be brought to delude Adam, whom he found set not only a great value upon her person, but was perfectly captivated by her charms; in a word, he saw plainly, that if he could but ruin her, he should easily make a Devil of her, to ruin her husband, and draw him into any gulph of mischief, were it ever so black and dreadful, that she should first fall into herself; how far some may be wicked enough, from hence, to suggest of the fair sex, that they have been Devils to their husbands ever since, I cannot say; I hope they will not be so unmerciful to discover truths of such fatal consequence, tho’ they should come to their knowledge.
Thus subtle and penetrating has Satan been from the beginning; and who can wonder that upon these discoveries made into the woman’s inside, he went immediately to work with her, rather than with Adam? not but that one would think, if Adam was fool enough to be deluded by his wife, the Devil might have seen so much of it in his countenance, as to have encourag’d him to make his attack directly upon him, and not go round about, beating the bush, and ploughing with the Heifer; setting upon the woman first, and then setting her upon her husband, who might as easily have been imposed upon as she.
Other Commentators upon this critical Text suggest to us, that Eve was not so pleased with the hopes of being made a Goddess; That the pride of a Seraphic Knowledge did not so much work upon her imagination to bring her to consent, as a certain secret Notion infus’d into her head by the same wicked instrument, that she should be wiser than Adam, and should by the superiority of her understanding, necessarily have the government over him; which, at present, she was sensible she had not, he being master of a particular air of gravity and majesty, as well as of strength, infinitely superior to her.
This is an ill-natur’d suggestion; but it must be confess’d the impatient desire of government, which (since that) appears in the general Behaviour of the sex, and particularly of governing husbands, leaves too much room to legitimate the supposition.
The Expositors, who are of this opinion, add to it, that this being her original crime, or the particular temptation to that crime; Heaven thought fit to shew his justice, in making her more entire subjection to her husband be a part of the Curse, that she might read her sin in the punishment, (viz.) he shall rule over thee.
I only give the general hint of these things as they appear recorded in the annals of Satan’s first Tyranny, and at the beginning of his government in the World; those that would be more particularly inform’d, may enquire of him and know farther.
I cannot however, but observe here with some regret, how it appears by the consequence, that the Devil was not mistaken when he made an early judgment of Mrs. Eve; and how Satan really went the right way to work, to judge of her; ’tis certain the Devil had nothing to do but to look in her face, and upon a near steady view he might easily see there, an instrument for his Turn; nor has he fail’d to make her a Tool ever since, by the very methods which he at first proposed; to which, perhaps, he has made some additions in the corrupting her composition, as well as her understanding; qualifying her to be a compleat snare to the poor weaker vessel Man; to wheedle him with her Syren’s voice, abuse him with her smiles, delude him with her crocodile tears, and sometimes cock her crown at him, and terrify him with the thunder of her Treble; making the effeminated Male Apple-eater tremble at the noise of that very Tongue, which at first commanded him to Sin. For it is yet a debate which the Learned have not decided, whether she persuaded and entreated him, or like a true she-tyrant, exercised her authority and oblig’d him to eat the forbidden fruit.
And therefore a certain author, whose name, for fear of the Sex’s resentment I conceal, brings her in, calling to Adam at a great distance, in an imperious haughty manner, beckoning to him with her hand, thus; Here, says she, you cowardly faint-hearted wretch, take this branch of heavenly fruit, eat and be a stupid fool no longer; eat and be wise; eat and be a God; and know, to your eternal shame, that your wife has been made an enlightn’d Goddess before you.
He tells you Adam hung back a little at first, and trembl’d, afraid to trespass: What ails the Sot, says the new Termagant? what are you afraid of? did God forbid you! yes, and why? that we might not be knowing and wise like himself! What reason can there be that we, who have capacious souls, able to receive knowledge, should have it withheld? take it, you Fool, and eat; don’t you see how I am exalted in soul by it, and am quite another Creature? Take it, I say, or, if you don’t, I’ll go and cut down the Tree, and you shall never eat any of it at all, and you shall be still a fool, and be governed by your wife for ever.
Thus, if this interpretation of the thing be just, she Scolded him into it; Rated him, and brought him to it by the terror of her voice; a thing that has retained a dreadful influence over him ever since; nor have the greatest of Adam’s Successors, how light soever some husbands make of it in this age, been ever able, since that, to conceal their terror, at the very Sound; nay, if we may believe history, it prevailed even among the Gods; not all the noise of Vulcan’s hammers could silence the clamours of that outrageous whore his Goddess; nay, even Jupiter himself led such a life with a termagant wife, that once, they say, Juno out-scolded the noise of all his Thunders, and was within an ace of brawling him out of Heaven. But to return to the Devil.
With these views he resolv’d, it seems, to attack the woman; and if you consider him as a Devil, and what he aim’d at, and consider the fair prospect he had of success, I must confess, I do not see who can blame him, or at least, how any thing less could be expected from him; But we shall meet with it again by and by.
Chap. V
Thus far I have gone upon general observation, in this great affair of Satan and his Empire in the World; I now come to my Title, and shall enter upon the historical part, as the main work before me.
Besides what has been said Poetically, relating to the fall and wandering condition of the Devil and his Host, which poetical part I offer only as an excursion, and desire it should be taken so; I shall give you what I think is deduc’d from good originals on the part of Satan’s story in a few words.
He was one of the created Angels, form’d by the same omnipotent hand and glorious power, who created the Heavens and the Earth, and all that is therein: This innumerable heavenly host, as we have reason to believe, contain’d Angels of higher and lower stations, of greater and of lesser degree, express’d in the Scripture by Thrones, Dominions, and Principalities: This, I think, we have as much reason to believe, as we have, that there are Stars in the Firmament (or starry Heavens) of greater and of lesser magnitude.
What particular station among the immortal Choir of Angels, this Arch-seraph, this Prince of Devils, call’d Satan, was plac’d in before his expulsion, that indeed, we cannot come at the knowledge of, at least, not with such an Authority as may be depended upon; but as from Scripture authority, he is plac’d at the head of all the Apostate armies, after he was fallen, we cannot think it in the least assuming to say, that he might be supposed to be one of the principal Agents in the Rebellion which happen’d in Heaven, and consequently that he might be one of the highest in dignity there, before that Rebellion.
The higher his station, the lower, and with the greater precipitation, was his overthrow; and therefore, those words, tho’ taken in another sense, may very well be apply’d to him: How art thou fallen, O Lucifer! Son of the Morning!
Having granted the dignity of his Person, and the high station in which he was placed among the heavenly Host; it would come then necessarily to inquire into the nature of his fall, and above all, a little into the reason of it; certain it is, he did fall, was guilty of Rebellion and Disobedience, the just effect of Pride; sins, which, in
