As they that shall be judged. — Some read, ' as those that will judge,' as applying it to the direct context ; and they make out the sense thus : — In the Old Testament, differences of persons were not so ex- pressly forbidden ; but now, as chfferences of nation, so of relation, are taken away by the law of liberty : bond and free are all one in Christ, Gal. iii. 28.; and therefore you are to judge without any re- spect of persons. But this seemetli more argute than solid. It is better to keep our own reading, ' as those that shtdl be judged ;' that is, either in conscience here, or rather at the tribunal of God hereafter.
By the laiu of Liberty. — The same expression is used in the 25th verse of the former chapter. But what is the force of it here ? The lowest reason may be, because their observance of rich men was servile, and the law commanded nobler and freer respects, more separate from base aims and self-advantage ; or else in this expression the apostle may anticipate an objection which might be framed against the rigour of the former sentence ; they might pretend they had an exemption by Christ. The apostle grantetli there was a liberty, but not a licen.se ; for still there is a law, though to the elect a law of liberty ; but, saith he, see that your interest be good. To wicked men it is still a bondage, and a hard yoke. Therefore, walk so that you may not be judged in a legal way, for then the least failing maketh you obnoxious to the curse ; which rigour, if you would not undergo, see
' So in first edition ; in second edition, ' toying.' Qu. ' crying ' ? — Ed.
JaS. II. 12.] UPON THE EPISTLE OF JAMES. 219
that you walk so that you may ^ive evidence that you are come under the banner of love and the privileges of the gospel. And then, when you come to be judged, you will be judged upon gospel terms ; other- wise there is no liberty or freedom for any that allow themselves in the least breach or voluntary neglect, nothing to be expected but judgment without mercy.
From this verse I observe : —
Ohs. 1. That the law in the hands of Christ is a law of liberty.
1. It is a ' law:' 1 Cor. ix. 21, ' I am not aw/xo?, without the law, but evvo[jio^, under the law to Christ.' There is a yoke, though not an insupportable burden. Though there be not rigour, yet there is a rule still. It is directive : ' He hath showed thee, O man, what is good,' Micah vi. 8. The acceptable will of God is discovered in the law of ten words, and the moral part of the scripture is but a commentary upon it. And it is also imperative. It is not arbitrary to us whether we will obey or no. Laws are obliging. The will of the creator being signi- fied to us in the law, we are under the commanding power of it. Things moral and just are perpetually obliging: Rom. vii, 12, ' The law is holy, and the commandment holy, just, and good/ It is holy, it discovereth true strictness. It is just or suitable to those common notices of right and equity which are impressed upon the creature ; and it is good, that is, profitable, useful for man. All which things infer a perpetual obligation ; and if the law were not obliging, there could be no sin ; for where there is no obligation, there is no trans- gression : 1 John iii. 4, ' Whosoever committeth sin, transgresseth the law ; for sin is the transgression of the law.' Now natural conscience would soon be offended at that doctrine that should make murder, incest, or adultery no sins ; and therefore it is but the vain conceit of profane men in these times to think that the gospel freeth us from the obligation of the law because it freeth us from the curse of it, for then all duty would be will-worship, and sin but a fond conceit.
2. It is a ' law of liberty ; ' for there is a great deal of freedom pur- chased by Christ.
[1.] We are freed from the law, as a covenant of works. We are not absolutely bound to such rigour and exactness as that re- quired. Life and glory is not offered upon such strict terms. We ought to aim at exactness of obedience, but nut to despair if we can- not reach it. We are so far to eye perfect obedience, as if it were still the matter of our justification, as to be humbled for defects. A gra- cious heart cannot offend a good God without grief. Sin is still damn- ing in its own nature, still a violation of a righteous law, still an affront to God. Nay, there are new arguments of humiliation, as sin- ning against God's love and kindness, the forfeiting of our actual fruition of the comforts of the covenant, though not our right in it, &c. And as to be humbled for our defects, so to be as earnest in our endeavours. You have more reason to be strict, because you have more help. Lex juhet, gratia juvat — we have more advantages, and therefore we should have more care of duty : Phil, iii, 11, ' I press on, that if it be possible I may attain the resurrection from the dead ; ' that is, the holiness of that state. A Christian's actions are much below Iris aims. They have no grace that can be content with a little