Vers. 12. But Ahaz said, I will not aske, neither will I tempt the Lord.
HE vnder a faire pretence refuseth the signe which the Lord offred him, saying, that he would not tempt him: for he seemes as if he beleeued the words of the Prophet, de∣manding nothing else but the word. And truely as impietie is detestable before God, so doubtlesse he greatly priseth faith. Where∣fore it should seeme that he who rests vpon the only word of God, despising all things else, is worthie of great praise, because there is no greater perfection then to submit our selues to God. [Obiect.] But wil some say, Do we tempt God when we receiue that which he offreth? Certainely no. [Ans.] Ahaz lied then when he re∣fused the signe which was offred him, vnder pretence of not tempting God, for there is no∣thing better or more excellent, then to obey God. It is a great vertue in deed to aske no-nothing but the word; but if God be pleased to adde somewhat more vnto it, it is then no vertue but a vice to reiect such an help as a thing superfluous. Yea, there is great iniurie offred vnto God in despising his liberalitie; as if that which he doth for our sakes were vnprofitable, or as if he were ignorant what things were good and necessarie for vs. Wee know that faith receiues her chiefe praise, because she holds her selfe in obedience: but when we will be wise in our owne conceits, and despise the least thing which is of God, we are abominable before him, what pre∣tence soeuer we make before men. We must so ioyne faith to the word then, that we de∣spise not the helps which he offreth and gi∣ueth vs for the strengthening of our faith.
As for example, the Lord in the Gospell of∣freth vs all things necessarie for our saluati∣on: for seeing by it we be ioyned to Christ, the summe of all good things is conteined in it. But to what end serueth Baptisme and the holy Supper then; should we esteeme them as things superfluous? No surely, because whoso without flattering of himselfe shall take knowledge of his infirmitie, which all from the least to the greatest ought to feele, such an one will be willing to strengthen his faith by these helps. True it is we ought to mourne and weepe that the holy truth of God (which can not lie) should haue need of any prop for the infirmities sake of our flesh. But in regard we can not cast off this corrup∣tion from vs at the first chop, whosoeuer ac∣cording to his abilitie shall adde faith to the word, he shall forthwith render perfect obe∣dience to God. Let vs learne then to imbrace the signes with the word, seeing it is not in the power of man to separate them.
Now in that Ahaz refuseth the signe which was offred him, he therein shewed his rebel∣lion & vnthankfulnes; for he despiseth that which God had presented him for his excee∣ding profit. Heereby also it appeares after what maner we ought to require signes, to wit, when they are offred vs of God: he then which refuseth them, must needs reiect the grace of God therewithall. Some franticke ones there are at this day who make no reck∣ning of Baptisme, nor of the Lords Supper, thinking them abces for little children: which yet they can not do, but they must therewith∣all reiect the whole Gospell: for those things must not be separate which God hath ioyned together. But some wil aske notwithstanding, [Quest.] whether it be not lawfull to aske some signes of God, for we haue an example thereof in Gedeon, who desired that his vocation might bee confirmed with some signe: the Lord granted his request, and disliked not such a desire: Iudg. 6.17. To this I answere, [Ans.] that al∣though Gedeon had no expresse commande∣ment of God to aske a signe, yet notwithstan∣ding he was stirred vp to doe it by the holy Ghost, and did it not of his owne proper mo∣tion. Wherefore we must not take the like li∣bertie to our selues by abusing his example, especiallie seeing the importunitie of men is so great, that they make no bones to aske signes of God without end or measure. Such a boldnes therefore is to be suppressed, to the end wee may content our selues with those which God offereth vs. Now there are two sorts of signes: some extraordinarie; which we may call supernaturall: as that whereof [ 1] the Prophet wil speake anon, and that which was giuen to Hezekiah, as we shal see God wil∣ling hereafter, Isay 38.7. Others are ordina∣rie, [ 2] and in daily vse, as Baptisme, and the holy Supper, which conteine no miracle, at the least which can be seene to the eye, or by any other outward sense. For that which the Lord miraculously works therein by the holy Ghost, can not be seene; but in the extraor∣dinarie,