in the mirror of past history, and lastly in the contemplation of its snblimest ideal in the image of Divinity itself. And yet, as I have already shown, this last glimpse of moral perfection is scarcely designed for every eye, or rather, to abandon metaphor, this manner of conception is only adapted to certain varieties of character. But even although this method of self-development were universally possible, it would only be efficient when grounded on the perfect coherency of all ideas and sensations, or when unfolded from the inner life of the soul, rather than imposed on it or importunately suggested by some external influence. Hence it will appear that the only means by which the legislator can attain the end in view, must be by removing obstacles that prevent the citizen's mind from becoming familiarized with religious ideas, and by promoting a spirit of free inquiry. If, proceeding further, he ventures to direct or diffuse a spirit of religiousness; if he shelters or encourages certain definite religious ideas; or if, lastly, he dares to require a belief according to authority in lieu of a true and sincere conviction, he will most effectually thwart and deaden the soul's noblest aspirations, and throw fatal impediments in the way of true spiritual culture; and, although he so far work on the citizen's imagination by immediate emotions as to succeed in bringing his actions into conformity with the law, he can never produce true virtue. For this is independent of all peculiar forms of religious belief, and incompatible with any that is enjoined by, and believed on, authority.
Still, however, the question arises, If the influence of certain religious principles tends to produce and encourage those actions only which harmonize with the requirements of law, is this not enough to entitle the State to see to their diffusion, even at the sacrifice of general freedom of thought? The State's design is surely fully accomplished when its legal
