Vers. 3. Now the Egyptians are men, and not God; and their horses flesh, and not spirit: and when the Lord shall stretch forth his hand, the helper shall fall, and they shall altogether fai••••.
IT seemes that Isaiah vtters nothing here but that which euery one knowes, neither would any man stand to call the truth there∣of into question. For who would be so mad as to affirme either that ye Egyptians were God, or to denie that they were men? This was out of controuersie; and therefore euery one would willingly assent vnto it for the gene∣rall. But to come to particularities; there, they were so blockish, or stood in such a mam∣mering, that they called that truth into que∣stion, of which before they were fully resol∣ued.
Thus they waxed proud, taking them∣selues to be no more men; and that they might vtterly free themselues from yeelding obe∣dience vnto God. For this cause we are often admonished in the holy Scriptures, not to trust in man, because nothing is more vain thē he: Psa. 146.3. Cursed be he (saith Ieremiah) that trusts in man, and makes flesh his arme: Ier. 17.5. Yet we see that all, none excepted, deter∣mine and conclude of matters in themselues, as if they were able to bring their designes to passe an hundred yeeres after, which they haue plotted in their braine: yea, as if they could rule both heauen, earth, and seas, and could gouerne all things euen as they listed. Seeing there is such pride in all of vs, let vs not maruell that the Prophet pro∣claimes, that the Egyptians are not God, but men. For the Iewes attributed that vnto them, which appertained vnto God. What is that? Euen the protection and safegard of the Church; which he so reserues to himselfe, that he will haue none to meddle with this office. Isaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God, and their false confidence wherewith they were puffed vp.
And thus we may see how great difference there is betweene God and men. Men can doe nothing of themselues, but so far forth as God shall giue them power. Come we to speake of the nature and excellencie of man, wee may well praise the great graces which he hath re∣ceiued of God; but oppose him once against his Creator, then must he be accounted lesse then nothing. For is it possible to attribute any thing vnto man, but wee shall thereby take so much honour from God? This is the cause why wee can neuer consent vnto the Papists, when we come to dispute of the cause of our saluation, of free will, and of the digni∣tie of merits and workes: for in as much as man and God, are in these things opposed one against the other, it must needs be, that what∣soeuer is attributed to man, is taken from God. But they part stakes in such wise, as they giue part to God, and part to men: we on the contrary affirme, that the sole & whole cause of our saluation, ought to be attributed vnto God: as also, that it cannot bee giuen to anie other, but we shall therein commit most abo∣minable sacrilege. In a word, let vs know that in this opposition, nothing can bee left to man which is worthy of any praise.
By the word flesh, he means imbecillity and weaknesse: for what is in flesh but onely cor∣ruption? He speakes of horses, but the same or the like weaknes agrees also to the Egyptiās. As if he should say; They and all the forces they can make, are not worth a rush. For albet the Egyptians had a soule as well as a body, yet be∣cause they were earthly creatures, and dwelt in houses of clay, they must downe. As if hee should say; I am sure you haue no spirituall nor celestiall power. To which purpose the Prophet saith, Psal. 146.3. Trust not in Prin∣ces, nor in any child of man: for his breath departeth, and then all his thoughts perish.
Now albeit this word flesh, properly be∣longs to horses; yet it is no maruell if men be sent to take a view of the rottennesse there∣of, there to learne their owne transitorinesse. But from the threatning that is added, to wit, that this wickednesse shall not goe scot-free; we may learne a generall doctrine. For the Lord will not indure to haue that giuen to the creature, which belongs to himselfe: nor, that any should repose that trust in men, which ought to be reserued for him alone. He threatens then as well those which should giue their succour, and should be the cause of this vaine confidence, as those which should be succoured, & should stay the hope of their safetie thereupon. Now if the Lord cannot abide this peruerse trust, as touching things belonging to our temporary salua∣tion; how insupportable are those, thinke we, who to obtaine eternall saluation, forge diuers trusts, according to their owne fanta∣sie? For in so doing, they exalt the power of men, to set it vp in the place of God.