doubted by many who think that God immediately reigns among men, and
directs all nature for their benefit.

[19:3] (36) As, then, both reason and experience tell us that the Divine
right is entirely dependent on the decrees of secular rulers, it follows
that secular rulers are its proper interpreters. (37) How this is so we
shall now see, for it is time to show that the outward observances of
religion, and all the external practices of piety should be brought into
accordance with the public peace and well-being if we would obey God
rightly. (38) When this has been shown we shall easily understand how the
sovereign rulers are the proper interpreters of religion and piety.

(19:39) It is certain that duties towards one's country are the highest that
man can fulfil; for, if government be taken away, no good thing can last,
all falls into dispute, anger and anarchy reign unchecked amid universal
fear. (40) Consequently there can be no duty towards our neighbour which
would not become an offence if it involved injury to the whole state, nor
can there be any offence against our duty towards our neighbour, or anything
but loyalty in what we do for the sake of preserving the state. (41) For
instance: it is in the abstract my duty when my neighbour quarrels with me
and wishes to take my cloak, to give him my coat also; but if it be thought
that such conduct is hurtful to the maintenance of the state, I ought to
bring him to trial, even at the risk of his being condemned to death.

(19:42) For this reason Manlius Torquatus is held up to honour, inasmuch as
the public welfare outweighed with him his duty towards his children. (43)
This being so, it follows that the public welfare is the sovereign law to
which all others, Divine and human, should be made to conform. (44) Now, it
is the function of the sovereign only to decide what is necessary for the
public welfare and the safety of the state, and to give orders accordingly;