the two created by the interests of modern times. We therefore, first of all, consider this connection as it is ordinarily conceived.
2. Men are distinctly conscious of this connection, not, however, in its true character as absolute, and as it is known in philosophy, but rather they know and conceive of it in a general way only. The mode in which the idea of this connection finds expression is in the tracing of laws, authority, and the constitution of the State to a divine origin. They are considered as deriving their authorisation from this source, and, in fact, from the highest authority which can be conceived of. These laws are the development of the conception of freedom, and this latter, reflecting itself thus upon actual existence, has the conception of freedom as it appears in religion for its foundation and truth.
To say this implies that these laws of morality, of right, are eternal and unchangeable rules for the conduct of man, that they are not arbitrary, but continue to exist so long as religion itself continues to exist. We find a general conception of this connection among all nations. It may be taken as meaning that man obeys God in the act of conforming to the laws, to the ruling authority, to the powers which hold the State together. This way of stating the matter is in one aspect correct enough, but in this form the thought is exposed to the risk of being taken in a wholly abstract sense, inasmuch as nothing is determined regarding the explanation of what is involved in the laws, nor as to what laws are fitted to form the fundamental statutes. Expressed in this formal manner, the meaning of the proposition is that men are to obey the laws whatever they may happen to be. In this way the act of governing and the giving of laws are abandoned to the caprice of the governing power. This condition of things has actually existed in Protestant States, and it is only in such States that it can be found, for it is in these that that unity of religion and the State actually
