II. It is reasonable to suppose, that superior intelligences were constituted free agents, and capable therefore of retaining or forfeiting their primeval character and happiness, for this is the evident lay of the rational creation, so far it comes within the limits of our observation. If this be the case, some of these beings may probably have misused their liberty, and become depraved and corrupt. It is essential to the notion of free agency, to suppose this possible, and though from the infinite benignity of the Divine Being, we should infer that he would _create_ them holy and happy, we cannot conclude they must _necessarily_ be _preserved_ in such a state. There is nothing in the nature of the blessed God, as a just and holy Being, to require this, no obligation to do so resulting from the mere circumstance of their being thus created, and nothing, in a perfect system of holy government, to demand it. Indeed, quite the reverse, because it is natural to infer, that the subjects of divine government, however elevated in character and condition, should be responsible to their Ruler, and liberty of thought and action, the power of choice, and refusal of obedience and disobedience, is essential to responsibility. There may, therefore, probably exist unholy or evil spirits, such as have not kept their first estate, and consequently amenable to righteous laws, and proper objects of punishment. III. As it is reasonable to suppose that the government of God may admit of the existence of fallen and evil spirits, as well as those of a more honourable class, it is equally so to conclude, that a similar or analogous variety of talent, capacity, and guilt may obtain to that which we observe in the constitution of other intelligent creatures both good and evil, in this world. Wicked men are not satisfied to be sought by criminals, they have no wish to be alone in sin but are uniformly anxious to seduce others into the perpetration of those iniquities which they themselves have dared to commit. The first action of Eve after her transgression, was to hand the forbidden fruit to her husband, and persuade him to eat, and it is the earliest wish of a rebellious heart to involve others in the guilt and misery of their own deeds, partly for the sake of concealing their enormity, by diverting the eye from observing the awful proportions of then individual offences, and partly to acquire encouragement and support in the commission of yet unpractised crimes. Hence "_one_ sinner destroyeth much good." According to his capacity or opportunity he becomes the centre of a large circle of impious association, he sways inferior minds, and forms them into so many satellites round his person, who individually acquire a lustre from his pre-eminence, and feel the attraction of his base superiority. Hence the world of wickedness is ruled by an incalculable number of petty princes, who each assume independent empire, but all combine to carry on eternal