which are very false and very absurd; but it may be affirmed, that any religion which remains within the circle I have just traced, without aspiring to go beyond it, (as many religions have attempted to do, for the purpose of enclosing on every side the free progress of the human mind,) imposes a salutary restraint on the intellect; and it must be admitted, that, if it do not save men in another world, such religion is at least very conducive to their happiness and their greatness in this.
This is more especially true of men living in free countries. When the religion of a people is destroyed, doubt gets hold of the highest portions of the intellect, and half paralyses all the rest of its powers. Every man accustoms himself to entertain none but confused and changing notions on the subjects most interesting to his fellow-creatures and himself. His opinions are ill-defended and easily abandoned: and despairing of ever resolving, by himself, the hardest problems of the destiny of man, he ignobly submits to think no more about them.
Such a condition cannot but enervate the soul, relax the springs of the will, and prepare a people for servitude. Nor does it only happen, in such a case, that they allow their freedom to be wrested from them; they frequently themselves surrender it. When there is no longer any principle of authority in religion any more than in politics, men are speedily frightened at the aspect of this unbounded independence. The constant agitation of all surrounding things alarms and exhausts them. As everything is at sea in the sphere of the intellect, they determine at least that the mechanism of society should be firm and fixed; and as they cannot resume their ancient belief, they assume a master.
For my own part, I doubt whether man can ever support at the same time complete religious independence and entire public freedom. And I am inclined to think, that if faith be wanting in him, he must serve; and if he be free, he must believe.
