Some Rabbinical Writers say, the Devil that deluded the Woman, came mounted upon a Serpent, in Bulk equal to a Camel, and known by the Name _Sammael_, an Evil Angel; called also by them, the _Angel of the Dead_, Prince of the aerial Region, and Chief of the Demons. Other Rabbies look upon him as the Prince of Angels; and believe, he is to preside at the last Judgment; for which Reason, they make him Offerings on the Day of solemn Expiation, to appease his Indignation[341]. ’Tis said, this Serpent eat the forbidden Fruit and did not die for it; the Woman inferred she might also eat, and not die. Footnote 341: _Calmet in Verbum._ _Rab. Benach in Genes._ iii. Others there are, who will not allow the seducing Serpent to be an _Animal_, but the _Devil_ himself in that Shape, who therefore in the sacred Writings is called the _great Dragon, old Serpent, and Murderer from the Beginning_. And some are of Opinion, he borrowed the Body of a real Serpent, which he made use of, as a Vehicle, thro’ which he instilled Poison into the Woman’s Mind: And if so, what occasion to say the Serpent was more subtle than any Beast?——Since the grand Enemy in tempting _Eve_, did not use the Craft of the Serpent, but his own Cunning, in the Management of that cruel Stratagem. Those who are not pleased with such Ratiocinations, satisfy themselves with this, _viz._ That our first Parents, in whose Loins we were, transgrest, and made a Forfeiture of Paradise for themselves and Descendants; but the manner how they fell is not obvious, nor to be accounted for, in a State of Imperfection. If it be ask’d, Why did not the divine Goodness put our first Parents beyond a Capacity of sinning? ’tis answer’d, That _Mutability is essential to all Creatures_, as such, in all their Kinds: In this mutable State our first Parents were created, holy and happy: Life and Death were set before them; they had freedom of Choice, a free-will to use the Powers of Nature as they pleased; that is, they were made in a State of Liberty, with a Power to determine for themselves, whether to abide or not in that glorious Situation. So that if there be a Difficulty in accounting for the Fall, there is as great a one in supposing a reasonable moral Creature uncapable of Choice: for where there is no Choice, there can be no Virtue; and where there is no Virtue, there can be no Happiness.