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.