| x © | therewith curſe we men h, * which are made after the , &> x-
ſimilitude of God #. {Praiſe ©*
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©, and ſpeak well of God. g Of Chriſt, and in him of all
211-vers. þ Rail on, revile, ſpeak evil of, as well as wiſh evil to. 7 Either, 1. Saints in whom God's Image 1s anew reſtored ; or, 2iv, rather Men more generally, who, though they have loſt that imiritull Knowledge, Righteouſneſs, and true Holinets, in which thit iniaye of God, after which Man was created, -principally con- tilts; yet ſtill have ſome Reliques of his Image continuing in them. Tins 1s added to aggravate the Sin, ſpeaking evil of Men made af- rer God's Image, 1s {peaking evil of God obliquely, and by Retlie- et: 02.
1c Qut of the ſame mouth proceedeth bleſſing and cuzhng 4 My brethren, theſe things ought not {ſo to be /.
+ Ke repeats here, by way of Exaggeration, what he had ſaid, 22%, 3, to ſkew how exceedingly abſurd it is, that two ſuch contrary Actions ſh. uid proceed from the fame Agent. {1 the words; he means, things ſhould be quite contrary. ike expreflion, 1 Tim. 5.13. Tit. 1.11.
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11 Dorh a fountain ſend torth at thc ſame || place 1m {weer water and bitter ?
m Ordinarily and naturally; if any ſuch be, it 1s looked upon as uncouth and prodigious, :
12 Can the tig-tree, my brethren, bear olive ber- ries, either a vine gs 7? So can no fountain yield both falt water, and treih o.
n The ſame Tree cannot ordinarily bring forth Fruit of different kinds ( on the ſame Branch, whatever it may on different, by en- zgraiting ) much les of contrary Natures. See Matth. 7. 16, 17, 18. Or, neither can a ſalt Fountain yield freſh Water ; but the Scope 15 ttil! the ſame, as in our reading. The Apoſtle argues trom what 15
FAMES.
/ There 1s a Meroſes fufion &, and every evil work þ. GN, $2; See the |
Chap. Jy.
of the ſenſual Appetite; this Wiſdom may well be called fo i Or, 2ly. according to the Margin, Natural, in opp: fition rs 7
tual, The natural Man ( 1 Cor, 2. 14. where the fame word Sg
Greek 1s uſed as here) 15 one that lives under the Condue cf his own carnal Reaſon, not enlightned, nor regenerated by the $ gs God: 4 Man of Soul (as the word imports ) or that hath Id by n- higher Principle in him, than his own Soul. Accordinots. "I Wildom here mentioned, is ſuch as proceeds meerly ors Man's own Soul in its natural ſtate, deſtitute of the Light and Gy ogg God's Spirit, and therefore may be termed natural. e Becauſe it js of the Devi}, or ſuch as is in him, and makes Men like him ga a proud Spirit, and envious, a Lier, and Slarderer, 7ohn 2 BY and who obſerves Mens Faults, not to amend them but accuſe the, tor them. ; DEE:
16 For * where envy and ſtrife zs f, there is * con. *iCer
2ſual.
f The uſual Companions of this deviliſh Wifom. g Or, Incon- "OT, fiftency, viz. both with Man's ſelf, and others; Envy makes him unquiet 1n himſelf, and troubleſome to others, by cauſins Conten. 7 tions and Seditions among them, and breaking their Peace, 25 well as his own. h Ail manner of Wickedaeſs is uſhered in by this Con. tufion and Sedition. |
17 * Burt the wiſdom that is from above 7. is tirft * 15. pure #, then peaceable /, gentle zy, azd calic to he © 7 entreared z, full of mercy ov, and good truits p, | with: our partiality q, and withour hypocrike 7. ' Ori
7 True Wiſdom, which is of God, oppolcd to that which deſcent. 9 11.4, eth not from abve, ver. 15. k& Either excluding mixture, and then #-- It 15 oppoted to Hipocritical, or rather excluding F:lthinefs, and then it 1s oppoſed to ſenſual, ver. 15. and implies Freedom trom the
in potiible, cr monſtrous in Naturals, to what 1s abſurd 1n Manners, . a. it is as abſurd in Religion, for the Tongue of a regenerate Man, which is ute to bleſs God, to take a liberty at other times to curic Man, as it would be ſtrange in Nature for the ſame Tree, on the {ime Branch, to bear Fruits of different kinds; or the ſame Foun- tain at the ſame place to ſend forth bitter Water and ſweet.
13 Whois p a wiſe man, and endued with know- Iedg; 4 among you? ler him ſhew, out of a good convertation, his works 7 with meekneſs of wil- aom /.
p i. e. If there be a Wiſe Man, &c. See Pjal. 2. 3,4, 5, 12. and 1 Pet. 3. 10. where what David ſpeaks by way ot Interrogation, Peter explains by way of Affertion. The Apoſtle having ſhewn the. Diſcaſe of the Tongue, comes now to remove the Cauſe, viz. Mens Opinion of their own Wiſdom; (they cenſure others, becauſe they cake themſelves to be wiſer than others) and to point out the Re- medy, godly Meckneſs, which is the trueſt Wiſdom. 9q By Wiſdom and Knowledge the ſame thing may be meant; or if they be taken for ſeveral things ( as fometimes there may be great Knowledge where there is but little Wiſdom ) yet theſe maſterly Cenſors he ſpcaks of, pretended to both, and were ſo rigid toward others, be- cauſe ſo well conceited of themſelves: The ſenſe is, You pretend to be wiſe and knowing, but if you would approve your ſelves as ſuch indeed, fhew out of a g19d Converſation, &c. »r Let him ſhew as the, Teſtimony of his Witdom, not his words in hard Cenſures, but his Works, viz. good ones, and thoſe not done now and then, or on the by, but in the conſtant Courſe; and Tenor of his Life ; or ſhew his Works to be good, by their being not caſual, but conſtant, and his ordinary Praftice in his whole Converſation. / z. e. Meek and ventle Wiſdom, which can hear, and anſwer, and teach, and admo- niſb, and rebuke mildly, and ſweetly, with long-ſuftering, as well as DoQrine, 2 Tim. 4. 2, and then it nctes the Quality of this Wit- dom, or iuch Meckneſs as proceeds from Wiſdom, or is joyned with it, there being ſome which 1s fooliſh, affetted, carnal, v7. that which is oppoſed to Zeal; whereas true Meeknels is only oppoſed to Fierceneſs and Raſhncſs;, and thus it notes the cauſe of Mecknels,
14 Bur yet ye have * hitter envying 7, and {trite z in your hearts x, glory not y, and lie not againſt
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