But the difficulty here, it is assumed, is that the spiritual society with us is divided into various denominations, each with its distinctive views of religion. That, no doubt, is a damage, but can be easily overcome by bearing in mind that the several divisions have equal rights, and by making the public schools denominational, as they are in Prussia, Austria, France, and to a certain extent in England, where denominational diversities obtain as well as with us. Where the community is divided between different religious denominations, all standing on a footing of perfect equality before civil society, this is the only equitable system of public schools that is practicable. If the state does not adopt it, it must--1, let the whole business of education alone, and make no public provision for it; 2, establish purely secular, that is, godless schools, from which all religion is excluded, to which no religious people can be expected to consent, and which would ruin both public and private virtue, and defeat the very purpose of all education; or, 3, it must practically, if not theoretically, recognize some one of the several denominations as the state religion, and remit the education of childhood and youth to its management and control, as is virtually the case with our present public schools, but which would be manifestly unjust to all the others--to non-evangelicals, if evangelicalism is made the state religion, or to the Evangelicals, if a non-evangelical denomination be established as the religion of the state. The only way to be just to all is, as everybody can see, to recognize in practice as well as in profession the equal rights of all denominations in the civil order--make the public schools denominational, and give to each denomination that asks it for the sake of conscience its fair and honest proportion, to be as to their internal economy, education, and discipline under its sole control and management.