body as its cause, nevertheless the clashing of two causes, being accidental, is not reduced to the causality of a heavenly body.
Licet causa impediens effectum alterius causae, reducatur in aliquod caeleste corpus sicut in causam, tamen concursus duarum causarum, cum sit per accidens, non reducitur in causam caelestem.
The heavenly bodies are causes of effects that take place here below, through the means of particular inferior causes, which can fail in their effects in the minority of cases.
Corpora caelestia sunt causa inferiorum effectuum mediantibus causis particularibus inferioribus, quae deficere possunt in minori parte.