Not all effects reduce to heaven; soul, angels, demons; contingent modification
But because not all effects can be reduced to heaven, other contingencies still remain with respect to heaven. First, because human souls, angels, and demons within the order of concausing things — as Augustine and Boethius witness — are not subjected to heaven except accidentally, inasmuch as the soul bound to bodies is affected through organs according to sense — and they themselves can master sense by repressing anger, shaking off sloth, perceiving remedies against plague and other deadly influxes of heaven, and helping themselves by hidden modes through prayers poured out to God. Therefore not every effect of heaven is necessary.
Next, because the matter on which heaven acts is variously disposed, and otherwise receives heaven's action as strong and necessary, otherwise as weak and contingent, as is plain from meteorology. Therefore although the aspects of the stars in heaven are necessary, yet from the defectibility of inferior things they are modified unto contingency.
Latin
Sed quia non omnes effectus ad caelum possunt reduci, remanent adhuc alia contingentia respectu caeli. Primo, quia animae humanae, angeli et daemones intra ordinem rerum concausantium, teste Augustino et Boethio, non subduntur caelo nisi per accidens, quatenus anima corporibus alligata per organa affecta secundum sensum afficitur — et ipsae possunt dominari sensui, reprimendo iram, excutiendo pigritiam, et percipiendo remedia contra pestem et alios letiferos caeli influxus, et adiuvando occultis modis seipsas per preces ad Deum fusas. Idcirco non omnis caeli effectus est necessarius. Deinde, quia materia in quam agit caelum est vario modo disposita, aliterque suscipit actionem caeli validam et necessariam, aliter imbecillam et contingentem, ut patet ex meteorologia. Ergo licet in caelo siderum aspectus sint necessario, tamen ex defectibilitate inferiorum modificantur ad contingentiam.