INCHANTMENTS

The law of God condemns inchantments and in chanters. Several terms are used in Scripture to denote inchantments: 1. לחש , which signifies to mutter , to speak with a low voice , like magicians in their evocations and magical operations, Psalm lviii, 6. 2. לטים , secrets , whence Moses speaks of the inchantments wrought by Pharaoh’s magicians. 3. כשף , meaning those who practise juggling, legerdemain, tricks, and witchery, deluding people’s eyes and senses, 2 Chron. xxxiii, 6. 4. חבר , which signifies, properly, to bind , a emble , a ociate , reunite : this occurs principally among those who charm serpents, who tame them, and make them gentle and sociable, which before were fierce, dangerous, and untractable, Deut. xviii, 11. We have examples of each of these ways of in chanting. It was common for magicians, sorcerers, and in chanters, to speak in a low voice, to whisper: they are called ventriloqui , because they spake, as one would suppose, from the bottom of their stomachs. They affected secrecy and mysterious ways, to conceal the vanity, folly, or infamy of their pernicious art. Their pretended magic often consisted in cunning tricks only, in sleight of hand, or some natural secrets, unknown to the ignorant. They affected obscurity and night, or would show their skill only before the uninformed or mean persons, and feared nothing so much as serious examinations, broad day-light, and the inspection of the intelligent. Respecting the inchantments practised by Pharaoh’s magicians, (see Exod. viii, 18, 19,) in order to imitate the miracles which were wrought by Moses, it must be said either that they were mere illusions, whereby they imposed on the spectators; or that, if they performed such miracles, and produced real changes of their rods, and the other things said to be performed by them, it must have been by a supernatural power which God had permitted Satan to give them, but the farther operation of which he afterward thought proper to prevent. INDEPENDENTS, a denomination of Protestants in England and Holland, originally called Brownists. They derive their name from their maintaining that every particular congregation of Christians has, according to the New Testament, a full power of ecclesiastical jurisdiction over its members, independent of the authority of bishops, synods, presbyteries, or any other ecclesiastical a emblies. This denomination appeared in England in the year 1616. John Robinson, a Norfolk divine, who, being banished from his native country for non-conformity, afterward settled at Leyden, was considered as their founder and father. He po e ed sincere piety, and no inconsiderable share of learning. Perceiving defects in the denomination of the Brownists, to which he belonged, he employed his zeal and diligence in correcting them and in new modelling the society. Though the Independents considered their own form of ecclesiastical government as of divine institution, and as originally introduced by the authority of the Apostles, nay, by the Apostles themselves; yet they did not always think it nece ary to condemn other denominations, but often acknowledged that true religion might flourish in those communities which were under the jurisdiction of bishops, or the government of presbyteries. They approved, also, of a regular and educated ministry; nor is any person among them now permitted to speak in public before he has submitted to a proper examination of his capacity and talents, and has been approved of by the church to which he belonged. Their grounds of separation from the established church are different from those of other puritans. Many of the latter objected chiefly to certain rites, ceremonies, vestments, or forms, or to the government of the church; while yet they were disposed to arm the magistrate in support of the truth, and regretted and complained that they could not on these accounts conform to it. But Robinson and his companions not only rejected the appointments of the church on these heads, but denied its authority to enact them; contending, that every single congregation of Christians was a church, and independent of all legislation, save that of Christ; standing in need of no such provision or establishment as the state can bestow, and incapable of soliciting or receiving it. Hence they sought not to reform the church, but chose to di ent from it. They admitted there were many godly men in its communion, and that it was reformed from the gro est errors of the man of sin; but thought it still wanted some things e ential to a true church of Christ; in particular, a power of choosing its own ministers, and a stricter discipline among its members. The creed of the Independents is uniformly Calvin is tic, though with considerable shades of difference; and many in Scotland and Ireland have symbolized with the San deman i ans, or the Scottish Baptist denominations. The Congregationalist and Independent have been generally considered as convertible and synonymous: many, however, in the present day, prefer the former appellation, considering it desirable, in many cases, to unite, for mutual advice and support, more closely than the term independent seems to warrant.