His members (S. Luke ix. 23; Gal. v. 24; S. Matt. - xv. 34—45; S. Mark x. 29), these distinguish between Matthias the faithful, and Judas the apostate.

2. The situation of these men had been in other repects very different.

Judas was at first incomparably elevated above his successor. He had the highest dignity that could be enjoyed by man, he was the immediate personal companion of the SAVIOUR, and preached the Gospel immediately from the mouth of its Author. Our LORD knew him from the first to be an evil man (S. John vi. 64); yet He appointed him to this office, and passed by S. Matthias, then among His followers. We never find that the saint complained that he was overlooked, or repined that an unworthier was set over him; we never find him, like the Pharisee (S. Luke vii. 39), distrusting his LORD's knowledge of the heart. Least of all do we find him taking on himself an office to which he had not been called. In lowliness of mind esteeming others better than himself, it is likely that he silenced his suspicions, if any he had, of Judas, when he saw him appointed to that high office. It is not he who possesses the highest outward privileges, but he who uses them most faithfully, that achieves the highest place in the end. "He that humbleth himself shall be exalted." When men repine that others are more favoured than they,—most of all, when they seize an office to which the Church has never called them (See S. James iii. 1), with envious and malicious remarks on those who have been called, they set themselves in palpable contrast with the holy Matthias. (See S. Chrysost. Hom. iii. in Acta Apost. Ηθικόν.)

II. Contemplate with awe the fall of Judas.

As the highest spiritual graces do not secure sal vation (See Outline for Septuagesima Sunday), 80 neither do the highest spiritual distinctions. Judas was an Apostle; to him would have belonged a throne in heaven, had he been a saint. (S. Matt. xix. 28) Who can promise himself salvation, if such a promise assured not the summit of glory? "What privileges can be a sufficient fence, a foundation firm enough to rely upon, when the miracles, sermons, favours, and familiar converse of CHRIST Himself could not secure one of the Apostles from so fatal an apostasy?" (Cave's Antiqq. Apostt. Life of S. Matthias.) Judas thought, perhaps,-and Satan would not fail to con firm the thought,-that such a promise warranted heaven beyond possibility of failure. And yet, when he fell, he was said to go to "his own place." Elect he was (S. Luke vi. 13; S. John vi. 70; èxλéţaμevos, égeλegáunv); and if the elect were safe, he was safe. He might say, S. Luke xiii. 26; but the answer would be, Ibid. 27.

Thus were fulfilled the words of our LORD, S. Matt. xix. 30. The fall of an Apostle has doubtless a peculiar force of warning for the Clergy, who, with humbler gifts, and lower dignity, are yet called to the same work; and for those who are about to enter on the ministerial office, it is an admonition that they come with holy resolves. But it is a warning to all that high privileges and distinctions will not save, unless improved; and that Satan may even turn them to our destruction, unless we use them against him. The nearer we are outwardly brought to CHRIST, the more dangerous our tampering with sin. The more richly the soil is culti

vated, the more care is required in weeding; when weeds enter such a soil, they spring up in rankest luxuriance. One sin (covetousness) dragged an Apostle from a heavenly throne to an infernal dungeon. One unresisted sin is enough to ruin a soul; and the greater our means of resistance, the greater the danger of neglect. A cold heart and life amid holy things,—much more, a corrupt heart and life amid the appliances of grace,-from such, GOD in His mercy protect us!

III. Regard the office of S. Matthias.

Nothing can be clearer, from the whole account, than that it was the very same with that of Judas. He who rejected the Gospel in the mouth of Judas, was equally guilty with him who rejected it in the mouth of Matthias. Let the Clergy read with dread, "Save thyself, and them that hear thee" (1 Tim. iv. 16), remembering that the latter charge does not imply the former. But let the Laity remember that their faith does not stand in the wisdom (nor in the sanctity) of men, but in the power of GOD. (1 Cor. ii. 5.) We must not, because there is a Judas among them, cease to be CHRIST's disciples. Many may be saved by unworthy instruments, if they come to Church, not to censure or condemn, but to pray, and to hear. (See Sermon for first Sunday after Epiphany, and Septuagesima Sunday.)

O brethren of the Laity! sensible of our burdens and our perils, offer with all fervour the petition, "That it may please Thee to illuminate," &c. (Litany.) And while you pray for good Clergy, be not careless of your own souls; else you pray for advantages that

you may abuse them. The humble disciple will attain to salvation under the ministry of a Judas; the self-willed, heedless, and worldly, a Matthias will preach in vain: nay, to such, CHRIST Himself would preach in vain; as He did to Judas, and to many others. The Word of GOD abides when its ministers are gone to their "own place," whether of glory or condemnation. And this is the Word which by the Gospel is preached unto you. (1 S. Pet. i. 25.) The Christian, whether edified by a loyal minister, or by a traitor, must alike look from earth to the source of light and truth, and say with David, "Thy Word hath quickened me." (Ps. cxix. 50.)

t

XII.

Annunciation of the Blessed Virgin Mary.

Subject. The bearing of the Incarnation on material things. Text. 1 S. John iv. 2, 3. "Hereby know ye the SPIRIT of ¡OD; every spirit that confesseth that JESUS CHRIST is come in he flesh is of GOD: and every spirit that confesseth not that ESUS CHRIST is come in the flesh is not of GoD: and this is hat spirit of Antichrist, whereof ye have heard that it should come; and even now already it is in the world."

See Illustrative Scriptures, &c., for Christmas Day; also S. Matt. xvi. 17; 1 Cor. xii. 3; and S. John's Epistles.

Principal Words. ἐν σαρκὶ ἐληλυθότα.

In an age when error abounds as much as it ever did since Apostolic times, it is well to have some authoritative ways of detecting it. The Apostle shows us one-not the only one: but still one whereby we may learn whether a man's teaching be faithful or antichristian.

The doctrine intended is not the mere belief that such a person as JESUS CHRIST existed. Few infidels would deny that now; in S. John's time none would have questioned it. But the Apostle hereby at once confounds the heresy of the Cerinthians, who taught that CHRIST was a mere man, till united to the HOLY