5. For though there be that are called “They have,” says he, “the name, but the reality is wanting.” He uses the word called here, to mean — renowned in the estimation of men He has also made use of a general division, when he says in heaven or on earth The gods that are made mention of as being in heaven, are the heavenly hosts, as the Scripture terms the sun, moon, and the other stars. How very far they are, however, from being entitled to divine honors, Moses shows from this, that they were created for our use. The sun is our servant; the moon is our handmaid. How absurd, therefore, it is to render to them divine honors! By the gods that are on earth, are properly meant, in my opinion, men and women for whom religious worship has been appointed. (463) For, as Pliny observes, those who had deserved well of mankind had their memory consecrated by religion, so as to be worshipped as deities — Jupiter, Mars, Saturn, Mercury, and Apollo, who were mortal men, but were, after death, exalted to the rank of deities; and, more recently, Hercules, Romulus, and at length the Caesars — as if it were in the power of mankind to make deities at their pleasure, while they cannot give to themselves either life or immortality. There are also other gods that are terrestrial, taken either from cattle or from brute creatures, as, for example, among the Egyptians, the ox, the serpent, the cat, the onion, the garlic; and, among the Romans, the boundary-stone, (464) and the stone Vesta. They are gods, then, only in name; but Paul says that he does not stop to notice deifications of this sort. (465)
(463) “ Ausquels on a attribue diuinite, et en leur honneur dresse quelque senrice diuin;” — “To whom they have ascribed divinity, and have appointed some divine service in honor of them.”
(464) The allusion is to Terminus, the god of boundaries, of whom mention is made by Livy (1. 10, and 5. 54.) — Ed.
(465) “ Telles consecrations faites a l’appetit des hommes;” — “Such consecrations made according to the humor of men.”