the civil theology, we are to believe that it is to be found in
the select gods._
If there is any one whom the sixth book, which I have last finished,
has not persuaded that this divinity, or, so to speak, deity--for
this word also our authors do not hesitate to use, in order to
translate more accurately that which the Greeks call θεότης;--if
there is any one, I say, whom the sixth book has not persuaded that
this divinity or deity is not to be found in that theology which
they call civil, and which Marcus Varro has explained in sixteen
books,--that is, that the happiness of eternal life is not attainable
through the worship of gods such as states have established to be
worshipped, and that in such a form,--perhaps, when he has read this
book, he will not have anything further to desire in order to the
clearing up of this question. For it is possible that some one may
think that at least the select and chief gods, whom Varro comprised
in his last book, and of whom we have not spoken sufficiently, are
to be worshipped on account of the blessed life, which is none other
than eternal. In respect to which matter I do not say what Tertullian
said, perhaps more wittily than truly, "If gods are selected like
onions, certainly the rest are rejected as bad."[245] I do not say
this, for I see that even from among the select, some are selected
for some greater and more excellent office: as in warfare, when
recruits have been elected, there are some again elected from among
those for the performance of some greater military service; and in
the church, when persons are elected to be overseers, certainly the
rest are not rejected, since all good Christians are deservedly
called elect; in the erection of a building corner stones are
elected, though the other stones, which are destined for other parts
of the structure, are not rejected; grapes are elected for eating,
whilst the others, which we leave for drinking, are not rejected.
There is no need of adducing many illustrations, since the thing is
evident. Wherefore the selection of certain gods from among many
affords no proper reason why either he who wrote on this subject,
or the worshippers of the gods, or the gods themselves, should be
spurned. We ought rather to seek to know what gods these are, and for
what purpose they may appear to have been selected.