But in this the case of the individual in no respect differs from the case of the collective mass. The State has been created with a view to the ultimate end of man as much as the individual. In fact, the cause of its creation was to establish an order in human things which should help man continually to attain that end. It was not created for itself. The society of man in this life is not the ultimate fact. Once more; the Fall, the Deluge, and the Dispersion have uttered three voices upon that truth which can never be silenced, which have echoed through the whole world and touch all human nature. The State, then, as much as the individual, must perform all which it is intended to perform in the government of man, in obedience to the principle that man's present life is ordered with a view to his future life. To apply this more particularly, it means that the State, in its administration of all temporal things, is bound incessantly to have regard to the free exercise by the Spiritual Power of its authority over spiritual things. It must allow that power to administer the whole work of the priesthood, and the whole work of the teaching, with that liberty of internal government which constitutes its jurisdiction, the seat of its royalty. It is not the place here to enumerate in detail how much that involves. It is enough to say that the ordinary action of the State and the ordinary action of the Church run daily into each other, as being concerned with the same man and the same society of men; and accordingly, that the allowing such a liberty to the Church by the State carries with it great consideration and regard for the Church by the State. But such a consideration and regard are quite incompatible with separate action of the two Powers in their respective spheres. An instance in point would be the State compelling a subject, who is a minister of the Church, to become a soldier. It is a purely natural right of the State to require the service of the subject for such a purpose. It is a purely spiritual right of the Church to have the use of her ministers for her own work. The use of the former right without consideration of the latter would constitute a separate action of the State in its sphere. But it would be at the same time an act of the utmost hostility on the part of the State to the Church. And other instances of the same kind present themselves through the whole domain of things which, in themselves, are purely temporal or purely spiritual. Besides these there is the class of mixed things, and, as one of them, let us take education.