1The Hebrew is, Thou makest thy spirit to return to God, which is expounded two ways; first, thou makest thy spirit to turn upon, or against God: Secondly, thy spirit answers or replieth upon God; both meet in one meaning; for though there may be a turning away of the spirit without answering, yet (in one sense) all answers are the turning of our spirit: if any man ask a question, the answer is the return of his mind who makes the answer, so some render, Why doth thy spirit return answer to God; as if he rebuked him for his boldness in replying. Thy spirit returns upon God, if he speak one word, thou wilt have two; in that sense the word is used, Titus 2.9. where the Apostle giving rules (among other relations) to Servants, charges them, Servants be obedient to your own Masters, and please them well in all things, not answering again. But, is it a fault for a Servant, when asked a question, to make an answer? no, it were a fault not to answer. The meaning is, that a Servant being reproved for a fault must not answer; that is, his spirit must not rise, and return against his Master; or if a Servant be directed to do any warrantable work, he must not answer again; that is, he must not contradict or murmur at the orders which he hath received, but address himself to the fulfilling of them; this is the answering again, reproved as a fault in Servants, which is rather gain saying then answering, as we put in the Margin of our Bibles: in which sense, answering is taken here according to this interpretation. Thy spirit answers God, or turns against him. We may clear it also by that of the Apostle (Rom. 9.20.) Where having showed the absolute sovereignty of God in his Decrees and purposes, by the example of Jacob and Esau, as also by that of Pharaoh: He concludes, Vers. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth: Saint Paul foresaw that this Doctrine would raise a great deal of dust, and cause many to turn their spirits against God, which he thus represents (Vers. 19.) Thou wilt say unto me, Why doth he yet find fault? for who hath resisted his will? ⟨p. 51⟩Nay, but O man who art thou that replyest against God? What? wilt thou chop logic with God himself? Wilt thou (as the Margin saith) answer again, or dispute with God?
1The Hebrew is, Thou makest thy spirit to returne to God, which is expounded two wayes; first, thou makest thy spirit to turn upon, or against God: Secondly, thy spirit answers or replyeth upon God; both meet in one meaning; for though there may be a turning away of the spirit without answering, yet (in one sense) all answers are the turning of our spirit: if any man aske a question, the answer is the returne of his minde who makes the answer, so some render, Why doth thy spirit returne answer to God; as if he rebuked him for his boldnesse in replying. Thy spirit returnes upon God, if he speak one word, thou wilt have two; in that sense the word is used, Titus 2.9. where the Apostle giving rules (among other relations) to Servants, charges them, Servants be obedient to your owne Masters, and please them well in all things, not answering againe. But, is it a fault for a Servant, when asked a question, to make an answer? no, it were a fault not to answer. The meaning is, that a Servant being reproved for a fault must not answer; that is, his spirit must not rise, and returne against his Master; or if a Servant be directed to doe any warrantable worke, he must not answer againe; that is, hee must not contradict or murmure at the orders which he hath received, but addresse himselfe to the fulfilling of them; this is the answering againe, reproved as a fault in Servants, which is rather gain saying then answering, as we put in the Margent of our Bibles: in which sense, answering is taken here according to this interpretation. Thy spirit answers God, or turnes against him. We may cleare it also by that of the Apostle (Rom. 9.20.) Where having shewed the absolute soveraignty of God in his Decrees and purposes, by the example of Jacob and Esau, as also by that of Pharoah: He concludes, Vers. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardneth: Saint Paul soresaw that this Doctrine would rayse a great deale of dust, and cause many to turne their spirits against God, which he thus represents (Vers. 19.) Thou wilt say unto me, Why doth he yet finde fault? for who hath resisted his will? ⟨p. 51⟩Nay, but O man who art thou that replyest against God? What? wilt thou chop logick with God himself? Wilt thou (as the Margent saith) answer againe, or dispute with God?
- 1Quod rediri feceris ad Deum spiritum tuum. Heb. Quia respondit ad Deum spiritus tuus. Mont. Pedire facit verbum qui re spondet. Drus.
