We have already ascribed to the introduction of the Equality of all Men before the tribunal of Right, and before a Legislation which should discover with certainty every transgression and with equal certainty inflict the threatened punishment,—which Legislation has only been introduced in Modern Times through the influence of Christianity,—we have ascribed, I say, to such a Legislation a most important and highly beneficial influence upon the Manners of the Citizens. Were every inward temptation to injustice towards others,—so we casually expressed ourselves,—were every such inward temptation crushed, even in its birth, by the consciousness that no other result could follow this course but certain punishment and loss, then would the People gradually lose the habit of even entertaining thoughts of injustice, or of exhibiting such desires even by the most trifling outward manifestation:—all would appear virtuous; although it were yet only the menaces of Law which scared back evil desire to the most secret recesses of the heart; the remembrance of these menaces would have become a part of the Manners of the People, and thus it would have likewise become a part of such Manners to give way to no thought of injustice. These Manners, as merely restraining from evil but not as yet impelling towards good behaviour, would be negatively good; i.e. they would not be Bad Manners,—and their production would be the negative influence of Legislation, and through it of Christianity, upon Public Morality.
This influence of Legislation upon Manners is necessary and infallible:—If in no case any advantage is to be expected from injustice, but at all times only loss and detriment?—then no one, if he but love himself and seek his own welfare, can desire to be unjust. Should this influence upon Manners fail to show itself to the anticipated extent in actual and really efficient Legislation, then we should have to inquire whether this defect does
