Modest Inquiry into the Nature of Witchcraft, Chapter 13

Modest Inquiry into the Nature of Witchcraft · Chapter 13

p. 91CHAPTER XIII.

HAving ſpoken of many ſuppoſed preſumptions to diſcover a Witch, and ſhewed the invalidity of them. I ſhall enquire what is meant by a Witch. Exod. 22.18. For the clearing whereof, I ſhall enquire who are the Criminals condemned, Deut. 18.10, 11. Concerning whom.

p. 921. Obſerve, That they were all Heathens, who being ignorant of the true God, worſhipped the Devil inſtead of God; ſo that all the crimes there condemned, are crimes which ſo far as they related to any Deity, reſpected the Devil as their God.

2. That all the nine crimes there condemned were of a like nature in general, and are either divers names for the ſame thing, or ſet forth ſins very like one to another. (1.) This appeareth in the frequent putting of ſundry of them together, when they are prohibited o… condemned, as, Lev. 19.31. & 20.6, 31. The Wizard, and him that hath a familiar ſpirit are condemned together; and Mic. 5.12. Witch crafts and Soothſayers. And Jer. 27.9. Diviners, Dreamers, Enchanters and Sorcerers, that is Witches, are put together. Dan. 2.2, 27. Magicians, Sorcerers, Aſtrologers, Soothſayers are conjoyned. So, Iſa. 47.9, 12, 13. & 1 Sam. 28.3, 8, 9. Iſa. 8.19. & 19.3. (2.) The ſame perſons are frequently charged with the guilt of the abominations, ſignified by ſeveral of theſe names together. As Manaſſeh is charged with ſix of theſe abominations. 2 Chron. 33.6. viz. Cauſing his children to paſs thorow the fire, obſerving times, uſing Enchantments, uſing Witchcrafts, dealing with a familiar ſpirit, dealing with Wizards. Ahaz is charged. 2 Chron. 28.3. with the firſt of theſe. The ten Tribes are charged with three of theſe abominations, 2 King. 17.17. p. 93viz. Divination, Enchantments, and cauſing their Children to paſs through the fire. (3.) Sundry of theſe crimes are ranked with the groſs Idolatrous worſhipping of falſe Gods of the Apoſtates from the true God in Iſrael. As Manaſſeh, is charged with worſhipping Baalim and the Hoſt of Heaven, and then with obſerving times, &c. 2 Chron. 33.2, 3, 5, 6. So Ahaz, 2 Chron. 28.3, 4, 23, 25. So the ten Tribes. 2 King. 17.7, 8, 11, 12, 16, 17. And Judah, Iſa. 2.6, 7, 8, 9. They are ſaid to be like the Philistin… in Soothſayings, and worſhip Idols, &c. See Pſal. 106.35, 36, 37, 38. 2 King. 23.5, 8, 10, 12, 13, 24. (4.) There ſeems then in all theſe abominations to be ſome idolatrous worſhip of the Heathen Gods, that is the Devil, whereby ſome ſpecial ſervice was done to him; and that in expectation of ſome great good or benefit they expected to receive from him thereby. So the Egyptians in their diſtreſs ſought to the Idols, Charmers, Wizards, and to them that had familiar ſpirits. Iſa. 19.3. That is that by thoſe perſons and means they might implore and obtain the aſſiſtance of their Gods, to deliver them from the calamities felt or feared.

1. The firſt then is making thy Son to paſs through the Fire, that is to Moloch, or any falſe God, forbidden & condemned, Lev 18.21. & 20.2. The ſin of Ahaz. 2 King. 16 3. and of Manaſſeh. 2 King. 21.6. who obſerved times, uſed p. 94inchantments, dealt with familiar ſpirits and Wizards, and uſed Witchcrafts. 2 Chron. 33.6. So that we may obſerve this iniquity hath ſome affinity with Witchcraft and the ſins mentioned, Deut. 18.10, 11. partly becauſe joyned with them in this place; and alſo becauſe this and Manaſſehs Witchcrafts, &c are joyned together in the places above mentioned. And this ſin is alſo reckoned with the Divinations and Enchantments of the Ten Tribes. 2 King. 17.17, 30, 31. Judah fell to it. This iniquity was a ſolemn dedication, or ſacrificing their Sons and Daughters to the Devil, Pſal. 106 37. though under the name of a God, as of Moloch Lev. 20.2. or ſome other falſe Gods. Deut. 12 30, 31. And this Dedication was as the Ancients deſcribe it, of two kinds.

1. By burning their Children to death in the Fire, as a Sacrifice to the Devil; which ſeems to be ſignified by the burning in the fire, Deu. 12 31. & Pſal 106.37, 38. For they ſhed the innocent blood of their children. So the Graecians ſacrificed to Diana, Agamemnons Daughter, to procure a good Wind for their Fleet. Ovid Metamorphoſis, lib. 13 This Sacrificing by the apoſtate Jews, in Jeremiah's time, was in Tophet, in the Valley of the Son of Hinnom. Jer. 7.31 & 19.5, 6. From hence it is that Hell is called in the Greek, Geenna. Mat. 5.22, 29, 30. From the hebrew Gehinnom, & Tophet. Iſa. 30.33. God hereby ſhewing the deteſtation p. 95he had of their Idolatry and Cruelty in thoſe Sacrifices.

2. There was another ſort of paſſing thro' the Fire; when the Child paſſed between two fires, as a ſolemn dedication of him to that falſe God they ſacrificed unto. This probably was Manaſſeh's ſin, 2 Chron. 33.6. For it's ſaid, be cauſed his children to paſs thorow the fire. But he did not ſacrifice to death all his Children; Though he might by ſuch a dedication, conſecrate them to the hoſt of Heaven, or to the Heathen Gods. By either or both theſe ways, ſuch Idolaters did make or confirm a Covenant with the Devil by ſacrifice. As Gods people did make a Covenant with God, by ſacrificing to him, Pſal. 50 5. And did thereby ſhew their ſeeking help from the Devil, their invocation of him, and dependance upon him for ſome great things they ſuppoſed he could ſupply them with. So that here was one kind of charming or inchantment uſed to a falle God, which was condemned to death. Exod. 22.20, For by the uſing theſe abominable Ceremonies, they did invocate the Devil to do them ſome great good. As the Graecians ſacrificed Agamemnons Daughter to procure a Wind for their Navy, and having a fair Wind, afterwards imputed it unto their Sacrifice. And by that Law, Lev. 20.2, 3. He that giveth any of his ſeed to Moloch, ſhall ſurely be put to death. Theſe Sacrificers in Iſrael, ought to dye.

p. 962. The ſecond Sin foretold, Deut 18.10. is, That uſeth Divination. Koſem Keſaamim in Hebrew, from the verb Kaſam to divine, which is in its derivatives ſometimes uſed in a good ſence. Prov. 16.10. Iſa. 3.2. Koſ…m, The prudent. But Deut. 18 10. uſed in an evil ſence. And Ezek. 12.24. for a flattering divination; ſuch was Balaam, Joſh. 13.22 A ſoothſayer, or diviner: the Philiſtine Prieſts 1 Sam. 6.2. Judahs falſe Prophets, Ezek 13 6, 7, 23. Jer 14 14. Ezek. 22.28. Micah 3 6, 11. Zech. 10.2. Jer. 29.8. Though they prophecied in the Name of the Lord: but falſe & vain viſions Applyed alſo to the Babyloniſh Prieſts, Ezek. 24. 21.23. and to their diviners, Iſa. 44.25. And Sauls rebellion is compared to the ſin of Witchcraft, 1 Sam. 15.23. Or of Koſem, that is divination, which ſhews it was a great ſin: whether the divining were by, or in the Name of the true God, or a falſe God: And it was a prophecying of things to come true or falſe, or uſing means whereby they might fore-know future contingencies, and ſo be able to foretel them, as Ezek. 21.21, 23.

3. Is an obſerved of times. Hebr. Megnonen. Always uſed to ſhew a wicked practice, as 2 Chron 33.6. Tis one of the ſins of Manaſseb. Tis forbidden, Lev. 19 26. Neither ſhall ye obſerve times. A ſin of the Philiſtines, imitated by the wicked Jews, Iſa 2.6. there tranſlated Soothſayers: and from this, ſome of them are called, p. 97Sons of the Sorcereſs, Iſai. 57.2. Of Gnonenabi A ſin of the Amonit es, Moabites, and other heathens condemned, Jer. 27.3, 9, 10. tranſlated Enchanters; when they prophecyed a lye to them; ſaying, ye ſhall not ſerve the King of Babylon. Some of the Hebrew Doctors derive the word from Gnajin, an eye, and interpret it of them that hold and abuſe the eyes, ſo as to make men think, they ſee what is not really ſo. Some others derive it from Gnanan, a cloud, & hold it to be a kind of divining by the cloud…. And others from Gnon, time, who by their pretended skill foretel what times are good, or evil to attend any weighty buſineſs in. Such are called Soothſayers, Micah 5 12 And obſerver of times, Deut. 18.14. The Greek tranſlation (which was before the birth of Chriſt) call him Cledonizomenos; a foreteller of things to come, or a fortune-teller.

4. Name is an Enchanter. Menacheſh of the verb Nicheſh, which is uſed in a lawful ſence, Gen. 30.27. I have learned by experience. And of Joſephs divining by his cup, Gen 44.5, 15. Which Ainſworth rendereth, ſearching, ſearch diligently (that is) by this cup: Or (as it may be tranſlated) make tryal of you; that is, whether you are ſuch men as you profeſs your ſelves to be. And indeed by this cup in Benjamins ſack did Joſeph try and ſearch out his brethren, to prove what love they did bear to their father Jacob and brother Benjamin, which p. 98I underſtand to be the divining of Joſeph there intended. But moſtly the word is uſed to ſignify ſome wicked practice: As for the enchantments of Balaam, Numb. 24.1. & 23.23. Of Manaſſeh, 2 Chron. 33.6. Of the ten tribes, 2 King. 17.17. And is condemned, Lev. 19 26.

5. Abomination is a Witch. Mechaſheph Note this word is always uſed to ſet forth ſome wicked abomination, and the worker of it. The Egyptian forcerers are charged with it, Exod. 7.11. Who are called Sorcerers, or Witches. Mechaſhepim And Manaſſeh, 2 Chron. 33 6. uſed Witchcraft: and the wiſe men of Babylon, that Nebucadnezer ſent for to tell and interpret his dream, are called, Dan. 2.2. Mechaſhepim Witches, or as tis tranſlated Sorcerers. Such alſo were the Prophets of the Edomites and heathen Nations, Jer. 27.9. called there Sorcerers. And the Babylonians are … guilty of Witchcrafts, called Sorcerys, Iſ… …7.9, 12. And Niniveh is called a Miſtreſs of Witchcrafts, Nabum. 3.4 And Jezabel is charged by Jehu with this wickedneſs, 2 King 9.22. And Judah alſo is charged with this abomination, Micah 5.12. Yea after their return from Babylon, Mal. 3.5. Where the Lord threatens to be a ſwift witneſs againſt the Sorcerers, or witches among them. The Septuagint Greek tranſlation render this word, which is by us called in the Scripture Witch and Sorcerer, by the name Pharmacos, and their Witchcrafts and Sorcerys, they call Pharmaca p. 99and Pharm…ceia: and ſo theſe Greek names are in the New-Teſtament tranſlated, (which very much follows this Greek tranſlation in quoting the Scriptures of the old Teſtament) Gal. 5.20. Witchcraft, Sorcerys, Rev. 9.21. & 18.23. And Sorcerers, Rev. 21.8. & 22.15.

6. The ſixth iniquity here condemned is, A Charmer. Hebr. Chobe Chaber; a Charmer of Charms: of Chaber, to joyn together in Society. Sometimes uſed for a lawful Aſſociating; but in Deuteronomy & other places, for a wicked joyning Society, as Iſa 47.9, 12. tranſlated Enchantment: ſtand now to thine Enchantments, &c. And Pſal. 58.5. uſed to expreſs the Charming of a Serpent. The Greek call ſuch an one, Epaiodan Epaioden: the Charmer of a Charm.

7. The ſeventh word is, A conſulter with familiar Spirits. Hebr. its Shoel Ob, that asketh of Ob, the familiar Spirit; rendred by Buxtorf, Pytho, a ſin forbidden, Lev 19.31. So that the regarding thoſe that have familiar Spirits is prohibited, Lev. 19 31. & Lev. 20.27. The man or woman that hath Ob, that is, a familiar Spirit, ſhall be put to death. See Lev. 20 6 This was one of Manaſſehs ſins, 2 Chron 33 6. 2 King. 21.6. And for going to ſuch a Woman the Lord killed Saul, 1 Chron. 10.13. See of theſe, Iſa. 8 19. & 19.3 & 29.4. Such as theſe are commonly joyned with Wizards, as in the Scriptures quoted. And ſuch Saul cut off, 1 Sam. 28.3, 9. and yet after that ſought to ſuch an one to his p. 100own deſtruction, 1 Sam 28 7, to 21. namely to the Witch at End…r. The Greek tranſlators in the Scriptures above quoted, call them, Eggaſtrimuthai: perſons that ſpeak in or from their bellies, becauſe of old time as Hiſtories mentioned, thoſe who prop…ecved or ſpake by inſpiration of the Devil, or heathen Gods, ſpake as from their bellies, when they gave anſwers to the people from their heathen oracles. Which probably is pointed at, Iſa. 8. 19 Where ſuch are ſaid to peep and mutter; and Iſa. 29 4. To ſpeak out of the ground, and out of the dust.

8 The Eighth name for theſe abominable perſons is, A Wizard. Hebr. Jiddegnoni; of Jadang to know. But here notes ſuch an art and way of knowing as is wicked, not allowed of by God, and therefore not proceeding from nature, or lawful art, or divine Revelation; therefore from Satan Such are condemned as worthy of death. Lev 20.27 And it was one of the Iniquities of Manaſſeh, 2 Chron 33.6. He dealt with Wizards. Gnaſhah Jiddegnoni; He prepared, obtained or made uſe of Wizards. This name is commonly joyned with the having familiar ſpirits; as, Levit 19 31 & 20.6, 27. 1 Sam. 28. 39 2 King. 9.21.6. & 23, 24. Iſa. 8.19 & 19.3. So that it ſeems to be another name to ſignifie one that hath a familiar ſpirit, for his knowledge thereby, or at leaſt to agree in the main with ſuch.

9. Name is, A Necromancer, Doreſh El. Hammethim, p. 101a Seeker to the Dead. This was the ſin of the Witch at Endor to ſeek unto dead Samuel to give counſel to living Saul, 1 Sam. 28. which is alſo condemned. Iſa. 8.19 Should a people ſeek for the living to the dead? This opinion was among the Heathen, that the Dead might be raiſed, and give them advice. So Pomphey in his diſtreſs deſired the Ghoſt of a dead Souldier might come to him, to give him counſel what to do. And by ſuch means, the Devil counterfeiting himſelf, this or that dead perſon, often deceived them And by ſuch kind of Apparitions, the Doctrine of Purgatory, and other Superſtitions have been much rivetted among the vulgar with the Papiſts. By viewing the crimes condemned, Deut. 18.10, 11. as they are mentioned in other Scriptures, we ſhall find, they all ſpeak of ſins very like one to another, and ſome of them but divers names for the ſame crime. The Lord aiming in this place to condemn all thoſe diabolical Artiſts, by whatever names they were known among the Iſraelites, or Canaanites. For we ſhall find ſeveral of theſe names fixed upon the ſame perſon, as on Manaſſeh, 2 Chron. 33 6. Six of theſe names, or crimes are faſtened upon him. And the Witch at Endor is mentioned, 1 Sam. 28. as one that was a Necromancer, a Wizard, and having a familiar ſpirit, and a Diviner by it. See alſo, Iſa. 47. 9 12, 13. Jer. 27.9. Hence then the way to underſtand the p. 102crimes pointed at in the prohibitions mentioned in Deut. 18. is to examine what were the crimes thoſe ſtand charged with in Scripture who are branded with any of theſe names.

I begin with the Sorcerers or Witches of Egypt, Exod. 7. Theſe did imitate the real Miracles of Moſes, in making frogs, and turning his Staff into a Serpent, and water into blood: And this was done by theſe Sorcerers, either by ſome humane power, art and dexterity, or by the aſſiſtance of the Gods of Egypt (mentioned, Numb. 33 4. 2 Sam. 7.23.) that is by the Devils aid. But they could not do theſe things by humane power, art, or dexterity; therefore by the Egyptian Gods. i. e. the Devils. This will appear, if we conſider what was the caſe between Moſes and Pharach, and why Pharoah ſent for his Sorcerers. Moſes by the Lords commiſſion ſaid to Pharoah, Exo. 5.1. And the Lord (or Jehovah, for ſo it is in Hebrew) the God of Iſrael ſaith, Let my people go, &c. Pharoah anſwered, Who is Jehovah that I ſhould obey his voice? As if he had ſaid, I know not this Jehovah, I worſhip other Gods, even the Gods of Egypt. Now then Moſes muſt prove Jehovah ought to be obeyed, and that muſt be by working a Miracle as a ſign to Pharoah. This Pharoah asketh of Moſes, and God promiſeth that he will do for and by Moſes, Exod. 7.3, 5, 9. The caſe between Pharaoh and Moſes, was ſomewhat like the caſe between p. 103Elijah and Baals Prophets. 1 King. 18. Whoſe God ſhould be worſhipped? and this muſt be tryed by ſome ſign, as here by frogs, lice, locuſts, &c. So there by fire fetcht from Heaven to conſume the Sacrifice; and in both caſes, the Lord ſhews he is greater than all Gods, as Jethro acknowledged; For in the thing wherein they dealt proudly, the Lord was above them. In proſecution of this Commiſſion, Moſes and Aaron turn their Rod into a Serpent, and the water of Egypt into blood, and bring frogs to cover the land of Egypt: Here were real Miracles, which prove that Jehovah ought to be obeyed. For that Meſſage which is confirmed by evident Miracles, comes from the God of Power and Truth, and therefore ought to be obeyed. Pharoah now will try if his Sorcerers cannot do as much as Moſes and Aaron, that he may invalidate the Miracles of Moſes, and it's ſaid, they did in like manner, Exo. 7.11, 12, 22. & 8.7. Gnaſhaſhu Chen. They did ſomewhat like to what Aaron had done. If it were by humane power and dexterity only, then it muſt be by bringing Serpents, Blood and Frogs under their garments, or the like, and by ſlight of hand, ſlipping them down before the company with ſuch celerity, that the things firſt preſented, might ſeem to be transformed into another nature. But that it was not ſo appears,

1. In that they could not be provided before p. 104hand with Serpents, blood and frogs, to preſent before Pharoah at thoſe times, becauſe no humane art could tell them before-hand, what Miracles Aaron would work, to inable them to ſtock themſelves with ſuch proviſion before hand.

2. Had they ſo done by meer humane art, there had been no compariſon between the actings of Moſes and theirs; and ſo no argument to direct whoſe God was to be obeyed, whether Jehovah, or the Gods of Egypt. For Pharoah and his Courtiers, yea, and Moſes alſo could eaſily diſcover ſuch legerdemain, and indeed it would have rendred the Magicians ridiculous, and Pharoah for improving of them. For Pharoah was convicted that what Aaron did was a reality; for Aarons rod devoured the Magicians rods, and the blood was ſo over all the land of Egypt, that the fiſh died, and the River ſtank, and the Egyptians wanted drink, and the frogs ſo covered the Land of Egypt, that Pharoah acknowledged they came by Jehovah. For he requeſteth Moſes and Aaron to intreat Jehovah to take the frogs away, Chap. 8.8.

3. If they had only brought Serpents, Frogs, &c. from other places, and thrown them down by jugling ſlight of hand; then when Aaron brought lice upon man and beaſt, they could have taken lice alſo, and ſcattered them about; for they tryed by their inchantments to bring forth lice, but could not: and yet lice p. 105were as eaſily, if not more eaſily obtained than frogs and ſerpents, and they were men ſtill, and had their hands and feet to act with now as well as before: But now they are convinced and …onfeſs, This is the finger of God; that is of a greater God than any we worſhip and work by.

4. The Magicians brought frogs up upon the land of Egypt. ver. 7 which ſhews they produced frogs in more places than juſt where they ſtood and acted; and therefore did not act meerly by ſlight of hand.

Hence we may conclude, that the Serpents, Blood, and Frogs the Magicians ſhewed, were effects above mans power, and not by Jehovah, therefore by the Devil, the God of Egypt. Whether the Devil did only delude the ſight, and bewitch the eyes of Pharoah, and the Egyptians, or make real frogs and ſerpents out of the putrid matter in Egypt, or make aerial bodies like them, or that it was the Devils aſſuming ſuch like ſhapes, I determine not: But we may obſerve, that here the Devil, and his Magicians went very far, and farther than at other times; for now Moſes is at hand to overcome their deluſions by the power of Jehovah, and to convince beholders, that there is no God of the Heathen, can work like the God of Iſrael. Yet for a time the true Miracles of Moſes, and the ſeeming ones of the Magicians ſeem to be pretty much alike. For it's ſaid, p. 106they caſt down every man his rod, and they became Serpents. It is not ſaid, & they ſhuffled in Serpents inſtead of their rods, but their rods were ſerpents, at leaſt in outward appearance. Theſe effects then ſo like to Moſes zeal Miracles, might move the Magicians to try a fourth time if they could not by their inchantments produce lice, but here their power failed. And the true reaſon was, their God was in chains, and the Lord bound him that he ſhould proceed no further to delude men by his pretended miraculous power.

2. I Enquire what was the Crime of the Woman at Endor, that had a familiar ſpirit? 1 Sam. 28.7, &c.

A. She was ſuch an one as Saul had cut off as being a Wizard, and having a familiar ſpirit. ver. 3. & 9. In hebrew they are called, Eth Haobeth; that is, thoſe that have Ob. and ver. 7. Eſheth bagnalath Ob. A woman that is miſtreſs of Ob. that is rendred one that is Miſtreſs of Pytho, a Prophecying Spirit. Enggaſtrimuthos as above declared; one that ſpeaks as from her belly by help of the Devil.

Q. What then was this Pytho, or Ob?

A. It was a divining ſpirit; to divine by the Devil. Whence the poſſeſſed Damoſel, Acts 16.16. is ſaid to have the ſpirit of Pytho, which was the Devil that poſſeſſed her, by whom ſhe did Soothſay. The Jewiſh Rabbi, Aben Eſra ſaith, they were called Ob, becauſe p. 107from a belly ſwelled like a bottle, they gave out their Oracles. And Oboth is tranſlated bottles, Job 32.19. Ainſworth on Deut. 18.11. ſaith, ſuch Magicians are ſo called, becauſe they ſpeak with an hollow voice as out of a bottle.

This Woman at Ender was then one that only plaid tricks with a bottle, or one that was miſtreſs of Ob the Devil as her familiar ſpirit to wait upon her; not the former, therefore the latter. For (1.) By this her Spirit, ſhe offers to bring up to Saul whom he deſired. v. 11. (2.) She brings up the ſuppoſed Samuel, (i. e. as I conceive, the Devil in Samuels likeneſs) That doth ſo much reſemble Samuel for his Age, Complexion, Mantle and Voice, that Saul takes him to be real Samuel: And makes anſwer to him as if he were the real Samuel. ver. 15. And receives a ſad meſſage fr… him, as if it had been ſpoken by Samuel himſelf ver. 16, 17, 18, 19. So that this Woman was a Necromancer in raiſing up dead Samuel, or the Devil in his likeneſs. Some indeed do plead that this woman only plaid tricks with a bottle, and a cunning knave aſſiſting of her, counterfeited the voice of Samuel, and deceived Saul thereby. And they plead that Oboth is in one place tranſlated bottles, viz. Job 32.19. Whether truly or not, I now ſtay not to diſcuſs; but if it were truly tranſlated ſo here, yet in fourteen other places, Ob. and Oboth is p. 108tranſlated a familiar ſpirit, or ſpirits; and we are to compare this in 1 Sam. 28. with thoſe many Scriptures where it's rendred ſo as referring to an Evil Spirit.

But ſay they Manaſſeh, 2 Chron. 33.6… dealt with a familiar ſpirit: hebrew, 'tis Gnaſhah Ob. which they would render he made Ob. Now ſay they he could not make a familiar ſpirit, although he might a bottle.

To which I anſwer.

1. The verb Gnaſhah, ſignifies to get, obtain, or ſet up (as the Dutch tranſlate it) ſo that here is nothing in this place to make for their turn; for though he could not make a familiar ſpirit, yet he could obtain, or ſet up a familiar ſpirit.

2 Manaſſeh his ſin in this was like his Sacrificing his Children through the fire, which was certainly a kind of invocation of a falſe God, i. e. the Devil; and the deſcription of his apoſtaſy, v. 3 to 8. ſhews that he was turned from the true God to the Gods of the heathen, to worſhip, and invocate them, and why not to have a ſpirit to obtain anſwers by, called Ob? But that this Witch at Endor did more than play tricks with a bottle, appeareth. (1) Becauſe her ſin was a capital crime, and they that ſought to ſuch perſons were curſed of God, Lev. 19 31. & 20 6, 27. Iſa. 8.19. And it cannot be apprehended that ſhe and others would hazzard their lives meerly to play tricks with a bottle, p. 109or that the people heathens and Iſraelites ſhould be ſo exceedingly addicted to follow ſuch, as to need ſuch ſevere prohibitions, and puniſhments therefore. (2.) Saul had put many ſuch to death for having Ob: And its not likely this woman after this would keep ſuch a bottle to play with to the hazard of her life. (3) Saul and his Courtiers that had cut off ſo many of them, muſt neceſſarily know what the crime was, they were put to death for. (4) Saul fought not for one that could play tricks with a bottle; but for one that by the help of her familiar could raiſe Samuel (or a Spirit in his likeneſs) which was agreeable to a corrupt opinion among them, that they might ſeek help from the dead: forbidden Iſa. 8.19. Should a people ſeek for the living to the dead, i. e. to the Souls of the Dead. (5.) If ſhe had only playd tricks with a bottle, how could ſhe or any other perſonate Samuel, as he did ſpeaking to Saul, v. 15, 16, 17, 18, 19? If it be ſaid, ſhe had a man, a knave, to come in ſuch a garb to perſonate the voice & mantle of Samuel: Then I ask, how in the night time this woman without notice given could have a counterfeiting knave and mantle in ſuch a readineſs? For Saul came to her in the night, & without warning, v 8, 9. (6) A meer juggling knave or quean could not prophecy the victory of the Philiſtians, the death of Saul and his Sons, Jonathan and the reſt, as the ſuppoſed Samuel did. But Satan p. 110might ſo know and propheſy (as I may farther ſhew hereafter.) For Saul dyed for this very ſin, in going to ask counſel of one that had a familiar Spirit, to enquire of it, 1 Chron. 10.13, 14. And this the Lord might diſcover to Satan for the puniſhment of Saul, as he did the death of Ahab unto Satan, upon a like account. As Micaiah was ſhewed in a viſion, 1 King. 22.19, to 23.

3. I enquire, What was the profeſſun & practice of the Babylonian Sorcerers mentioned, Iſa. 47.9, 12, 13, 14 Ezek. 21.21. Dan. 2.2.

A. 1. They were like the Sorcerers of Egypt, for they have the ſame general names of Sorcerers and wiſe men.

2. They were Chotſim bacochabim; that is, Prophets by the Stars: (tranſlated Stargazers) for Chotſab is uſed to ſignify a Prophet, or Seer. Iſa. 30.10. 2 Sam. 24 11. 1 Chorn. 21 9, & 25.5. 2 Chron 9 29 & 12.15. & 19.2. & 29.25. & 35.15. Amos 7.12 Here are ten times or places where this word is uſed to ſignify a Prophet; which give light unto this place, to ſhew that theſe Stargazers did propheſy by the Stars. And it cannot be underſtood of any foretelling by them, of ſigns, ſeaſons days & years, which God ordained them for, Gen. 1.14. For that is a knowledge lawful and commendable, and attainable by lawful art & ſtudy: but what the Prophet chargeth them with here was unlawful, and therefore ſuch a kind of prophecying, as p. 111proceeded from a falſe God, that is the Devil.

3. They are called Monthly Prognoſticaters. Modignim lechadaſhim, knowers by the months; Modignim proceeds from the ſame Radix with Jiddegnoni, a Wizard, and hath ſome affinity with it here. Theſe then were a ſort of foretellers of things to come, by the Months or Moon.

4. Add to this, that v. 9. & 12. they are charged with the guilt of Sorcerys or Witchcrafts, and Inchantments, which ſhews what kind of Prophets they were.

2. They uſed Witchcraft in a way of operation, whereby they endeavoured to deliver their Country from the evils coming on them. This appeareth, (1.) By the challenge Iſaiah makes to them, v. 12. Stand now to thine inchantments, &c. if ſo be thou ſhalt be able to profit, if ſo be thou mayeſt prevail. q. d. They hoped to put off the miſchief and deſolation that was to come upon them, by their Witchcrafts, &c. (2.) He tells them, their Aſtrologers &c. ſhould not ſave them from the things coming on them; but ſhould be as ſtubble and the fire ſhould burn them &c. v. 13, 14, 15. Which intimates, that theſe Aſtrologers &c. did ſtrive and endeavour it with hopes to pre…ail; but the Lord would ovetrule and diſappoint their endeavours.

3. Compare this with Ezek 21.21. Where their diviners uſed divinations to know ſecret futurities, viz. Whether they ſhould go to Jeruſalem p. 112and proſper, or to P…ath and proſper. That this was a diabolical …nation may be ſeen, if we conſider. (1.) The thing they ſought for was a future contingent event to man unknown. (2.) The means they uſe to diſcover this ſecret were, by Images or Teraph… (which were the Devils oracles,) and by arrowes, and by looking into the liver, for ſigns of direction to know which of theſe places they ſhould firſt go to, & whether they ſhould pro… per in their way. And theſe means had no vertue in them to make any ſuch diſcovery. (3.) Therefore they did by theſe rites and ceremonies invocate their gods to reveal theſe things to them. The Lord indeed did unknown to them over-rule the divination ſo that according to their Superſtitious imaginations they were inclined to go againſt Jeruſalem, and God made it to proſper; not thereby approving, or excuſing their invocating falſe Gods: but that thereby he might uſe them, as the rod of his wrath againſt the people of his wrath. (4.) By comparing theſe two Scriptures above, we may ſee of what ſtamp the wiſe men of Babylon were, who were ſent for by Nebuchadnezar, to tell and interpret his dream, Dan. 2.2. And to interpret his other dream Dan. 4.6, 7. And by Belſhazzer, to read the hand writing and interpret it, Dan 5.7. viz. Men that had peculiar intimacy with, and ſpecial aid from their falſe Gods, as the Sorcerers and diviners mentioned, p. 113Iſa. 47. & Ezek 21. For (1.) They have the ſame name, Michaſhpim Sorcerers and Witches: and Chartummim, one of the names of the Sorcerers of Egypt, Exod. 7.11. (2) This was agreeable to the end thoſe Kings ſent for them, viz to diſcover ſecrets which other men could not. And they confidently profeſs a skill to interpret the Dream, if they may know what it is. Dan. 2 6. Which ſeems to hold forth that they depended upon a power ſuperhumane, to diſcover to them the interpretation of Dreams; yet they confeſs they cannot reveal the dream it ſelf. And good reaſon, for the Gods they ſerved knew it not. Yet they ſay the Gods whoſe dwelling is not with fleſh, could reveal it. Which ſhews they acknowledge a Divine Power that knew the greateſt ſecrets, who is indeed the true God unknown to them. And when Daniel had revealed the Dream and its interpretation. Dan. 2. And afterwards interpreted another dream. Dan. 4. He is acknowledged to excel all the Wiſe men of Babylon in that, in him was the ſpirit of the Holy Gods. Dan. 4.8. & 5.11. That is, the ſpirit of a God above their Gods; a God that was as Nebuchadnezzar confeſſeth, Dan. 2.47. A God of Gods, and a Revealer of ſecrets. The High God. Dan 4.2. Yet this hinders not but that the Magicians, &c. had more of the ſpirit of their Gods, than others had, though not equal to Daniel.

p. 114Q. 2. What was the ſin of the Sorcerers, &c of Edom and other Nations, for which Jeremiah warns them not to bearken to them? Jer. 27.3, 9.

A. It was a prophecying a lye unto them, in the name of their falſe Gods, ſaying to them, ye ſhall not ſerve the King of Babylon, which was the way to deſtroy them, ver 10, 11. I ſay, in the name of falſe Gods: For they attended to dream… (not to your dreamers) as a way of Revelation whereby they were perſwaded ſo to propheſy. Dreams are either, (1.) Natural, as Eccleſ. 5.3 7. Iſa. 29.8. Job. 7.14. (2) Or Divine, as the dreams of Nebuchadnezzar, Daniel, Joſeph &c Or (3) Diabolical, Deut. 13 1, 2 Z…ch. 10 2. The Diviners have told falſe dreams. But the dreams of the Sorcerers. Jer. 27.9. were not Divine, nor Natural; therefore Diabolical, and ſo from a falſe God. Here note, that Divining or Prophecying by diabolical and falſe dreams, is one way of Sorcery and Witchcraft: And that theſe falſe Prophets are Sorce…ers, in undertaking to reve…l things to come, by a falſe God, though what they reveal do not come to paſs. They no doubt ſought to their God for help in this matter, and went as far as they could. So I conceive all Baals four hundred and fifty Prophets, 1 King. 18.26. were Sorcerers, in ſeeking with all earneſtneſs to Baal to bring down fire from heaven (though they could not perform it) for they did all they could to oblige p. 115the Devil to help them; but their God wanted power, and ſo the wonder was not wrought at that time. Theſe Prophets of Baal deſerved therefore to dye by the Law. Exod. 22.18. and by the Law. Deut. 18 20. The Prophet that ſhall ſpeak in the name of other Gods, even that Prophet ſhall dy. As alſo by the Law. Exod 22.20. He that ſacrificeth to any God, ſave unto the Lord only, be ſhall be utterly deſtroyed: For thoſe ſacrificed to Baal. But if any would thence conclude, that all the Heathen Sacrificing Prieſts ſhould be put to death▪ I ſay, it follows not, for the Heathen among the Heathen know no better. But theſe did it in Iſrael, where they had the means to know the true God, and profeſſedly endeavoured to draw men from the Lord unto Baal.

Q 3. What was the ſin of the Prophets in Judah, who are called dreamers, Jer. 29 8.9. and ſaid to uſe divination, Jer. 14.14. Ezek. 13.6, 7, 9.23. and in other Scriptures?

A. They are not called, Mechaſhepim, Witches, as the falſe Prophets of the Heathen; yet they were very like them. As (1.) Both ſorts uſed wicked divinations. (2) As Jannes and Jambres withſtood Moſes; ſo theſe withſtood the counſel of God ſpoken by Jeremiah, Jer. 27.3. to 11. & 29 8.9. (3.) The divinations of both ſorts of Prophets were falſe, as to the matter of them; they divined a lye. Jer. p. 11627.10. with 29.8, 9. Ezek. 13.6, 7. (4.) As the Heathen diviners were guided by dreamers, which came from a lying ſpirit. Jer. 27.9 Nor to the dreamers of dreams, &c. ſo theſe hearkened to falſe dreams which they dreamed, Jer. 29 8. which came by Inſpiration or inſtigation of Satan. Yet they differed in this; Thoſe propheſied in the name of a falſe God, but theſe propheſied a lye in the name of the true God. So that theſe deſerved to dye by the Law. Deut. 18.20. But the Prophet which ſhall preſume to ſpeak a word in my name, which I have not commanded him to ſpeak, even that Prophet ſhall dye.

Q 4 What were the Witchcrafts Jehu charged Jezebel with? 2 King 9 22.

A. 1. Either they were ſome practices of Witchcraft ſhe uſed, not expreſly mentioned in Scripture; or they were her protecting and providing for, and maintaining of Baals Prophets who were Witches, and her making their cauſe her own; as ſee, 1 Kings 16.31. & 18. 19 & 19 1, 2. She ſeems to be guilty of both. 1 King. 21.25 26. She made the Prophets of Baal's Sin her own. As David is ſaid to ſlay Uriah, when he did it not in his own perſon; but contrived how it ſhould be done by others. And we may note that one reaſon why the falſe Propheteſs in Thyaetira is called Jezabel, is, becauſe ſhe called her ſelf a Propheteſs, and taught the people to eat things ſacrificed to Idols; which p. 117was thereby to commit Idolatry. So that Ahabs Jezebel might be one of the Devils Propheteſſes among the Iſraelites, and ſo be guilty of Witchcrafts that way; as a teacher of Idolatrous worſhipping Baal. And we may note that the falſe Gods had their female Propheteſſes and Diviners as well as Males, as we ſee the Witch at Endor.