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.t

* 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! He 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;

one who would associate with publicans and sinners! This was too humiliating. It was indeed strange that the Physician should go among the sick! And where should he go? The sick could not come to him. How entirely mistaken was the Pharisee respecting the work of this Physician! And what selfrighteous man ever did think he needed a Physician to remove his maladies? In his own view, he is perfect; others are 'altogether born in sin.' Hence he can go up to the temple, and say, 'God, I thank thee that I am not as other men are, extortioners, unjust, adulterers, or even as this poor publican. I fast twice in the week, I give tithes of all that I possess.'* And what a masterly contrast is here drawn by the great Physician between self-righteousness and humility; between him who imagines himself in perfect health, and him who by his confession acknowledges that he stands in need of the Physician! How admirable was his reply to the Pharisee: 'They that be whole need not a Physician, but they that are sick!' Admitting your pretensions to righteousness, you have no need of me, and, therefore, I go among 'publicans and sinners;' among those who, according to your own views, need my healing power.

And how appropriately may sin be compared to a disease. Jehovah, speaking of his people when they had become exceedingly corrupt, says, 'The whole head is sick, and the whole heart faint.' *** But this very fact proves that there was originally health and soundness in man; that he is not entirely depraved. No physician can cure without there is