raised in its full and formidable magnitude by both these learned and able men; that they have signally failed to lay it by the argument _a priori_ is plain. Indeed, it seems wholly impossible ever to answer by an argument _a priori_ any objection whatever which arises altogether out of the facts made known to us by experience alone, and which are therefore in the nature of contingent truths, resting upon contingent evidence, while all demonstrations _a priori_ must necessarily proceed upon mathematical truths. Let us now see if their labors have been more successful in applying to the solution of the difficulty the reasoning _a posteriori._ Archbishop King divides evil into three kinds--imperfection, natural evil and moral evil--including under the last head all the physical evils that arise from human actions, as well as the evils which consists in the guilt of those actions. The existence of imperfection is stated to be necessary, because everything which is created and not self-existent must be imperfect; consequently every work of the Deity, in other words, everything but the Deity himself, must have imperfection in its nature. Nor is the existence of some beings which are imperfect any interference with the attributes of others. Nor the existence of beings with many imperfections any interference with others having pre-eminence. The goodness of the Deity therefore is not impugned by the existence of various orders of created beings more or less approaching to perfection. His creating none at all would have left the universe less admirable and containing less happiness than it now does. Therefore, the act of mere benevolence which called those various orders into existence is not impeached in respect of goodness any more than of power by the variety of the attributes possessed by the different beings created.