high for us to reach, _but_ because it absolutely contradicts that reason through the means of which we come at the ideas of truth and falsehood. The Bible says, that “good and evil are placed before us,” and that we are responsible at the bar of a future Tribunal for the choice which we make between them. Here is an exact accordance between revelation and the natural conclusions of reason. Again, if we consider what is most suitable to our ideas of grandeur and power in the Deity, we hesitate not in saying, that to form a _free_ creature is a much more magnificent exhibition of Divinity than is manifested in the creation of puppets that _must_ obey the original impulse imparted to them. How much grander is the idea of an Almighty Ruler who, giving the _greatest latitude_ of action within its individual sphere, to each separate congeries of nerves and muscles, which He has ordained to be the seat of a human soul, can so order the _ends_ of His astonishing plan, that not a _tittle_ of His word shall be frustrated; not a particle of the great scheme subverted; than any notion which we can substitute of a Creator who had tied down and limited the work of His hands in the moment of casting the first specimen of its existence, so as to secure a monotonous and necessary result from the mechanical revolution of certain wheels, or the mindless operation of certain fixed springs, not one of which could by possibility vary in its round, or be altered in the _quantum_ of its elasticity. Thus far reason and experience move harmoniously together, and authority confirms their joint conclusion. We _feel_ that we are free; reason tells us that we _ought_ to be free; and Scripture, which professes to be the revealed Word of God, informs us that we _are_ free. The mass of probability appears, then, entirely on this side: let us now consider the other.