Wherefore, for the sake of brevity, there is no need to continue this argument in respect of the minor forms of divination, since it has been proved in respect of the major forms. For the preacher may, if he wishes, apply these arguments to the other forms of divination: to Geomancy, which is concerned with terrene matters, such as iron or polished stone; Hydromancy, which deals with water and crystals; Aeromancy, which is concerned with the air; Pyromancy, which is concerned with fire; Soothsaying, which has to do with the entrails of animals sacrificed on the devil’s altars. For although all these are done by means of open invocation of devils, they cannot be compared with the crimes of witches, since they are not directly purposed for the harming of men or animals or the fruits of the earth, but only for the foreknowledge of the future. The other species of divination, which are performed with a tacit, but not an open, invocation of devils, are Horoscopy, or Astrology, so called from the consideration of the stars at birth; Haruspicy, which observes the days and hours; Augury, which observes the behaviour and cries of birds; Omens, which observe the words of men; and Cheiromancy, which observes the lines of the hand, or of the paws of animals. Anyone who wishes may refer to the teaching of Nider, and he will find much as to when such things are lawful and when they are not. But the works of witches are never lawful.
Question XVII
A comparison of their crimes under fourteen heads, with the sins of the devils of all and every kind.
So heinous are the crimes of witches that they even exceed the sins and the fall of the bad Angels; and if this is true as to their guilt, how should it not also be true of their punishments in hell? And it is not difficult to prove this by various arguments with regard to their guilt. And first, although the sin of Satan is unpardonable, this is not on account of the greatness of his crime, having regard to the nature of the Angels, with particular attention to the opinion of those who say that the Angels were created only in a state of nature, and never in a state of grace. And since the good of grace exceeds the good of nature, therefore the sins of those who fall from a state of grace, as do the witches by denying the faith which they received in baptism, exceed the sins of the Angels. And even if we say that the Angels were created, but not confirmed, in grace; so also witches, though they are not created in grace, have yet of their own will fallen from grace; just as Satan sinned of his own will.
Secondly, it is granted that Satan’s sin is unpardonable for various other reasons. For S. Augustine says that he sinned at the instigation of none, therefore his sin is justly remediable by none. And S. John Damascene says that he sinned in his understanding against the character of God; and that his sin was the greater by reason of the nobility of his understanding. For the servant who knows the will of his master, etc. The same authority says that, since Satan is incapable of repentance, therefore he is incapable of pardon; and this is due to his very nature, which, being spiritual, could only be changed once, when he changed it forever; but this is not so with men, in whom the flesh is always warring against the spirit. Or because he sinned in the high places of heaven, whereas man sins in the earth.
But notwithstanding all this, his sin is in many respects small in comparison with the crimes of witches. First, as S. Anselm159 showed in one of his Sermons, he sinned in his pride while there was yet no punishment for sin. But witches continue to sin after great punishments have been often inflicted upon many other witches, and after the punishments which the Church teaches them have been inflicted by reason of the devil and his fall; and they make light of all these, and hasten to commit, not the least deadly of sins, as do other sinners who sin through infirmity or wickedness yet not from habitual malice, but rather the most horrible crimes from the deep malice of their hearts.
Secondly, although the Bad Angel fell from innocence to guilt, and thence to misery and punishment; yet he fell from innocence once only, in such a way that he was never restored. But the sinner who is restored to innocence by baptism, and again falls from it, falls very deep. And this is especially true of witches, as is proved by their crimes.
Thirdly, he sinned against the Creator; but we, and especially witches, sin against the Creator and the Redeemer.
Fourthly, he forsook God, who permitted him to sin but accorded him no pity; whereas we, and witches above all, withdraw ourselves from God by our sins, while, in spite of his permission of our sins, He continually pities us and prevents us with His countless benefits.
Fifthly, when he sinned, God rejected him without showing him any grace; whereas we wretches run into sin although God is continually calling us back.
Sixthly, he keeps his heart hardened against a punisher; but we against a merciful persuader. Both sin against God; but he against a commanding God,
