CHAP. V.] THE DIVINE INSTITUTES. 13

If, in one body, one mind possesses the government of so many things and is at the same time occupied with the whole, why should anyone suppose that the universe cannot be governed by one, but must be governed by more than one? Those who maintain the existence of many gods are aware of this, so they say that these gods preside over separate offices and parts, while one chief ruler remains over all. On this principle, the others would not be gods, but attendants and ministers, whom that one most mighty and omnipotent being appointed to these offices; they would be subservient to his authority and command. If they are not all equal, they are not all gods, for that which serves and that which rules cannot be the same. God is a title for the highest power; He must be incorruptible, perfect, incapable of suffering, and subject to no other being. Therefore, they are not gods whom necessity compels to obey the one greatest God. Because those who hold this opinion are not deceived without cause, we will presently reveal the source of this error. Now, let us prove the unity of the divine power with testimony.

CHAP. IV.—THAT THE ONE GOD WAS FORETOLD EVEN BY THE PROPHETS.

The prophets, who were very many, proclaim and declare the one God. Being filled with the inspiration of that one God, they predicted things to come with an agreeing and harmonious voice. Those who are ignorant of the truth do not think these prophets are to be believed; they say their voices are not divine, but human. Because the prophets proclaim one God, the skeptics claim they were either madmen or deceivers. But we see that their predictions have been fulfilled and are being fulfilled daily. Their foresight, agreeing as it does on one point, teaches us that they were not under the influence of madness. Who, possessed of a frenzied mind, would be able not only to predict the future but even to speak coherently? Were they deceitful? Nothing was so foreign to their nature as a system of deceit, as they themselves restrained others from all fraud. They were sent by God for the purpose of being heralds of His majesty and correctors of human wickedness.

Moreover, the inclination to feign and speak falsely belongs to those who covet riches and desire gains—a disposition far removed from those holy men. They discharged their office in such a way that, disregarding all things necessary for the maintenance of life, they were so far from storing up for the future that they did not even labor for the day, content with the food God provided. These men not only had no financial gain, but even endured torments and death. Because the precepts of righteousness are distasteful to the wicked and to those who lead unholy lives, those whose sins were exposed and forbidden most cruelly tortured and killed the prophets. Therefore, those who had no desire for gain had neither the inclination nor the motive for deceit. Furthermore, some of them were princes or even kingsNot David merely, nor only other kings of the Hebrews. Elucidation I. upon whom the suspicion of covetousness could not possibly fall, and yet they proclaimed the one God with the same prophetic foresight as the others.

CHAP. V.—OF THE TESTIMONIES OF POETS AND PHILOSOPHERS.

Let us leave the testimony of the prophets, lest a proof derived from those who are universally disbelieved should appear insufficient. Let us come to other authors and cite as witnesses those whom our opponents usually use against us—namely, poets and philosophers. From these, we can prove the unity of God; not that they had ascertained the truth, but because the force of truth is so great that no one can be so blind as to miss the divine brightness presenting itself to his eyes. The poets, however much they adorned the gods in their verses, often confess that all things are held together and governed by one spirit or mind.

Orpheus, the most ancient of poets and coeval with the gods themselves—since it is reported that he sailed among the Argonauts together with the sons of Tyndarus and Hercules—speaks of the true and great God as the "first-born,"original: πρωτόγονον because nothing was produced before Him, but all things sprang from Him. He also calls Him Phanesoriginal: φάνητα, the appearer because, when as yet there was nothing, He first appeared and came forth from the infinite. Since he was unable to conceive in his mind the origin of this being, he said that He was born from the boundless air: “The first-born, Phaethon, son of the extended air.” He affirms that this being is the parent of all the gods, for whom He framed the heaven and provided a common habitation: “He built for immortals an imperishable home.” Thus, under the guidance of nature and reason, he understood that there was a power of surpassing majesty.