Perseus had no other than the kingdom.' So doth he think to repay them for their neglect. "This satiric quality doth characterise all his writing, whether he be dealing with the sacred or the profane; indeed he doth make no difference between the books of Moses and the books of Livy, but treats both in the same way, as the record of past events; and though God forbid that I should seem to doubt the truth of Scripture, yet it is my opinion that the writings of Moses are not to be apprehended by the plain man, being full of mystery and divinity, which only a clerk can expound. Thus, in one place, after enumerating the great law-givers of old; Moses, Cyrus, Romulus, Theseus, and the like, he adds: 'And though perhaps I ought not to name Moses, he being merely an instrument for carrying out the divine commands, he is still to be admired for those qualities which made him worthy to converse with God; but if we consider Cyrus and the others who have acquired or founded kingdoms, they will all be seen to be admirable, and if their actions and the particular institutions of which they were the authors be studied, they will be found not to differ from those of Moses, though he was instructed by so great a teacher.' "This is either too simple, or too subtile, for men of godly and pious dispositions. Indeed, I think that by indulging his delight in irony he hath made himself distrusted; for the depravity of human nature is such, that, where two interpretations can be put upon words, mankind will ordinarily choose the sense which is evil instead of that which is good. Witness the following, on ecclesiastical princedoms: 'All the difficulties of ecclesiastical princedoms precede their acquisition: for they are acquired by merit or good fortune, but are maintained without either, being upheld by the venerable ordinances of religion, which are all of such a nature and efficacy that they secure the authority of their princes in whatever way they may act or live. These princes alone have territories which they do not defend, and subjects whom they do not govern; yet, though undefended, their territories are not taken from them, nor are their subjects concerned at not being governed or led to think of throwing off their allegiance; nor is it in their power to do so. Accordingly these princedoms alone are secure and happy. But inasmuch as they are sustained by agencies of a higher nature than the mind of man can reach, I forbear to speak of them; for, since they are set up and supported by God himself, he would be a rash and presumptuous man who should venture to discuss them.' It hath a double edge, and though some may be found to declare the intention innocent, since the book is addressed to a relative of the Pope, I would rather infer from that the greater daring of the author. But lest you yourself, who are curious in such matters, should doubt whether the intention be malicious or innocent, I shall explain further his opinions, both in the matter of