be meant, that, by the term "new com"mandment," we are to understand the introduction of fome law totally new in itSelf, without evident inconfiftency, and abfolute contradiction: for OUR LORD fays, Matt. xxii. 39, 40. To love our neighbour as ourfelves, is one of the two great commandments, on which hang ALL THE LAW AND THE PROPHETS. And St. John fpeaks of our loving one another, as an old commandment which we had from the beginning. Comp. 1 John ii. 7, with 2.John v. St. Paul faith, Rom. xiii. 8. Owe no man any thing, but to love one another-be that loveth another fulfilleth the law. For this-thou shalt not commit adultery-thou shalt not killthou shalt not bear falfe witness-thou shalt not covet-and if there be any OTHER COMMANDMENT, it is briefly comprehended in this faying-Thou shalt love thy neighbour as thyfelf. Love worketh no ill to his neighbour, therefore LOVE IS THE FULFILLING OF THE LAW. Comp. 2 John 5, 6. Demonftration cannot be clearer, if these paffages be duly confidered, that CHRIST could not mean, by a new commandment, one that had never before exifted, but to eftablish the old commandment among His difciples, not only on the footing of its general obligation as they were men, but alfo on that special confideration of their rela-. tion to Him, and to one another as His disciples, difciples, fo as, if need were, to lay down their lives for each other. The inforcing this by a new example-on new obligations, on new motives-is the meaning of CHRIST'S calling the law of brotherly love a new commandment. So his difciple John, (1 John iii. 14.) We know that we have passed from death unto life, because we love the brethren; and ver. 16. Hereby perceive we the love of GOD, because He laid down His life for us, and we ought to lay down our lives for the brethren. Something like this intense affection we read of in the Old Teftament. From what other motive could Mofes fpeak, when he faid, on the behalf of his offending brethren (Exod. xxxii. 32.) Ob this people have finned a great fin, and have made them gods of gold! (ver. 31.) yet now, if Thou wilt, forgive their fin, and if not, BLOT ME, I pray thee, out of thy book which thou haft written. See alfo 2 Sam. xxiv. 17, where David pleads with GoD for the people, when he faw the angel that fmote them, and faid-I have finned, I have done wickedly; but thefe sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house. How were both thefe great men eminent types of the good Shepherd, who laid down His life for the Sheep! John x. 11. Here we may alfo obferve the amiable and affectionate conduct of Abigail, when, on Zor 2 the the behalf of her churlish husband Nabal, the ventured forth to meet the angry David and his men, 1 Sam. xxv. 18, 22, 23, taking his fault upon herself. Upon ME, faid fhe, my lord, let this iniquity be, and let thine hand-maid, I pray thee, Speak in thine audience, and hear the words of thine band-maid: then follows, to ver. 32. one of the most noble, though simple instances of the perfection and perfuafiveness of eloquence that we meet with, even in the facred writings: one would almost think that Virgil had this transaction and that of David's in his view, when he wrote the fpeech of Nifus to the Rutulians, on the behalf of Euryalus, as much as that he had the prophecy of Isaiah before him, when he wrote his Polio. Me, Me, adfum qui feci, in Me convertite ferrum; So in the friendship between David and Jonathan-1 Sam. xviii. 1.-where it is faid the foul of Jonathan was knit with the foul of David, and Jonathan loved him as his own foul: and ver. 3.-then Jonathan and David made a covenant, because he loved him as his own foul. And we actually find Jonathan interpofing with Saul on the behalf of David, even at the rifque of his own life. 1 Sam. xx. 32, 33. So Da vid's affection to Abfalom-would to GOD I had died for thee, my fon! 2 Sam. xviii. 33. And, to the fhame of us Chriftians be it fpoken, this heroic and difinterested friendship is even to be found among the Heathen (in notion at least) witness the fine and beautiful ftory of Nyfus and Euryalus. Virg. Æn. ix. 1. 427, &c. Even Epicurus could fay, "that a wife man will fometimes die for his friend." Leland, vol. 2. p. 96. See "But we meet with the very ex"preffion-the law of CHRIST, Gal. "vi. 2.-Bear ye one another's burdens, "and fo fulfil the law of CHRIST."By bearing one another's burdens (a metaphor taken from eafing another by carrying a burden for him, or affifting him in carrying it) I should apprehend that we are to understand, what the Apostle expreffes-Rom. xii. 15.-by weeping with them that weep; i. e. fo to be affected with their forrows, as even to make them our own, and to be as affiduous in their removal, or alleviation, as we fhould be were they our own *. But is this a new law of CHRIST, in oppofition to, inconfiftent with, or differing from, the law of the * This fympathetic tenderness is finely touched by the Apoftle, 1 Cor. xii. 25, 26. Old Testament? Rather, doth not this fall under-thou shalt love thy neighbour as thyfelf? This was to be obferved under the Old Teftament, as well as under the New; we find this exemplified in those familiar inftances put Deut. xxii. 1-4. Nor was this to be confined to friends only, but to be extended to enemies. Exod. xxiii. 4, 5. Though the letter of these laws expreffed only things comparatively trivial, yet, doubtless, the spirit of them extended to matters of more ferious confequence, and were rules for their conduct towards each other in whatever calamities they or theirs might be involved: a very Atriking instance of this appears (PL XXXV. 12, 13, 14.) in the behaviour David obferved with refpect to fome of his ungrateful enemies they rewarded me evil for good, to the spoiling of my foul (3 to the depriving it of comfort.) But as for me, when they were fick (or afflicted, as nn alfo fignifies) my clothing was fackcloth-I bumbled my foul with fafting-I behaved myself as though he had been my friend or brother-I bowed down heavily as one that mourneth for his mother. However, by the law of CHRIST, I take *Thofe phrafes-the law of CHRIST-the Chrif tian law-the law of the gospel-the morality of the gospel-the law of the New Testament—as they are commonly |