ADVERTISEMENT.:

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THIS queftion, Whence came Evil? or whence originated that perpetual war between the very ments, between animals, between men? Whence errors, miferies, and vices, the conftant companions of human life? Whence good to evil men and evil to the good? and Death to all?

This question, the folution of which has been fo puzzling to the wifeft men in all ages, have driven fome to deny either the existence of God, or at least of a Governing Providence. Lucretius affigns no other reafon for his denying the Syftem of the World to be the Effect of a Deity, than that it is fo very faulty. B. 2d. V. 180.

Others perceiving fo great a Mixture of Good and Evil, have fuppofed a Malevolent Principle or God. directly contrary to the Good one. These have deduced from the Good Being, nothing but Good; and from the evil Principle, evils of every kind. Such were the Manicheans, Paulicians, and other Heretics. And there are fome at this day who suppose this Herculian difficulty unfolved by both Divines and Philofophers; that this Gordian knot is yet tied. The Author of this Essay proposes the following Plan to the Judicious Public, and commits it entirely to that

Bar to pass fentence how far he has fucceeded in untying it. The attempt is founded entirely upon Revelation; the Author fuppofing all other Keys incapable of unlocking the Cabinets in the house of David, and of exploring the Treafures of divine Wisdom in the Myfteries of Providence.

It is wrote in a kind of familiar Dialogue between Didafcalos, a Teacher, and Philotheos, a Friend or lover of God.

PREFACE

Philotheos.

To the Reader.

My

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Y dear Didafcalos, What is the Original of Evil, of which we fee and feel fo much) in this "Present evil Age?" See Gal. i. 4.

Didafcalos. We may justly fuppofe, That Evil,' whether moral, fpiritual, or phyfical, can never be the immediate Production of infinite power, purity, and goodnefs. The Fountain of purity and effential goodness can never yield fuch bad and bitter ftreams as have deluged the world in every age, and found their way into every human, brutal, vegetable, mineral, and elementary body.

"Evil cannot from God proceed,

"Tis only fuffered, not decreed."

But fuffered or permitted most certainly it is. Since Adam was banilhed Paradise, no Golden Age ever exifted, except in Poets' fancies.

"When men, yet new,

"No Rule but uncorrupted Reafon knew, “And with a native bent did good pursue ;

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Needlefs were written laws, when none oppreft; "The law for man was written in his breast.

"No fuppliant crouds before the Judge appear'd; No Court erected yet, nor Caufe was heard;

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"But all was fafe, for Confcience was their guard.",

What

What native bent to good had Cain, when he cruelly flew his Brother, "Becaufe his own works. were Evil, and his Brother's Righteous ?" Joh.

iii. 12.

Phil. If we fay, That God could not have Prevented evil, where is His Omnipotence? or, That He would not, how is this reconcileable with his Goodnefs? both being effential to the Creator of all things in heaven and earth.

"Some have fuppofed, That all Evils owe their existence folely to the neceffary relations and circumftances of created Beings. That no fyftem can be created but Evil will unavoidably infinuate itself into, even in oppofition to the will of the Creator.. The reafon is, because they fuppofe it cannot be excluded without working contradictions; not to effect which, is no diminution of Omnipotence. This argues, no defect in the Power of the Creator, but a fuppofed imperfection in all created Beings.

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The Stoicks imagined, That, the Untractableness of Matter was the cause of evil. That God would. have made all things perfect, but that there was in. Matter an evil Bias repugnant to His Benevolence, which drew another way; and from hence arofe all manner of Evils. From whence it is inferred, That how many evils foever force themfelves into the creation, fo long as the good preponderates in the fcales of Providence, the whole is a work well worthy of infinite Wisdom and Benevolence. And notwithstanding thefe neceffary imperfections in things, the whole, nevertheless, in fome fenfe, may be faid to be perfect. Hence it is fuppofed, that the infinite power and goodness of God are fairly reconcileable both with the wickednefs and mifery of his creatures, from the impoffibility of preventing them. This is the kind of Faith moft worthy of the human. Understanding, and moft meritorious in the fight of God; as it is the offspring of Reason,

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