Why, My good old friend, for such I deem you, Though our different parties make us fight so shy, I ne'er mistake you for a _personal_ foe; Our difference is political, and I Trust that whatever may occur, You know my great respect for you, and this Makes me regret whatever you do amiss. Indeed, we should be ungrateful and discourteous in the extreme, if we did not entertain kindly remembrance and make gentlemanly return for the generous reception and treatment we received, especially from leading abolitionists, when we went north to personate Satan by defending Slavery. Though none agreed with us, none were made converts by us: Yet still between his darkness and his brightness, There passed a mutual glance of great politeness. We will first call Mr. Wm. Goodell to the stand. His position as one of the most active leaders of the Gerrit Smith or Syracuse wing of abolition, would entitle his admissions and assertions of the failure of his own society to the greatest credence, since such admissions and assertions weaken his assaults on the South, and must be reluctantly drawn from him; but, independent of his peculiar position, his high character as a man, and his distinction as an author, should enlist attention and command respect for what he says. In his Democracy of Christianity, vol. 2d, page 197, he thus writes: "And what is this pride of wealth, after all, growing up into the aristocracy of wealth, the usurpations of wealth, the oppressions of wealth, grinding the masses of humanity into the dust to-day, throughout our modern Christendom, in the middle of our nineteenth century civilization and progress, with a hoof more flinty, more swinish, and MORE MURDEROUS (capitals ours) than that of semi-barbarous feudalism in its bloodiest days." He understands the intolerable exploitation of capital better than we do, for he lives in a country where slavery has not stepped in to shield the laborer. He, the laborer, is a "slave without a master," and his oppressors, "cannibals all." Mr. G's. book appears to us to carry the doctrine of human equality to a length utterly inconsistent with the power and control which ordinary Christian marriage gives to the husband over the wife; yet be assures us he is the unflinching friend of Christian marriage. The purity of his sentiments revolt at the conclusions to which his abstract doctrines inevitably lead. Yet his idea of Christian marriage may differ, so far as the power of the husband is concerned, widely from ours. We are sure he would do nothing, designedly, to impair the purity and sacredness of the relation.