XL. HOLY ONE OF GOD.

'And there was in their synagogue a man with an unclean spirit; and he cried out, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God.' Mark i. 23, 24.

THE evangelists, Mark and Luke, both relate the above account. We had some little doubt respecting the propriety of the insertion of the title, inasmuch as it had its origin with one who was sometimes under the influence of demons. But this might have been uttered during a lucid interval. That he was sometimes sane, is evident from the fact that he was often admitted into the synagogue, and he was there when he thus cried to the Son of God.

The Messiah is called the 'Holy One' in Psa. xvi. 10. Isa. xli. 14. Luke i. 35. iv. 34. Acts iii. 14. Similar forms of expression to those in the motto are found in Matt. viii. 29, and perhaps the Evangelist had the same maniac in view. Dr. Clarke has presented some critical remarks on the language here that may be of great service to the reader. What have we to do with thee? 'Or, what is it to us and to thee? or, What business hast thou with us? That this is the meaning of the original, τι ημιν και σοι, Kypke has sufficiently shown. There is a phrase exactly like it in 2 Sam. xvi. 10. What have I to do with you, ye sons of Zeruiah? ma li v'lacem beney Tseruiah, What business have ye with me, or, Why

do ye trouble me, ye sons of Tseruiah? The Septuagint translate the Hebrew just as the Evangelist does here, τι εμοι και υμιν ; it is the same idiom in both places; as there can be no doubt but the dæmoniac spoke in Hebrew, or in the Chaldeo-Syriac dialect of that language, which was then common in Judea.'

We thought, on first approaching this title, that we would take up the subject of demoniacal possessions, but as our object is not so much to write dissertations as to present brief essays, we shall be obliged to pursue another course. 1st. Because it would be a very large subject. 2d. Because our path is marked out. 3d. A more pleasing and a more appropriate subject seems to lie directly before us, which is the manner in which Jesus exerted his power, when on earth. We find him here casting out the unclean spirit. This astonished those who witnessed it. Such mighty exhibitions, it would seem, ought to convince every mind that in the final result, Jesus will subdue all things. There, evidently, was no disease on earth too deeply seated for him to remove; no sorrow too great for him to console; and no sin too powerful for him to take away. The evils of pain and disease, of ignorance and vice, fled before him as the sun dispels darkness. That same power now exists with him, and the same disposition. How then can any rational mind come to any other conclusion than that Jesus will be the Saviour of the world?"

XLI. HOPE.

'Paul, an Apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope.' 1 Tim. i. 1.

THE Apostle, in his defence at Rome, seems to have had a similar, idea in his mind. For this cause, therefore, have I called for you, to see you, and to speak with you; because that for the hope of Israel I am bound with this chain.'*

This title needs no labored comment. It in fact seems to be above the slow work of criticism, for on approaching it a thousand thoughts rush into the mind, for Jesus is the hope of the world. Man looks to him for all spiritual blessings. He is the medium through which God acts upon the moral world. He is 'the Way, the Truth, and the Life.' Before he came, men were groping their way amid doubt and despair. They had no hope beyond the grave. The solemn question, 'If a man die, shall he live again?' was on the lip of every one, but no one could answer. it, Philosophy could penetrate the laws of matter,

* Acts xxviii. 20. For preaching that Messiah `who hath long been hoped and prayed for, I am come hither a prisoner, or for the sake of Jesus Christ the promised Messiah, whom all true Israelites long expected and hoped for, who is now come in the flesh, to be their Redeemer, and in whom all the true Israel of God repose all their hope of salvation, and by whom they expect a joyful resurrection, I am bound with this chain.'-BURKITT.

and reveal the secrets of God there, but beyond that, she could impart no information. At last, 'the Lord Jesus Christ, who is our hope,' appeared. Then man's future destiny was plainly revealed. In what a beautiful manner does the Apostle Peter introduce this subject: Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.'* The same subject is presented by the Apostle in his letter to Timothy: 'Who hath saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began; but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel.'† In writing to the church at Thessalonica, the Apostle refers to this hope: Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, comfort your hearts, and establish you in every good word and work.' In describing this hope, the inspired writers seek out the most expressive terms. It is said to be 'lively,' 'precious,' 'sure and steadfast.' In illustrating and setting it forth, the choicest metaphors are employed. It is described as an anchor of the soul.' But to give any thing like a fair view of the manner in which the 2 Thes. ii. 16, 17.

* 1 Pet. i. 3, 4.

† 2 Tim. i. 9, 10.

apostles have described the hope of the Christian would require volumes. For it was their great theme in all their labors, whether among Jews or Gentiles. It was on account of the hope and resurrection of the dead, that Paul was called in question.

Jesus is the author of our hope, the object of our hope, and the declarer of our hope. Let us dwell for a moment on some of the peculiarities of our hope, the Lord Jesus Christ.

1. This hope is excellent. All worldly hopes terminate on perishable objects. In Jesus, we hope for an everlasting and imperishable existence, not for ourselves alone, but for the world. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that he might be Lord, both of the dead and living.'* How consoling are such declarations. We can now look beyond the tomb to an unfading, undying state of being. 'When,' says one, sorrow and sadness pour upon us like a mighty deluge-when grief corrodes within the breast-when cares perplex the mind, and disappointments bring their train of melancholy, or despair fixes her talons deep upon the heart; it is hope alone that can light up the dark paths of life, and bear us up from shrinking under the heavy hand of affliction. A well-founded hope presents the future, illuminated by its own unfading radiance; it refers us to a nobler world than this-to the beautiful

* Rom. xiv. 7—9.