inequality in faculties and influence, which gives birth to power in civil society, is equally its cause in religious. Missionaries come forth and declare themselves, like generals. So that, as on the one hand a religious government necessarily results from the nature of a religious society, so on the other, by the mere operation of human faculties, and their unequal distribution, its development also is perfectly natural. Therefore, as soon as religion is planted in man, a religious society is formed; and as soon as the religious society appears, it produces its government. But here a fundamental objection arises, from the absence of anything to ordain and impose, and from nothing coercitive being legitimate. That there is, in fact, no scope for government, since liberty ought to subsist unrestricted. It is, I believe, a very confined and rude idea of government to imagine it to reside solely, or even with regard to the force which it exhibits to insure obedience, in its coercitive element. I leave the religious point of view, and take civil government, following the simple course of events. Society exists: there is something to do, no matter what, for its interest, or in its name; there is a law to give, a measure to take, or a judgment to pronounce. Most assuredly there is likewise a good law to make, a good resolve to follow, and a good judgment to deliver. Whatsoever may be the subject under discussion, or the interest brought in question, upon all occasions there is a truth necessary to be known, and which ought to decide the conduct.