But the Prophet speaks not here of all indifferently, but of the Church only, to whom he will ever be a father, notwithstanding that he chastise and correct her for her sins and iniquities. His Church shall continue safe then, howsoever she be unworthy of such a benefit.1 This sentence therefore must be restrained to the Church, that so there may be a relation always had between God and his elect: whom he can not but dearly love, although his anger be severe against the reprobate. Thus we see the excellency of this Consolation:2 for if we be sure that we are the called of God, we may boldly resolve that he can not be angry with us: and to speak properly, it is impossible. Why so? Because he loves us with such a constant affection, as he can never lose it. I deny not but God at that time hated some even among this people, and yet he calls them his beloved, because of his secret adoption. Now by how much the more God showed himself good and gracious towards the people, by so much the more were they all left without excuse that had provoked his wrath against them by their rebellions. Neither need we doubt but he aggravates their fault by this circumstance, to wit, that he is enforced to change his wonted affection towards them in regard of their frowardness. For having spoken of his mildness, he suddenly cries out, Who would set the §1briars and thorns against me in battle? Or (as others translate) who will make me like the §2briar and the thorn? Now it were not amiss to read it, Who will set the briar against me, that I may fight as the thorn against it. For there is no conjunction copulative between these two words. But I willingly content my self with the first exposition, to wit, that God wisheth he might have to do with thorns and briars, which he would quickly consume with the fire of his indignation. But if any §3had rather say that the Prophet here taxeth the doubts which often troubles us by reason of our own infidelity, when we feel the anger of God to be kindled against us, as if he should say, You much deceive your selves in that you compare me to a thorn and a briar; that is to say, in attributing a cruel or froward disposition of nature unto me: if any (I say) shall thus interpret it, I hinder him not to follow the same: and yet I suppose it to be besides the Prophets meaning.
But the Prophet speakes not here of all indifferentlie, but of the Church only, to whom he will euer be a father, notwithstanding that he chastise and correct her for her sinnes and iniquities. His Church shall continue safe then, howsoeuer she be vnworthie of such a benefit.1 This sentence therefore must be restrained to the Church, that so there may be a relation alwaies had betweene God and his elect: whom he can not but dearely loue, although his anger be seuere against the reprobate. Thus we see the excellencie of this Consolation:2 for if we be sure that we are the called of God, we may boldly resolue that he can not be angrie with vs: and to speake properlie, it is impossible. Why so? Because he loues vs with such a constant affection, as he can neuer lose it. I denie not but God at that time hated some euen among this people, and yet he calles them his beloued, because of his secret adoption. Now by how much the more God shewed himselfe good and gratious towards the people, by so much the more were they all left without excuse that had prouoked his wrath against them by their rebellions. Neither need we doubt but he aggrauates their fault by this circumstāce, to wit, that he is enforced to change his wonted affection towards them in regard of their frowardnes. For hauing spoken of his mildnes, he suddenlie cries out, Who would set the §1briars and thornes against me in battaile? Or (as others translate) who will make me like the §2briar and the thorne? Now it were not amisse to reade it, VVho will set the briar against me, that I may fight as the thorne against it. For there is no coniunction copulatiue betweene these two words. But I willinglie content my selfe with the first exposition, to wit, that God wisheth he might haue to do with thornes and briars, which he would quicklie consume with the fire of his indignation. But if any §3had rather say that the Prophet here taxeth the doubts which often troubles vs by reason of our owne infidelitie, when we feele the anger of God to be kindled against vs, as if he should say, You much deceiue your selues in that you compare me to a thorne and a briar; that is to say, in attributing a cruell or froward disposition of nature vnto me: if any (I say) shall thus interpret it, I hinder him not to follow the same: and yet I suppose it to be besides the Prophets meaning.
- 1This verse must be restrained to the Church.
- 2God can not be angry with his chosen.God can not be angrie with his chosen.
