There are undoubtedly many other resemblances, some of which we may notice, but these are the principal.

An excellent writer has drawn the following very just comparison. Speaking of Christ at the Last Supper with his apostles, he says, 'And they ate their passover together. They commemorated Israel's deliverance of old; Israel, now on the eve of its solemn rejection of the Messiah, and of its renunciation thereby of God's covenant. The original blessing and the final crime were blended in his contemplation. The one prepared for the establishment of their polity, the other for its dissolution. The one set up their tabernacle, the other destroyed their temple. The one made them a people, the other made them fugitives. The one prostrated Egypt at their feet, the other crushed them beneath the tread of Rome. The one freed them from generations of laborious slavery, the other sold them to centuries of ignominious bondage. From the one they became monuments of the wise laws which they received; from the other, of the gracious gospel which they refused. This made them a victorious nation in Canaan, that scattered them in subjugation among all the countries of the earth. By the one, God constituted them his peculiar people; by the other, they made themselves the outcasts of religion.'* And when the disciples in all the countries and all the churches would be scattered, with what propriety might they say, in view of the comforts which the religion of Jesus brings, 'And even Christ our Pass

* Sermons on the Mission, Character, and Doctrine of Jesus of Nazareth. By W. J. Fox. In 2 vols. Vol. ii. ser. x. London.

over is sacrificed for us.' Our main object now will be, to give a practical turn to the whole subject.

Benson supposes that this epistle was written just before the celebration of the passover, and that the Apostle makes use of the approaching festival to urge the church to greater purity in life and conversation. It appears that there had been an enormous crime committed in that church; 'one not so much as named among the Gentiles;' and the Apostle exhorts them to cleanse out the old leaven of lewdness by casting the incestuous person out of the church, and to keep the feast of the Lord's Supper, not with the old leaven of sensuality and uncleanness with which they were formerly corrupted, neither with the leaven of malice and wickedness, but with the unleavened bread, or qualities of sincerity and truth.* The Apostle says, 'Know ye not that a little leaven leaveneth the whole lump?' By which he would have them understand that this individual, if suffered to remain, might corrupt the whole church, as bad leaven corrupts the bread. 'Evil communications corrupt good manners.' The great moral to be learned from this subject is, that we are to lay aside 'all malice and wickedness,' and be governed by 'sincerity and truth.' And what a moral! Would to God the world would be governed by this excellent advice to the Corinthian church.†

* See Macknight on 1 Cor. v. 7.

† We learn from the motto, 1. The strictness of discipline exercised in the primitive church. 2. That the disciples of Christ began very early to celebrate the Lord's Supper with peculiar solemnity, annually, on the very day on which the Redeemer suffered, which was the day of the Jewish passover, called in modern language Easter. 3. That in all the severity of discipline in the primitive age, the salvation of

The motto presents a variety of moral truths. We learn from it to avoid all immorality, to forsake evil company, and to condemn all false doctrines; and we also gather from it a grand illustration of the final deliverance of the human race from all sorrow and impurity. A single exhortation, and we close with that view of the subject. We have seen that the Jews in the celebration of this festival were exceedingly careful to remove from their dwellings all 'the old leaven.' So we should be equally careful to remove from our hearts all the old leaven of malice and wickedness. Oh that Christians would endeavor to become a 'new lump.' Then would 'sincerity and truth' dwell in all our churches, and peace and harmony would reign throughout the earth. Then we could 'keep the feast,' and such a feast as the world has not seen since the days when Christ our Passover was sacrificed for us. But now we are puffed up;' we are full of pride, and far, very far, from the spirit of Christ our Passover. Oh that more purity and truth might dwell among us!

But we must close. There is not only a great moral truth connected with this title, but also a great doctrinal truth. If the reader will turn to our definitions, he will see that this word was not only taken for the passing over of the destroying angel, but also for the festival instituted in memory of the deliverance from Egyptian bondage. It is possible that the Apostle intended here to direct the primitive believers, not only to the passover which they were about to celebrate, but to Christ, the true Passover, who would the individual was always kept in view: 'To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.'

ultimately redeem them from the bondage of sin and death. In this light our motto is grand, and replete with consolation. It is indeed full of glory. My soul leaps for joy when I recognise my beloved Saviour, my true Passover. 'He was brought as a lamb to the slaughter,' meek and unopposing; spotless and unblemished. 'Glory be to God!' Now I turn back and see the destroying angel passing over the houses of Israel; then to the great deliverance from Egyptian bondage, and the passing through the Red sea. I see the hosts of Israel reaching the opposite: shore. I hear their exultations and rejoicings. I see Miriam with her 'timbrel in her hand,' and all the women 'with timbrels and dances.' The song swells louder and louder: 'Sing ye to the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea!' Then I turn from that and all other events that this world has ever celebrated, to that grand period shadowed forth in this transaction, when we shall pass over the cold Jordan of death, when the whole human race shall be delivered from sin and sorrow, and the grave; and when all 'mortality will be swallowed up of life;' when, instead of a single nation, there will be 'ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.' What glory! My soul longs to enter on the bright and joyful scenes of eternity. I can go no farther! I am overwhelmed, lost, swallowed up in the boundless theme of redemption! Amen! Halleluia! Halleluia!

LX. PHYSICIAN.

'But when Jesus heard that, he said unto them, They that be whole need not a Physician, but they that are sick.' Matt. ix. 12.

THIS Word occurs in thirteen instances, but this is the only place where it is applied to the Saviour of the world. It is, however, used in the Scriptures in a way not common among us. It was applied to embalmers of the dead, Gen. 1. 2; to comforters or healers by advice and counsel, Job xiii. 4; to prophets and teachers, Jer. viii. 22.

The propriety and beauty of this appellation may be more fully apprehended, if we consider the occasion on which it is said. 'And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a Physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice for I am not come to call the righteous, but sinners, to repentance.' What a complete manifestation of the self-righteousness of the Pharisee! did not believe that he stood in need of a Physician, for he could not acknowledge himself to be 'sick.' And then he could not receive such a Physician;

He