The Black Devil, Title page 1 – Part 2
THE BLACKE DEVILL OR THE APOSTATE.
TOGETHER With
The WOLFE Worrying the LAMBES. AND
The SPIRITVALL NAVIGATOR, BOVND
For the Holy Land. In three Sermons.
By THOMAS ADAMS.
Ierem. 13, 23.
Can the Black-Moore change his skin? Or the Leopard his spots? Then may ye also do good, that are accustomed to do euill.
Bern. Sent.
Quid prosunt lecta & intellecta, nisi teipsum legas & intelligas?
LONDON, Printed by William Iaggard, 1615.
TO THE HONOrable Gentleman, Sir Charles Morrison, Knight Baronet.
WOrthy Sir, I hauehave beene bold, vponupon better acquaintance with your vertues then with your selfe, to send a short Treatise to your view. I know whose iudgement it must passe, yet am feare-lesse: not in any arrogant stupidity of my owne weakenesse; but in a confident presumption of your goodnesse; a weighty habite, not parallel but transcendent to your Greatnesse. Perhaps Nature hath taught you, that to be Generous is to be vertuous: but I am sure, wisedome hath perfected naturall disposition in you; & giuen you not onelyonly an excellent theoricall discourse, but an actuall reducing of those things into practise; which are better then you shall finde here. Though you hauehave happier Contemplations of your own, yet accept these, as the slender presents of a poore man giuen to the rich. Weake I confesse it: for how should the child be strong, begot in the fathers weaknesse! It hath the more need of your Protection; & knows the better to expresse it selfe and the Authour euer ready at
Your Honourable command to doe you seruice, Tho: Adams.
To the Reader.
REader, this Booke stands at the mercy of thy capacity for thy censure. Perhaps thou wilt iudge it done for oppositions sake; the Blacke Deuill to the White: perhaps for imitation; perhaps for affectation. Thou mayst for me causes enough in thy imagination to produce it, yet misse the right. It was to shew thy selfe, and all other perusers, the blacknesse of Sinne; and among the rest, of Apostacie. Would you not behold Impiety in the true colours: you may for beare. If you would, look here, and detest it. If you will take out a good lesson, and hate to doe it; neither you nor I shall hauehave cause to repent our labours. Once we must giuegive account, what we hauehave heard, and seene, and done; when the pleasures of Sinne, like old surfets, shall giuegive a bitter reluctancie in the stomacke of the conscience; and wee are going to Gods colde earth. Learne wee now to preuent the doing of that, which we shall one day be sorry to hauehave done. There is no man liuing, but shall repent of his wickednesse, either on earth, or in hell. Reade and be instructed. If you finde iust fau…ts heere, I submit my weaknesse to your censure. In omnibus meis scriptis, non modo pium Lectorem, sed liberum correctorem Aug in Prooem. Lib. 3. de Trin.desidero. But to those Censurers, Qui vel non intelligendo reprehendunt, vel reprehendendo non intelligunt, Idem co…tra Fa…stum, Lib. 22. Cap. 34.I wish either a more sound vnderstanding, or more sober affection.
Criminor, amplector; tibi sunt communia, lector.
But as he that commendeth himselfe, is not approued, but whom the Lord commendeth. So if 2 Cor. 10, 18the Lord approue, I passe not for mans iudgement. If you snib me for writing so frequently, and not confining my selfe to the Pulpit; I answere, (besides that I will not neglect this to do that)
Quo liceat libris, non licet ire mihi.
My Bookes may be admitted, where I cannot come. If you say, there are bookes too many: I answere; restrain them to this quality, and Abundans cautela non nocet. Farewell, be satisfied, be blessed.
Wingraue, Iuly 7. THO. ADAMS.
THE BLACK DEVILL OR The APOSTATE.
Math. cap. 12. ver. 43.
When the vncleane spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.
44. Then he saith, I will returne into my house, from whence I came out. And when hee is come, hee findeth it empty, swept, and garnished.
45. Then goeth he, and taketh with himselfe seuen other spirits more wicked then himselfe; and they enter in, & dwell there. And the last state of that man is worse then the first. Euen so shall it be also vntounto this wicked generation.
OVR Sauiours manifold and manifest Miracles, which he wrought among and vponupon the Iewes, were requited with a blasphemous interpretation; that they were done in the power of Beelzebub. Which hauing disproued by inuincible arguments, he concludes against them in this Parable. When the vncleane spirit &c. This is clearely manifest in the application. Euen so shall it be also vntounto this wicked generation.
A double occasion giues vsus the hand of direction to this Speach. Either it hath a reference to the Man dispossessed of the dumbe and blinde Deuill. ver. 22. Or intends a conuiction of the contumelious blasphemies of the Iewes. Perhaps it may be referred to the former, but certainely is directed to the latter. It may serue for both: so two gappes be stopp'd with one bush: two sores couer'd with one plaister.
1 It might serue for a charge to the cured, to preuent recidiuation. He was dumb; behold he speaks: he was blinde; behold he sees: he was possessed, behold he is enfranchised. He hath recouered his eyes, his tongue, his heart; hee is rid of the Deuill. Now he that is quit of so bad a Guest, shall septuple his owne woes by his re-entertainment. Such a caution did the same▪ physitian giuegive another of his Patients. Iohn 5. Behold, thou art made whole: sin no more, Iohn 5. 14.least a worse thing come vntounto thee. It is well for thee, that the vncleane spirit is gone, but it will be woorse with thee then euer, if he gets in againe.
2. He that did speake life, and to the life, doeth especially meane it to the Iewes, with an indubitate appropriation. Cast your eyes vponupon the Text, and your minds vponupon the renegant Iewes; and obserue how diametrally they looke one vppon another; running together without alienation, till they come to the end.
1. The vncleane spirit, the power of sinne, was cast out of the Iewes, by Moses law; and God had great stirre about it. He was faine to speake early and late, and attend them all the day long, with outstretched Esay. 65. 2.hands. Till he appeales to censure. What could hauehave beene done more to my Vineyard?Esay. 5. 4,
2. At last he is out; and then like a discontented Guest, hindred of his old Lodging, and destitute of so warme a bed, he walks through dry places, revisites the Heathen. But finding them as strongly his owne, as the infrangible chaines of wickednesse could make them; he disdaines rest, like an Ingrosser, in his owne Lordship; so long as there are other purchases to bee made abroad. Or perhappes the Arke of saluation is now brought to the Gentiles, and then the Dagon, Dragon of hell must needs be packing. A new King, the true King beginning his Raigne in the Conscience, deposeth, deiecteth, eiecteth that vsurping Tyrant. There is no remedy: out he must.
3. The Prince of the Ayre thus discouered, and discomfited by the Sunne of Righteousnesse, breaking through the grosse and foggy Clouds of Ignorance and Impiety, wherein the Gentile world was wrapped: VVhat doth he? but re-salutes his former habitation. He liked the old seat well, and will venter a fall, but recouer it.
4. Thether he flyes; and loe, how fit he findes it for his entertaine! The heart of the Iewes is empty of Faith; swept with the beesome of Hypocrisie, a iusticiary, imaginary, false-conceited righteousnes; and garnished with a few broken traditions and ceremonies; suppellectile complements in stead of substantiall graces.
5. Glad of this, he recollects his forces: takes with him seauen other spirits, a greater dominion of sinne, then he was earst armed with all: more wicked then himselfe; as if hee would make inuincible prouision, and preuention of any future dispossession.
6. He enters in with his crew; not purposing to be as a Guest, but a Tenant; not a Tenant, but a Land-Lord; not a Land-Lord, but a King, a Commander, a Tyrant: till at last he may presume of an indubitate right. As Vsurpers that come to a Kingdome by a violent or litigious title, are at first so modest & dainty, that they signe not their Graunts, Edicts, and such publike Acts in their owne particular and singular names, but require the conscription, and euident consent of their Counsell. But once established by succession, and vnriual'd by opposition, they grow peremptorily confident in their owne right and power, and in their most tyrannous acts dare signe, Teste meipso. So Sathan at first erection of his Kingdome in the Iewes, conscious of his vniust title, was content to admit the helpe of fond Ceremonies, Tales, Traditions, &c. to make for him against Christ, whose Kingdome hee vsurpes. This he condiscended to out of a mannerly couzenage, and for the more subtle insinuation into the Iewish hearts. But now established in his Throne and confirmed in his title, by their hard-hartednes, and wilfull obstinacy in reiecting their Messias; hee is bold to signe all his oppositions to the Gospell with a Teste meipso.
7. Hereupon their latter end becomes worse then their beginning. A stronger delusion hath taken hold of them, and that in the iust iudgement of the wise Ordinatour of all things. For this cause God shall send them strong delusion, that they should beleeue a lye: 2 Thes. 2. 11. 12.that all they might bee damned, who be…eeued not the truth, but had pleasure in vnrighteousnesse. For if He that despised Moyses law, dyed without mercy, vnderunder two or three Witnesses: then verse 29. Of how Heb. 10 28.much sorer punishment shall he be thought worthy, who hath trodden vnderunder foote (not the Seruant, but) the Sonne of God: & hath counted the bloud (not of Buls and Goates, but) of the Couenant, wherewith he was sanctified, (whereby he shall now bee condemned) an vnholy thing: and hath done despite to the Spirit (not of bondage, but) of grace. His beginning was farre better, or at least lesse bad, then his ende shall be.
The Occasion was so materiall, that it hath led me further, then eyther my purpose or your patience would willingly hauehave allowed me. What soeuer is written, is written eyther for our instruction, or destruction: to conuert vsus, if we embrace it; to conuince vsus, if we despise it. Let this consideration quicken your attention, enliuen your meditation, encourage your obedience. You demaund viu…m vocem: it is then a Liuing voyce, when it is a voice of life to the beleeuing hearers. Otherwise there is vox mortifera, a voice that brings death to disobeyers. The word that I hauehave spoken, sayeth Christ, shall iudge you in the last day.
The White Deuill, the Hypocrite hath beene formerly discouer'd, and the sky-colourd vaile of his dissimulation pulled off. I am to present to your view and detestation a sinner of a contrary colour, swarthy rebellion, and besmeared Profanesse: an Apostate falling into the clutches of eight vncleane spirits. Needs must he be fowle, that hath so many fowle deuils in him. Mary Magdalen had but seauen, and they were cast out: this hath gotten one more, to make his soule the blacker, and they keepe in. If Hypocrisie there, were iustly called the White Deuill; Apostacie here may as iustly bee termed the Blacke Deuill. In the former was a white skinne of profession drawne ouer an vlcerous corps: here hyde and carcasse, hand and heart, shadow and substance, seeming and being, outward profession and inward intention, are blacke, foule, detestable. Therfore we will call him the Apostate, or blacke Deuill.
This Text dwelleth on two persons, Man and Satan! Alas! it goes ill, when Man and the Deuill come so neare together: weake man; and his infest, profest enemy. Wherein wee will (metaphorically) compare Man to a Fort, and the Deuill to a Captaine.
1 Man to a Fort. Not that hee is like stupid and dead walles, without sense, without science; of no ability, either to offend his aduersary, or to defend himselfe: but a liuing Tower, that hath sense, reason, vnderstanding, will, affections: which giuegive him meanes to open a voluntary doore to this Captayns entrance. For a seipso est quod peccator aperiat Satanae, a Deo, quòd Deo. It is of God that a sinner opens his heart to God; of himselfe, that he opens to Satan.
2 The Deuill to a Captaine; a strong, impious, impetuous, imperious Captaine; violēt in inuasion, tyrannous in obsession: a rampant Lyon, that scornes either competition, or superiority.
The materiall circumstances concerning both Fort and Captaine, hold and holder, place and person, may be generally reduced to these three.
The vncleane Spirits
Egresse; forsaking the Hold, wherein wee hauehave his
| Vnroosting: wherin obserue the | Person | going out |
| Manner | ||
| Measure of |
Vnresting, or disconteut, which appeares in his
Trauell. He Walkes.
Tryall. In dry places.
Trouble. Seeking rest.
Euent. Findeth none.
Regresse; striuing for a reentry into ye he lost; consider'd
Intentiuely; wherinare regardable his
Resolution. I will.
Revolution. Returne.
Descript. of his seat. House
Affection to the same place,
My house, whēce I came out.
Inventiuely. For hee findeth in it
Clearnesse. It is empty.
Cleannesse. Swept.
Trimnesse. Garnished.
Ingresse; which consists in his fortifying the Hold; manifested by his
Associates; for he encreaseth his troopes, who are describd by their
Nature. Spirits.
Number. Seven.
Measure of Malice, more Wicked.
Assault; to the repossessing of the place; testifyed by their
Invasion. They enter.
Inhabitation. Dwell.
Cohabitation. They dwell there together.
The Conclusion and Application shut vp all. 1. The Conclusion: The last state of that man is worse then the first. 2. The Application: Euen so shal it bee also vntounto this wicked generation. You see, I hauehave ventured on a long iourney; and hauehave but a short time allowed me to go it. My obseruations in my trauell shal be the shorter, and I hope not the lesse sound. So the breuity shall make some amends for the number.
I am to begin with the vnclean spirits departure. When the vncleane spirit is gone out of a man. It is wel that he is gone, if he would neuer returne. Valedicamus in adagio: Si sat procul, sat bene. Let vsus speede him hence with the Prouerbe: Far enough, & good enough. Let not such a guest come, till he bee sent for. But alas! he will neuer be farre enough off: no not euen now, whiles God is sowing the seede of Life, will this Enemy forbeare to sowe tares. Hee runnes about the seats, like a Pick-purse; and if he sees a rouing eye, hee presents obiects of Lust: if a drowsy head, he rockes him asleep, and giues him a nappe, iust the length of the Sermon: if he spies a Couetous man, he transports his soul to his counting-house; and leaues nothing before the Preacher, but a mind-lesse trunke.
Well; gone he is out of this Man; and we must therein consider 2. things. 1. His vnroosting. 2. His vnresting. In his vnroosting or departure, wee hauehave iustly obseruable these 3 circumstances. 1. The Person. 2. The Maner 3. The Measure of his Going out.
The Person
Is described according to his Nature. Condition, He is by Nature a Spirit, by Condition or quality, vncleane.
1. By Nature
He is a Spirit. I will not trouble you with the diuerse acception of this word, Spirit. There is a Diuine, Humane, Angelical, Diabolical Spirit: yet are not these all. Let eueryevery thing that hath breath, praise the Lord: that is, that hath a Spirit. It is obserued, Psal. las…last vthat when this Article, The, is prefixed to Spirite; and no attribute subioyned, that may denominate or distinguish it; it is meant of the third Person in Rom. 8, 26.Trinity, the holy Ghost. Rom. 8. The Spirite helpeth our infirmities, &c. So Ierom notes on the fourth of Mat. 4.Mathew. ver. 1. Then was Iesus led vp of the Spirit into the Wildernesse, to be tempted of the Deuill. Heere the adiunct giues sufficient distinction. As 1. Sam. 16. The Spirit of the Lord departed from Saul, and an 1 Sam. 16, 14.euil spirit from the Lord troubled him. This was an euill and vncleane spirit.
This makes against the Sadduces & Atheists, that Actes 23, 8.deny the subsistence of spirits; or imagine them to be onelyonly qualities of the mind: affirming, that good Angels are but good motions, and bad Angels nothing else but bad motions. They may as well call the winde but imaginarium quiddam, sickenesse but a phantasie, and death it selfe but a meere conceit. They shall finde, that there are spirites created for vengeance, and in the day of theyr wrath, when God shall bid them strike, they wil lay on sure strokes; essentiall and subsisting natures. Hell-fire is no fable; Deuils are not nominals, but reals; not imaginarie qualities, but afflicting spirites: heere the tempters to sinne, heereafter the tormenters for sinne. Qui non credent, sentient. They that will not beleeue Gods wordes, shall feele their wounds. The Deuill hath a speciall Medicine for Atheysme.