We learn that there are many things contrary to conscience, and therefore to be rejected, and utterly excluded, and many that can coexist with its supremacy only by being subjugated, as beasts of burthen; and others again, as, for instance, the social tendernesses and affections, and the faculties and excitations of the intellect, which must be at least subordinated.

The preservation of our loyalty and fealty under these trials and against these rivals constitutes the second sense of Faith; and we shall need but one more point of view to complete its full import.

This is the consideration of what is presupposed in the human conscience.

The answer is ready.

As in the equation of the correlative I and Thou, one of the twin constituents is to be taken as 'plus' will, the other as 'minus' will, so is it here: and it is obvious that the reason or 'super'-individual of each man, whereby he is man, is the factor we are to take as 'minus' will; and that the individual will or personalizing principle of free agency (arbitrement is Milton's word) is the factor marked 'plus' will;--and again, that as the identity or coinherence of the absolute will and the reason, is the peculiar character of God; so is the 'synthesis' of the individual will and the common reason, by the subordination of the former to the latter, the only possible likeness or image of the 'prothesis', or identity, and therefore the required proper character of man.