justification. They are simply consequent, to use a logical term; and their opponents, who accept their premises but deny their conclusions, are inconsequent. The common run of men, who oppose this class of thinkers and speculators, not by a complete and coherent system constructed on the principle of law and authority, and who are constantly saying Good Lord and Good Devil, Good Devil and Good Lord, trying forever to conciliate both at the same time, and endeavoring with all their might to serve both God and Mammon, which He who “spake as never man spake” declares to be impossible, whenever they are hard pushed, cry out against them as logic-choppers, hair-splitters, narrow-minded system-mongers, and represent them as wanting in broad and comprehensive views, in liberal and generous feelings, as mere theorists, destitute of plain, practical common sense. What is really a merit in them, is denounced as folly or crime, and the whole pack, “Tray, Blanche, Sweetheart, little dogs and all,” are let loose against them. This is wrong. Either our feeling, our sensitive and affective nature, is to be made subordinate and subservient to our reason, or our reason is to be subordinated and made subservient to feeling. To attempt to maintain them as two equal, coördinate, and mutually independent powers, after the manner of the Gallicans in relation to Church and State, is only to prepare the way for internal anarchy and disorder. The fool makes reason subservient to his feelings, emotions, affections, or passions, and as to his proper manhood, lives as a slave; the wise man subjects these to his reason, that is, to understanding and will, and lives, moves, and acts as a freeman.