The black art detected and expos'd: or, a demonstration of the hellish impiety, of being, or desiring to be a wizzard, conjurer, or witch. ... In a letter to a country gentleman

Table of contents

- [titlepage]

- § I.

- § II.

- § III.

- § IV.

- § V.

- § VI.

- § VII.

- § VIII.

- § IX.

- § X.

- § XI.

- § XII.

- § XIII.

- § XIV.

- § XV.

- § XVI.

- § XVII.

- § XVIII. The Causes of this Impiety.

- § XIX.

- § XX.

- I. Fourth Sunday after Trinity.

- II. Second Sunday after Trinity.

- III. Sixth Sunday after Epiphany.

- BOOKS Printed for and Sold by William Carter at the Green Dragon in St. Paul's Church-Yard.

THE BLACK ART Detected and Expos'd: OR, The Hellish IMPIETY of it. In a LETTER, &c.

FINIS.

THE BLACK ART Detected and Expos'd: OR, A DEMONSTRATION OF THE HELLISH IMPIETY, OF Being, or desiring to Be a Wizzard, Conjurer, or Witch.

AND Of the Horrid Wickedness of them that have Recourse to those who are such (or are suppos'd to be so) to seek Relief from them, in any Case whatever.

Together with Remarks upon the Causes of this Impiety.

In a LETTER to a Country Gentleman.

Let Conjurers, Necromancers, those that correspond with wicked Spirits, and apply to them for Assistance, be all burnt alive.

Law of Kenneth 2d King of Scotland.

Hect. Boethius.

LONDON: Printed for William Carter, at the Green Dragon in St. Paul's Church-yard, 1707.

§ I.

Dear Cousin,

YOur Candour will pardon a bigger Fault in me, than any, I hope, I shall be ever willing to commit against the Rules and Laws of Friendship and Honour.

'Tis my giving you the Trouble of Reading a long Letter, that I now beg your excuse for.

The Necessity of sending it to you, meeting with your Generous Civility, your Christian Temper, and Endearing Sweetness of Disposition, will be a full Dele ••ry of all the Guilt I can be suppos'd to have contracted by its length.

My House having been lately broken at Midnight▪ my being bound Hand and Foot (and my Servants too) and robb'd, has rais'd variety of Reports in the Country.

Some basely Reporting, That I would easily get my Plate, Money and Goods again: Meaning, by Intimations which they give by Conjuration; or, by exercising that Black and Accursed Art of dealing with them that have Familiar Spirits.

And to confirm the Probability of their Supposition, they do not stick to say, that That was the Reason why I was so Cheerful and Easie during the Robbery; and talk'd so freely with the Robbers: And the Reason too why I have been so ever since.

Nay, some have not sail'd to endeavour to put about a Report, That my Money▪ Goods and Plate were brought back to me again.

Others, perhaps Innocently, having that Notion of Learning, that they thought it might be done by That.

All that I have hitherto said in my Defence is this: That I would not do it to save my Life; to gain the Universe; or Ten Thousand Worlds.

My dear Cousin, the Care that I ought to have of your Soul, as my Parishioner, as well as my Relation, and my Friend, makes me willing to speak to you a little more Affectionately, and Tenderly, and Closely upon this Point: And to set you right in it.

Consider with me a little that place, Levit. xx.6. The Soul that turneth after such as have familiar Spirits, and after Wizzards, to go a whoring after them, I will even set my Face against that Soul; and will cut him off from among this People.

Now, tho' I can (by Divine Aid) meekly, sweetly, and temperately bear the Defamation and Reproach, as far as concerns my self, (Rejoicing in the Mark and Character of my Master, Relying on his Cross, having it in my view, to sweeten my Affliction, to calm my Passions, to break my own Will, to beat down Self-love, and to draw from that Fountain such Grace as is necessary to lead a Christian, that is a Crucified Life) yet because the Honour of God, the Honour of the Church, the Safety of many Souls who may be misled by the suppos'd Example, are concern'd; I shall not only demonstrate to you the Detestation and Abhorrence I have of this matter, but endeavour upon this occasion to rectifie a great Mistake in the World.

§ II.

And I shall Plead the Cause of God; Labour to destroy the Works of the Devil; which was the great Business of the Holy Jesus into the World, 1 St. John iii.8. To discover this great Delusion and Cheat of Souls, that endangers often their Everlasting Interest, that draws them off from their Allegiance to God, deserves a Forfeiture of his Favour and Protection▪ and puts them into a Correspondence and Commerce with the Devil: I mean, the being, or desiring to be a Wizzard; or the seeking to them that are, and that in any Case whatever.

Against this, the place mention'd (Le¦vit. xx.6. and many more as you shall presently see) is, one would think, a dreadful Dissuasive. The Soul that, &c.

By Wizzards are meant those that use any Conjurations, or Witchcrafts, by Com¦pact, Correspondence, Commerce, Confede¦racy, or Familiarity with the Devil, or any Evil Spirit of his Kingdom.

A thing which those that expect a Heavenly Kingdom, from their Father which is in Heaven, should tremble to think of, or so much as once desire to put in Practice.

We that belong to another World▪ We that call Christ our Lord; We that pray his Kingdom may come; We that renounc'd the Devil and his accursed Spirits in our Baptism; We that have been sanctified by the Holy Spirit of God; We that have been seal'd by it to the Day of Redemption, (Ephes. iv.30.) We whose Conversation, or Citizenship, or Freedom is in Heaven; That We should Act contrary (or consent to a desire to Act contrary) to all this, by applying our selves to the accursed Spirits of Darkness, or their Agents; this is dismal, this is deplorable; and deserves to be lamented with Tears of Blood.

I shall therefore once for all, set this in a true Light before you, by the Assistance of that Holy Spirit of God, which is contrary to the Kingdom and the Spirits of Darkness.

And when you once see the horrible Impiety of being, or desiring to be a Wizzard, Conjurer or Witch; or, of being engaged in any Confederacy, League, Familiarity, or Compact with the Devil; and withal, have a clear and tender View of, and in a close and piercing Thought, consider the great Wickedness too of seeking to them, whom you suppose to be such, in any Case whatever: I know you'll start back, and with a pious Trembling, not only desire to say with our Lord, Get thee behind me Satan; but with St. Peter too, presently turn the stream of your Thoughts and Passions another way, and as a proper Cure of all such Tendencies, say quickly with him, Lord, thou knowest that I love thee.

§ III.

That you may do this the more effectually and tenderly, I must recommend to your deepest Thoughts these five or six Things.

1. I shall desire you to consider with a trembling Spirit, the Threatnings (and consequently the Hatred) of the holy God against it. I mean, not only of being, or desiring to be a Wizzard; but of seeking and applying to them that are suppos'd to be such.

2. How severely he has punish'd it.

3. Consider, 'tis in some measure to desert and disown the Sovereignty of God; and advance the Dominion of the Kingdom of Darkness.

4. 'Tis a going contrary to our Baptismal Vow and Covenant.

5. 'Tis in a great degree the casting off the Protection, and doubting of the Care and Providence of the holy God, and of a tender Father; in hopes to find a better Friend in the Devil.

6. 'Tis to chuse Iniquity rather than Affliction. These are things that strike Horrour in the very mentioning of them. And certainly an Impiety that has all these dismal Aggravations and Dangers in it, should be abhorr'd, shunn'd, and trembled at, beyond the standing on the Brink of a Rock, or before the Mouth of a Cannon ready to be discharg'd.

§ IV.

Consider first the Threatnings (and con¦sequently the Hatred) of the holy God against it. This appears not only in the place before quoted, Levit. xx.6. but in the last Verse of this Chapter, (Lev. xx.27) A man or woman that hath a familiar Spirit, or that is a Wizzard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them.

Thus Levit. xix.31. Regard not them that have familiar Spirits, neither seek after Wizzards to be defiled by them▪ I am the Lord your God.

Neither seek after them: It seems the very seeking after them is to be defiled by them.

And shall the Holy and Eternal God look down from the Mansions of Glory▪ and see his Sovereignty, Protection and Care of you cast off, slighted and dis¦regarded by you? Or not Humbly, and with Resignation depended on in the use of lawful, just and prudent Means?

Shall He, from whom you expect so much as you do, see you seeking to Wiz¦zards, and defil'd by them?

Shall He see you casting off his Dominion and Providence, who like a tender Father has so long taken Care for you? and promised to do it all along; and to bear your Charges home to the end of your Journey: Yet because of some Affliction (which he designs for wise, and good, and merciful Ends to you) you'll now consent to the deserting him; and turn away and seek to the Accursed Spirits of Darkness; and to Wizzards, who are Correspondents with them, and consent to be defil'd by them.

Wou'd you have this said of you, charg'd upon you, remembred of you at the Resurrection, with a Depart from me, I know you not?

Yet how justly may he say this to you, who thus departed first from him.

Nor should you ever cease tenderly to consider, that the consulting Wizzards, and them that have familiar Spirits, is call'd an Abomination to the Lord, Deut. xviii.11, 12.

And how unlikely is it, that the Come, 〈◊〉 Blessed Children of my Father, should be said to those who are an Abomination to him?

§ V.

Consider with me next, How severely he has punish'd this.

It cost Saul his Life, though a King, 1 Chron. x.13. So Saul died for his Transgression which he committed against the Lord, and also for asking Counsel of one that had a familiar Spirit to enquire of it; and enquired not of the Lord: Therefore he slew him.

And if he slew him, tho' a King so consulting Wizzards, (them that had familiar Spirits,) I need not stay to ask how justly the same Actions may draw down the same Vengeance.

And if not the same Vengeance in this lower World; then, without a deep and tender Repentance, and an unfeigned Return to God, that Vengeance which St. Jude speaks of; which is infinitely more to be fear'd, than a present temporal Death▪ I mean, the Vengeance of Eternal Life, Jude 7.

To this Instance I might add the dismal Case of Manass••, another King, who so provok'd the Lord to anger, by the same Abomination, (2 Kings xxi.6.) by dealing with familiar Spirits and Wizzards, that he drew down Judgments on Himself and his Kingdom.

Kings themselves having been thus severely punish'd, for seeking and applying to those who had familiar Spirits; the same Impiety in you would not only deserve the same, but severer and worse Judgments.

For, with a grateful, soft and affectionate Heart consider, you have had a clearer Revelation, and have had Life and Immortality brought to Light, by the coming of the Holy Jesus, 2 Tim. i.10.

And shall we, who more pretend to be led by the Spirit of God, turn away from him, to be led by them that consult with familiar Spirits, and the accursed Spirits of Darkness?

And to make it a Heap and Conjugation of many Impieties together, not only cast off the Divine Protection, disrespect the good Providence of your God, tacitly blame his Conduct, refuse Submission to his Wisdom, and his Will in Afflictions; not only turning away from the Spirit, to the Spirits of Darkness; not cheerfully acquiescing in his Aids, Directions and Consolations; not only departing from him, whom we would not have to say to us, Depart from me, in the Day of Judgment: But also (to compleat the Wickedness) all this to proceed from Pride 〈◊〉 Vain-glory; or Malice, or Envy; Impatience, or Immortification of Spirit; Covetousness, or Discontent; and want of Dependence on, and Resignation to God in the use of just and lawful means.

What a Heap and Knot of Impieties, are here bound up in the Prosecution of one! Enough to sink a disconsolate Soul to the Sorrows of Eternity.

§ VI.

That 'tis in some measure to desert and disown the Sovereignty of God, and advance the Kingdom of Darkness, I have before hinted.

But then if we will thus cast off and despise, and grow weary of the Providential Care and Protection of God; weary of our Dependence on him and Resignation to him; and will run for Help and Aid, Relief, and Cure, and Satisfaction, and Knowledge, to the Devil and his accursed Spirits; if instead of submit¦ting to his Will, and to his Wisdom, in Afflictions in the sole use of lawful, rational, natural and prudent means, we run to th•se: What is this, but to suppose that his Enemy and ours will be kinder to us than our God?

Whereas we never enough consider, (never with a Thought deep, and close, and piercing enough) that our God has kind and wise, and good ends in Afflictions, and merciful Designs; and the Devil nothing but evil Ends, and damning Designs upon us, if he do remove them: Nor can he do that, without the Permission and Leave of our God and Father.

And then what a Phrenzy and heighth of Folly, as well as Wickedness and Impiety is it, either to hope, or but to consent to try, whether the Devil will be a better Friend to us than our God?

'Tis true, indeed, in Losses, Diseases, and other Afflictions, we may and ought (as I have hinted) to use rational, and prudent, pious and diligent, just and discreet Means and Care for our Satisfaction, 〈◊〉 Ease of them.

And sometimes God thinks fit to direct us to the right, and sometimes he does 〈◊〉: Sometimes he thinks fit to bless the •leans, and sometimes he does not.

But whether he does or does not direct 〈◊〉 to, and bless and succeed the Means 〈◊〉 our Relief, or Ease; Satisfaction, or •ure; still he has wise and good, and fatherly, and tender, and compassionate 〈◊〉 and Ends in it.

But in recourse, and going to Wizzards and accursed Spirits; the Devil has none but ill Ends, and horrid Designs, in the Relief and Successes that he gives (if he gives any:) And, if possible, for each Kindness he does, would have a Soul to Damnation.

So that the very Afflictions of our God, are ten thousand times more choosable, than any Relief we can have of them from Wizzards, or those accursed People, that treat or are in league with the Spirits of Darkness.

Nor can the Devil, or his Agents, afflict us without God's Permission: Or without that, relieve or ease, or direct Any to any part of Assistance, Knowledge, or Information.

And if God in Judgment permit this▪ permit, I mean, some to be seduc'd, and to confide in, and rely upon the Devil and his Agents; and to cast off his Sovereign¦ty, Providence, and Protection, such are within an Ace of his Clutches, and ever¦lasting Damnation.

So infinitely are Afflictions and Cha¦stisements from a tender Father, to be prefer'd before any Relief or Satisfaction▪ or Ease from the Devil, or his 〈◊〉. Our God having nothing but wise and good Ends when he assists; and the Devil nothing but dreadful and accursed Designs when he relieves, or informs, or aids, or eases: If he do it at all. Nor can he do it at all without the Divine Permission▪

Which alone were enough to make you ashamed, and start, and tremble at the Phrenzy, the Danger, the Imprudence of having any recourse to Wizzards, and their accursed Agents, in any case whatever.

§ VII.

There is another dreadful Impiety in it, never sufficiently consider'd or laid to Heart by the World: Which no Person that has been concern'd in it, can reflect on with an unbroken Heart, and an unrelenting Spirit. That 'tis a going contrary to our Baptismal Vow and Covenant. That sacred Vow we all made, when we were mercifully received into the Family of our Saviour; receiv'd into his Church▪ kindly admitted into his Kingdom of Grace, in order to his Kingdom of Glory: That sacred Covenant we entred into with God, when we took our first step for Heaven.

Then we renounc'd the Devil, and all Works of his; all Correspondence with, and Recourse to; all Dealing and Commerce with him, or his Imps and Agents.

And if we solemnly renounc'd him, then shall we make a Covenant, or correspond, or deal with him now? Or treacherously side or joyn with them that do?

We that promised to fight manfully under the Banner of our God and Saviour, shall we desert him now? Now, when we can consider, how much he tenders us, or how little: And how shameless a thing it would be, to expect Heaven at a cheaper rate, than one poor, short Life of Loyalty, Obedience and Love to him.

We that then promised to continue his faithful Soldiers and Servants to our Lives end, shall we now throw down hi• easie Yoke and light Burthen, when it does begin to pinch a little? Shall we cast down his Cross when our Faith and Love is a little try'd? And take part with his and our grand and implacable Enemy? So implacable as never to be content and satisfied without our Eternal Ruine, and everlasting Damnation.

And if you will thus desert your God, consider what harm has he done you; that you should leave him? It may be he has afflicted you; and you hope the Devil will relieve you. But I have answer'd this already. He afflicts for loving Ends: The Devil (when he can relieve) does it only for damning Ends: Nor can he relieve or help without God's Permission.

The Afflictions of a wise and good Father, are mercifully intended; and, in due time, with our rational and prudent Means, and Prayers to him, he will remove them.

Or, if he do not remove them, 'tis only because 'tis best for us not to have them remov'd. And then I would only ask this Question: If God think fit to take any thing from us, is it fit we should desire to keep it?

§ VIII.

And now give me leave to ask again: You that renounc'd the Devil and all Works and Agents of his; when you were kindly, and mercifully, and most endearingly admitted into the Family of your Saviour, before you knew it, or could beg it; and before so many thousands of the World, who never had that Happiness; will you now close with him whom you then renounc'd? Will you treat with him? Will you covenant with him? Will you consent with him? Will you joyn, 〈◊〉 any way take part with him (or with them that do all this) only because you would remove an Affliction which a tender Father kindly sent, and can remove; and which the Devil cannot remove without his Leave: And if he do give Leave, 'tis to your infinite and eternal Danger.

And after all, 'tis but what your God will remove himself, when the Time comes that he sees 'tis best for you: And he will then direct you to the proper and the best Means, and will hear your Prayers, and bless your Endeavours and Applications.

Nay, when that Time comes in which he sees it best for you, he will answer your Desires, and relieve and ease you without Means; or make it up some other way.

Come (good Sir) turn all this inward, and with a soft and melting, a tender and relenting Spirit enquire.

Why, O why, (my Soul) shall we desert such a Father? What Injury hath he done us?

The least Kindness the Devil does us (or seems to do for us) he would have our Damnation for it: The least Affliction our Father gives us, he means the promoting our Salvation by it.

The least Aid, or Ease the Devil gives, he gives it in Expectation of a Soul down to the Howlings of the damn'd: The least Affliction our God gives us (or permits to be given us) he does it in Expectation and Desire of fitting us for Heaven by it.

The least Kindness the Devil (or his Agents) does for any, it gives him a better Title to a Soul: The least Affliction a tender Father gives, 'tis either to awaken a Soul, or rouse it; or hedge in its way to him; or to make it cry after him as a Child does when a Father hides his Face a little; or for other wise, and good, and holy Ends.

And would you apply your self to the accursed Spirits (or their Agents) and desert such a Father?

I ask again; What Unkindness has he done you? What Injury has he done you? For when all is done, his Kindnesses and Mercies are a thousand times more than his Afflictions; and his Afflictions nothing but Kindness.

§ IX.

Another dreadful Aggravation of the being, or desiring to be a Wizzard, Con¦jurer, or Witch; or seeking to them that are is this: 'Tis in a great degree, a casting off the Protection and the Providence of God.

And would you do an Action, by which you should tacitly deny, or despise his Providence?

Do you think he has forgot, or neglects to govern the World? Because some things do not go as you would have them: Or▪ Because he permits some uneasie things to befal you.

Do you imagine, That he that takes care of Sparrows, so that not one of them shall fall to the Ground without him; That numbers the very Hairs of your Head, that he takes no care of the World, or has cast off the Government of it? Or▪ that he has wholly left it to the Devil?

Or, Are you willing he should leave it to the Devil, and his Agents, because you are willing to go to them for Help and Remedy, for Relief or Ease? (who, as I have said, can do nothing without God's leave; and for every thing they do, would damn a Soul.)

Or, If you do own his Protection and Providence, and Wisdom; yet are you willing to cast it off; and think the Devil's would be better?

Or, Are you willing to trust him farther than your God?

These are Questions and Inquiries, that should be enough to melt and break the most hard and stoniest Heart in the World.

What has the Devil done for you? And what has your God left undone? Who sent his Son to die for that Soul that the Devil would cheat you of: And who sends an Affliction to make you still the more careful of that Soul: And the Devil would remove it only to be able to torment it for ever.

§ X.

And now if you please e'en trust your implacable Enemy, farther than a compassionate Father: Put your self under his Care and Protection▪ seek to him for Direction, Assistance and Aid; joyn and covenant with him, or with them that do; if you can think him your better Friend; or, if he have done more for your Soul and Body: Or, if you think he means so well by removing an Affliction, as your God does by giving it: When (what's still to be remembred) he cannot remove it without God's leave; and God will remove it himself when he sees it best for you: And till he sees it best, 'tis best it should be as it is.

God, as I before said, has not given up, or left the Government of the World: He neither slumbers nor sleeps: His Eyes are in every place, beholding the Evil and the Good, Prov. xv.3.

Nay, more than that; shall there be Evil in a City, and the Lord hath not done it? Amos iii.6.

You are to consider, there is the Evil of Sin, and the Evil of Suffering.

The Evil of Sin he is of purer Eyes than to behold: He abominates it. The Evil of Sin is done, not by his positive Will, but by his permissive Will: He often permits it: Otherwise there could be no such things as Vertue and Vice, Rewards and Punishments.

But the Evil of Suffering (or the Evil of Affliction) directly comes from him: That is, he either directly sends it, or permits it to befal us by the Hands or Tongues of others: And in this he has always infinitely wise and merciful, and good and kind ends to us: Which he clearly sees, tho' we see them not.

He has tender and compassionate Designs in them, while we murmur at them: And, while we impatiently complain, and would fain go to the Devil, and his accursed Agents, to cross those wise, and good, and compassionate Designs and Ends of God in them.

But can you tell what these wise and good Ends are?

Yes, I can: I can tell you many of them, and he has a Thousand more. And yet even but One of these I shall mention is sufficient so far to recommend them to us, as to make us kiss the Rod, and to look up to him with Love and Resignation, and to be Thankful for them.

§ XI.

'Tis in Mercy, and with infinitely kind Designs he permits us to be sometimes afflicted; (whether it be by Men, or in other Cases) And seldom without One or All of these gracious Ends.

- 1. It may be (and often is) to wean us from the World.

- 2. To try our Patience, and Resignation to his Will.

- 3. To Reform something he sees amiss in us; or, to bring us to Repentance.

- 4. To hedge in our Way to him, (tho' it be with Thorns.)

- 5. To try whether we will love him as well when his Hand lies hard upon us, as when it does not.

- 6. To smite here, that he may spare hereafter.

- 7. To try whether, by our stedfastness, we can be content, that Heaven, and his Love, or his Obedience should cost us something.

These are some; and he sees more.

Let us give each of these a short and tender View: And then, besides the horrid Impiety of seeking to the Devil or his Agents to remove an Affliction, so well, so kindly meant to us by God; we should see Reason to Adore and Thank him for it: And much rather Cross the Impatience of our Spirit by a Thankful Resignation, than Cross his Merciful Designs in it; and That by the most dreadful Wickedness too.

1. He sometimes bestows an Affliction on us to wean us from the World.

It may be he sees us set our Hearts too much on something of this lower World, tho' we see it not: And he does not think it safe for us to do so.

When he sees us thus to stick too close to it, he sends a Disappointment; to raise our Affections there, where Enemies and Disappointments shall never enter.

2. He sometimes does it for a kind Tryal of our Patience and Resignation.

You would fain chuse what Part you shall act here: Not considering enough that your God can chuse better for you, than you can for your self. Let him therefore dispense as he pleases, who is the great Master of the World. And perhaps he would this way try to bring you to say with humble Love: If This please God, let it be as it is.

3. At other times he lets an Affliction fall gently on us, to bring us to Repentance; and to Reform something he sees amiss in us, though we see it not our selves.

And would we have a tender Father let us run on to the Sorrows of Eternity, without Restraint, or Check, or Care, or Notice? It may be he sees us about to turn out of the Road to a lovely Immortality, and he would kindly strike us in again. This was the Case of David, Psal. cxix.67. Before I was afflicted I went astray: but now have kept thy word.

4. He sometimes sends it to hedge in our way to him, tho' with Thorns: Less than this, or other such-like Methods, would not perhaps serve the Turn: And he sees it necessary to chide us into Resignation, or some other Duty.

5. Or, it may be, he lets down an Affliction upon us, to try whether we will love him as well when his Hand lies hard upon us, as when it does not.

And when Job in this respect was try'd, he was found faithful. He could as easily Bless, and Thank, and Adore, and Love him when he took away, as when he gave, Job i.21.

And you your self never sufficiently consider'd how unreasonable 'tis to be troubl'd, that you have not one thing that you need not, when your Love and Thankfulness to God should be greater for having receiv'd all you need.

6. Or if he please to send an Affliction to smite here, that he may spare hereafter; this is the greatest kindness in the World. 'Tis to bring thee to judge thy self, that thou may'st not be judged. And you'll fly in the Face of the Physician, because his Physick is unpleasant to the taste.

And if he has a mind to chuse thee from the Furnace of Affliction, (Isai. xlviii.10.) do not chuse the Sorrows of Eternity by crossing his merciful Designs, in going to a Wizzard to seek thus to remove the kind Affliction.

7. And then, seventhly and lastly, If he sometimes sends us an Affliction to Exercise our Passive Graces; and to try whether we can be content, that his Obedience and his Love should cost us something. This puts an opportunity into our Hands, to Thank Him, that he has given us any thing that we can lose for him: And above all to consider, that whatever we may lose for him, we shall never lose by him. And therefore we can never lose too much for God.

§ XII.

These are some, and your God has a Thousand more good Ends in sending thee an Affliction.

O that instead of crossing these merciful Ends of God, and that by horridly unlawful Means, we would humbly answer the compassionate Designs, and bless and thank Him for the Means.

But, alas! instead of this, you will have recourse to the Devil, and his accursed Spirits and Agents, to remove that Affliction which you should thankfully receive, and piously improve.

If the Devil or his Agents do (or can) relieve you, as he expects the Damnation of your Soul for the Kindness; so your God would in due time (when it comes to be best) do it for you: And before that Time does come, knows it best for you it should be as it is. But by that time he will direct thee to the Means, and bless them. Or if that Time should never come in this lower World; and we should never see the Means (for removing an Affliction) best; 'tis then certain he designs a better Time for it; and till That comes, 'tis best not to have them bless'd as yet.

And now desert such a Father if you can, when he only sends Afflictions for your good: Have recourse to the Devil, or his Agents if you can, who only would remove them to 〈◊〉, and ascertain your Damnation. (Nor can he do That without your Father's leave.)

And are you willing God should give him leave to Ease you at the Expence of your Soul? Are you content God should give him leave to be your Physician, at the hazard of your Eternal Damnation? Or to be your assistant Director and your Informer in any thing here; that you may be guided and directed by him home to the Sorrows of Eternity.

Rather start back and tremble at but the Thoughts of this: And whatever the Loss, or the Temptation, or the Affliction be, do but trust your God a little while longer: (And 'tis but a little while you'll be able to trust him: 'Tis but a little while you'll be able to shew that you can trust him:) And you'll shortly see a satisfying and unexpected Issue in one or in both Worlds.

§ XIII.

'Tis another Aggravation of this dreadful Impiety of having recourse to Wizzards, Conjurers and Witches; and treating and dealing with them for Direction, Help or Ease in any Calamity: That 'tis to chuse Iniquity rather than Affliction.

Against This we are caution'd in holy Job, (Him who could bless God as well when he took away, as when he gave) Job xxxvi.21. Take heed; regard not Iniquity, for this thou hast chosen rather than affliction.

And would you have This remembred of you when the Arch-Angel's Trump shall sound; and that Sound shall mingle with the Crack and the Noise of the dissolving World?

Would you have this remembred of you now, and recounted among the wisest and best Beings of the upper lovely World; where there is Joy over one Sinner that repenteth? That you would chuse the Iniquity of deserting your God, rather than an Affliction; though kindly meant to you, and mercifully design'd and intended? That you would rather chuse the horrible Iniquity of having recourse to the accursed Spirits of Darkness, to be eas'd of an Affliction: Which if they can or do ease you of, expect the Damnation of your Soul in return. When all the while (as I must again say) your God would have eas'd it in the use of Prayer, Diligence, and Lawful Means in a little time: Or, if not, sees it best for you not to have it eas'd as yet: And till his Time comes, 'tis not fit you should desire it should be in your's.

Would you really accept of a Deliverance from the Devil, or his Accursed Agents upon these Terms? Ah, no. You know (your Fathers in Christianity, and) the Patriarchs would not accept of a Deliverance from the Afflictions cast on them by Men or Devils, that they might obtain a better Resurrection, Heb. xi.35.

They would not accept of a Deliverance, though a lawful one: And would you accept of an unlawful and accursed one? Would you accept of a Deliverance from the wretched Spirits of Darkness, who can give you none without God's Permission? And who for this Deliverance expect and desire no less than your Soul down to those Torments from whence there is no Deliverance.

§ XIV.

And now let us look back again a little to that place of Levit. xx.6. And let us there observe one thing more.

They that are, or desire to be Wizzards, or seek to them, I will even set my Face against that Soul, says the holy God.

And very justly▪ When you first set your Face against him: Fly in his Face for mercifully and kindly correcting you: Fly in his Face for giving you a Thousand good Things, and a Thousand better Promises; and gives you but one Affliction or two, and that too in Tenderness, Love and Mercy.

No wonder therefore he has been pleas'd to say, I will set my Face against that Soul: You first setting yours against Him; deserting Him; running from Him to his Enemies; disowning his Sovereignty, Protection, Care and Providence; going contrary to your Baptismal Vow and Promise to him; advancing the Kingdom of Darkness, which his Son the Holy Jesus came to destroy; acting directly contrary to one great End and Design of his coming into the World. And All This but to Repair a Loss, Regain an Ease, or Remove an Affliction; which, without God's leave, he has no Power to do, and which God sent to a good and merciful End; and when that End is answered, will remove it: Which, till he sees best to do, 'tis not best for you to desire.

And now if you'll fly in his Face for this, Go, consider and see who first set his Face against the other: Your God against You; or You against Your God.

And then the only Question I have to ask upon this Head, is: When is it that you could be content to have him set his Face against you?

I will mention but Four sorts of Times and Days which will come upon you: And would you have it set against you in either of these?

- 1. Would you have him set his Face against you in the Day of Affliction?

- 2. Or, in the Days of Prosperity?

- 3. Or, in the Hour of Death?

- 4. Or, in the Day of Judgment?

§ XV.

Would you be content to have your God set his Face against you in the Day of Affliction?

This Day and Hour awakes every one of us. And nothing will sweeten or alleviate an Affliction so truly and so much as the secret, inward, joyous Apprehensions, that they come from a tender Father, whose Wisdom and Goodness has merciful Designs and Ends in them, though we see them not. The sweet Illapses of the Divine Love with them, will make them supportable and easie.

But how intolerable must an Affliction be, how heavy the Load, and how insupportable the Pressure, when it comes with the Face of the Lord set against us too, with just Apprehensions of his Wrath and Anger.

This must be a little Image of Hell on Earth; a little kind of Foretaste of the Sorrows of Eternity; an Image and little Resemblance of that State, where their Worm dieth not, and their Fire is not quenched.

If in this Day and Hour of Affliction it be thus insupportable to have his Face set against thee, consider now how just 'tis it should be so: When you first desert Him; set your Face against Him; reject or cast off his Protection and his Providence; will not stay for his Wisdom, and his Time, and his Goodness to Relieve and Ease you, in his Blessing of prudent, just and lawful Means: But will look upon the Devil and his accursed Spirits, as your better Friends; and give your self up to be assisted or reliev'd, eas'd or directed by them, or their wretched Agents.

§ XVI.

And as little, certainly, would you have him set his Face against you, or lie under the just Apprehension of his Displeasure, and his Wrath, In the days of Prosperity.

Without the sweet Illapses of the divine Love; and the rational well-grounded Hopes of the Care, Protection and Favour of our God, and of the living in a State acceptable to him; there can be no such thing as Prosperity in this Life.

The Stings and Gnawings, the Dissatisfactions and Uneasiness of a guilty Breast will sowre and imbitter all Enjoyments of the World; mix Gall and Wormwood with them.

The true Sedateness, Serenity and Tranquillity of Mind, is only the Result of those Consolations which the Holy Spirit of God gives upon an undissembled Purity, Probity and Sanctity of Life.

The sweet Emotions, the delicious Relishes, and the holy Joy, which these raise in, and leave upon the Soul are such as no Enemy can reach or meddle with: Which Men or Devils cannot take from us.

And will you part with these Emotions, Relishes and Joys, and give them up to him and his accursed Spirits only to be eas'd of an Affliction sent you by a tender Father; to wise and good, and kind Ends.

Would you think it a greater Kindness from the Devil to remove it, than 'twas in God to send it? (When he can't remove it neither (as I have often said) without the Leave of your God.)

Will you trust him farther than you'll trust your God? And think that he will do more for you than your God? That God who has given you a thousand Mercies for one Affliction: And yet for that one Affliction you'll desert and leave him; and forget all his other Mercies.

Let not this be said or remembred of you at the Resurrection, when the Crowns and Palms of Eternity come to be dispos'd of.

§ XVII.

Nor would you have the Face of God set against you, sure, when the cold Sweat shall sit upon your Brows; and your mourning Relations shall stand round your Bedside, and come and take their last leave of you: When nothing shall be so welcome to you as a Prayer-book; no Company like a Guide of Souls; no Imployment but Devotion; and you shall stand upon the Threshold of a New-World. By that time you would not surely have the Face of him set against you, from whom you will infinitely desire the Approbation of well-done Good, &c. And from whom you would desire the Character of Moses, beyond all the Treasures of the Indies, Joshua i.2. Moses my servant is dead.

And if you would not then have the Face of him set against you, from whose Mouth you would in that Day and Hour, pant and sigh, and languish for this Approbation; (O why) will you set your Face against him now? Trust his Enemies farther than him now? Have recourse to them, and desert him now? Join with them against him; and expect Relief or Ease, Direction or Assistance, from them rather than from him.

And I doubt not but you'll say, you would least of all have him set his Face against you in the Day of Judgment.

When the Arch-Angels Trump shall summon the trembling World to appear before the Throne of God, and to come and take their last Sentence and Consignation to their Eternal State; The Devil, whom you have recourse to now, will be then your grand Accuser.

He whom you trust so far now, for Relief or Direction, will lie hard and bitterly against you then; and be your implacable Witness, and that even for this too.

He to whom you go for Help now, will then very bitterly plead this against you, That you did so. Then you will need an Advocate to answer his Objections: And this Advocate you'll desert and provoke now; and draw him to set his Face against you: Hoping by seeking to the Devil in need, that he would be kinder to you than your God.

How should but the bare mention of such things as these, set the guilty Soul a trembling? And make it appear evil and bitter to him, thus to have forsaken the Lord, in any Degrees or Measures, Jer. ii.19.

Come, rather accuse your self, and prevent the grand Accuser: And humbly, and with Resignation of Soul trust him now on whom alone you are to trust in the Hour of Death, and the Day of Judgment.

But tremble ever at the Thoughts of trusting him for any (the least) Relief, Direction, or Ease, who for one Affliction remov'd, (if he can and do remove it) expects and desires you should bear the Afflictions of Eternity.

§ XVIII. The Causes of this Impiety.

If in the last place you would consider deeply and tenderly; with a close and piercing Thought, the Reasons of Mens giving way to this Impiety, of being or desiring to be a Wizzard, or Conjurer or seeking to them that are; this will make it appear more tremendous and shameful yet.

And usually 'tis one, or all of these Seven.

- 1. Pride, or Vain-glory.

- 2. Discontent.

- 3. Malice, Revenge and Envy.

- 4. Covetousness, or an eager Love of the World.

- 5. Impatience, and Immortification of Spirit.

- 6. Distrust of the divine Providence.

- 7. Want of Love to God: In Submission his Will, and to his Wisdom.

And no wonder if such dismal Causes produce so bad Effects.

1. Pride, or Vain-glory.

A Desire of being thought something, in Learning, or Knowledge above others, no doubt, has given the Devil very often a 〈◊〉 occasion.

He himself is a proud Spirit, and he is willing to cherish that assimilating Vice, in any. It threw him out of Heaven, and he would willingly have it throw others thence too. Whereas the first Ver¦tue of our Lord's Sermon, to countermine him, was Humility: Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven.

But what a dreadfully mistaken Excellency is this to be proud of: To have the Favour, Correspondence, Assistance, and Guidance of the accursed Spirits of Darkness, at the Expence of his Favour, in which there is Life, Psal. 30•. And who has said, Learn of me, for I am meek, and lowly in Heart.

2. A second Cause of this Impiety, is Discontent.

An uneasie, and unreasonable Sin.

A tender Father for a thousand Mercies, gives us (and sees it necessary to give us) one Affl••tion: And we will fly in his Face, because he does: And run to the Devil for Help in Hopes, he will be kinder to us. Whereas for the removal of one Affliction, he would bring upon us a thousand Miseries for a thousand Ages.

While our God gives us a thousand Blessings, and sends us an Affliction to bring us the safer home to ten thousand more.

§ XIX.

Another Cause of this horrid Impiety, is Malice: Or Revenge and Envy; Spite and a bitter Spirit.

This pleases the grand Enemy of Mankind extreamly: Likens our Spirit to his own; and pre-disposes us, and gives him advantage.

'Tis indeed a Temper so agreeable to his haughty, implacable, and malicious Disposition, as brings some pretty near to him, before they have recourse to Wizzards and seek to them. And it pleases him the more, because 'tis a Disposition so contrary to the Prince of Peace, and the God of Love.

And if he can boil up the bitter Spirit high enough to fit it to be deserted by the Spirit of God; he will soon shew it ways (if he be thus permitted) to revenge an Enemy.

And then he has a double Ty upon them: Not only by the Vices of Malice, Envy and Revenge, (which are so contrary to Heaven, and the Temper that reigns in the Element of Love) But he gains by them a dependence upon Him to assist them in doing mischief; and to oblige that Malice.

'Tis true, blessed be God, he does not permit this often: Yet he sometimes does, as he did in the case of Job.

But then, if he do permit this a little; Permit, I mean, the Devil or his Agents to afflict Men, he always gives those that look up to him, and depend on him, and desert him not, either a way to escape; or something better than That would have been.

And while I am speaking of Revenge and Malice, and of the eager Sowerness of an impotent, restless and bitter Spirit, as one great Motive, and Fitness, and Predisposition, to be, or to desire to be a Wizzard, or to be seeking to them that are; Let me observe one thing: The difference between the Spirit of these Wretches, and the Spirit of a Christian.

The malicious Agents of the Devil sleep not, (Prov. iv.16.) except they have done mischief, and their sleep is taken away, unless they cause some to fall.

But the Spirit of a Christian not only sleeps sweetly, but gains ground for Heaven by his Enemy's Bitterness. His Enemy's putting himself back in his Accounts for Eternity, gives him an occasion of adding some Jewels more to his Crown of Glory: And he (the good Man) lays up a little more Treasure in Heaven, by such opportunities of exercising his Piety, Charity and Mercy. And while the bitter Spirit goes for the Aid of the Devil to mischief and revenge his Enemy, the Christian Spirit with sweetness, ease and temper, looks up to him who said, Father forgive them, they know not what they do.

And when he does thus look up to him, and to the new strange lovely World of Beatified Spirits, that he may smile upon each other in the Element of Love, can say: Blessed Jesu, grant I may carry my Enemies in my Heart to intercede for them, though they deserve it not, and have banish'd me from theirs; a• thou carriest me in thine, without regarding my unworthiness: and that in all Circumstances, whether good or evil, I may have thy Cross before my Eyes, to sweeten my Affliction, to calm my Passions, to break my own Will, to beat down Self-love, and to draw from this Fountain such Grace as is necessary to lead a Chri¦stian, that is a crucified, Life.

§ XX.

A fourth Cause of this Impiety of seeking to, and consulting Wizzards, these Agents of the Devil, is Covetousness, and an eager Love of the World.

As if when the holy God has permitted any thing to be taken from us, we would have it again from the Devil, rather than be without it.

I shall not stay to lay all the dismal Load upon this, that it would fairly bear; But only stay to ask one humble Question: When God thinks fit to take any thing from us, is it fit we should eagerly desire to keep it?

Much less is it fit we should use the unlawful means of having recourse to the Agents of the Spirits of Darkness As if we would send the Devil (if we could) to wrest a Restitution out of God's Hands.

Another Cause of this horrid Wickedness, is Impatience and Immortification of Spirit.

We can easily say with Job, The Lord gave, Blessed be the Name of the Lord: But we have not Resignation enough to say, The Lord hath taken away, Blessed be his Name.

When indeed this would be the true and proper Time of the Tryal of our Allegiance, Fidelity and Love. To love Him then, when his Hand lies a little hard upon us.

For, let him please but to permit your Health, or Good-Name, or Possessions, to be taken away, you'll run to the accursed Spirits of Darkness, in hopes they will find a way to relieve you, and be kinder to you than your God. Who, all the while, by an Affliction only designs to turn your Eyes a little more closely to his Kingdom; or to hedge in your way to it; or to lead and conduct you the safer thither; or some other Kindness or Mercy.

The next Cause of this Impiety is, Distrust of the divine Providence.

As if God had given up the Care and Government, and Conduct of the World to the Devil: And you would thankfully receive from him and his accursed Agents, what your God in Love and Mercy has permitted to be taken from you; and will himself give again to you, or something better for it; if with humble Love you depend on him.

Or, as if, an Affliction should be thankfully receiv'd from God, you would rather thankfully receive a Removal of it from the Devil; who, of himself too, has no Power to grant it: And if it be permitted by God to be granted by the Hands and Power of the Devil, or his Agents is a dreadful Judgment, and not a Mercy.

The last of the most common Causes of this Impiety is, want of Love to God; that would sweetly incline you to submit to his Will and to his Wisdom.

We sometimes say we are willing his Wisdom and Goodness, and Love and Care should chuse for us, in all things: But yet we are apt to think we could chuse better for our selves: Nay, what's infinitely worse than that; such as I am now speaking of, think the Devil and his Wizzards and Agents, can chuse better for them.

And would you have this said or remembred of you, and charg'd upon you, when the Arch-Angel's Voice shall mingle with the Crack and the Noise of the dissolving World?

To conclude,

Instead of ever giving the least way to the least Correspondence with these Agents of the Spirits of Darkness; I mean, instead of seeking to any Wizzard, Conjurer, or Witch, in any case whatever, start back and tremble at the Thought.

And thank your God, That he has given you any thing that you can lose for him, be it Health, Possessions, or any thing else; rather than receive the least part of them from the Hands of the Devil.

And in the use only of Rational, Natural, Prudent, Pious and Lawful Means, look up to a tender Father, who looks down and sees your Needs and Dangers: And chearfully 〈◊〉 on him. He will assuredly direct to the best Means, and bless them too: But then it must not be in your Time, but in his.

And if he do not presently direct you to them, 'tis because he yet sees it best you should not be directed to them.

Or If he do not think fit either to direct you to them, or to bless them; 'tis (if you thus affectionately, and humbly rely on him) because he designs something better for you in Lieu of it.

And on this you may securely rest.

So that (dear Cousin) if you, or any Friend of yours, should by any Loss or Pain, Hardship, or Reproach; Hope, or Desire; Fear, or other Passion, incline ever to a Thought of seeking to a Conjurer, Witch, or Wizzard, do not in the least consent or yield to the Temptation, till you have read a few Leaves of this Book: And have kneel'd down, and have offered up to God these three short Prayers following; which your dearest Mother, the Church, piously recommends to your Use.

I. Fourth Sunday after Trinity.

O God, the Protector of all that trust in thee, without whom nothing is strong, nothing is holy; increase and multiply upon us thy Mercy, that thou being our Ruler and Guide, we may so pass through things Temporal, that we finally lose not the things Eternal: Grant this, O Heavenly Father, for Jesus Christ's sake, our Lord. Amen.

II. Second Sunday after Trinity.

O Lord, who never failest to help and govern them whom thou dost bring up in thy stedfast Fear and Love; keep me, I beseech thee, under the Protection of thy good Providence, and make me to have a perpetual Fear and Love of thy Holy Name, through Jesus Christ our Lord. Amen.

III. Sixth Sunday after Epiphany.

O God, whose Blessed Son was manifested, That he might destroy the Works of the Devil, and make us the Sons of God, and Heirs of Eternal Life, grant us, we beseech thee, That having this Hope we may purifie our selves even as he is pure; That when he shall appear again with Power and great Glory, we may be made like unto him, in his Eternal and Glorious Kingdom: Where with thee, O Father, and thee, O Holy Ghost, he liveth and reigneth ever one God, World without end. Amen.

Our Father, &c.

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The black art detected and expos'd: or, a demonstration of the hellish impiety, of being, or desiring to be a wizzard, conjurer, or witch. ... In a letter to a country gentleman

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http://ota.ox.ac.uk/id/4306

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1106013050

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9781106013057

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K049641.000

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CW109607653

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1168900300

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— The black art detected and expos'd: or, a demonstration of the hellish impiety, of being, or desiring to be a wizzard, conjurer, or witch. ... In a letter to a country gentleman, 54,[2]p. ; 8⁰. London :: printed for William Carter,. 1707.. [With a final advertisement leaf.] [Reproduction of original from the British Library.] [English Short Title Catalog, ESTCT55737.] [Electronic data. Farmington Hills, Mich. : Thomson Gale, 2003. Page image (PNG). Digitized image of the microfilm version produced in Woodbridge, CT by Research Publications, 1982-2002 (later known as Primary Source Microfilm, an imprint of the Gale Group).]

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