Reimarus, and all who have shown that our reason, our heart, etc., also lead to God, have therewithal shown that we are possessed through and through. To be sure, they vexed the theologians, from whom they took away the prerogative of religious exaltation; but for religion, for freedom of mind, they thereby only conquered yet more ground. For, when the mind is no longer limited to feeling or faith, but also, as understanding, reason, and thought in general, belongs to itself the mind,--when, therefore, it may take part in the spiritual[36] and heavenly truths in the form of understanding, etc., as well as in its other forms,--then the whole mind is occupied only with spiritual things, _i. e._ with itself, and is therefore free. Now we are so through-and-through religious that "jurors," _i. e._ "sworn men," condemn us to death, and every policeman, as a good Christian, takes us to the lock-up by virtue of an "oath of office." Morality could not come into opposition with piety till after the time when in general the boisterous hate of everything that looked like an "order" (decrees, commandments, etc.) spoke out in revolt, and the personal "absolute lord" was scoffed at and persecuted; consequently it could arrive at independence only through liberalism, whose first form acquired significance in the world's history as "citizenship," and weakened the specifically religious powers (see "Liberalism" below). For, when morality not merely goes alongside of piety, but stands on feet of its own, then its principle lies no longer in the divine commandments, but in the law of reason, from which the commandments, so far as they are still to remain valid, must first await justification for their validity. In the law of reason man determines himself out of himself, for "Man" is rational, and out of the "essence of Man" those laws follow of necessity. Piety and morality part company in this,--that the former makes God the lawgiver, the latter Man.