Israel on the great day of atonement, in order to ascertain which of the two should be sacrificed, and which set at liberty. In a similar manner he appointed that the land of promise should be divided by lot. The cities also which were assigned to the Priests and Levites were given to them by lot. And so also in the time of David the twenty-four classes of the Priests and Levites had their times of waiting at the temple distributed to them by lot.

As to the mode of casting lots we can gather but very little information from scripture, and commentators are by no means agreed in their opinions. It is probable that several methods were used-one of which appears to be indistinctly pointed out to us in Proverbs. "The lot is cast

into the lap

but the whole disposing

thereof is of the Lord."

But though we may have precedents sufficient in scripture to justify the use of lots in certain peculiar cases, where a solemn appeal may justly and confidently

be made to the omniscient God, preceded by devout supplication and prayer—yet, under ordinary circumstances, where there is no such necessity, where the occasion is light and trifling, where one side of the alternative is questionable, or where superstition in any degree prevails, the practice is not only unwarranted, but absolutely sinful. So much indeed has the use of lots been abused by those who have resorted to them, that the Christian community with few exceptions have long ago laid them aside and certainly our safety seems to lie in their neglect, rather than in their use.

That there was a very peculiar reason for thus appealing to God in the case of this appointment to the vacant Apostleship, will be obvious to every one, when he reflects, that the Apostles were not like ordinary pastors and teachers appointed by men having authority in the Church, and ordained by the imposition of hands, but were appointed in a special and extra

ordinary manner by Christ himself. It was his immediate hand, (as it were,) and his alone, that set them apart, and rested upon them always.

Of the subsequent history of the newlyelected Apostle we know little; but though neither his labours, nor those of some of his brethren are mentioned in the brief annals of St. Luke, we have every reason to believe that they were extensively useful in the spheres which they severally occupied in the providence of God. When the lot had fallen upon Matthias, it is said that he was numbered with the eleven Apostles, which expresses perhaps the true meaning of the previous sentence, "that he might go to his own place." Most commentators, however, suppose that whilst the one refers to Matthias, the other as plainly refers to Judas-that, in short, the traitor was to go to his own proper place of misery in the invisible world, and not that another was to be appointed to inherit the place which he had forfeited

among the Apostles. The question, however, is of little or no moment; and it becomes us rather, in conclusion, to draw from the whole subject one or two practical reflections.

In the first place, I would remark, that however grievous it is to think that unworthy and even wicked men are sometimes elevated to places of authority and distinction in the Church, yet the fact itself affords no just ground either to question the fidelity of God to his promises, or to think lightly of the claims of a regularly appointed priesthood. Whilst Judas was numbered with the twelve he was as legitimately a minister of Christ as Peter, or James, or John. During the whole of his official existence he was an ungodly man, and yet a real Apostle; nor were any of his apostolic acts vitiated by his personal demerit. The objection therefore is altogether futile which we sometimes hear urged against the importance of apostolic succession, and the administra

tion of the sacraments, by regularly appointed Pastors, viz., that no spiritual benefit, no ministerial authority can possibly arise from the imposition of the hands of worldly or mercenary prelates. Who more worldly-who more mercenary than the Apostle Judas? yet were his ministrations valid when he did what he was commanded in the name of his ill-requited Masterwhether he proclaimed his coming kingdom, or healed the sick, or gave sight to the blind. The sentiments of the venerable Reformers of our Church on this point are well expressed in her 26th Article.

• Although in the visible Church the evil be ever mingled with the good, and sometime the evil have chief authority in the ministration of the Word and Sacraments: yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their ministry, both in hearing the Word of God, and in receiving of the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them, which be effectual, because of Christ's institution and promise, although they be ministered by evil men.

Nevertheless it appertaineth to the discipline of the