Commentary on Isaiah, Commentary on Isaiah · Chapter 36 – Chapter 37
THE XXXVI. CHAPTER.
Verſ. 1. Now in the fourteenth yeere of King Hezekias, Sennacherib King of Aſhur came vp againſt all the ſtrong Cities of Iudah, and tooke them.
IN this Chapter, and in that which followes, the Prophet recites an excellent hiſtorie, which is ſet as a ſeale vntounto the doctrine of the propheſies before going, touching the afflictions of his people: in which alſo, God promiſed to ſhew them mercy by repulſing the Aſſyrians, that ſo hee might deliuer Ieruſalem and the holy land out of their hands. By this ſo manifeſt an effect then, the people perceiued that the Prophet had not foretold theſe things in vaine. Furthermore, God had alſo a purpoſe to informe the poſteritie to come, albeit thoſe, which then liued had no leſſe need of ſuch a ſpectacle then their predeceſſors. Our Prophet hath often threatned that Gods vengeance was at hand; that the Aſſyrians taried but till God gaue them a ſigne to imploy themſelues as his ſcourges in his ſeruice: on the other ſide, he publiſhed promiſes of conſolation touching the Iewes; to wit, that God would ſuccor them when all things ſhould be brought to an after deale. And theſe things were all fulfilled, but the greateſt part of the people cloſed their eies, when they ſhould hauehave beheld theſe famous iudgements of God: nay, which was worſe, they ſhamefully deſpiſed the ſuccour which God offered them. By all which circumſtances, their ſottiſhneſſe was altogether inexcuſable.
The ends and vſes of this hiſtory.But this ſerued no doubt for the comfort of the little flocke, who would not by their infidelitie caſt diſgrace vponupon ſo excellent warnings, but rather by beleeuing, indeuoured to purchaſe credit vntounto them, for their ſakes that ſhould ſucceede. And the Prophet for his part was hereby incouraged to hold on his courſe with the greater affection, and with the more inuincible conſtancie, when he ſaw before his eies, that God did as it were from heauen ſo gloriouſly confirme the doctrine which he had preached. And becauſe the truth of God is neuer honoured according as it deſerueth, if it bee not furniſhed with infallible teſtimonies of his mightie power, he being willing to relieue our infirmitie, makes vsus here behold as in a glaſſe, his workes and word ioined together; ſo that looke what the Prophet taught vponupon earth, God confirmed from heauen. But his calling was then manifeſtly confirmed indeed, when the Lord deliuered Ieruſalem from the ſiege of Sennacherib, all things being then in ſuch a deſperate caſe, that the faithfull could not, but confeſſe that they were rid out of death by his onelyonly power. Now yee ſee the reaſon why I hauehave ſaid, that this hiſtorie is as an authentique ſeale ſet to the former doctrines, the which (if it had been wanting) would not hauehave bin beleeued.
In the fourteenth yeere.] It is not without cauſe that he notes this circumſtance of time, in which theſe things were done. For Ezechiah had then eſtabliſhed the worſhippe of God in his Country: and not content therewith, he had alſo ſummoned the Iſraelites by poſts and meſſengers ſent from all parts, with commandement that they ſhould come to Ieruſalem to offer ſacrifices; to forſake that their long reuolt, that with one conſent they might be reunited againe into their moſt holy faith, & ſerue God according to his word. Read 2. Chro. 30 31.32. Chapters. Euen when the Kingdome was brought into this good order; to wit,2. King. 18.4 when ſuperſtitions were aboliſhed, the Temple purged, and Gods true worſhip erected and ſet vp:Note. then came the Aſſyrians to aſſaile Iudea, who waſted the Country, tooke the Cities, and ſubdued the land vnderunder his command. Ieruſalem onelyonly remained, within which Hezechiah was mued vp as in a priſon.
Let vsus conſider a little now in what dumps this good King and his ſubiects were caſt: for if we iudge of this calamity according to reaſon vnreformed, a man would thinke that God did vniuſtly ſuffer his ſeruant to bee brought into ſuch extremities; becauſe it ſeemed in ſome ſort, that his godlineſſe n…ght deſerue protection at Gods hands, and that hee ſhould hauehave exempted him from all incumbrances; becauſe his whole deſire was bent to ſerue his God purely. For we may wel thinke that God brought not this ſcourge vponupon him now for his negligence, exceſſe, or wantonneſſe; much leſſe for his ſuperſtitions or idolatry, ſeeing at the very firſt entrance into his Kingdome, he imploied himſelfe to the vtmoſt, with exceeding diligence to eſtabliſh religion in the puritie of it. What was Gods purpoſe herein then? Surely hee meant to try the faith and patience of his faithfull ſeruant.
Verſ. 2. And the King of Aſhur ſent Rabſhakeh from Lachiſh towards Ieruſalem vntounto King Hezekiah with a great hoſt, and hee ſtood by the conduit of the vpper poole, in the path of the fullers field.
THe order of the hiſtorie may ſeeme ſomewhat here to be altered: for hee ſaid before, that Sennacherib had taken all the Cities of Iudah: verſ. 1. and now hee ſends Rabſhakeh from Lachiſh which he had beſieged: Lachiſh was not taken yet then. But we are to note that oftentimes the courſe of an hiſtorie is diſioynted, ſo as that is recited laſt which was done firſt. Beſides the Scripture hauehave this figure frequēt in them (as in this place) where it is ſaid, that all ye ſtrong Cities were taken, although ſome no doubt eſcaped, which Hezekias notwithſtāding was vnable to ſuccour. It ſeemed then that the Aſſyrian was become Lord of the whole land, ſeeing nothing was left but Ieruſalem, in which Hezekiah was impriſoned.
This hiſtorie is deſcribed more at large in the ſecond booke of Kings 18. & 19. Chapters. where it is ſhewed that Hezekiah vſed all the meanes he could to redeeme his peace, for he would hauehave had it almoſt vponupon any condition. He gaue 3000. talents of ſiluer, and 30. of gold, which this tyrant exacted, for payment whereof, he was driuen to rob the Temple of the veſſels that were in it, and of the plates of gold which were faſtned vponupon the gates thereof, becauſe his owne treaſure was ſpent. But as ſuch inſatiable gulfes can neuer be filled, ſo when he had receiued this money he then falles to demaund greater things, and impoſed vponupon him harder conditions then the former, that he might vex and afflict this good King to ye full. For hauing once wrought vpō his mildnes, he thought the ſecond time to draw him to whatſoeuer himſelfe liſted, only he waited for fit opertunitie to begin warres afreſh.
But the people no doubt for their parts had well deſerued to be thus ſcourged for their wickedneſſes, according as it had been before propheſied: for albeit religion floriſhed in outward ſhew, yet their liues remained vnchanged, impietie ouerflowed, and their hearts were as foule within as euer they were before. For as much as the people repented not of their ſinnes then, was it not needfull they ſhould be chaſtiſed with the greater ſeueritie in regard of ſuch a malitious obſtinacie? But becauſe the meaſure of their iniquities was not yet full, God pacified the rigor of his wrath, and gaue them an admirable deliuerance when all things were become vtterlie deſperate.
Verſ. 3. Then came forth vntounto him Eliakim the ſonne of Hilkiah, the ſteward of the houſe, and Shebna the Chancellor, and Ioah the ſonne of Aſaph the Recorder.
MEntion was made of this Eliakim in the 22. Chapter: to him the Lord promiſed the chiefe place in the kingdome after the death of Shebna. But it ſeemes this was but a vaine and idle promiſe, ſeeing he is ſent to the enemie to ſue for fauour, as one, being readie to yeeld and ſubmit himſelfe to the merciemercy of ſuch a cruell Tyrant. This might alſo aſtoniſh the hearts of the faithfull, euen to make them call the truth of Gods promiſes into queſtion. Beſides, this good king was ſo deſtituted of good ſeruants, that he was conſtrained to ſend Shebna with the reſt, though he knew him to be a diſloyall traytor. The word Sopher ſignifies a Scribe, and therfore it is often taken for Teachers, or ſuch as are learned: ſometimes for thoſe that keepe bookes, and hauehave the diſpoſing of the rowles or charters of Kingdomes. I hauehave tranſlated it Chancellor: for it can not be referred to the knowledge of the Law: we may alſo gather that this Shebna was in great credit, though he were put from the eſtate of being ſteward, or great maſter of the kings houſhold. The word Mazkir ſignifies a ſecretarie, or a maſter of the requeſts.
Verſ. 4. And Rabſhekeh ſaid vntounto them, Tell you Hezekiah*This clauſe I pray you, is not in Maſter Caluins text. I pray you, Thus ſaith the great king, the king of Aſhur, What confidence is this wherein thou trusteſt?
THe Prophet ſhewes that theſe three Ambaſſadors (which repreſented in a maner the whole ſtate of the kingdome) were not only repulſed, but receiued diſgracefullie, & galled with inſupportable iniuries by the Captaine of this Tyrant. For he is ſo impudent as to aske how Hezekias durſt preſume to rebell, no leſſe then if he had bin a man conuinced of Rebellion. Some expound the particle Na, I pray you, but it can not well ſtand with the honor (as you would ſay) of ſo proud and inſolent a Tyrant, to come vntounto them by way of intreatie. He ſpeakes rather like thoſe who impoſe conditions vponupon others, who are either vanquiſhed, or are readie to yeeld themſelues for feare, whome ſuch are minded to receiue to merciemercy, which we commonlie call, Sommer, that is, To call vponupon, or To Summon one. But that his Summons might be of the greater authoritie, this Captaine ſpeakes in the perſon of his King: and with big words ſets forth his greatnes; the rather to daunt the heart of Hezekias, when he ſhould heare he had to deale with ſo powerfull an enemie. For his meaning was not only to ſay that Hezekiah was farre inferior to his Maſter the chiefe Monarch of the world; in compariſon of whom, Hezekiah was to be eſteemed no better then a meane Gentleman: but he calles him the great King, the King of Aſhur; that by theſe titles of his power and magnificence he might as it were darken the glorie of all other Kings, that ſo all might ſeeme to reſt in him alone. Which thunderbolts had bin ſufficient to hauehave terrified and feared the heart of Hezekiah, eſpeciallie ſeeing he was mued vp, as I ſaid before, within the walles of the Citie, out of which he could not eſcape; much leſſe was he any way able to make his partie good againſt the violence of this Tyrant.
Verſ. 5. I ſay,*Or, they are but words of the lips. Surely I hauehave eloquēce, but counſell & ſtrength are for the warre: on whom then doeſt thou truſt, that thou rebelleſt againſt me?
WHereas we reade in the holie hiſtorie, Thou haſt ſaid, it may be expounded thus, to wit, that Rabſhekeb makes as if hee knew Hezekiah his thoughts: as if hee ſhould ſay; Thus thou deliberateſt with thy ſelfe. But the ſenſe comes all to one, though we reade this word in the firſt perſon: for Rabſhekeh ſpeakes as one that had gaged the depth of Hezekias his enterpriſes, and had been made acquainted from point to point with all his purpoſes; and therfore ſcoffingly reproching him, ſaith, I perceiue thy conſultations well enough: but alas! they are but vvords of the lippes.
Now this clauſe is diuerſly expounded: ſome reade, Thou ſaieſt thou haſt not the words of the lips onelyonly: that is, thou braggeſt not onelyonly of eloquence, but of courage and counſell. Others, Thou haſt ſpeech indeed, but counſell and ſtrength are fit for war. But I approue not of them who take vvords for praiers; for that would bee a ſenſe conſtrained, and too far fetched.
Thus vnderſtand it then; Hezekias hath words of the lippes: that is to ſay, hee tickles your eares with goodly diſcourſes and ſweete promiſes, to keepe you from reuolting: he hath indeed plentie of words, as they ſay, but of vvhat value are they to wage warre againſt a mightie potentate? as if he ſhould ſay; I am not ignorant what Hezekiah doth, nor vponupon what principles he ſtaies himſelfe, euen vponupon ſweete wordes: but theſe are nothing worth to wage warre withall; for counſell and ſtrength are needfull for that. It may alſo be well r…ferred to the Egyptians: as if hee ſhould ſay; that Hezekias plaied the foole to ſuffer himſelfe to bee gugled with faire promi…es. For we need not doubt but the Egyptians were forward enough in promiſing mountaines and wonders, although they were ſlow enough in performing anie thing.Verſ. 6. But foraſmuch as he will ſpeake of this matter anon, I willingly thinke that he derides Hezekias, as one who being ſtript of all furniture fit for warre; onelyonly entertained his people with wordes full of vaine boaſting.
Verſ. 6. Loe, thou trusteſt in this broken ſtaffe of reede on Egypt; whereupon if a man leane, it will goe into his hand, and pierce it: ſo is Pharaoh King of Egypt, vntounto all that trust in him.
IT is very likely that this is diſtinguiſhed from the former ſentence. For hauing ſaid that Hezekias entertained his people onelyonly with glozing and flattering words, & thence concluding that his confidence was vaine: he comes now to other particulars, and indeuors by all meanes to weaken the hearts of the people, that by the diſcouraging of them, he might with the greater facility cauſe them to yeeld. Firſt, he labours then to bring the King into diſgrace with his ſubiects: ſecondly, he awakens the hearts of the ſubiects, by telling them that the helpes vponupon which they relied concerning Egypt, ſhould no way help them; and therefore they were very vnwiſe to expect any ſuccour thence.
Firſt, he compares Egypt to a ſtaffe of reede; becauſe of their weakneſſe: then by way of amplification he addes, that it is broken: thirdly, that it is ſo far from ſtaying him that leanes vponupon it, that it will rather pierce his hand. The ſumme of all which is, that the confidence which the Iewes had in the Egyptians, ſhould not onelyonly be fruſtrate, but alſo hurtfull. And no doubt but Rabſhekeh had had good cauſe thus to tax them, if Hezekias had indeed relied vponupon the Egyptians. But he falſly & ſhamefully accuſeth this good King of that whereof he neuer had ſo much as a thought. And yet God in the meane while paied this rude and rebellious people home with this reproch, which they worthily deſerued, in ſuffering ſo wretched a caitife, thus to ſcorne their reuolt and diſloialtie. Our Prophet had ſharply cenſured this offence before, but his reprehenſions were reiected; eueryevery one turned away his eares:They that cannnot indure to heare Gods voice in the miniſterie of his word, ſhall be forced to heare of the ſame things by ſuch as ſhall be little to their liking. was it not good reaſon then that the Iewes, who ſo vnworthily diſdained the Prophet, ſpeaking vntounto them in the name of God, ſhould be ſent to ſchoole to ſuch a Maſter as railing Rabſhekeh was.
By this example we are admoniſhed, that it is no maruell if at ſome time vnbeleeuers (who caſt off the counſel of God, which tends to their ſaluation, ſetting light by all prophecies) bee forced to heare theſe and the like flouts from their enemies, with which Rabſhekeh the Captaine of the Kings armie heere proudly and diſdainfully ſcornes the Iewes. Alſo we may ſee how great difference there is betweene the admonitions of the Lord,What difference there is betweene the Lords admonitions and Satans reproches. and the reproches of Satan. When God would withdraw our mindes from truſting in the arme of fleſh, he pronounceth this generall curſe; Woe be to him that truſts in man. That all the world being brought to nothing, wee might content our ſelues with him alone. But to incourage thoſe whom before he had caſt downe, hee ſets this remedie before them; Bleſſed is the man that trusteth in the Lord, and vvhoſe hope the Lord is, &c. Ier. 17.5. & 7. Contrariwiſe, Satan accuſing vsus for our vaine hopes, therewithal ſollicites vsus vntounto diſpaire, drawes vsus from euill to worſe; and in the end, to vſe vnlawfull meanes, as Rabſhekeh heere doth; who ſcornes the hope which the Iewes had in the Egyptians helpe, that hee might bring them from that to reſt vponupon God onelyonly: but hee puts the Aſſyrians betweene, as if ſaluation could appeare from no place elſe. He names Pharaoh but he alſo comprehends all Egypt.
Verſ. 7. But if thou ſay vntounto me; We truſt in the Lord our God, is not that he whoſe high places and whoſe altars Hezekiah tooke downe, and ſaid to Iudah and to Ieruſalem; Ye ſhall worſhip before this altar.
RAbſhekeh vſeth an argument which conſiſts of theſe three members; to wit, either Hezekiah thinks himſelfe ſtrong enough to reſiſt, or hee lookes for helpe from Egypt, or, he truſts in God. If he reſt vponupon his owne ſtrength, it is his ſolly: for what is he in compariſon of my maſter? As for Egypt, let him neuer expect helpe thence, but rather hurt and loſſe. His onelyonly ſtay that he reſts vponupon, muſt be ye helpe of God; but hath he not ouerthrowne his altars, and aboliſhed his ſeruice? will hee not therefore rather puniſh then helpe him? Rabſhekeh then in a word ſtrips this good King at once, of all ſuccour both of God and man. Satans drift in this, was not onelyonly to pierce the heart of the King, and to ouerwhelme him vnderunder the burthen of this affliction; but alſo to ſtir vp the Commons (who commonly are factious and inconſtant) to rebellion. Many whereof no doubt yet doted vponupon their old ſuperſtition, and would eaſilie hauehave been drawne to a reuolt by this ſubtile deuice; becauſe the ancient religion forſooth, which had long cuſtome ioined with it, was now changed by Hezekias, who in their conceit was iuſtly puniſhed for his raſhneſſe. For example, if any thing now fall out otherwiſe then well, the Papiſts by and by cry out with open throats, that it is a iuſt vengeance of God vponupon vsus, becauſe we hauehave beene ſo bold to aboliſh their traditions and ceremonies, receiued for ſo many hundred yeeres.
Verſ. 8. Now therefore giuegive hostages to my Lord the King of Aſhur, and I will giuegive thee two thouſand horſes, if thou be able for thy part to ſet riders vponupon them.
HIs concluſion is, that Hezekias ſhall doe beſt to yeelde himſelfe without trying it out by fight, and to promiſe obedience for euer vntounto the Aſſyrian. Which, that he may the rather perſwade him vntounto, hee caſts his pouertie againe in his teeth. As if hee ſhould ſay; If I ſhould giuegive thee two thouſand horſes, wert thou able to furniſh them with ſufficient riders amongſt all thy people? For hee offers him not horſes by way of honor, or that he meant in good earneſt ſo to doe; but rather to afflict and wound the heart of this good Prince. The clauſe, I will giuegive thee, muſt be thus reſolued; Although I ſhould giuegive thee two thouſand horſe, yet wert not thou able to finde horſmen enough for them. I am not ignorant what the expoſitors write vponupon this place: but whoſoeuer ſhall conſider eueryevery circumſtance well, will eaſilie iudge that this was ſpoken in contempt.
Verſ. 9. For how canſt thou despiſe any Captaine of the leaſt of my Lords ſeruants, and put thy truſt on Egypt for chariots and horſmen?
HEe now confirmes the former ſentence, & ſhewes that Hezekias is ſo far off from reſiſting the power of Sennacherib, that hee is ſcarſe worthy to be compared with the leaſt of his Captaines. But what is the reaſon that he lifts himſelfe thus arrogantly? No doubt becauſe the Iewes ſhould not preſume any thing at all in regard of the abſence of the King of Aſhur, who was now beſieging Lachiſh. For albeit he was not yet come with all his hoſt, Rabſhekeh brags notwithſtanding, that his Leiftenants are ſtrong enough; to the end Hezechias and the people might without delay yeelde themſelues vnderunder his obedience.
Verſ. 10. And am I come now vp without the Lord to this land to deſtroy it? The Lord ſaid vntounto me; Goe vp againſt this land and destroy it.
NOw he ſets vponupon Hezekias another way; namely, that he ſhall aſſemble his forces in vaine, together for his defence. For he pretends that the King hath not now to deale with a mortall man like himſelfe, but rather with God himſelfe; becauſe he is come vp to deſtroy the land of Iudeah at his appointment. As if he ſhould hauehave ſaid; As many of you as ſhall reſiſt me, ſhall reſiſt God: and then your reſiſtance will be to ſmall purpoſe. Hence let vsus learne, that albeit we be giuen to piety, faithfully indeuouring by all means to aduance the Kingdome of our Lord Ieſus Chriſt, yet wee muſt not looke for all that to be exempt from all croſſes, but rather to fit our ſelues for the bearing of them. For the Lord will not alwaies crowne our vertuous life with earthly rewards:God crownes not vertue alwaies with earthly honours. truly ſuch recompences were vnfitting for vsus. As namely, abundance of riches, inioying of outward peace, and hauing all things that heart can wiſh. For are not the wicked therefore eſteemed the onelyonly happy men in the eies of the world, becauſe they are frolike, quiet, healthfull, and hauehave the world at will. Thus then it might ſeeme that our condition ſhould be no better then theirs.
But it behoues vsus alwaies to ſet this example of good King Hezekias before our eies,Note. who after he had wholly bent himſelfe to reforme religion, and to ſet vp the pure worſhip of God, was yet ſharply aſſailed with afflictions, ſo far forth, as he was not far off from deſpaire; to the end, that when we ſhall think we hauehave done much, wee be ſtill ready notwithſtanding to ſuſtaine all ſorts of combates and perſecutions. Neither to be out of heart, if at the firſt our enemies be too hard for vsus; in ſuch wiſe, that we looke euerie moment to bee ſwallowed vp aliue of them. For theſe great crackers, and haughtie ſp rits, will eaſilie bee taken downe, after they hauehave caſt vp their firſt bubbles: yea, after they hauehave ſpit forth their venom, all their pride will quickly vaniſh and come to nought.
Rabſhekeh magnifies the greatneſſe and power of his King, to affright the heart of King Hezekias, ſee I pray you what courſe the wicked ſort takes with vsus: they aſſaile vsus by threats, they labour to ſhake our faith and patience by many feares; or rather, Satan himſelfe doth it indeede in their perſons. For who ſees him not ſpeaking heere in the perſon of this railing miſcreant?Satan ſpe…ks by the mouth of Rabſhekeh. Nay, which more is, he takes vntounto him euen the perſon of God himſelf, and ſo transformes himſelfe into an Angell of light.2. Cor. 11.14 For what ſaith the Holy Ghoſt in other places? He that reſts vponupon the help of man, ſeeks his owne deſtruction,Iere. 17.5. becauſe man is a thing of nought, weake and brittle. Doth not Rabſhekeh affirme the ſame here? Speakes he any otherwiſe then if he were a Prophet ſent of God?We muſt wiſely diſtinguiſh betweene the voice of God, and the voice of mē. It behoues vsus therefore wiſely to diſtinguiſh betweene the voice of God, and men, who deck and adorne themſelues with his name vnderunder falſe pretences, for the Deuill can turne himſelfe into many ſhapes, that he may appeare in the likenes of God. But this rayler had no cauſe at all to reproach Hezekias with this, as hath been ſaid: for he truſted not in his forces, neither was he puffed vp in any confidence of the ſtrength of Egypt.
It is the portion of the faithfull to be railed vponupon when they do the moſt good.But it is our portion euen then to be railed on when we doe the moſt good. Satan hath skill enough in deed to aſſaile vsus by ſuch engins, and cauſleſlie to make vsus ſtinke as it were in the preſence of men, which I confeſſe is a very dangerous temptation: for we deſire to maintaine our credits with men, and are much offended when they take that in euill part which is done with an honeſt and vpright affection; and therefore Satan labors in nothing more, then by ſlanders to caſt diſgrace vponupon that which we hauehave done with pure conſciences, for either he forgeth againſt vsus ſome crime whereof we are innocent, or chargeth vsus with falſhood, imputing things vntounto vsus which we neuer meant.The integritie of the faithfull ought to be vntounto them as a wall of braſſe, to fortifie them with inuincible conſtancie. But our integritie muſt be vntounto vsus as a braſen wall, whereby we may remaine vnmoueable, as Hezekias here doth againſt all ſuch accuſations and ſlanders.
As touching the latter member of this ſentence, wherein Rabſhekeh taxeth the King, becauſe he had aboliſhed Gods true worſhip: who ſees not that this is a meere ſlander. Hezekias had indeed ouerthrowne the Idols, and the Idolatrie which God abhorred.Vnbeleeuers know not how to diſtinguiſh betweene religion and ſuperſtition. But what maruell is it if the Infidels know not how to diſtinguiſh betweene the falſe god and the true, betweene religion and ſuperſtition? but we hauehave too much experience of this euen amongſt our ſelues. For the Papiſts who are plunged ouer head and eares in their ſuperſtitions, accuſe vsus for aboliſhing infinite humane traditions, and complaine that we hauehave almoſt cleane ouerthrowne Gods whole ſeruice,The raylings of Papiſts. and thus they ſtand railing at vsus as this Rabſhekeh doth. Should God help theſe heretiques who hauehave deſtroyed his Altars, profaned his Temples and all things elſe, which were by vsus ſet vp in ſuch a decent and goodly order? For the Papacie was all glorious without, eueryevery one admired it: but alas, we retaine nothing but a few bare and naked ceremonies altogether without pomp. Will you ſee the reaſon then why they thinke the ſeruice of God is ouerthrowne? It is becauſe they meaſure it by outward things. Therefore when any aduerſitie befalles vsus, then by and by they crie out: nay, it is well enough, all the fault is in thēſelues. Theſe heretiques hauehave brought the whole world vntounto ruine by their hereſies. And if they ſee vsus plunged into any miſerie, then they open their mouthes wider againſt vsus then euer before. Yet muſt we ſtill remaine ſtrong in the faith againſt ſuch horrible outcries, and muſt alſo let them know, that that which they pretend to be the ſeruice of God, is not; but is rather meere dotages, which we hauehave worthelie aboliſhed: yea, we muſt not let to tell them, that all ſuch things as hauehave been forged in mans braine appertaines not at all to Gods worſhip, but are to be eſteemed as the illuſions of Satan, being of all other things the moſt dangerous. We ought then as you ſee to ſtand out with an inuincible faith againſt all ſorts of theſe imputations, whereby Satan indeuors to darken and ſmother the light of true religion.
But one might hauehave thought it ſtrange at the firſt bluſh,2. King. 18.4 Exod. 20.4. that Hezekias had ouerthrowne all the Altars but one; and prophaned all the Temples, only one excepted: but this only defence may ſerue in ſtead of many, that nothing was done for which he had not good warrant out of Gods word; and therefore was he contented with one Altar, becauſe God had forbidden them to erect many: he brake downe all the Images, becauſe they had been vnaduiſedlie erected and ſet vp, againſt the doctrine of the law. We at this day hauehave the ſame difference with the Papiſts, for they blame vsus for nothing more, then that wee hauehave caſhered an infinite number of their bald Ceremonies, and hauehave only retained thoſe things which God hath ordeined. But in this matter we are not to diſpute to nor fro touching yt which may pleaſe mē; but rather how we may approue our actions vntounto God.
Verſ. 11. Then ſaid Eliakim, and Shebna, and Ioah, vntounto Rabſhekeh, Speake I pray thee to thy ſeruants in the Aramits language (for we vnderstand it) and talke not with vsus in the Iewes tongue, in the audience of the people that are on the wall.
WEE further ſee by this circumſtance how farre Hezekias abaſed himſelfe, whilſt he ſought by mild intreaties vntounto the ſeruāt of his enemie, by his Embaſſadors. Secondly,Verſe 12. the pride of Rabſhekeh, in reiecting ſo curriſhlie theſe humble requeſts. Thirdly, the indignitie of ſuch a refuſall, which is the greater, in regard the ſute was for the obteining a thing of ſo ſmall importance. Hereby it is manifeſt that Hezekias was ſo carefull to appeaſe the rage of this Tyrant, that almoſt quite forgetting his royall dignitie, he endeuored to pacific him with as lowly termes as was poſſible: if we be therefore wrongfullie oppreſſed, let vsus not thinke much to part with ſome of our right in giuing ſoft anſwers.
Now in that he thus humbled himſelfe in the ſenſe of his owne weakenes,Hezekias his example worthie one imitation. becauſe he was vnable to reſiſt the Aſſyrian, it ſerues greatlie for the ſetting forth of Gods glorie, becauſe he ſaued this people as it were out of the lions iawes: for this deliuerance had neuer been ſo glorious, if they had bin freed onelyonly from ſome pettie danger. But ſeeing they were at the pits brinke; the power of God ſhines ſo much the more, in that by ſo rare a miracle he chaſed away and diſcomfited the enemie, who now had put his knife to their throats as it were.
The Ambaſſadors beſought Rabſhekeh that he would not ſpeake thus before the people; becauſe they were naturally mutable and inconſtant, and therefore might ſuddenly be drawne to reuolt: ſecondly, they were timerous, and therefore would quickly tremble euen at the ſhaking of a leafe: and therefore they requeſt Rabſhekeh not to ſpeake in the Iewes language, for they ſought nothing elſe but how they might find a ſit meanes to redeeme their peace. This good King likewiſe did all hee could to appeaſe the rage of the tyrant, but to no purpoſe; for the Ambaſſadors obtained nothing of Rabſhekeh. The more he intreated, the fiercer grew hee, and ouerflowed in all pride, as the propertie of the inſolent is to doe.
Verſ. 12. Then ſaid Rabſhekeh; Hath my master ſent mee to thy master, and to thee to ſpeake theſe words, and not to the men that ſit on the wall, that they may eate their owne dung, and drinke their own piſſe with you?
WE ſee here the madneſſe and wouluiſhneſſe of this tyrant: whence alſo wee may perceiue, that the ſtate of King Hezekias was in great danger. For Rabſhekeh ſpeakes here like a conqueror, and behaues himſelfe towards Hezekias, as if hee had been no King at all, but rather his vaſſall or ſlaue. In that we ſee him then thus ſwollen with pride, we muſt needes thinke that Hezechias on the other ſide was not a little caſt downe, euen as one ouerwhelmed with ſorrow, and left deſtitute of all ſuccour: ſo as both in his owne, and all mens iudgements elſe, there was no way but one with him. Let vsus alſo gather hence, that Rabſhekeh was not ſent thither to offer any conditions of peace, but rather to receiue the King to merciemercy, and to terrifie the people; for the bringing whereof to paſſe, Sennacherib had giuen him a puiſant armie.
Hee alſo makes his bragges, that he hath not to doe with the King, ſo much as with the people; to whom he ſpake forſooth for their benefit and commoditie. Now that hee might make them quake and tremble yet more, he ſets before them the miſeries and calamities into which they plunged themſelues, if they harkened vntounto Hezechias; to wit, that they muſt needes die for hunger; becauſe the extremitie would be ſo great, that of force they ſhal be conſtrained to eate their owne dung, and to drinke their owne piſse. They ſhould therefore ſhew themſelues wiſe, and ſuch as had care of their owne ſafetie, if they forthwith yeelded themſelues to his merciemercy.
Verſ. 13. So Rabſhekeh ſtood and cried with a lowd voice in the Iewes language; and ſaid; Heare the words of the great King, of the King of Aſhur.
THe Prophet ſhewes by what practiſes Rabſhakeh indeuoured to diſcourage the hearts of this people. And firſt hee telles vsus that he ſpake in the Iewes language, Verſe 11.notwithſtanding that the Ambaſſadors had beſought him to ſpeake in the Aramites. Now it muſt needs be a great coraſiue to the hearts of the faithfull, to heare this holy tongue, which was dedicated to the myſteries of heauenly wiſdome, to be thus prophaned and proſtituted to ſuch horrible blaſphemies: neither could it be auoided, but this tentation ſhrewdlie ſhaked the vnfirme and weake.No enemies worſe then thoſe that ſpeake out owne language. But hence we may note, that there are no enemies more noiſome then thoſe that ſpeake in our owne tongue. Of which, we hauehave experience now in very many who learne our tongue, that is to ſay, our manner of ſpeech; that they may the better inſinuate themſelues into the eares of the ſimple and ignorant, to turne them away from the truth.
Thirtie yeeres agoe the Papiſts had a barbarous language,Note. vtterly eſtranged from the ſtile of the holy Ghoſt: there was ſcarcely to be heard amonſts them, one word that ſauored any thing at all of Chriſtianitie: but now they hauehave learned to varniſh ouer their blaſphemies with the language of Canaan, that ſo we might take them for honeſt men. And thus wee ſee the diuell hath filed and furbuſhed their tongues; for he is their father and inſtructer, as hee was in times paſt vntounto Rabſhekeh.
When it is ſaid, he ſtood vp; it is to ſet forth the pride and inſolencie of this varlet, for his outward geſtures manifeſts ſufficiently how arrogantly he behaued himſelfe. No doubt he ſtood before; but now hee raiſeth vp himſelfe, to be the better ſeene and feared of the Iewes. And hauing yet once againe told them the greatneſſe of his King, Satans policie.he addes vntounto it the meſſage with which he was ſent. For it is one of Satans policies with high wordes to ſet forth the power of our aduerſaries, and to make the dangers ſeeme greater then they be indeed, to bring vsus out of heart: for wee faint by and by, as ſoone as our eies are but a little dazeled with the glory of earthly things. Againſt it therefore we are to oppoſe the power of God, which will be ſufficient to arme vsus with ſtrength, againſt all the powers of darkneſſe. The enemies ceaſe not to brag proudly, euen with open mouth of their greatneſſe and power, and ſcorne our feebleneſſe and weakneſſe; but if the Lord be with vsus, what ſhould aſtoniſh vsus?
Verſ. 14. Thus ſaith the King; Let not Hezekiah deceiue you: for he ſhall not be able to deliuer you.
IN giuing to his Maſter the title of a King, he ſpeakes of Hezekias as if hee were but ſome common perſon, and giues him no title at all. Alſo, not content to continue his ſlanders againſt this good man, he now diſgorgeth his venome euen againſt God himſelfe, calling the truſt & confidence which Hezekias had in his fauor, (whereunto he alſo exhorts all his) nothing but impoſtures and deceipts.
Slanders of the Papiſts.Wee at this day are aſſailed with the like ſlanders of the Papiſts, when they ſay, we do nothing elſe but ſeduce and leade men into perdition, by teaching thē to truſt perfectlie in one only God. But we neede not maruell much if they caſt thoſe reproches vponupon vsus which were caſt vponupon this good King, ſeeing they proceed from the ſame author and father of lies, euen the Deuill. Where he ſaith, Ezekias is vnable to deliuer his people, it was very true in deed, vnleſſe God did alſo put to his hand. Neither did Hezekias attribute this vntounto himſelfe, to rob God of his honor: but freelie proteſted, that his owne ſafetie, and the ſafetie of his people depended vponupon God only. But it was needful that this aduerſarie ſhould diſguiſe his words, as the wicked doe at this day, whē they meane to defame our doctrine, for they forge faire and goodlie pretexts to make our words hereticall in ſhew, ſo as they eaſily deceiue the hearers, vnleſſe they hauehave their eies in their heads, to conſider of all things wiſely.
Verſ. 15. Neither let Hezekiah make you to truſt in the Lord ſaying, The Lord will ſurely deliuer vsus: this Citie ſhall not be giuen ouer into the hand of the King of Aſhur.
NOw Rabſhekeh recites Hezekias his exhortation, by which he encoraged the people, and addes his refutation, as if it had been but a vaine ſpeech, euen the inuentions of his owne braine: whence it appeares, that the wicked make none account at all of the power of God, although they can ſpeake of it to ſerue their owne turne. For albeit he denies not plainly that God is able to help his people if he would, but makes them beleeue he is angrie with them, and therefore is their enemie, yet in ouerthrowing their faith (as much as in him lies) he aboliſheth the power of God, becauſe his meaning was ſo to ſmite the hearts of this poore people with terror, that they ſhould be conſtreined through deſpaire to ſubiect themſelues to the lawes of this victorious Tyrant.
Moreouer, by another ſubtletie he alſo indeuors to wring frō them their truſt in Gods help, in that he allures them as we ſhall ſee in the next verſe with promiſes of inioying plē tie and eaſe. For what is able to worke in vsus a deſire to reuolt from God ſooner, then whē we are drawne thereunto with the ſhew of profit and pleaſure. If the world begins once to ſmile a little vpō vsus, and to glad our hearts, then behold the hope of eternall life begins forthwith to vaniſh, for our ſenſes alwaies dote vponupon preſent things. Rabſhekeh hauing armed himſelfe with this engin, giues them this admonition, Depend not vponupon vncertaine hopes, rather take that which is certaine. This maner of ſpeech hath great efficacie in it to allure vsus to a reuolt. For men are apt to nothing more, then to be poſſeſſed of that which may bring them profit: and it is exceeding irkſome and tedious vntounto them to be deferred, or to hang in ſuſpence, ſo as to preferre the good which is yet farre off, before the commodities which are before their eies. See Rabſhekehs argument then:Wee muſt walke by faith, and not by fight. 2. Cor. 5.7. Hezekias promiſeth you help from God, but you ſee no ſuch matter: he therefore ſeekes to captiue your wits in the expectation of things vncertaine: but the King my Maſter will not only promiſe, but wil performe in giuing you thoſe things which you ſee. This might ſeeme to be a very ſtrong argument. But let vsus finde out the fallacie, for Satan is often wont by ſuch ſleights to turne vsus from depending vponupon Gods prouidence.
The Lord calles vsus to the hope of eternall life which as yet is hidden from vsus:Rom. 8.25. (for we hope for the things which wee ſee not.) Hee promiſeth that he will be our Sauiour: in the meane while he ſuffers vsus to languiſh and faint many times, ſo as it ſeemes all our hope is but in vaine,Wee hauehave need to put on the whole armor of God. Epheſ. 6.11. if we only keepe our eies faſtned to the eſtate of preſent things. Satan ſets now vponupon vsus, and thus begins to whiſper in our eares. And why doeſt thou hope thus in vaine? What is the frute of thy faith? What expects thou out of this world? In a word, we muſt be armed to wreſtle thus againſt Satan eueryevery day. When Chriſt calles vsus to heauen, Satan indeuors to hold vsus groueling to the earth. We muſt therefore ſtick cloſe to the promiſes which are ſet before vsus, that hoping aboue hope, we may ſtand faſt in the Lord, and neuer ſuffer our ſelues to be ſeduced nor withdrawne from truſting in him by any allurements whatſoeuer.
Verſ. 16. Hearken not to Hezekiah, for thus ſaith the king of Aſhur,*Or, make a bleſſing. Make appointment with me, and come out to me, that eueryevery man may eate of his owne vine, eueryevery one of his owne fig-tree, and drinke eueryevery man the water of his owne well.
WHileſt he deuiſeth how to eſtrange the peoples hearts from Hezekias, he therewithall entiſeth thē vntounto preſent pleaſures, that they may quite forget God, and wait no longer vponupon him. As if he ſhould ſay, Truſt not in God, Truſt rather in my King. See how Satan playes the Sophiſter: for in darkening Gods goodnes by his fogges and miſts, and masking vsus with vailes of falſe hopes, he ſets vp the creatures in ſtead of the Creator, to wrap vsus vp in his nets.
Well, Rabſhekeh preſents profit, pleaſure, and eaſe before them by this vaine brag; to wit, God offers you benefits, but they are far off: I hauehave mine here in mine hand. Now albeit he vſeth Hezekias his name here, yet vponupon the matter, the compariſon ſtands betweene God and the Aſſyrians. For Hezekiah being indeed the true ſeruant of God, he played not the hypocrite in boaſting of his truſt and confidence falſly: but reſting vponupon the immutable and vnchangeable promiſes, hee faithfully exhorted the people (as his dutie was) to reſt quietly vponupon God. Contrariwiſe, Rabſhekeh clothes his King with Gods ſpoiles as it were, and as the ſeruant and vaſſall of the diuell, indeuoured to withdraw the peoples minds from their true allegeance vntounto God, to all impietie.
To make bleſſing with him, ſignifies friendly to pacifie: as if he ſhould ſay; Fight not, venture not your ſelues that way; but yeeld your ſelues, and ſubmit you freely to my King. Now Sennacherib not onelyonly craues audience, but would alſo hauehave them to do homage and fealtie; which that he might the better draw them vntounto, hee couers this odious terme of ſeruitude, with the word bleſſing. Hee counſels them to redeeme their peace and other commodities, which they inioied before at his hands, by this wofull reuolt; to wit, that they ſhould forſake Hezekias to cleaue vntounto him. Now it was the moſt ſeruile and miſerable condition that might be, to forſake this good King whom God had eſtabliſhed, who alſo bare the image of Chriſt: for what was it elſe but to renounce God himſelfe, who had erected and ſet vp in the middeſt of them this ſigne of his heauenly fauour?
Verſ. 17. Till I come and bring you into a land like your owne land, euen a land of wheat and wine, a land of bread and vineyards.
NOw hee addes a condition much more vile then the former: for he ſhewes that peace can no way be procured with Sennacherib, but by yeelding themſelues vntounto baniſhment. And what was that but to forſake Gods true worſhip, to throw themſelues into ſuperſtitions; and willingly to caſt themſelues out of that inheritance which God had giuen them? But in regard that Rabſhekeh ſpeaks to men deſolate, and ſuch as were aſtoniſhed with the preſent danger, hee boldly challengeth of them, whatſoeuer himſelfe liſteth; to the end they may at the leaſt procure the ſafetie of their liues.
And here wee ſee as in a glaſſe, that his words are nothing elſe but a liuely repreſentation of thoſe temptations & aſſaults, wherewith Satan daily laies ſiege againſt our faith. For all his practiſes tend onelyonly to plucke vsus away from our confidence in God, by the allurements and pleaſures of this world. What? is it not good to ſleepe quietly in a whole skinne, and to redeeme thy peace any way? Thou wouldeſt be happy; doth not happines conſiſt in the plentiful inioying of all things? But then eſpecially he aſſailes vsus thus, when he ſees vsus in miſerie; then is he bold, & dares more vehemently ſollicite vsus to ſhake off Gods yoke; but ſo, that ſtill he doth it with fetches and cloſe conueiances, as hee may beſt couer our reuolt with the ſhew of ſome good.
Now when he hath gotten vsus in his nets ſo far forth, that wee eſteem better of things preſent, then of thoſe to come,Satans conditiōs which he vſually addes to his temptations. he addes this condition with it alwaies; to wit, that we will now be his ſeruants, and runne at his becke: and this we can by no meanes eſcape, when hee hath once tickled vsus with his deceitfull hopes, and with the taſte of earthlie things.
But becauſe this word exile, ſounded ſomewhat harſhly and vnpleaſantly in the eares of this people, it being no eaſie matter for them to leaue the ſweetneſſe of Iudea; Rabſhekeh willing to let them know that they ſhould looſe nothing by abandoning their Country, telles them, that the Country into which they ſhold be caried, was no leſſe fruitfull and plentifull then theirs. And thus hee went about to dazle their eies, that they might not thinke thēſelues to be looſers any way by the bargaine. Yet doth he finely omit that which was the principall, to wit, the ſeruice and worſhippe of God, the Temple, the Kingdome, and ſacred order & gouernment, with other matters appertaining to the heauenly inheritance. For alas! without theſe, what felicitie is there? Wherefore let eueryevery one of vsus in the feare of God learne, to fix the right knowledge of ſpirituall benefits faſt in our hearts: for it is not for nought that Dauid ſaith, he would rather be a doore keeper in the houſe of his God,Pſal. 84.10. then (with all the delights and pleaſures of this world) to dwell in the tents of the vngodly. For he that once ſuffers his heart to be glewed to the louelove of earthly things, is in danger thereby to depriue himſelfe of true happineſſe. For this is that horrible iudgement whereby God often auengeth himſelfe vponupon mens incredulitie. Let all the faithfull therefore feare before God, and beware that they faint not vnderunder anie calamities or afflictions whatſoeuer.
Verſ. 18. Leſt Hezekiah deceiue you, ſaying; The Lord will deliuer vsus. Hath any of the gods of the nations deliuered his land out of the hand of the King of Aſhur?
HEere is now another argument differing from the former; by which he labours to ſeduc… the peoples hearts from their allegeance to King Hezekias, and from their truſt and confidence in God.Verſe 10. He bragged before that he was Gods ſeruant, ſent of him to deſtroy the land of Iudea: for which cauſe he promiſeth vntounto himſelfe aſſurance of the victory. But now the miſcreant feares not to aduance himſelfe againſt the Lord of hoſtes. For you muſt know that the wicked doe not alwaies at the firſt chop diſcouer all their impietie touching their contempt of Gods maieſtie;Note. but the Lord by degrees laies open their thoughts, and conſtraines them to caſt vp the poiſon which lay hid within them. This wretch now then goes on further in his blaſphemies, and feares not to ruſh againſt the higheſt Maieſtie, as if hee were the ſtronger.
But he ſpeakes in the perſon of his Maſter, who had obtained great victories ouer many mightie nations, which indeede had their gods; vnderunder whoſe protection they thought themſelues ſafe. Sennacherib hauing ſubdued theſe, thought alſo that he had ouercome their gods, vponupon whoſe help they reſted. Thence it comes that he puffes vp himſelfe ſo farre in pride, that he dares iuſtle againſt the liuing God: yea, he is caried away with ſuch madnes, that he feares not to oppoſe his ſtrength againſt the power of the Almightie.
You ſee then, that albeit the wicked ſeeme at the firſt to be farre from the contempt of Gods maieſtie, yet in the end they manifeſt that they attribute all to themſelues, and vtterlie exclude him. In words I grant they will giuegive the praiſe of their victories vntounto their gods, but forthwith they ſacrifice vntounto their owne nets, and offer incenſe to their yarne, as Abacuk ſaith, 1.16. which practiſe our hyppocrites imitate at this day. For if they obtaine any victorie, they by and by runne and thanke their Idols: but when that is done, they alſo thanke their owne counſels, policies, manhood, and their forces: ſo as a man may well perceiue that vponupon the matter they attribute all their ſucceſſe vntounto themſelues, and not vntounto their Idols. In this his prowd boaſting then, he ſhewes himſelfe to be a lyar, when he acknowledged God the author of his victories.
On the other ſide it could not be but the heart of good King Hezekias muſt needs be wonderfullie grieued in hearing God to be thus charged with breach of his promiſes, whē this wicked one railed thus againſt God, and matcht him with Idols. But theſe things are written,Hezekias his patience worthie our imitation. to the end we might conſider the patience of this good King, and alſo follow his example when the like ſhall befall vsus.
HaueHave any of the gods of the nations?] When he oppoſeth himſelfe againſt all Gods, as one that had ouermatcht them, it is ſo farre from common ſenſe, that the wicked themſelues do ſhudder and tremble at it: and yet if the Lord doe but a little preſſe them, he eaſily drawes forth of them ſuch confeſſions as this. When they hauehave premeditated what they will ſay, then they can faine themſelues Gods ſeruāts forſooth, but ſoone after he inforceth them to confeſſe and vtter forth that which was concealed within. Let vsus know then that ſuperſtition is alwaies ioined with pride, ſo as it is vnpoſſible but he ſhould aduance himſelfe aboue all that which is called God, which in his heart acknowledgeth him not. We neede not wonder then that wicked men are prowd and rebellious, for it is only the pure and right knowledge of God which is able to humble our ſtout hearts. And yet this miſcreant is no way excuſed, for caſting the vanitie and feeblenes of theſe Idols iuſtly in their teeth: for wee muſt looke at his intent and pride, ſeeing he ſcornes not ſo much the ſuperſtition and vaine confidence of the Gentiles, as through their ſides to wound (if he could) euen the higheſt Maieſtie. Euen as that tyrant Dionyſius, Dionyſius.who reſiſted God, and prouoked him to the fight, whileſt he ſcorned his owne Idols: for againſt his conſcience he derided the God which he could ſcarcely comprehend in his ſhallow braine. The like is to be ſaid of all other Infidels, who hauehave mocked at falſe religions, which they thought were of God.
Note we here alſo the other blaſphemie by which the diuine Maieſtie is wickedlie violated, when Rabſhekeh couples the true God with the falſe, as if he were one of their conſorts. For what blaſphemie is greater then to match the immortall God, the author of all things, with dunghill gods: truth with lyes, glorie with ignominie, and hell with heauen? The Lord our God is great, and worthie to be praiſed, ſaith Dauid: yea, he is to be feared aboue all gods: for all the gods of the Heathen are Idols, but the Lord made the heauens, ſtrength and glorie are before him, power and beautie are in his ſanctuarie, &c. Pſal. 96.4.5.
Verſ. 19. Where is the God of Hamath, and of Arpad? Where is the God of Sepharuaim? Or how hauehave they deliuered Samaria out of mine hands?
20. Who is hee amongst all the gods of theſe lands, that hath deliuered their countrie out of mine hand, that the Lord ſhould deliuer Ieruſalem out of mine hand?
SOme thinke Hamath to be Antioch in Syria: Arpad, that Citie whence people were taken to inhabit Damaſcus, and that Sepharuaim was ſituated in this countrie. If theſe things be ſo, then Rabſhekeh recites here the ancient names of the Cities whence in times paſt many nations came forth: but afterward they not only loſt their renowme, but their proper names alſo, that ſuch a change might the rather affect and moue them. Howſoeuer it be, he expreſlie notes out the neighbour cities which were beſt knowne by name to the Iewes, that the ruin of them might touch them the more neere: neither do I doubt but theſe places were of Syria, and Iſrael. As if he ſhould ſay, You ſee theſe two kingdomes ſubdued, which notwithſtanding had ſo many gods and patrons, and doe you thinke that your God can reſiſt me? The expoſitors take the particle Chi for an interrogation in both places. HaueHave the gods of the nations deliuered them? Shall your God deliuer you then? But that the ſenſe might runne the better, I had rather tranſlate it thus, Let your God deliuer Ieruſalem out of mine hand? This ſeemes alſo to be ſpoken tauntinglie, as if in ſcorne he ſhould hauehave ſaid, Yea, I warrant you, your God will deliuer you, as the gods of the Gentiles deliuered thoſe that worſhipped them. Now this ignorance of the wicked proceeds from this, they know not that God puniſheth mens ſinnes when aduerſitie befalles them. Firſt of all then they deceiue themſelues by making an ouerthwart compariſon: Oh, I hauehave ouercome this or that people, therefore it is I that am the efficient in this matter: for they know not that God by their hands executes his wrath vponupon the people, whom he for their iniquities hath deſtinated to deſtruction. For though they will not vtterly denie but they hauehave receiued ſomewhat in their victories from him, howbeit it is but fainedly, becauſe they neither ſee his will nor his iuſtice therein.
In the next place they ſtep one degree higher; that is, euen to equall themſelues with God: I hauehave ouercome them whom God protected; & therefore I hauehave alſo ouercome himſelfe. Heere is a liuely deſcription of that which we ſaw before in the tenth Chapter. Ha! Aſhur the rod of mine indignation: but he thinks not ſo. There the Lord admoniſhed the faithfull, that although Sennacherib in his outragious pride, ſtroue to aboliſh all diuinitie; yet he was alwaies to hold this principle, that hee could put nothing in execution, but what God himſelfe from heauen ſhould ſuffer.
It is our parts then to acknowledge that God corrects vsus by the hands of wicked men, who are the rods of his wrath: and therefore to turne our eies from them, and caſt them vponupon him, who iuſtly corrects vsus for our tranſgreſſions.A good leſſō. If the wicked preuaile, let vsus not thinke that Gods arme is therefore broken: but let vsus know that we were vnworthy of his helpe. For he it is that armes tyrants againſt vsus for our ruin; hee puts weapons and munition into their hands, hee driues them to and fro which way ſoeuer he thinks good, and deliuers vsus vp into their hands, when we hauehave ſhaken off his yoke of obedience from our neckes.
Turke.When we ſee the Turke to ſwell ſo proudly as he doth at this day againſt vsus, and is alreadie become maſter of an infinit multitude of Chriſtians▪ we muſt not be troubled at it, as if Gods arme were ſhortened, or as if hee wanted power to deliuer vsus. No, but wee ought rather to conſider how many waies thoſe of Grecia & Aſia hauehave prouoked Gods wrath againſt them, whileſt ſo many villanies and abominations hauehave had the full ſwindge in theſe countries, whileſt ſo many horrible impieties and ſuperſtitions hauehave bin ſuffered to raigne there.Note. It was requiſite then that the chaſtiſement ſhould be the ſharper, that the iniquities of ſuch as made profeſſion of Gods name in hypocriſie, might bee ſuppreſſed. Thence hath the proſperitie of the Turke ſprung; thēce followed thoſe horrible waſtes which we ſee in all the eaſterne parts. And yet how inſolent is the Turke? How ſets he vp the creſt, ſcorning our religion, and wonderfully extolling his owne, or rather worſhips himſelfe indeede, and ſacrificeth to his yarne, as was ſaid before out of Habacuck of other infidels.
Let vsus be warned to lay theſe iudgements of God neere to our hearts, and not imagin that the Turke was able of himſelfe to conquer ſo great an Empire, but that it was the Lord who let him looſe thus to puniſh the iniquiries of men. But his pride in due time ſhall be repreſſed.The Turkes pride ſhall be repreſſed in due time. Now albeit proſperitie in it ſelfe be a teſtimonie of Gods fauour, yet we muſt not begin there, if we will iudge thereof as is meete. For ſo play the Turkes and Papiſts: if they obtaine the victorie, they conclude by and by that they hauehave God at their becke forſooth. But whē we know him as we ought, his benefits ſhall come to vsus in their order; to wit, they ſhall ſerue as teſtimonies to aſſure vsus of his fauour and power. And yet wee muſt bee exceeding warie how we attribute any thing to our ſelues: for our mindes are no ſooner poſſeſſed with a falſe confidence, but we ſhall be ſo tranſported & caried away with furie, that God ſhall bee found no more worthy afterward to be matched ſo with vsus. At the firſt, the wicked will deteſt ſo much as manifeſt an impietie; but when they are once beſotted with diueliſh pride, to aray themſelues with God his ſpoiles, it is then eaſie to fall into this beaſtly ignorance. I grant that Sennacherib had ſome ſhew of pietie; for wee ſhall reade afterward, that hee was ſlaine in his Temple whileſt he was worſhipping Niſroch his God,Chap. 37. 38. to procure his fauour and good will: but as he here confounds the Creator of heauen and earth, with the gods of the Gentiles, ſo alſo when occaſion ſhould hauehave offered it ſelfe, hee would hauehave made no bones at all to hauehave railed vponupon his owne Idoll.
Verſ. 21. Then they kept ſilence, and anſwered him not a word: for the Kings commandement was, ſaying; Anſwer him not a word.
THis is added that wee might yet better conceiue in what a wofull caſe Iudea was: for this good King hauing but weake meanes left, is conſtrained to put vp all wrongs, and to let his enemie hauehave the laſt word. He had ſent his Ambaſſadors to appeaſe his furie: when this preuailed not, hee forbids them to commune with him, that they might no further inſenſe this cruell woolfe, who was but too much inraged before. Yet it is not eaſilie diſcerned whether the Prophet ſpeakes here of the Ambaſſadors, or of the people, to whom Rabſhekeh vttered theſe blaſphemies. It is moſt likely that it ſhould be referred rather to thoſe which kept the walles, who notwithſtanding ſtood ſtill without tumult, albeit the enemie gaulled them to the quicke by his reproches; becauſe they obeied the commandement of their King.A paterne for true ſubiects. Whence we gather, that it is a ſingular grace of God to ſee a peaceable and an obedient people, eſpecially when all things are confuſed and at the laſt caſt.
But ſome may obiect, that it was no time now to command them ſilence, Obiect. when ſuch blaſphemies were diſgorged againſt God: for we are not to diſſemble the matter, whileſt the wicked ſtand breaking their ieſts vponupon his Maieſtie, no, though it were with the danger of our life? At leaſt wee ought to make it ſome way appeare, that we cannot indure to heare his honour and glory to be trod vnderunder foote. But it is not ſaid, Anſ. that they held their peace, as giuing conſent to that which hee ſpake, or to approue of thoſe blaſphemies which he belched out againſt God, which no doubt vexed them ſore, albeit they vttered neuer a word. For the Ambaſſadors ſorrowed and wept, & from their inward griefe which preſſed them, proceeded the renting of their garments:Verſe 22. by which outward ſigne, they teſtified that they abhorred his blaſphemies. Now in as much as it had been but time loſt, to hauehave reaſoned the caſe with Rabſhekeh, they returne quietly without any word at all: the people on the other ſide, who could hauehave gotten nothing by contending, are content to oppoſe their ſighes againſt this miſcreants pride.
And truely it is a very commendable fortitude not to be bowed,A commendable magnanimitie. but quietly to keepe our ſtandings, when it is not permitted vsus to anſwer. Hence learne, that we are not to contend againſt the wicked at all times, when they teare the bleſſed name of God in peeces by their outrages; becauſe in ſo bitter a combat, and amiddeſt ſo manie railings there is no roome left for defence of the truth.
A good caueat.And yet we muſt not ſo giuegive the raignes to our cowardlineſſe, that we ſhould thinke our ſelues excuſed, if wee keepe ſilence when the wicked lift vp themſelues againſt God. For our ſilence is not to be approued of, vnleſſe in ſome ſort we ſhew that it greatly diſliketh vsus, and that we giuegive them to vnderſtand, as much as in vsus lieth, that there is nothing more inſupportable to vsus, then to heare the holy name of God rent in peeces. Wee muſt giuegive teſtimonies of our zeale then, leſt the enemies ſhould thinke that we lightly eſteemed the honour of God, in that wee are not moued when they blaſpheme.
Verſ. 22. Then came Eliakim, the ſonne of Helkiah, the ſteward of the houſe, and Shebna the Chancellor, and Ioah the ſonne of Aſaph with rent clothes, and told him the wordes of Rabſhekeh.
NOw wee ſee that Eliakim and the other Ambaſſadors were not ſilent, as if they had approued of the impieties of Rabſhekeh, or, that they temporiſed in reſpect of the danger: for they rent their garments, and thereby ſhewed how much they were offended with theſe blaſphemies. I except the hypocrit Shebna, who was forced with ſhame to doe as others did, though but for faſhions ſake onelie. The Iewes and other eaſterne people were wont to rent their clothes, when they meant to ſhew their great deteſtation of ſomething: for as their conſtitutions were much more fierce then ours, who dwell in theſe cold Countries, ſo were they more violent in their outward geſtures, maner of their attire, goings, and ſuch other ſignes. We muſt alſo note in this place, that thoſe who paſſed by the iniuries which were done to their owne perſons, yet rent their clothes when they heard the name of God blaſphemed: for thoſe that are vnreconcileable in a particular iniurie, where patience is required, and are not mooued when they heare the holie name of GOD rent with reuilings, ſuch ſhew (I ſay) that they hauehave no zeale at all in them.