viii. 10, 11, we find that he by these ways had a general influence

upon the people, ‘To him they all gave heed, from the least to the greatest;’ and that his actions were reckoned no less than miraculous, as done by ‘the mighty power of God.’ If we go from hence to the magicians of Pharaoh, Exod. vii. 11, it is said, ‘They did so with their enchantments,’ which, howsoever the matter was, prevailed so with Pharaoh and the court, that they saw no difference betwixt the wonders done by Moses and them, save that, it may be, they thought Moses the more skilful magician. But besides this, if we consider what they did, it will argue much for his power, if we can imagine, as some do,[126] that they turned their rods into real serpents; the power is evident: and there is this that favours that opinion; it is said they could not make lice, which seems to imply they really did the other things, and it had been as easy to delude the senses in the matter of lice as in the rods, if it had been no more than a delusion. Neither are some awanting to give a reason of such a power—viz., serpents, lice, &c., being the offspring of putrefaction; by his dexterous application of the seminal principles of things, he might quickly produce them. If we go lower, and take up with the opinion of those that think that they were neither mere delusions, nor yet true serpents; but real bodies like serpents, though without life, this will argue a very great power.[127] Or if we suppose, as some do,[128] that Satan took away the rods, and secretly conveyed serpents in their stead, or—which is the lowest apprehension we can have—that Pharaoh’s sight was deceived, the matter is still far from being contemptible, forasmuch as we see the spectators were not able to discern the cheat.

3. Thirdly, The next instance produceable for evidencing his power is that _of apparitions_. It cannot be denied but that the fancy of melancholic or timorous persons is fruitful enough to create a thousand bugbears; and also that the villainy of some persons hath been designedly employed to deceive people with mock apparitions—of which abundance of instances might be given from the knavery of the papists, discovered to the world beyond contradiction; but all this will not conclude that there are no real appearances of spirit or devils. Such sad effects in all ages there have been of these things, that most men will take it for an undeniable truth.

Instead of others, let the apparition at Endor to Saul come to examination. Some indeed[129] will have us believe that all that was but a subtle cheat managed by that old woman; and that neither Samuel nor the devil did appear, but that the woman, in another room by herself, or with a confederate, gave the answer to Saul. But whosoever shall read that story, and shall consider Saul’s bowing and discourse, and the answers given, must acknowledge that Saul thought at least he saw and spake with Samuel; and indeed the whole transaction is such, that such a cheat cannot be supposed.

Satisfying ourselves, then, that there was an apparition, we must next inquire whether it was true Samuel or Satan. It cannot be denied but that many judge it was true Samuel, but their reasons are weak.[130]

[1.] That proof from Ecclesiasticus xlvi. 23, is not canonical with us.

[2.] That he was called Samuel, is of no force. Scripture often gives names of things according to their appearances.

[3.] That things future were foretold, was but from conjecture; in which Satan yet, all things considered, had good ground for his guessing.

[4.] That the name Jehovah is oft repeated, signifies nothing. The devil is not so scarce of words. ‘Jesus I know,’ saith that spirit in the Acts.

[5.] That he reproved sin in Saul, is no more than what the devil doth daily to afflicted consciences in order to despair.

I must go then with those that believe this was Satan in Samuel’s likeness.

[1.] Because God refused to answer Saul by prophets or Urim; and it is too harsh to think he would send Samuel from the dead, and so answer him in an extraordinary way.

[2.] This, if it had been Samuel, would have given too much countenance to witchcraft, contrary to that check to Ahaziah, 2 Kings i. 3, ‘Is it not because there is not a God in Israel, that ye go to inquire of Baal-zebub?’

[3.] The prediction of Saul’s death, though true for substance, yet failed as to the exactness of time, for the battle was not fought the next day.

[4.] The acknowledgment of the witch’s power, ‘Why hast thou disquieted me?’ shews it could not be true Samuel, the power of witchcraft not being able to reach souls at rest with God.

[5.] That expression of ‘gods ascending out of the earth,’ is evidently suspicious.

The reality of apparitions being thus established, Satan’s power will be easily evinced from it. To say nothing of the bodies in which spirits appear, the haunting of places and persons, and the other effects done by such appearances, speak abundantly for it.

4. Fourthly, The last instance is _of possessions_, the reality of which can no way be questioned, because the New Testament affords so much for it. I shall only note some things as concerning this head. As,

(1.) First, The multitudes of men possessed. Scarce was there anything in which Christ had more opportunities to shew his authority than in casting out of Satan. Such objects of compassion he met with in every place.

(2.) Secondly, The multitudes of spirits in one person is a consideration not to be passed by.

(3.) Thirdly, These persons were often strongly acted, sometime with fierceness and rage, Mat. viii. 28; some living without clothes and without house, Luke viii. 27; some by an incredible strength breaking chains and fetters, Mark v. 3.

(4.) Fourthly, Sometime the possessed were sadly vexed and afflicted, cast into the fire and water, &c.

(5.) Fifthly, Some were strangely influenced. We read of one, Acts