ation and elucidation. To this task we now address ourselves.
The first point of the argument consists in the definition of evil: and an exposition of this point will occupy the present Section. Evil, it has been affirmed, is, in essence, simply the perversion of the proper order of man's mind. Evil is evidently not a distinct thing, a sew substance; for if it were, then whoever produced it would be a creator. But this would imply the existence of two Creators: for it is impossible that the same Being should be the Author both of good and evil, because these are opposites; and opposites cannot proceed from the same source, because that which proceeds or is produced must be of the same nature with that from which it proceeds: then if two opposites proceeded, it would suppose the existence of two opposite natures in the Creator—which is impossible, because two opposites cannot exist together, but would neutralize or destroy each other.
It was on this ground, that certain ancient Oriental Sects supposed the existence of two distinct Creators or Creating Powers, the one being the author of good, the other of evil; the former, also, being the Creator of spirit, and the latter of matter. But this notion is contrary not only to Divine Revelation, but to right reason. As shown in a former part of this work, the universe, both spiritual and material, displays, on the whole, such a harmony and unity, as plainly to prove it a derivation from a single Source, the production of one Creator. The seeming variation from this general harmony, apparent in the existence of evil, is not sufficient to invalidate the great truth of
