We rest on that we have, and hope for that we see not. And only for the glimpse that hope gives us of that, is life worth having.

II. Let us consider the conduct of different classes in these evil times.

1. Some lived recklessly.

Foremost among these were the priests, as has been always found in evil times. The riot of a priest is worse than that of the laity. Mutual corruption. Against the priests Malachi's denunciations are chiefly directed.

He speaks of the profanation of the sacred places (chap. i. 6, 7). Of sacrifice degraded (verses 12, 13). Vice honoured (chap. ii. 17). In that they called good evil and evil good. By these men belief in God was considered ridiculous.

And then it was that one of those glorious promises was made, to be fulfilled in after times. Malachi foresaw that the Gentiles would take up the neglected service (chap. i. 10, 11), and the vision of an universal Kingdom of God became the comfort of the faithful few.

2. Others lived uselessly, because despondingly.

The languor and despair of their hearts is read in the words (chap. iii. 14, 15); and indeed it is not surprising: to what point could good men look with satisfaction? The nation was enslaved, and worse-they had become slaves in spirit. Their ancient purity was gone. The very priests had become atheists. Where was the promise of His coming? Such too, is the question of these latter times. And our reply is from past experience.

That dark day passed, and a glorious Revelation dawned

on the world. From what has been, we justly infer what will be. Promises fulfilled are a ground of hope for those yet unfulfilled. Where is the promise now of holier times? Yes, but remember the question seemed to be just as unanswerable then; it was just as unanswerable in the days of the Judges, and in the captivity in Egypt and in Babylon.

This "Scripture was written for our admonition, on whom the ends of the world are come." Then the consolation of St. Peter becomes intelligible, "We have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts."

3. But in these evil times there were a few who compared with one another their hopes, and sought strength in Christian communion and fellowship. Of them the text speaks.

This communion of saints is twofold: it includes church fellowship and personal friendships.

It is plain that from church fellowship they could gain little in those days. Unity there was not, but only disunion. Over that state Malachi lamented in that touching appeal"Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers ?"-Israel had forgotten that she was a family.

And it is true that in our day church fellowship is almost only a name. The Christianity of the nation does not bind us as individuals. Well,-does the Church? Are there many traces of a common feeling? When church privileges are insisted on to produce unity, do they not produce division ? Are not these words of the Prophet true of us? Where are the traces of Christian brotherhood?

Here in this town? here-in this congregation? at the Holy Supper which we join in to-day? Shall we meet to get private good, or to feel we are partakers of the same Body and the same Blood? Therefore to insist on church union as the remedy would be to miss the special meaning of this verse. The malady of our disunion has gone too deep to be cured by you or me.

We will consider it therefore, in reference to Christian friendship. We find that within the outward Jewish Church there was an inner circle, knit together by closer bonds than circumcision or the passover-by an union of religious sympathies. "Then they that feared the Lord spoke often one to another :" they "thought upon His name."

Let us consider the blessing of Christian friendship. In such times it discharges a double office.

1. For the interchange of Christian hope and Christian feeling. It is dreary to serve God alone; it is desolate to have no one in our own circle or family from whom we can receive sympathy in our hopes. Hopes die.

2. It is a mighty instrument in guarding against temptation. It is a safeguard, in the way of example, and also as a standard of opinion. We should become tainted by the world if it were not for Christian friends.

In conclusion, cultivate familiar intimacy only with those who love good and God.

Doubtless there are circumstances which determine intimacies, such as rank, station, similarity of tastes. But one thing must be paramount to and modify them all-Communion in God. Not in a sectarian spirit. We are not to form ourselves into a party with those who think as we do,

and use the formulas that we do. But the spirit of the text requires us to feel strongly that there is a mighty gulf between those who love and those who do not love God. To the one class we owe civility, courtesy, kindness, even tenderness. It is only those who love the Lord who should find in our hearts a home.

XX

RECONCILIATION BY CHRIST.

"And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled."-Colossians, i. 21.

HERE are two, and only two kinds of goodness pos

THE

sible: the one is the goodness of those who have never erred: the other is the goodness of those who having erred, have been recovered from their error. The first is the goodness of those who have never offended; the second is the goodness of those who, having offended, have been reconciled. In the infinite possibilities of God's universe,

it

may be that there are some who have attained the first of these kinds of righteousness. It may be that amongst the heavenly hierarchies there are those who have kept their first estate, whose performances have been commensurate with their aspirations, who have never known the wretchedness, and misery, and degradation of a Fall. But whether it be so or not is a matter of no practical importance It may be a question speculatively interesting, but it is practically useless, for it is plain that such righteousness never can be ours. The only religion possible to man is the religion of penitence. The righteousness of man cannot be the integrity of the virgin citadel which has never admitted the enemy; it can never be more than the integrity of the city which has been surprised and roused, and which, having

to us.