course with our fellow-men. Now this Equality of all men is the peculiar principle of Christianity; hence the universal but unconscious dominion of this Christianity, and its acceptance as the essential actuating principle of public life, would be also the foundation of Good Manners, or rather would itself be Good Manners. The unconscious dominion, I have said;—that is, when it should be no longer publicly proclaimed, ‘Christianity teaches this or that;’—but when the Principle should itself possess a true and living existence within the minds of men, and manifest itself in all their actions.
Now, this presupposed principle has assuredly had a recognised existence in the world since the origin of Christianity, and no man acts in opposition to it because no man has power to do so. ‘Before God we are all Equal,’ says many a one,—and he readily admits that in another life we shall actually be placed upon an Equality, because this is a matter beyond his control,—who nevertheless himself relies upon the inequality of men in this life, maintains this inequality with all his power, and endeavours to draw from it the greatest possible advantage to himself. The principle of Equality must therefore be applied to the earthly relations of men, if it is to become the source of true, active Good Manners among them. This can only be effected through the influence of the Perfect State which penetrates all men in the same manner, each in his own place, and employs them all as its instruments. Thus it is not the mere ideal dominion of Christianity, but the dominion which it acquires by means of the State, and which is realized in the State, which is true Good Manners; and the idea of such Good Manners may now be further defined in this way:—Each Individual is recognised as a member of the Race when we regard him as an instrument of the State, and desire to be so regarded by him; when we treat him as such, and desire to be so treated by
