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The Institutes of the Christian Religion
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[73] In his book, De Idolatria. See also in Augustine, a letter by one Maximus, a grammarian of Medaura, jesting at his gods, and scoffing at the true religion. See, at the same time, Augustine’s grave and admirable reply. Ep. 42. 43.
[74] The French adds, “voire jusques aux oignons et porreaux;”–they have gone even to onions and leeks.
[75] Calvin translates the words of the Psalmist as an imprecation, “Similes illis fiant qui faciunt ea;”–Let those who make them be like unto them.
[76] See Gregory, Ep. ad Serenum Massiliens, Ep. 109. lib. 7; and Ep. 9 lib. 9; images, rather accuses it.
[77] The French adds, “deux des plus anciens Docteurs de l’Eglise;”–two of the most ancient Doctors of the Church.
[78] Lact. Inst. Div. lib. 1 c. 15; Euseb. Præf. Evang. lib. 3 c. 3, 4; also August. De Civitate Dei, lib. 4 c. 9, 31.
[79] The French is “Pourceque la gloire de sa Divinite est vilipendée en une chose si sotte et lourde comme est un marmouset;”–because the glory of his Divinity is degraded into an object so silly and stupid as a marmoset.
[80] The French is “Neantmoins ils ne disoyent point pour cela au’un Dieu fut divisé;”–nevertheless, they did not therefore say that the unity of God was divided.
[81] French, “Ne vouloit monstrer sa vertu que sous les images;”–would only show his power under the form of images.
[82] The two last sentences in French are, “Car laissans là un crucifix, ou une image de leur nostre-dame, ou n’en tenans point grand comte, ils mettent leur devotion à un autre. Pourquoy est-ce qu’ils trotent si loin en pelerinage pour voir un marmouset, duquel ils ont le semblable à leur porte?”–For there passing by a crucifix, or an image of what they call “Our Lady,” or making no great account of them, they pay their devotion to another. Why is it that they trot so far on a pilgrimage to see a marmoset, when they have one like it at their door?
[83] The French is “qu’il n’y ait nulle recompense qui vaille un marmouset guignant à travers et faisant la mine tortue;”–that no compensation can equal the value of a marmoset looking askance and twisting its face.
[84] The French is “une mechante Proserpine nommée Irene;”–a wicked Proserpine named Irene.
[85] The French adds, “et qu’il ne se soit trouvé gens qui leur crachassent au visage;”–and that people were not found to spit in their face.
[86] See Calvin, De Vitandis Superstitionibus, where also see Resp. Pastorum, Tigurin. adver. Nicidenitas. See also Calvin, De Fugiendis Illicitis Sacris.
CHAPTER 12. GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP.
[87] Cic. De Nat. Deor. lib. 2 c. 28. See also Lactant. Inst. Div. lib. 4 c. 28.
[88] The French adds, “Et ne faisons point cela témérairement, mais selon sa parole.”–And let us not do this rashly, but in accordance with his Word.
[89] Calvin translates interrogatively, “Do ye believe in God?”
[90] The French adds, “à ce qu’elle ne fust point aneantie incontinent; “–so as to prevent its being instantly annihilated.
[91] The French adds, “Sainct Paul n’eust jamais ainsi parlé, s’il n’eust cognu la vraie Divinté du Sainct Esprit”–St Paul would never have so spoken, if he had not known the divinity of the Holy Spirit.
[92] The French entirely omits the three previous sentences, beginning, “Then, as,” &c.
[93] Bernard, De Consider. lib. 5 “Cum dico unum, non me trinitatis turbat numerus, qui essentiam non multiplicat, non variat, nec partitur. Rursum, quum, dico tria, non me arguit intuitus unitatis, quia illa quæcunque tria, seu illos tres, nec in confusionem cogit, nec in singularitatem redigit. “–See also Bernard, Serm. 71 in Cantica.
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