Spirit of Rome, now gone out, and walking by Missions
through the dry places of China, Japan, and the Indies, that yeeld him
little fruit, may not return, or rather an Assembly of Spirits worse
than he, enter, and inhabite this clean swept house, and make the End
thereof worse than the beginning? For it is not the Romane Clergy onely,
that pretends the Kingdome of God to be of this World, and thereby to
have a Power therein, distinct from that of the Civill State. And
this is all I had a designe to say, concerning the Doctrine of the
POLITIQUES. Which when I have reviewed, I shall willingly expose it to
the censure of my Countrey.

A REVIEW, AND CONCLUSION

From the contrariety of some of the Naturall Faculties of the Mind, one
to another, as also of one Passion to another, and from their reference
to Conversation, there has been an argument taken, to inferre an
impossibility that any one man should be sufficiently disposed to all
sorts of Civill duty. The Severity of Judgment, they say, makes men
Censorious, and unapt to pardon the Errours and Infirmities of other
men: and on the other side, Celerity of Fancy, makes the thoughts lesse
steddy than is necessary, to discern exactly between Right and Wrong.
Again, in all Deliberations, and in all Pleadings, the faculty of solid
Reasoning, is necessary: for without it, the Resolutions of men are
rash, and their Sentences unjust: and yet if there be not powerfull
Eloquence, which procureth attention and Consent, the effect of Reason
will be little. But these are contrary Faculties; the former being
grounded upon principles of Truth; the other upon Opinions already
received, true, or false; and upon the Passions and Interests of men,
which are different, and mutable.

And amongst the Passions, Courage, (by which I mean the Contempt of
Wounds, and violent Death) enclineth men to private Revenges, and
sometimes to endeavour the unsetling of the Publique Peace; And
Timorousnesse, many times disposeth to the desertion of the Publique
Defence. Both these they say cannot stand together in the same person.

And to consider the contrariety of mens Opinions, and Manners in
generall, It is they say, impossible to entertain a constant Civill
Amity with all those, with whom the Businesse of the world constrains
us to converse: Which Businesse consisteth almost in nothing else but a
perpetuall contention for Honor, Riches, and Authority.

To which I answer, that these are ind