theurgy, soothsaying, necromancy, chiromancy, incantation or witchcraft.
He proposes to prove, in the first place, that such a communication
does actually exist. He quotes the Egyptian magicians, the witch of
Endor, the possessions mentioned in the New Testament, and many more
exceptionable authorities from the fathers, and canons of the church. He
is positive the incantations of the Egyptian magicians were real
operations of infernal agents, and that the accounts of them, delivered
by Moses, can admit no other construction.

May not the sincere believer in the divine authority of the scriptures
reasonably hesitate concerning this conclusion? Or rather, does not such
an interpretation justly expose revelation to reproach? The plain
dictates of the best philosophy are, that nothing is more simple,
regular, and uniform than the ordinary course of nature; and that this
course can neither be suspended nor altered, but by its author, nor can
by him be permitted to be interrupted by any inferior being, unless for
the most important reasons. It does not appear what good end could be
gained, on the part of Providence, by the permission of these magical
enchantments, supposing them supernatural; and if we imagine the Devil
to have acted spontaneously, with a view to support his power and
influence, he most manifestly erred in his design. Nothing could be more
impolitic than his appearance in a field of combat, where he well knew
he must sustain an ignominious defeat. Or if he worked effectually to
support the power and influence of his servants the magicians, he should
have counteracted, not repeated, the miraculous exhibitions of Moses.
That the magicians possessed no power sufficient for this purpose is
obvious, from their not exerting it. That Pharoah expected no such
exertion from them is evident from his never requesting it, and from his
application to Moses and Aaron. The truth seems to be, that Pharoah
conceived Moses and Aaron to be magicians like his own. He wished to