that substance, when created, was necessarily modified, prevented them from being so perfect as he could wish. Some say that he gave them free-will; that is, that he made them, without any very distinct apprehension of the results of his workmanship; leaving them an active power which might determine them to this or that action, independently of the motives afforded by the regular operation of those impressions which were produced by the general agencies of the rest of his creation. This he is supposed to have done, that he might excuse himself to his own conscience for tormenting and annoying these unfortunate spirits, when they provoked him by turning out worse than he expected. This account of the origin of evil, to make the best of it, does not seem more complimentary to the Supreme Being, or less derogatory to his omnipotence and goodness, than the Platonic scheme.
They then proceed to relate, gravely, that one fine morning, a chief of these spirits took it into his head to rebel against God, having gained over to his cause a third part of the eternal angels, who attended upon the Creator and Preserver of Heaven and Earth. After a series of desperate conflicts between those who remained faithful to the ancient dynasty and the insurgents, the latter were beaten, and driven into a place called Hell, which was rather their empire than their prison, and where God reserved them, first to be the tempters, and then the jailors and tormentors of a new race of beings, whom he created under the same conditions of imperfection, and with the same foresight of an unfortunate result. The motive of this insurrection is not assigned by any of the early mythological writers. Milton supposes that, on a particular day, God chose to adopt as his Son and heir,
