who had obtained great victories ouer many mightie nations, which indeede had their gods; vnder whose protection they thought themselues safe. Sennacherib hauing subdued these, thought also that he had ouercome their gods, vpon 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 vt∣terlie exclude him. In words I grant they will giue the praise of their victories vnto their gods, but forthwith they sacrifice vnto their owne nets, and offer incense to their yarne, as Abacuk saith, 1.16. which practise our hyp∣pocrites imitate at this day. For if they ob∣taine any victorie, they by and by runne and thanke their Idols: but when that is done, they also thanke their owne counsels, poli∣cies, manhood, and their forces: so as a man may well perceiue that vpon the matter they attribute all their successe vnto themselues, and not vnto 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, to the end we might consider the patience of this good King, and also follow his example when the like shall befall vs.
Haue 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 haue 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 vs know then that su∣perstition 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 miscre∣ant 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 su∣perstition and vaine confidence of the Gen∣tiles, as through their sides to wound (if he could) euen the highest Maiestie. Euen as that tyrant 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 haue mocked at false religions, which they thought were of God.
Note we here also the other blasphemie by which the diuine Maiestie is wickedlie vi∣olated, when Rabshekeh couples the true God with the false, as if he were one of their con∣sorts. 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 Hea∣then are Idols, but the Lord made the hea∣uens, strength and glorie are before him, power and beautie are in his sanctuarie, &c. Psal. 96.4.5.