The Druids would pursue this notion from like reasoning a little further, in this manner. Tho’ from all that has been said, there is a necessity of admitting an eternal generation, yet the person so generated, all-perfect God, does not multiply the deity itself, tho’ he is a person distinct from his father. For addition or subtraction is argument of imperfection, a thing not to be affirmed of the nature of the deity. They would therefore say, that tho’ these two, the father and the son, are different divine personalities, yet they cannot be called two Gods, or two godheads; for this would be discerping the deity or godhead, which is equally absurd and wicked. That mankind did formerly reason in this wise, is too notorious to need my going about formally to prove it. ’Tis not to be controverted; very many authors have done it substantially. And when there was such a notion in the world, our Druids, who had the highest fame for theological studies, would cultivate it in some such manner as I have deliver’d, by the mere strength of natural reason. Whether they would think in this manner _ex priori_, I cannot say; but that they did so think, we can need no weightier an argument than the operose work of _Abury_ before us; for nought else could induce men to make such a stamp, such a picture of their own notion, as this stupendous production of labour and art. As our western philosophers made a huge picture of this their idea, in a work of three miles’ extent, and, as it were, shaded by the interposition of divers hills; so the more eastern sages who were not so shy of writing, yet, chose to express it in many obscure and enigmatic ways. _Pythagoras_, for instance, affirmed, the original of all things was from unity and an infinite duality. _Plutarc. de plac. philos._ _Plato_ makes three divine authors of all things, the first or supreme he calls king, the good. Beside him, he names the cause, descended from the former; and between them he names _dux_, the leader, or at other times he calls him the _mind_. Just in the same manner, the _Egyptians_ called them _father_, _mind_, _power_. Therefore _Plato_, in his VIth epistle, writing to _Hermias_ and his friends, to enter into a most solemn oath, directs it to be made before “God the leader or prince of all things, both that are, and that shall be; and before the Lord, the father of that leader or prince; and of the cause: all whom, says he, we shall know manifestly, if we philosophize rightly, as far as the powers of good men will carry us.” And in _Timæus_ he makes MIND to be the son of GOOD, and to be the more immediate architect of the world. And in _Epinomis_ he writes, “the most divine LOGOS or WORD made the world,” the like as _Philo_ wrote; which is expressly a christian verity.