Commentary upon the Prophecy of Isaiah

But now let us see with what argument our Prophet defends the Majesty of God; for he so attributes unto himself an infinite power and foreknowledge of all things, that none can take them unto himself without manifest blasphemy.¹ Whence we gather, that these things are so proper to the Divinity, that he indeed rightly deserves to be called God, who knows and can do all things. Thus the Prophet reasons then, If the Idols whom you adore be Gods, they must be able to know and do all things: but they have no power to do any thing at all, neither in prosperity nor adversity: neither do they know that which is past, present, or to come: therefore they be no Gods.

But now let vs see with what argument our Prophet defends the Maiestie of God; for he so attributes vnto himselfe an infinite power and foreknowledge of all things, that none can take them vnto himselfe without manifest blasphemie.¹ Whence we gather, that these things are so proper to the Diuinitie, that he indeed rightly deserues to be called God, who knowes and can doe all things. Thus the Prophet reasons then, If the Idols whom you adore be Gods, they must be able to know and doe all things: but they haue no power to doe any thing at all, neither in prosperitie nor aduersitie: neither do they know that which is past, present, or to come: therefore they be no Gods.

1. 1Who it is that rightly deserves to be called God. How Isaiah frames his argument against Idols.Who it is that rightly deserues to bee called God. How Isaiah frames his argument against Idols.

Quest. But here ariseth a difficult question, for in profane histories there are many predictions which the Idolaters received from their gods: for which cause it might seem that Apollo, Jupiter, and others, knew of things to come: and therefore they were Gods. First I answer, Ans. that if we consider what the oracles were which these Idols gave forth, we shall find there was either obscurity, or, great ambiguity in them all.