of view, we may conclude with certainty that man would never, if left to himself, have devised it. Secondly, regarding this polytheism as an object presented to the human intellect, nothing more unreasonable and monstrous than this crowd of deities can even be conceived. The human reason demands imperatively the unity of the godhead, since infinite power at least enters into the conception of the godhead, and to divide or limit infinity is an unreason. All the great works and order of the world bore witness likewise to this unity of the godhead, and were sufficient to prove it;(30) and even in the worst times of paganism we find this proof exhibited with a force and lucidity to which even now little can be added. And in the worst times, again, we find the natural witness of the human soul breaking out in moments of sudden trial or great anguish, and calling upon the one God for help.(31) Yet in spite of this we see whole nations renowned for their intellectual productions, and men among them in whom the force of reason has rarely or never been surpassed, bowing their necks to this yoke of polytheism, and accepting this tissue of monstrous error, paying homage to it in their life, and dying with it on their lips; as Socrates offering the cock to Æsculapius, and Seneca the libation to Jove the liberator. We know not how to account for this, were man’s reason left alone. We can see an adequate ground for it only in “men having been made unreasonable, and in the demoniacal error overshadowing the earth, and concealing the knowledge of the true God.”(32)