Rousseau pointed out very forcibly the incompatibility with civil government of a religion depending on a priesthood whose organization extends beyond the territory of the country itself and forms a body politic. Yet he did not propose to apply the only true remedy for this condition of things, which is the complete separation of church and state, combined with liberty of speech both for the clergy and the laity. He recognized as possible only three sorts of religion, of which the first, without temples, altars, or rites, confined inwardly to the worship of God and externally to the moral duties, was, as he thought, the pure and simple religion of the Gospels, the true theism, and might be called the natural divine law. The next is a national religion, belonging to one country. It has its gods, its rites, its altars, all within its own land, outside of which everything is infidel, strange, and barbarian. Man's duties extend no farther than the boundaries of his own country. Such were the religions of the early nations. The third kind gives to its votaries two systems of legislation, two chiefs, two homes, makes them submit to contradictory duties, prevents their being at once devout worshipers and good citizens. Such a religion is the Roman Catholic. The Roman clergy, he says, is united, not by its formal assemblies, but by communion and excommunication, which are its social compact, and by means of which it will always retain the mastery over kings and nations. All the priests who are in communion are citizens, although at the ends of the earth. This invention is a masterpiece of politics. On some religion our author believes that the state has a right to insist. There is a purely civil profession of faith, whose articles the sovereign may fix, not exactly as dogmas of religion, but as principles of sociability. These must be few, simple and clear, and announced without explanation or commentary. The existence of a deity, powerful, intelligent, beneficent, foreseeing, and providing; the life to come, with the happiness of the good and the punishment of the wicked; the sacredness of the Social Compact and of the laws,--these are the positive dogmas. Of things forbidden there should be but one: intolerance. Whosoever says that there is no salvation but in the church should be driven from the state; for such teaching is dangerous to the sovereign, except, indeed, in a theocracy. Any one who does not hold to the simple creed above described may properly be banished, not as impious but as unsociable, incapable of loving justice and the laws sincerely, or of sacrificing his life to his duty. And if any one, after having publicly accepted these dogmas, behaves as if he did not believe them, let him be put to death; he has committed the greatest of crimes; he has lied before the laws.