Ver. 10. For whosoever shall keep the whole law, and yet offend in one j)oint, is (juiUy of all.
The connection between this verse and the former is this : They had pleaded that their respect of the rich was but a necessary civility, and a duty of the law ; or, at . least, that it was but a small offence, .such as might be excused by their innocent intention, and obedience in other things, which was an opinion rife in those days ; and that some 1 make to the occasion of this sentence, that the apostle might disprove that conceit which was then so common, that obedience in some things did make amends for their neglect and disobedience in other things. That the conceit was common appeareth by several pas.sages of Christ and the apostles. Our Saviour chargeth it often upon the Pharisees. Ben Maimon, in his treatise of repentance, hath such a passage as this is : ' Every one,' saith he, ' hath his merits and his sins. He whose merits are equal to- his sins, he is tzadoc, the right- eous man ; he whose sins are greater than his merits, he is rashang, the wicked man ; but where the sins and the merits are equal, he is the middle man, partly happy, and partly miserable.' This was the sum of the Jewish doctrine in the more corrupt times ; and some think the apostle might meet witii this error in this verse, by showing that the least breach rendered a man obnoxious to the danger of the violation of the whole law. Rather, I suppose, it lieth thus : They satisfied themselves with half duty, using over-much observ- ance to the rich, and to the poor nothing at all. He had before said, ei rofjLov reXeire ^aaiXiKov, ' If ye fulfil, or perfect, the royal law.' Now, they minded that part of it that was advantageous to them ; it was not full or perfect obedience to cut off so much of duty as was less profitable : therefore the law convinced them ' as transgressors.' The royal law saith, ' Thou shalt love thy neighbour as thyself ; ' and man is not to make such exceptions as please him best, to defalcate and cut off such a considerable part of duty at his own pleasure. God saith, 'thy neighbour;' and I must not say, ' my rich neighbour only.' There must be an even and adequate care to comply with the whole will of God, or else it is not obedience, but you are in the danger of transgressors. This hint maketh much lor the opening of the verse,
^ See Camero, the last edition of Lis works in folio, p. 1 70, - Qu. ' Greater than ' ? — Ed.
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JaS. II. 10.] UPON THE EPISTLE OF JAMES. 213
a place in itself difficult. Augustine ^ consulted with Jerome about the sense of it in a long epistle ; and, indeed, at the first view, the sentence seemeth harsh and rough. I shall first open the phrases, remove false inferences from it, and then establish the true notes and observations, that this scripture may have its due and proper force upon the conscience.
Whosoever shall keep the luhole Icnu. — He speaketh upon supposition. Suppose a man should be exact in all other points of the law, which yet is impossible, we may suppose things tliat never shall be. Or else he speaketh according to their pretences and presumptions. They supposed they were not to be taxed or con\-inced as transgressors in any other matter : grant it, saith the apostle ; or else he speaketh of the whole of this commandment, ' Tliou shalt love thy neighbour,' &c. Suppose your duty to rich men, and where it may make for your advantage, be whole and entire.
Yet if he offend in one point. — Willingly, constantly, and with allowance from conscience ; with thought of merit and excuse, because of his obedience in other matters.
He is guilty of all. — Liable to the same punishment, standeth upon the same terms of hope and acceptance with God, as if he had done nothing. A man may violate totam legem though not totum leg is ; sin against the dignity and authority of the whole law, though he doth not actually break every part of it. Ay ! but you will say, as the apostles, Mat. xix. , ' Who then can be saved ? ' Here is a terrible sentence that wall much discourage God's little ones, who are conscious to themselves of their daily failings. I answer — That which the apostle aimeth at is the discovery of hypocrites, not the discouragement of saints. As Zuin- glius, when he had flashed the thunder and lightnin^g of God in the face of sinners, he was wont to come in with this proviso. Bone Chris- tiane, hcec nihil ad te — poor Christian, this is not spoken to thee. So this is not spoken to discourage God's children, however it may be of use to them to make them more humble, cautious, and watchful, as lions will tremble when dogs are beaten. To clear the place, before I come to lay down the notes, I shall, according to promise, remove the false infe4-ences. (1.) You cannot conclude hence that all sins are equal. They are all damning, not all alike damning. Some guilt may be more heinous, but all is deadly. And that is it which James asserteth : he saith, ' he is guilty of aU,' but not equally guilty. The apostle would infer an equality of care and respect to the whole law, but not an equality of sin. All that can be collected is this, that one allowed, wilful, deliberate breach and violation forfeiteth our right- eousness, and maketh us become obnoxious to the curse of the whole law, and the sinner shall no less die than if he had broken all by an actual transgression. So that, although all allowed sins deserve death, yet there is a difference still remaining in the several degrees of guilt and the curse. (2.) You cannot hence conclude that total rebellion is simply, and in itself, better than formal profession. Christ loved the man for the good things that were in him from his youth, and telleth him, ' Thou art not far from the kingdom of God.' We read of greater sins, and more intolei'able judgment. Good moral