_Gr._ And I think I must have done with my _Lord Duke_, for the same reason.

_D._ _Ay, ay_, pray do, I'll go and enjoy my self; I won't throw away the pleasure of my life, I know the consequence of it.

_Gr._ And I'll go and reform my self, else I know the consequence too.

This short Dialogue happen'd between two men of quality, and both men of wit too; and the effect was, that the Lord brought the reality of _the Devil_ into the question, and the debate brought the profligate to be a penitent; so in short, _the Devil_ was made a preacher of repentance.

The Truth is, _G.o.d_ and _the Devil_, however opposite in their nature, and remote from one another in their place of abiding, seem to stand pretty much upon a level in our faith: For as to our believing the reality of their existence, he that denies one, generally denies both; and he that believes one, necessarily believes both.

Very few, if any of those who believe there is a G.o.d, and acknowledge the debt of homage which mankind owes to the supreme Governor of the World, doubt the existence of _the Devil_, except here and there one, whom we call practical Atheists; and 'tis the character of an Atheist, if there is such a creature on Earth, that like my _Lord Duke_, he believes neither G.o.d or _Devil_.

As the belief of both these stands upon a level, and that G.o.d and the _Devil_ seem to have an equal share in our faith, so the evidence of their existence seems to stand upon a level too, in many things; and as they are known by their Works in the same particular cases, so they are discover'd after the same manner of demonstration.

Nay, in some respects 'tis equally criminal to deny the reality of them both, only with this difference, that to believe the existence of a G.o.d is a debt to nature, and to believe the existence of _the Devil_ is a like debt to reason; one is a demonstration from the reality of visible causes, and the other a deduction from the like reality of their effects.

One demonstration of the existence of G.o.d, is from the universal well-guided consent of all nations to worship and adore a supreme Power; One demonstration of the existence of the _Devil_, is from the avow'd ill-guided consent of some nations, who knowing no other G.o.d, make a G.o.d of the _Devil_, for want of a better.

It may be true, that those nations have no other Ideas of the Devil than as of a superior Power; if they thought him a supreme Power it would have other effects on them, and they would submit to and worship him with a different kind of fear.

But 'tis plain they have right notions of him as a Devil or evil Spirit, because the best reason, and in some places the only reason they give for worshiping him is, that he may do them no hurt; having no notions at all of his having any power, much less any inclination to do them good; so that indeed they make a meer _Devil_ of him, at the same time that they bow to him as to a G.o.d.

All the ages of Paganism in the World have had this notion of _the Devil_: indeed in some parts of the World they had also some Deities which they honour'd above him, as being supposed to be beneficent, kind and inclined, as well as capable to give them good things; for this reason the more polite Heathens, such as the _Grecians_ and the _Romans_, had their _Lares_ or houshold G.o.ds, whom they paid a particular respect to; as being their Protectors from Hobgoblins, Ghosts of the Dead, evil Spirits, frightful Appearances, evil Genius's and other noxious Beings from the invisible World; or to put it into the language of the day we live in, from _the Devil_, in whatever shape or appearance he might come to them, and from whatever might hurt them: and what was all this but setting up _Devils_ against _Devils_, supplicating one _Devil_ under the notion of a good Spirit, to drive out and protect them from another, whom they call'd a bad Spirit, the white _Devil_ against the black _Devil_?

This proceeds from the natural notions mankind necessarily entertain of things to come; _superior_ or _inferior_, G.o.d and the _Devil_, fill up all futurity in our thoughts; and 'tis impossible for us to form any images in our minds of an immortality and an invisible World, but under the notions of perfect felicity, or extreme misery.

Now as these two respect the Eternal state of man after life, they are respectively the object of our reverence and affection, or of our horror and aversion; but notwithstanding they are plac'd thus in a diametrical opposition in our affections and pa.s.sions, they are on an evident level as to the certainty of their existence, and, as I said above, bear an equal share in our faith.

It being then as certain that there is _a Devil_, as that there is _a G.o.d_, I must from this time forward admit no more doubt of his existence, nor take any more pains to convince you of it; but speaking of him as a reality in Being, proceed to enquire who he is, and from whence, in order to enter directly into the detail of his History.

Now not to enter into all the metaphysical trumpery of his Schools, nor wholly to confine my self to the language of the Pulpit; where we are told, that to think of G.o.d and of the _Devil_, we must endeavour first to form Ideas of those things which ill.u.s.trate the description of rewards and punishments; in the one the eternal presence of the highest good, and, as a necessary attendant, the most perfect, consummate, durable bliss and felicity, springing from the presence of that Being in whom all possible Beat.i.tude is inexpressibly present, and that in the highest perfection: On the contrary, to conceive of a sublime fallen Arch-angel, attended with an innumerable host of degenerate, rebel Seraphs or Angels cast out of Heaven together; all guilty of inexpressible rebellion, and all suffering from that time, and to suffer for ever the eternal vengeance of the Almighty, in an inconceivable manner; that his presence, tho' blessed in it self, is to them the most compleat article of terror; That they are in themselves perfectly miserable; and to be with whom for ever, adds an inexpressible misery to any state as well as place; and fills the minds of those who are to be, or expect to be banish'd to them with inconceivable horror and amazement.

But when you have gone over all this, and a great deal more of the like, tho' less intelligible language, which the pa.s.sions of men collect to amuse one another with; you have said nothing if you omit the main article, namely, the personality of _the Devil_; and till you add to all the rest some description of the company with whom all this is to be suffer'd, _viz._ the _Devil and his Angels_.

Now who this _Devil and his Angels_ are, what share they have either actively or pa.s.sively in the eternal miseries of a future state, how far they are Agents in or Partners with the sufferings of the place, is a difficulty yet not fully discover'd by the most learned; nor do I believe 'tis made less a difficulty by their medling with it.

But to come to the person and original of _the Devil_, or, as I said before, of _Devils_; I allow him to come of an ancient family, for he is from Heaven, and more truly than the _Romans_ could say of their idoliz'd _Numa_, he is of the race of the G.o.ds.

That _Satan_ is a fallen Angel, a rebel Seraph, cast out for his Rebellion, is the general opinion, and 'tis not my business to dispute things universally receiv'd; as he was try'd, condemn'd, and the sentence of expulsion executed on him in Heaven, he is in this World like a transported Felon never to return; His crime, whatever particular aggravations it might have, 'tis certain, amounted to High-treason against his Lord and Governor, who was also his Maker; against whom he rose in rebellion, took up arms, and in a word, rais'd a horrid and unnatural war in his dominions; but being overcome in battle, and made prisoner, he and all his Host, whose numbers were infinite, all glorious Angels like himself, lost at once their beauty and glory with their Innocence, and commenc'd _Devils_, being transform'd by crime into monsters and frightful objects; such as to describe, human fancy is obliged to draw pictures and descriptions in such forms as are most hateful and frightful to the imagination.

These notions, I doubt not, gave birth to all the beauteous Images and sublime expressions in Mr. _Milton_'s majestick Poem; where, tho' he has play'd the Poet in a most luxuriant manner, he has sinn'd against _Satan_ most egregiously, and done the _Devil_ a manifest injury in a great many particulars, as I shall shew in its place. And as I shall be oblig'd to do _Satan_ justice when I come to that part of his History, Mr. _Milton_'s admirers must pardon me, if I let them see, that tho' I admire Mr. _Milton_ as a Poet, yet that he was greatly out in matters of History, and especially the History of the _Devil_; in short, That he has charged _Satan_ falsly in several particulars; and so he has _Adam_ and _Eve_ too: But that I shall leave till I come to the History of the Royal Family of _Eden_; which I resolve to present you with when the _Devil_ and I have done with one another.

But not to run down Mr. _Milton_ neither, whose poetry, or his judgment, cannot be reproached without injury to our own; all those bright Ideas of his, which make his poem so justly valued, whether they are capable of proof as to the fact, are notwithstanding, confirmations of my hypothesis; and are taken from a supposition of the Personality of the _Devil_, placing him at the head of the infernal host, as a sovereign elevated Spirit and Monarch of h.e.l.l; and as such it is that I undertake to write his history.

By the word h.e.l.l I do not suppose, or at least not determine, that his residence, or that of the whole army of _Devils_, is yet in the same local h.e.l.l, to which the Divines tell us he shall be at last chain'd down; or at least that he is yet confin'd to it, for we shall find he is at present a prisoner at large: of both which circ.u.mstances of Satan I shall take occasion to speak in its course.

But when I call the Devil the Monarch of _h.e.l.l_, I am to be understood as suits to the present purpose; that he is the Sovereign of all the race of h.e.l.l, that is to say of all the Devils or Spirits of the infernal Clan, let their numbers, quality and powers be what they will.

Upon this supposed personality and superiority of _Satan_, or, as I call it, the sovereignty and government of one Devil above all the rest; I say, upon this notion are form'd all the systems of the dark side of futurity, that we can form in our minds: And so general is the opinion of it, that it will hardly bear to be oppos'd by any other argument, at least that will bear to be reason'd upon: All the notions of a parity of Devils, or making a common-wealth among the black Divan, seem to be enthusiastick and visionary, but with no consistency or certainty, and is so generally exploded, that we must not venture so much as to debate the point.

Taking it then as the generality of mankind do, that there is a Grand Devil, a superior of the whole black race; that they all fell, together with their General, _Satan_, at the head of them; that tho' he, _Satan_, could not maintain his high station in Heaven, yet that he did continue his dignity among the rest, who are call'd his servants, _in Scripture his Angels_; that he has a kind of dominion or authority over the rest, and that they were all, how many millions soever in number, at his command; employ'd by him in all his h.e.l.lish designs, and in all his wicked contrivances for the destruction of man, and for the setting up his own kingdom in the world.

Supposing then that there is such a superior Master-Devil over all the rest, it remains that we enquire into his character, and something of his History; in which, tho' we cannot perhaps produce such authentick doc.u.ments as in the story of other great Monarchs, Tyrants, and Furies of the World; yet I shall endeavour to speak some things which the experience of mankind may be apt to confirm, and which the Devil himself will hardly be able to contradict.

It being then granted that there is such a thing or person, call him which we will, as a Master-Devil; that he is thus superior to all the rest in power and in authority, and that all the other evil Spirits are his Angels, or Ministers, or Officers to execute his commands, and are employ'd in his business; it remains to enquire, whence he came? how he got hither, into this World? what that business is which he is employ'd about? what his present state is, and where and to what part of the creation of G.o.d he is limited and restrained? what the liberties are he takes or is allow'd to take? in what manner he works, and how his instruments are likewise allow'd to work? what he has done ever since he commenc'd Devil, what he is now doing, and what he may yet do before his last and closer confinement? as also what he cannot do, and how far we may or may not be said to be exposed to him, or have or have not reason to be afraid of him? These, and whatever else occurs in the History and conduct of this Arch-devil and his Agents, that may be useful for information, caution, or diversion, you may expect in the process of this work.

I know it has been question'd by some, with more face than fear, how it consists with a compleat victory of the Devil, which they say was at first obtained by the Heavenly Powers over _Satan_ and his apostate army in _Heaven_, that when he was cast out of his holy place, and dash'd down into the abyss of eternal darkness, as into a place of punishment, a condemn'd hold, or place of confinement, to be reserved there to the judgment of the great Day; _I say_, how it consists with that entire victory, to let him loose again, and give him liberty, like a thief that has broken prison, to range about G.o.d's creation, and there to continue his rebellion, commit new ravages, and acts of hostility against G.o.d, make new efforts at dethroning the almighty Creator; and in particular to fall upon the weakest of his creatures, MAN? how _Satan_ being so entirely vanquish'd, he should be permitted to recover any of his wicked powers, and find room to do mischief to mankind.

Nay they go farther, and suggest bold things against the wisdom of Heaven, in exposing mankind, weak in comparison of the immense extent of the _Devil_'s power, to so manifest an overthrow, to so unequal a fight, in which he is sure, if alone in the conflict, to be worsted; to leave him such a dreadful enemy to engage with, and so ill furnish'd with weapons to a.s.sist him.

These objections I shall give as good an answer to as the case will admit in this course, but must adjourn them for the present.

That the Devil is not yet a close prisoner, we have evidence enough to confirm; I will not suggest, that like our _Newgate_ Thieves, (to bring little Devils and great Devils together) he is let out by connivance, and has some little lat.i.tudes and advantages for mischief, by that means; returning at certain seasons to his confinement again. This might hold, were it not, that the comparison must suggest, that the power which has cast him down could be deluded, and the under-keepers or jaylors, under whose charge he was in custody, could wink at his excursions, and the Lord of the place know nothing of the matter. But this wants farther explanation.

CHAP. III.

_Of the original of the_ DEVIL, _who he is, and what he was before his expulsion out of Heaven, and in what state he was from that time to the creation of Man._

To come to a regular enquiry into Satan's affairs, 'tis needful we should go back to his original, as far as history and the opinion of the learned World will give us leave.

It is agreed by all Writers, as well sacred as prophane, that this creature we now call a Devil, was originally an Angel of light, a glorious Seraph; perhaps the choicest of all the glorious Seraphs. See how _Milton_ describes his original glory:

_Satan_, so call him now, his former name Is heard no more in Heaven: He of the first, If not _the first Archangel_; great in power, In favour and preeminence.

_lib._ v. _fol._ 140.

And again the same author, and upon the same subject:

------Brighter once amidst the host Of Angels, than that star the stars among.

_lib._ vii. _fol._ 189.

The glorious figure which Satan is supposed to make among the _Thrones_ and _Dominions_ in Heaven is such, as we might suppose the highest Angel in that exalted train could make; and some think, _as above_, that he was the chief of the Arch-angels.

Hence that notion, (and not ill founded) _namely_, that the first cause of his disgrace, and on which ensued his rebellion, was occasioned upon G.o.d's proclaiming his SON Generalissimo, and with himself supreme ruler in heaven; giving the dominion of all his works of creation, as well already finish'd, as not then begun, to him; which post of honour (say they) _Satan_ expected to be conferr'd on himself, as next in honour, majesty and power to G.o.d the Supreme.

This opinion is follow'd by Mr. _Milton_ too, as appears in the following lines, where he makes all the Angels attending all a general summons, and G.o.d the Father making the following declaration to them.

"Here, all ye Angels, prodigy of light, "Thrones, dominions, princedoms, virtues, pow'rs!

"Hear my decree, which unrevok'd shall stand.

"This day I have begot whom I declare "My only SON, and on this hill "Him have anointed, whom you now behold "At my right hand; your Head I Him appoint: "And my self have sworn to him shall bow "All knees in Heav'n, and shall confess him Lord, "Under his great vice-gerent reign abide "United, as one individual soul, "For ever happy: Him who disobeys, "Me disobeys, breaks union, and that day "Cast out from G.o.d, and blessed vision, falls "Into utter darkness, deep ingulph'd, his place "Ordain'd without redemption, without end.

Satan, affronted at the appearance of a new Essence or Being in Heaven, call'd the Son of G.o.d; for G.o.d, says Mr. _Milton_, (tho' erroneously) declared himself at that time, saying, _This day have I begotten him_, and that he should be set up, above all the former Powers of Heaven, of whom Satan (as above) was the Chief and expecting, if any higher post could be granted, it might be his due; I say, affronted at this he resolv'd