The essence of government, then, is far from residing in coercion, or the employment of force. That which constitutes it most especially, is a system of means and powers, based on the principle of truly seeking the discovery of what is fitting to be done upon each occasion, the discovery of the truth which ought to govern society, so that it may be afterwards made to penetrate the minds of men, and procure their voluntary and free adoption. The necessity for, and the existence of a government, are therefore quite conceivable, even when there is no scope given to coercion, or when it is absolutely interdicted. Now this is exactly the government of a religious society. There is no doubt that coercion is prohibited in it, for inasmuch as the human conscience is its only territory, the employment of force is unquestionably illegitimate, whatever may be the object in view; but it does not the less subsist, nor is it the less incumbent upon it to accomplish all those things previously mentioned. It behoves it diligently to search for the religious doctrines which solve the problems upon the human destiny, or if there be already a general system of articles of belief in which those problems are solved, then, in each particular case, to unveil and place in full light the ordinances of the system; it must promulgate and enforce the precepts which correspond to its doctrines, and it must preach and expound them, and when society falls from them, call it back. But nothing compulsory; simply investigation into, the preaching and the expounding of, religious truths; in case of need, admonitions and censure. {94} In this lies the task, as also the duty, of the religious government. Set aside coercion out of view altogether, still, all the essential questions as to the organisation of government arise and claim a solution. For instance, the question whether a body of religious magistrates be necessary, or whether it be possible to trust to the religious inspiration of individuals?-- a question which is at issue between the majority of religious societies and the Quakers--is one which will always exist, and must always demand discussion. So also the question, whether, when it is agreed that a body of religious magistrates is necessary, preference should be given to a system of equality, where the ministers of religion are equal amongst themselves, and deliberate in common, or to a hierarchical constitution with different degrees of power? is one which will never cease, on account simply of all coercitive power being denied to the ecclesiastical magistrates, whatever may be their denomination. Instead, therefore, of seeking the dissolution of the religious society, so as to attain a right to destroy the religious government, we are bound to remember that the religious society is formed in the natural order of things, and that the government results as naturally from the society; and that the real problem