wonder to me, if any but Boys and Buffoons imbibe any Prejudices against a Belief so infinitely confirmed, from the loose and impotent Suggestions of so weak a Discourser.
But however, observing two things in that Discourse that would pretend to be more than ordinary Reasons I shall do them the civility to examine them. It is said then.
(1) That the Gospel is silent as to the being of WITCHES; and 'tis not likely if there were such, but that our Saviour or his Apostles had given intimations of their Existence.
The other is,
(2) Miracles are ceased, and therefore the prodigious things ascribed to Witchcraft, are supposed Dreams and Impostures.
For Answer to the First in order, I consider (1) That tho' the History of the New Testament were granted to be silent in the business of Witches and Compacts, yet the Records of the Old have a frequent mention of them. The Law, Exod. xxii. 18. against permitting them to live, (which I mention'd in the beginning) is famous. And we have another remarkable Prohibition of them, Deut. xviii. 10, 11. There shall not be found among you any one that maketh his Son or his Daughter pass through the Fire, or that useth Divination, or an observer of Times, or an Enchanter, or a Witch, or a Charmer, or a Consulter with familiar Spirits, or a Wizard, or a Necromancer. Now this accumulation of Names, (some of which are of the same sense and import) is a plain indication that the Hebrew Witch was one that practised by compact with evil Spirits. And many of the same Expressions are put together, in the Charge against Manasses, 2 Chron. xxxiii. viz. That he caused his Children to pass through the Fire, observed Times, used Enchantments and Witchcraft, and dealt with Familiar Spirits, and with Wizards. So that tho' the Original Word which we render Witch and Witchcraft, should as our Sadducees urge, signifie only a Cheat and a Poysoner; yet those others mentioned, plainly enough speak the thing; and I have given an account in the former Considerations, how a Witch in the common Notion is a Poysoner, but why meer Poysoning should have a distinct Law against it, and not be concluded under the general one against Murder; why meer Leger-de-main and Cheating should be so severely animadverted on, as to be reckon'd with Enchantments, converse with Devils, and Idolatous practices: I believe the denier of Witches will
