he is commonly distinguished by a sly, mean, cunning, malicious countenance. There is nothing in Scripture to warrant artists in so painting him, beyond the simple fact of his wickedness. For aught that appears to the contrary, he was a man of calm, free, open, placid, benignant countenance.

2. There is no evidence that, up to his betrayal of his Lord, his conduct was the subject of censure, complaint, jealousy, or of the slightest suspicion. Until the night when he committed the traitorous deed, his reputation seems to have been fair, and without the shadow of a blemish. He was not ambitious, as James and John on one occasion were. He was free from the characteristic rashness of Peter. His sins were all concealed from the eyes of mortals. He was a thief; but that was known only to Om

niscience.

3. There is no evidence that, during his continuance with Christ, he regarded himself as a hypocrite. Doubtless he thought himself honest. He knew no other kind of sincerity than that which he possessed. He may have had solemn and joyful feelings under the preaching of Christ. He may have had very awful and tender thoughts when he himself was preaching. Such is man's self-ignorance, that it is probable not one in ten thousand who are hypocrites firmly believe that such is their character. Nay, it commonly happens, that the worse men are, the better they think themselves to be.

4. Let it not be supposed that Judas ought not to have known his character. He shut his eyes to the truth respecting himself. He voluntarily rejected evidence that would have convicted him. at the bar of his own conscience. Self-ignorance is a great sin. It is fostered by pride and unbelief and impenitence.

The first mention made of this man is entirely creditable to him. He is introduced to us as one of the twelve, whom Christ chose as disciples and confidential friends, to be with him and hear his instructions, both public and private. We are not told that Christ ever availed himself of the absence of Judas to make any communications to the eleven, until the night of his betrayal. Peter, James and John were more with Christ than the others. But between Judas and the other eight there does not appear to have been any marked difference in the treatment which they received at the hands of the Saviour.

Having for some time been a disciple, the Lord ordained him with the other eleven to the office and work of an apostle. (Matt. 10:2-4; Mark 3: 13; Luke 6: 12.) Since the birth of Christ this is the highest office to which any mortal could attain. The gifts requisite for the performance of its duties were extraordinary and miraculous. They belong to no man now living. The proofs of an apostle were in signs, and wonders, and mighty deeds. (2 Cor. 12: 12.) Every apostle must have seen the Lord. (1 Cor.

91.) There were in early times, as there are still, vain pretenders to this office; but it is the duty and honor of the churches to expose their idle claims. (Rev. 2: 2.) But Judas was an apostle, and performed the duties of his office as did his fellows. He preached, he healed the sick, he cleansed the lepers, he raised the dead, he cast out devils. One part of the apostolic commission required the shaking off of the dust from the feet as a testimony against those who would not receive them nor hear their words. It may be that Judas did this very thing, but there is no evidence that he was more denunciatory than others.

After the return of the apostles from their first mission, and after they had given an account of their success, there is nothing said of Judas, until James and John, at the instigation and through the instrumentality of their mother, applied for the superiority over their brethren. On this occasion, it is said: "The ten were moved with indignation against the two brethren." (Matt. 20: 24.) Luke says: "When the ten heard it, they began to be much displeased with James and John. (10: 41.) The records shows no difference between the behavior of Judas and that of the nine others. They all may have spoken of the wickedness of such ambition, and their remarks may have been very just. Judas may have been as temperate as the others. There is no evidence that he possessed a bitter or intolerant spirit beyond others, nor that he was often guilty of censoriousness. It is not at all improbable that Peter was more liable to reproof in this matter than Judas.

Soon after this, we find Christ warning his disciples against "the leaven of the Pharisees, which is hypocrisy." (Luke 12: 1.) Judas may have improved this hint so far as to attack these arch deceivers, and to preach some very searching, alarming sermonsBut as a matter of personal application to his own heart and conscience, the warning seems to have been wholly neglected. Like many modern hypocrites, he probably gloried in his sincerity. Even bold transgressors, who break all God's laws, often boast of their truth, candor and honesty.

Not very long after this, Christ made a more pointed declaration, which must have excited considerable attention. It was this: "Have I not chosen you twelve, and one of you is a devil?" (John 6: 70.) We are not left to conjecture who was intended, for the Evangelist adds: "He spake of Judas Iscariot, the son of. Simon: for he it was that should betray him, being one of the twelve." (John 6: 71.) Some time after Jesus said: "Ye are clean, but not all. For he knew who should betray him therefore said he, Ye are not all clean." (John 13: 10, 11.) What effect these sayings may have had, we are not informed. But they do not seem to have provoked any uncharitable remarks. Even Judas seems to have remembered that Christ had said: "Judge

not, that ye be not judged." be not judged." (Matt. 7: 1.) But we do not learn that these warnings of Christ caused Judas to search his own heart. It is certain that they had no permanent, salutary effect; though it is almost inconceivable that they should have been wholly powerless.

The next account we have of Judas respects his apparent regard for the poor. When the affectionate Mary anointed the feet of the blessed Jesus, Judas was there. Being treasurer of Christ's family, and acting without auditors, he had dishonestly used some of the funds for his own private purposes. Hence he is called "a thief." It is no where hinted, however, that he esteemed himself a rogue. He may have thought that he ought to have more than any other, as he had all the care of the fisc. He may also have deceived himself with idle plans of future restitution. There is no evidence that he fully condemned himself for a moment, though he may have had qualms and misgivings. When Mary anointed the Lord, Judas objected to such an expenditure, and on grounds quite plausible to some minds: "Why was not this ointment sold for three hundred pence, and given to the poor?" (John 12: 5.) This reasoning seems to have struck others, who were good men. Matthew says: "The disciples had indignation, saying, To what purpose is this waste?" And Mark says: "There were some that had indignation within themselves, and said, Why was this waste of the ointment made? For it might have been sold for more than three hundred pence, and given to the poor. And they murmured against her." (Mark 14: 4, 5.) How often are good men led astray by the specious pretenses of bad men. Judas cared not for the poor, but he coveted that money. He did not see what good it could do to anoint the Lord with so very precious ointment. It was not necessary for purposes of health. And Mary might have honored Christ in some other way. Besides, by giving the price of that ointment to the Lord, who regarded the poor as his friends, and who always gave alms when he could, there would have been no waste. We have much Iscariot charity in our day. No doubt many said of Judas: "What a kind heart he has to the poor. He never forgets them." We have modern economists, who love Christ no more than Judas, and who extol every thing that looks like saving money in efforts that are merely to honor Christ.

It is strange that the enemies of our Lord seem never to have thought of winning over any of his disciples. This is strong proof of the entire absence of suspicion respecting their fidelity. Accordingly they did not apply to any of the apostles to turn traitor; but "one of the twelve, called Judas Iscariot, went unto the chief priests, and said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to

betray him." (Matt. 26: 14-16.) This is the account given by one Evangelist. That of Luke is much like it: "Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them. And they were glad, and covenanted to give him money. And he promised and sought opportunity to betray him unto them in the absence of the multitude." (Luke 22: 3-6.) It is probable these enemies of Christ were much surprised when they saw and knew Judas, and still more when they learned his errand. This was the moment of exultation to wicked men and apostate angels. They seem to have thought that at last they would ease themselves of him whose sermons and miracles had made such an impression. When Judas went to the chief priests, he probably expected to obtain several thousand pieces of silver, and thought thus to make his fortune. Possibly he intended to get his money, fulfill his bargain, and put his Master into their hands; but expected Christ immediately to deliver himself out of their power. Thus the traitor would have become a swindler. Whatever were his thoughts, he made the offer to betray him. The chief priests loved money, and understood bargaining. They probably saw in Judas an anxiety to hasten the mattter. This would make them appear less careful in the business, until at length he sold to them the Lord of life and glory for thirty pieces of silver, a sum equal to £3 17s. 6d. sterling.

The bargain being made, the difficulty with Judas now was to fulfill his part of it." And from that time he sought opportunity to betray him." Wickedness is troublesome. Probably Judas gave frequent assurances of fidelity in his covenant with the Jews, and would have pretended to be grossly insulted if any had charged him with a design of fraud. Sin fearfully blinds the mind, and hardens the heart. The devil seems now to have had full possession of Judas. He took no time, he had no heart for reflection. He may have kept up some form of prayer, but there was no sincerity in him or his devotions.

At the celebration of the Passover, Jesus said: "Verily I say unto you, that one of you shall betray me. And they were exceeding sorrowful, and began every one of them to say, Lord, is it I? And he answered and said, He that dippeth his hand with me in the dish, the same shall betray me. The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said." (Matt. 26: 2125.) When it is said, "They were exceeding sorrowful," the reference is doubtless to the others beside Judas. It almost broke their hearts to think it possible that they should prove traitors.

But although Judas, last of all, asked, "Is it I?" yet there is no evidence that he had any right feelings, but the contrary. As soon as Christ told him what he should do, Judas withdrew and sought his accomplices in wickedness. This exposure before the whole family of Christ seems to have stirred up the deepest malice, and Judas felt no longer any restraint from the decencies of the case. Judas being gone, Jesus said: "Behold the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going behold, he is at hand that doth betray me. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I kiss, that same is he hold him fast. And forthwith he came to Jesus, and said, Hail, Master, and kissed him." (Matt. 26: 45-49. See Luke 22: 47, 48, 49.) What a band was this! How bent on shedding innocent blood! How cold and impudent the malignity of the traitor! How enormous his guilt! One would have expected that at this moment hell would have felt such mighty raven for her prey, as to open wide her mouth and swallow him alive. But his cup is not yet full. Vile as he was, he would yet sin more and more.

The deed was now done. The bargain was fulfilled on both sides. Judas had put his Master into the hands of his murderers, and he had obtained his reward. Yes, he had in possession "the goodly price," as it had once seemed to him. But presently the silver began to lose its lustre, and the money its value. The price of blood began to be a torment to its possessor. The inspired record is brief but striking. "Then Judas, which had betrayed him, when he saw that Jesus was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed innocent blood. And they said, What is that to us? See thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself." (Matt. 27: 3-5.) No mortal can endure the fell gnaw of the undying worm. Judas found it so. That silver filled his soul with horrors intolerable. Of late he had greatly desired to get it, but now he throws it down in the temple, and calls upon the priests, the ministers of religion, for some alleviation of his distress; but they pay him no regard. They would not even receive back the price of his treason. Not believing in the value and efficacy of that blood which cleanses from all sin, not beholding in Jesus the Lamb of God which taketh away the sin of the world, not finding any sympathy from his accomplices, conscience wielding over his guilty soul the terrible sword of eternal and inflexible justice, and a hell burning within him, he hanged himself, and shot the awful gulf of death, and plunged into an undone eternity. "He went to his own place." "It had