Sherman. The humanitarians are more dangerous in
principle than the egoists, for they have the appearance of building on
a broader and deeper foundation, of being more Christian, more
philosophic, more generous and philanthropic; but Satan is never more
successful than under the guise of an angel of light. His favorite
guise in modern times is that of philanthropy. He is a genuine
humanitarian, and aims to persuade the world that humanitarianism is
Christianity, and that man is God; that the soft and charming sentiment
of philanthropy is real Christian charity; and he dupes both
individuals and nations, and makes them do his work, when they believe
they are earnestly and most successfully doing the work of God. Your
leading abolitionists are as much affected by satanophany as your
leading confederates, nor are they one whit more philosophical or less
sophistical. The one loses the race, the other the individual, and
neither has learned to apply practically that fundamental truth that
there is never the general without the particular, nor the particular
without the general, the race without individuals, nor individuals
without the race. The whole race was in Adam, and fell in him, as we
are taught by the doctrine of original sin, or the sin of the race, and
Adam was an individual, as we are taught in the fact that original sin
was in him actual or personal sin.

The humanitarian is carried away by a vague generality, and loses men
in humanity, sacrifices the rights of men in a vain endeavor to secure
the rights of man, as your Calvinist or his brother Jansenist
sacrifices the rights of nature in order to secure the freedom of
grace. Yesterday he agitated for the abolition of slavery, to-day he
agitates for negro suffrage, negro equality, and announces that when he
has secured that he will agitate for female suffrage and the equality
of the sexes, forgetting or ignorant that the relation of equality
subsists only between individuals of the same sex; that God made the
man the head of the woman, and the woman for the man, not the man for
the woman. Having obliterated all distinction of sex in politics, in
social, industrial, and domestic arrangements, he must go farther, and
agitate for equality of property. But since property, if recognized at
all, will be unequally acquired and distributed, he must go farther
still, and agitate for the total abolition of property, as an
injustice, a grievous wrong, a theft, with M