I also wish to be a benefactor. I wish more to be a benefactor and servant, than you wish to be served by me, and surely the greatest good fortune that could befall me, is precisely to be so moved by you that I should say, 'Take me and all mine, and use me and mine freely to your ends'! for, I could not say it, otherwise than because a great enlargement had come to my heart and mind, which made me superior to my fortunes. Here we are paralyzed with fear; we hold on to our little properties, house and land, office and money, for the bread which they have in our experience yielded us, although we confess, that our being does not flow through them. We desire to be made great, we desire to be touched with that fire which shall command this ice to stream, and make our existence a benefit. If therefore we start objections to your project, O friend of the slave, or friend of the poor, or of the race, understand well, that it is because we wish to drive you to drive us into your measures. We wish to hear ourselves confuted. We are haunted with a belief that you have a secret, which it would highliest advantage us to learn, and we would force you to impart it to us, though it should bring us to prison, or to worse extremity.

Nothing shall warp me from the belief, that every man is a lover of truth. There is no pure lie, no pure malignity in nature. The entertainment of the proposition of depravity is the last profligacy and profanation. There is no skepticism, no atheism but that. Could it be received into common belief, suicide would unpeople the planet. It has had a name to live. in some dogmatic theology, but each man's innocence and his real liking of his neighbor, have kept it a dead letter. I remember standing at the polls one day, when the anger of the political contest gave a certain grimness to the faces of the independent electors, and a good man at my side looking on the people, remarked, "I am satisfied that the largest part of these men, on either side, mean to vote right." I suppose, considerate observers looking at the masses of men, in their blameless, and in their equivocal actions, will assent, that in spite of selfishness and frivolity, the general purpose in the great number of persons is fidelity. The reason why any one refuses his assent to your opinion, or his aid to your benevolent design, is in you: he refuses to accept you as a bringer of truth, because, though you think

you have it, he feels that you have it not. You have not given him the authentic sign.

If it were worth while to run into details this general doctrine of the latent but ever soliciting Spirit, it would be easy to adduce illustration in particulars of a man's equality to the church, of his equality to the state, and of his equality to every other man. It is yet in all men's memory, that, a few years ago, the liberal churches complained, that the Calvinistic church denied to them the name of Christian. I think the complaint was confession: a religious church would not complain. A religious man like Behmen, Fox, or Swedenborg, is not irritated by wanting the sanction of the church, but the church feels the accusation of his presence and belief.

It only needs, that a just man should walk in our streets, to make it appear how pitiful and inartificial a contrivance is our legislation. The man whose part is taken, and who does not wait for society in anything, has a power which society cannot choose but feel. The familiar experiment, called the hydrostatic paradox, in which a capillary column of water balances the ocean, is a symbol of the relation of one man

to the whole family of men. The wise Dandini, on hearing the lives of Socrates, Pythagoras, and Diogenes read, "judged them to be great men every way, excepting, that they were too much subjected to the reverence of the laws, which to second and authorize, true virtue must abate very much of its original vigor."

And as a man is equal to the church, and equal to the state, so he is equal to every other man. The disparities of power in men are superficial; and all frank and searching conversation, in which a man lays himself open to his brother, apprizes each of their radical unity. When two persons sit and converse in a thoroughly good understanding, the remark is sure to be made, See how we have disputed about words! Let a clear, apprehensive mind, such as every man knows among his friends, converse with the most commanding poetic genius, I think, it would appear that there was no inequality such as men fancy between them; that a perfect understanding, a like receiving, a like perceiving, abolished differences, and the poet would confess, that his creative imagination gave him no deep advantage, but only the superficial one, that he could express himself, and

the other could not; that his advantage was a knack, which might impose on indolent men, but could not impose on lovers of truth; for they know the tax of talent, or, what a price of greatness the power of expression too often pays. I believe it is the conviction of the purest men, that the net amount of man and man does not much vary. Each is incomparably superior to his companion in some faculty. His want of skill in other directions, has added to his fitness for his own work. Each seems to have some compensation yielded to him by his infirmity, and every hindrance operates as a concentration of his force.

These and the like experiences intimate, that man stands in strict connexion with a higher fact never yet manifested. There is power over and behind us, and we are the channels of its communications. We seek to say thus and so, and over our head some spirit sits, which contradicts what we say. We would persuade our

fellow to this or that; another self within our eyes dissuades him. That which we keep back, this reveals. In vain we compose our faces and our words; it holds uncontrollable communication with the enemy, and he answers