Note 129 — Concerning that which is Eternal, for the Purpose of demonstrating the Eternity of the World.

To such as understand these Elements, this argument for the existence of a multitude of gods, is perfectly demonstrative and clear. Indeed as every production of nature possesses the power of generating its similar, it is much more necessary that the first cause of all should generate a multitude the most similar to himself, that can possibly be conceived. For every being produces that which is similar prior to the dissimilar; as indeed a contrary mode of proceeding would be absurd and impossible. The immediate or first productions therefore of the first god, must be a multitude of gods: or otherwise his first progeny would not be perfectly similar to himself. Nor does this doctrine, is any respect derogate from the dignity of the supreme god, as the ignorant suppose; but on the contrary tends to exalt his majesty, and evince the ineffable beneficence and perfection of his nature. For though it establishes a multitude of gods, yet it teaches that they are dependant on the first, who is perfectly incomprehensible, and without participation. So that it leads us to consider the subordinate deities, as so many lesser luminaries shining before the presence of the sun of good, and encircling with awful grandeur his ineffable radiance, and occult retreats. And that this doctrine fully displays his superlative goodness, is sufficiently manifest; since by a contrary assertion we must ascribe imperfection to the fountain of excellence, and leave deity impotent and barren. Indeed this opinion is so natural and reasonable, that, excepting the Jews, it was embraced by every nation of the ancient world. Nor ought we to wonder that the Jews were an exception to the universal consent of mankind, in this important particular. For with respect to the origin of this despicable, though chosen people, it was scarcely known to the Heathens; “the greater part of whom,” as Dr. Burnest justly observes (De Origin. Rer. cap. 7.) “supposed them to be natives of Egypt, sprung from the same root, or considered them as a vile, and inconsiderable people.” And as to their learning we may remark with the same author, “that they never excelled in philosophical, or mathematical knowledge; and never gave the world a famous example of the strength of human wit; from whence arose that bitter reproach of Apollonius, That the Jews were the most trifling of all the barbarians, and that they were the only people who had never found out any thing useful for life.” The example of the Jews, therefore, ought to be so far from deciding against Polytheism, that when their character is impartially estimated, it will strengthen the evidence of its reasonableness and truth.