Puslapio vaizdai
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CHAPTER XXX.

CONCERNING MAGIC. (No. 190.)

"THE word Magi, among the Greeks, formerly signified wise men; in which way it is understood, Mal. ii. ver. 1: Wise men (Magi) came from the east:' hence, magic is divided into natural and superstitious.

"What is superstitious magic?

"Ans. It is the art of effecting wonderful results by signs through the aid of the devil. Suarez places the observance of cures under the head of magic.

"But the devil, the rival of God, has instituted certain magical signs in imitation of Christ's instituting the sacra

ments.

"Observe again, that the fundamental reason of all that is to be said depends on this, that magical signs do not produce those effects, either from the nature of the thing, or from the appointment of God or the church; therefore, by the influence of the devil.

"Superstitious magic is divided into magic, properly so called, or not hurtful, and into hurtful or witchcraft, which therefore has a twofold malice, both against religion and against justice.

"Witchcraft is subdivided into amatory, by which carnal love or hatred is excited: and into sorcery, for inflicting diseases or other injuries upon men, animals, fruits, &c.; but the devil can do very many things which relate to local motion.

Concerning Magical Signs, and the remedies against Magic. (No. 191.)

"What do you call a magical sign?

"That which they exhibit or lay down according to an agreement, at least implicit with the devil, which being produced, the devil procures the effect.

"This sign sometimes consists in words, and is called incantation; sometimes in a permanent thing, as straw, pots,

strings, bars, &c., v. g., straw plaited in a certain way is hidden in the earth in order to kill animals; so long as that appointed sign of straw continues, the devil does injury to the cattle, unless he be hindered by exorcisms, or in some other way.

"May evil spirits, therefore, injure certain people?

"Ans. No: unless God permits it to them, as is plain from the history of Job. Yet, when the devil has the aid of some person, who co-operates, then God frequently permits this to the devil; because then the human race is thought to injure itself.

"Are those things which sometimes appear through magic art really such; or are they legerdemain and fantastic? "I reply with St. Thomas, that these things sometimes appear truly, and sometimes by means of trick: in the former mode, the sorcerers, Exod. viii., brought real frogs upon the earth; in the latter way, the transmutations of men into cats or beasts appear; because these cannot be effected by the power of the devil, but they are done through the illusions of the senses, or through forms portrayed in the air.

"Likewise the apparitions of the dead through incantations are false; so that if any one appears, he is a devil, and not the soul of a deceased person. We admit, indeed, that Samuel, 1 Kgs. xxviii., truly appeared, according to Eccli. xlvi.; but by the special appointment of God for the reproof of Saul.

XC.

"What are the remedies against magic?

"Ans. A lively faith, and great confidence in God. Ps.

"2. The frequent use of the Sacraments.

"3. Prayer and fasting, the sign of the cross, the invocation of the name of Jesus and the Saints.

"4. The exorcisms of the church, the use of blessed water, the exhibition of holy relics, &c.

"5. The use of natural medicines against diseases or evils of this kind.

"6. The lawful destruction of the magical sign: v. g. by burning the straw or papers, by breaking the pots," &c. "Is it lawful to destroy the magical signs of witchcraft, and in what way? (192.)

"Certainly it is unlawful to destroy them by any other

witchcraft, or by any other superstitious act: because it is not lawful to do evil that good may come.

"It is certainly lawful to destroy magical signs with the intention and aim that sins may be diminished, and for the detestation and hatred of magical iniquity, in the same way as it is lawful to destroy idols. But the question is mooted, "Whether it is lawful to destroy these magical signs for the sole purpose that the injury may cease?

"This question is more speculative than practical; because by destroying, the purpose of detesting the diabolical art may easily be intended: however,

"Delrio, Suarez, Wiggers, Boudart, and others, maintain the affirmative answer, because the object is honourable and proportionate, against Hesselius, Estius, and Sylvius. Delrio also observes that Hesselius was the first who contradicted this opinion but the principal argument of Hesselius upon which the others depend is this following:

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Obj. He who destroys a magical sign that the injury may cease, does not expect the effect of cessation from God, nor from any cause, natural or human: therefore he expects it from the agreement of the devil.

"Ans. I deny the antecedent; for the sign being destroyed, the effect is expected from God, not by a miracle, but from his ordinary providence, by which he does not usually permit that the devil should inflict injury upon men, after the magical sign is destroyed. But this destructive action is honourable from its object and end: for it is just to destroy the works of the devil, 1 John iii. 8. For this purpose the Son of God appeared, that he might destroy the works of the devil.' And because he who destroys the magical sign does not fulfil the compact of the devil, but rather destroys it; and for this reason we think the same is lawful, although the magical sign should consist in something negative or privative.

"Is it lawful to ask a sorcerer to take away the spell? "It is lawful, on condition that he takes it away in a law. ful manner.

"If it is foreseen that he will do it by magic art, it is not permitted to ask: indeed, if any magician should of his own accord, offer to destroy the spell by magical or superstitious art, it is lawful neither to accept nor to permit it.

"The reason is, because it is not lawful to accept a benefit from the devil: because this involves a certain fellowship with the devil, and a recognition of his excellence as a benefactor through his own compact.

"Obj. It is lawful simply to ask a loan from an usurer, and an oath from one who will swear by false gods; therefore it is lawful to seek the destruction of witchcraft from a wizard, at least when he can destroy it in a lawful manner.

"Ans. I deny the inference: there is a reason of disparity, because it is lawful to receive benefits even from sinful men, but not from the devil, for the above-mentioned reason: hence St. Leo: The benefits of devils are more injurious than wounds.'

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Rules for discerning Witchcraft. (No. 193.)

"From what things can it be discerned, whether an evil proceeds from witchcraft, or from some other cause?

"Ans. This discrimination is sometimes difficult: however, these marks of witchcraft are usually assigned.

"1. If the evil exceeds the natural or ordinary causality of things; v. g., if hair, bones, needles, bits of iron, &c., are found in the stomach.

it

"2. If the afflicted person suffers violence, by intervals, as

were.

"3. If skilful physicians are confidently of opinion that the evil does not proceed from a natural cause: if medicines, and other natural means, produce no effect.

"4. If spiritual means and exorcisms are seen to be specially advantageous; or, on the other hand, if when they are employed, the evil appears to be increased on their account; in which case we are not to cease, but more boldly to persevere with all spiritual means.

"You will find more on these subjects in Malderus, Tract. 10. dub. 15, and Neesen, Tract 9. De Dæmoniacis."

This chapter presents a specimen of the present fanaticism and foolery of the Church of Rome. Exorcisms are constantly performed by their priests, and evil spirits are made to flee before the sign of the cross, the sprinkling of holy water, the exhibition of sacred relics, &c. &c.!! We cer

tainly believe that evil spirits exist, and that the prince of darkness exerts a fearful power over the children of disobedience, and we should be rejoiced if the exorcisms of Romish priests possessed infinitely more virtue than the credulous faithful believe, for then there would be strong evidence that the kingdom of Satan would speedily be overthrown; as a house divided against itself cannot stand! As matters are at present, we apprehend, the Devil never feels greater satisfaction than when the priests aim at him a quantum suff. of holy water, and exhibit the musty rags, dry bones, &c., which are facetiously called "sacred relics!"

CHAPTER XXXI.

Concerning Lying and its division. (No. 242.)

"THE Vice opposed to the virtue of truth, is the habit of lying; yet lying is used more frequently for the act of this vice, and is thus defined: 'Speaking contrary to the mind of the speaker.'

"Under speaking is comprehended every external sign whatsoever; and thus we can lie by writing, by gestures, nods, or other actions.

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May any one lie, whilst speaking a thing that is true? "Ans. Yes if he supposes in his mind that it is false: on the other hand, one who speaks a falsehood does not lie, if he prudently believes it to be true: the reason is that he does not speak against his mind: yet any one may be guilty of the fault of lying, if through defect of due investigation, through precipitancy or much speaking, he exposes himself to the danger of saying what is false.

"How is falsehood divided?

“It is divided, by reason of the fault and of the object, into officious, jocose, and pernicious.

Lying is called officious, which is committed only on account of one's own advantage or that of another: v. g., some

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