As every man at heart wishes the best and not inferior society, wishes to be convicted of his error and to come to himself—so he wishes that the same healing should not stop in his thought, but should penetrate his will or active power. The selfish man suffers more from his selfishness than he from whom that selfishness withholds some important benefit. What he most wishes is to be lifted to some higher platform, that he may see beyond his present fear the transalpine good, so that his fear, his coldness, his custom may be broken up like fragments of ice, melted and carried away in the great stream of good will. Do you ask my aid? 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 anyone 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 Dandamis, 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, apprises 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
