This backwardness to generalize a rule, found so necessary practically to be followed, may be resolved into that flattering conceit of human dignity, which is yielded reluctantly, inch by inch, as plain demonstration wrests it away. And further, self-love conceals itself, because generally it operates first to pervert the judgment. The consciousness of preferring private interest to worthier considerations, is too painful to be endured. The man therefore strives, but too successfully, to misrepresent the case to himself. He contrives to make that seem right, which tends to his own advantage. But though indirect, the operation of self-love is none the less sure. Whether the individual be any the less blamable, because self-love assumes this disguise, is not now to be considered.
There are individuals, to whom implicit confidence in their unguarded honesty, proves but an added motive to be more tremulously sensitive, not to abuse such confidence. There are, whom respect for their calling binds wholly to more carefulness, to prove worthy of such respect. So always if one is thoroughly pervaded with the right spirit. But dealing with bodies of men, as men yet are, these two rules should shape political institutions and social relations.
First, so far as men can command confidence and respect, for the sake of birth, calling, or office, so far they are relieved from the necessity of seeking the same by personal qualifications; and accordingly a body of men so protected, will perceptibly fall short of the average, in the staple elements of respectability.
Respect for station or calling so ample is here meant, as to satisfy the average desire of approbation. The extent, to which this is satisfied by the respect paid by the child, to the parent, for the relation's sake, is so moderate, as one of the elements tending to the formation of character, that it may be expected to operate generally as it universally would, where the right spirit fully reigns. The remark holds good, with moderate abatement, in the relation of teacher and pupil.
In the infancy of the Christian church, the relation between pastor and flock was closely analogous to that between parents and children. On the one side were men of a disinterested and paternal spirit, so earnestly living the new life hid with Christ in God, that hardly the possibility could be conceived of a desire to exalt and magnify self, over the ignorance and degradation of their spiritual charge. On the other side were men, children in knowledge, incapable of estimating the ministry simply after the consciousness of benefits received. We are not then to condemn the arrangement, which clothed the ministry with an official dignity, the office being revered independently of the claims of the man; nor to wonder, if the arrangement outlived the necessity, or passed the bounds of moderation; or if it was not fully calculated, the danger, lest men of the primitive spirit yield places to those of an inferior stamp; and how truly eternal vigilance is the cost, at which all things here must be saved from their tendencies to deterioration. Accordingly the history of the Papacy for centuries has been, that its ministers are sure of unbounded respect from the populace, independently of their personal claims. The consequence is, that while a few are thus moved to heroic and almost angelic devotion to the spiritual good of their flocks, the many would never command respect for what they are as men.
Similar remarks may be applied to the infancy of civil society. The prevalence of monarchy and aristocracy has been too universal, to be charged wholly upon force or chance. And yet in the origin, rational considerations can hardly be supposed to have been distinctly entertained. Still there may have been a dim consciousness of thoughts like these: It is so necessary that civil rulers be at all events respected, and so uncertain how to secure due respect to men meriting it, that we must invest a class of men with a factitious official dignity, and take the risk—rather the certainty—of its proving, in most cases, a cover for personal unworthiness, some degrees below the ordinary standard of humanity. If there existed a dim consciousness of such reasoning, it might have been well entertained.
The second rule of Policy—the master maxim of political wisdom—is, that no class of men must be expected to concur heartily, for extirpating the evils, from which its own revenues and importance are derived. Speaking of men acting in a body, there is no room for the many exceptions, necessarily admitted to the rule, that with the individual self-love is the ruling motive. The individual sometimes yields to nobler considerations, than the calculations of self-interest. In the corporation, the esprit du corps—the clannish spirit—is sure to master it over public spirit. Devotion to the honor, aggrandizement, wealth and power of the order, company, or corporation, is more sure to control their acts as individuals. It is less liable to self-rebuke for conscious meanness. It looks somewhat more like the public spirit which ought to be. It is less liable to occasional counteractions from impulses of honor, humanity, or regard to reputation.
Accordingly a body of men, so constituted as to find its best flourish short of the perfection of the whole social system, will inevitably, sooner or later, prove an obstacle to the onward march of improvement.
A corporation is not necessarily a grievance and a sore on the body politic. If it can have its full flourish, without let to the progress of society, it may be harmless or beneficent.
"Sooner or later;" be this condition marked, in estimating the spiritual policy of Rome. The body of reverends, which mediates between God and men, finds its best flourish, in just such degree of popular intelligence as suffices for comprehending the specious arguments, on which rest the claims of Holy Mother Church; and such amount of conscientiousness as galls the offender, till he has purchased absolution. More intelligence generally prevailing, and better appreciation of the divine law as a living rule of duty, would abate the awe in which the priesthood is held, and diminish the revenues accruing from mediating between offending man and his offended Maker. But Christianity found the world sunk below this moderate standard of intelligence and morals. The best flourish of the priesthood required in the people cultivation of understanding and conscience, up to the point of caring for their account in heaven's record. So the faulty relation between priesthood and people did not at once appear in the results; and, accordingly, the weight of the qualification, sooner or later.