The attempt, as the legitimate and inevitable result of secession, to overthrow a Government whose burdens rested so lightly on its citizens as to have given rise to a current phrase that they were unfelt; and yet whose magnificent power gave it rank among the first of nations, securing full protection to the humblest of its citizens, and causing the name of American to be as proud a boast as Roman in the day of Rome's power; and withal being the recognized refuge and hope of liberty and humanity all over the globe, as vindicating the right royalty of man;--the attempt to overthrow such a Government must stand forever as the blackest of crimes. For the Confederate treason is more than treason against the United States: it is a crime against humanity, and a conspiracy in the interest of despotism, denying the royalty of man. But, to return to our argument, a distinction is carefully to be noted between the consequences of rebellion to the individuals who engage in it and to the State which it assumes to control. It needs no argument to show that rebellion against the supreme power of a State does not necessarily affect the permanence of that power. If the rebellion fails, the rightful authority resumes its functions. If the rebellion succeeds, the movers of it assume the powers of the State, and succeed to all its functions. The civil wars of England furnish abundant illustration of this principle. However the course of Government may for the time have been checked, and its whole machinery disarranged, the subsidence of the tumult left the state, in every case, as an organic whole, the same. The consequences of unsuccessful rebellion fell only upon the persons engaged in it. So, in the successive changes that befell France after the Revolution, the state, as the body politic, remained unchanged. In dealing with the question of rebellion in our country the same principle applies, only another element enters into the calculation. That element results from the peculiar character of our Government in its twofold relation to the people of State and Nation. The Government springs directly from the people, who have ordained separate functions for the two separate organisms, or bodies politic, the State and the Nation. Strictly considered, there are not two Governments, there is only one Government. Certain functions of it are ordained to be executed by the State, and certain other functions by the Nation, How, then, can the State, as such, assume to set aside the ordained functions of the Nation? How, on the other hand, might the Nation assume to control the ordained functions of the State? Each to its own master standeth or falleth, and that master is the people. Hence, the absurdity of the doctrine which claims the right of a State to resume powers once delegated to the Nation. For the State, as such, never delegated those powers. Hence, the absurdity of secession as a dogma in American politics.