sm of the natural conscience of man.
Second, local, civil, or positive religion, with dogmas, rites,
exercises; a theology of a primitive people, exactly co-extensive with
all the rights and all the duties of men. Third, a religion like the
Christianity of the Roman church, which gives men two sets of laws,
two chiefs, two countries, submits them to contradictory duties, and
prevents them from being able to be at once devout and patriotic. The
last of these is so evidently pestilent as to need no discussion. The
second has the merit of teaching men to identify duty to their gods
with duty to their country; under this to die for the land is
martyrdom, to break its laws impiety, and to subject a culprit to
public execration is to devote him to the anger of the gods. But it is
bad, because it is at bottom a superstition, and because it makes a
people sanguinary and intolerant. The first of all, which is now
styled a Christian theism, having no special relation with the body
politic, adds no force to the laws. There are many particular
objections to Christianity flowing from the fact of its not being a
kingdom of this world, and this above all, that Christianity only
preaches servitude and dependence.[253] What then is to be done? The
sovereign must establish a purely civil profession of faith. It will
consist of the following positive dogmas:--the existence of a
divinity, powerful, intelligent, beneficent and foreseeing; the life
to come; the happiness of the just, the chastisement of the wicked;
the sanctity of the social contract and the laws. These articles of
belief are imposed, not as dogmas of religion exactly, but as
sentiments of sociability. If any one declines to accept them, he
ought to be exiled, not for being impious, but for being unsociable,
incapable of sincere attachment to the laws, or of sacrificing his
life to his duty. If any one, after publicly recognising these dogmas,
carries himself as if he did not believe them, let him be punished by
death, for he has committed the worst of crimes, he has lied before
the laws.[254]

Rousseau thus, unconsciously enough, brought to its climax that
reaction against the absorption of the state in the church which had
first taken a place in literature in the controversy between legists
and canonists, and had found its most famous illustration in the De
Monarchia of the great poet of catholicism. The division of two
co-equal realms, one temporal, the other spiritual,