nounced this awful curse upon him, "The leprosy of Naaman shall cleave unto thee and unto thy seed for ever. And he went out from his presence a leper as white as snow: " a punishment justly inflicted for his aggravated guilt. In him we see exemplified the truth of God: "He that is greedy of gain troubleth his own house; and better is a little with righteousness, than great revenues without right." (Prov. xv. 27; xvi. 8.)

4th Example. Judas. He was called Judas Iscariot; but why he was thus distinguished is unknown: the reasons assigned are conjectural. Being chosen to be one of the Apostles of the Redeemer, to deny that he ever was a good man would be a reflection on the discernment of Christ, or the regard of Christ for the purity of the ministry. It cannot be admitted that the holy Saviour would select such a vile man as Judas ultimately became, to preach his sacred Gospel. When chosen, he so far possessed the confidence of his Master and brethren, as to be intrusted with the keeping of their common purse; and it is not improbable but this circumstance presented a temptation to his besetting sin of covetousness; which, so far from resisting, he cherished to his own destruction. Nothing unfavourable in his character is recorded, until the circumstance of the anointing of Christ with the precious ointment; when, under the pretence of compassion to the poor, Judas murmured that it had not been sold; though his real motive was personal gain. (John xii. 3, 7.) Jesus defended the conduct of Mary; and Judas-either because he was offended at his Master for the implied reproof that defence contained, or aware that the development of his parsimonious disposition would lead to the loss of that office which furnished him with the opportunity of gratifying his love of gain-from that time appears to have resolved to betray his Lord into the hands of his enemies. In this treacherous deed, which sunk human nature to the lowest depths of degradation, his ruling passion was predominant. No plea of having discovered any thing wrong in his Master was assigned to the chief priests; nor was a professed regard for the interest of his country urged by him: but this question is proposed, "What

will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver." (Matt. xxvi. 15.) Such was the contemptible price that was offered, and received, as the value of the Lord of all! It displayed a baseness of soul, which stamped with ignominy both parties of the murderous contract; and, as though the treacherous disposition of the traitor knew no limitation, it was proposed by him that the signal to be given should be that which is deemed a mark of the sincerest friendship and affection; for "he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he, hold him fast. And forthwith he came to Jesus and said, Hail, Master, and kissed him." (Matt. xxvi. 48, 49.) Having thus completed his part of this vile transaction, it may be supposed that Judas retired to feast his soul with the sight of the reward of his wickedness. But the pleasure of this was of short duration; for he soon learned that his Master was condemned; and then he became sensible of the infamy of his conduct. Stung with remorse and anguish, he hastened to rid himself of his treasure: for "Judas which had betrayed him, when he saw that he 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 the innocent blood: and he cast down the pieces of silver in the temple, and departed." With the money he could not cast away his guilt. His conscience remained with him; the woe of covetousness rested upon him; and fatal was the result. On some circumstances connected with his death, a diversity of opinion may be entertained; but all agree that his death itself was untimely, and consequent upon his sin. Thus he confirmed the truth of God, which has been sealed by the experience of thousands : The love of money is the root of all evil; which while some have coveted after, they have erred from the faith, and pierced themselves through with many sorrows. (1 Tim. vi. 10.)

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The sin of covetousness, contemplated in its true character, must appear odious in the sight of all who cherish any regard for correct principles: but few are willing to ask themselves, "Am I covetous ?" and fewer still to

confess themselves to be guilty of that sin. It is hated in others; but too frequently without being suspected in ourselves. Many who would feel every sensibility of their nature shocked at the thought of the sin of drunkenness or theft, can allow themselves to live the slaves of á covetous disposition. Yet let it be remembered, that in connexion with these sins it is said, No covetous person shall inherit the kingdom of God." (1 Cor. vi. 10.) This consideration reiterates the caution of Christ,"BEWARE OF COVETOUSNESS."

London.

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EPITAPHS IN RISLIP CHURCH.

THE following is the epitaph of Lady Bankes, whose defence of Corfe-Castle is related in the Youth's Instructer for December last. It is inscribed on a monument of white marble, in the chancel of Rislip church :To the memory of the Lady Mary Bankes, the only daughter of Ralph Hawtrey, of Rislip, in the county of Middlesex, Esquire; the wife and widow of the Honourable Sir John Bankes, Knight, late Lord Chief Justice of His late Majesty's Court of Common Pleas, and of the Privy Council to His late Majesty King Charles the First, of blessed memory: who having had the honour to have borne, with a constancy and courage above her sex, a noble proportion of the late calamities, and the happiness to have outlived them so far as to have seen the restitution of the Government, with great peace of mind laid down her most desired life, the 11th day of April, 1661. Sir Ralph Bankes, her son and heir, hath dedi-' cated this. She left four sons, 1. Sir Ralph; 2. Jerome; 3. Charles; 4. William (since dead without issue); and six daughters."

I was much pleased at the opportunity afforded by my late visit to Rislip, of viewing, for the first time, the dwelling and the tombs of my forefathers; and was particularly gratified by the spirit of piety which breathed in most of their epitaphs. I cannot refuse myself the pleasure of adding another of them. I may be partial; but

I find in the simple memorial a tenderness and a beauty which are touching :

"December the 8th, 1680, the virtuous Barbara, daughter of Ralph Hawtrey, of Rislip, Esquire, and his dear consort of that name, having restored the breath borrowed for fifteen years, then deposed the chast relique in the cold ground beneath; hoping, though now asleep, to be found among the watchful and wise virgins at the coming of the great Bridegroom, and her body, with a little change, made spiritual to enter into the marriage, at the resurrection of the undefiled. Amen."

The young lady's mother was Barbara, daughter of Sir Robert de Grey; and Lady Bankes was her father's great

aunt.

Lincoln's Inn, Feb. 22d, 1830. MONTAGUE HAWTREY.

THE FIRST AND GREAT COMMANDMENT.
(Concluded from p. 100.)

THERE are several particulars which are usually referred to in order to show that to love God with all the heart, and with all the mind, and with all the soul, and with all the strength, is the first and also the great commandment. It is so,

1. In its antiquity. It is as old as the creation of man; and was originally written on the human heart. It is natural for every child to love its parents: they are the fountain of its being, and the author of all its comforts and enjoyments. It is naturally led to them for a supply of all its wants; for its defence against dangers, and for all the information it needs relative to outward objects, and the relation in which it stands to them. Could any child be more sensible of these things than our first parents, when they came out of the. hands of their Maker? They knew Him as their Creator: they saw that His bounty had provided for them all the things they needed. They saw him in every way great, and glorious, and good. They felt their relation to Him; they loved Him with all their power; their love was pure and holy, and it was

not, and could not be divided: there was no other object of love; no other claimant of the homage and affections of their hearts. This was, therefore, the first and the great commandment. It was the first information that they received from God, and the first dictate of their own hearts.

2. It is the first and the greatest in dignity. This is evident in its directly and immediately proceeding from God, and referring to Him. He is its author; and it belongs to that image and likeness of God in which they were created; and it must therefore be the greatest, best, and most useful. He gave it to man in the most perfect state of his being; the ability to observe it proved the perfection of that being; it had the most perfect of Beings for its object; and that most perfect of Beings was pleased with its exercise.

3. In excellence. It is the chief of all others, because all others are included in it, and spring from it; and thus exceeds in its excellence, as the cause excels the effect. It excels, as it is the chief command of both covenants ; and contains the very spirit of the divine adoption. love Him, because He first loved us."

We

4. In justice. Because it alone renders to God his due : for it prefers Him before all things, and secures to Him his proper place and rank in relation to us. Not to prefer Him to all the works of his hands, would be the height of injustice and ingratitude; to put any thing in his place, the grossest idolatry. Being under infinite obligation to God, we owe Him the homage of the heart. He is our Author, our Sovereign, and our Preserver. Justice itself says, I Love Him in return for His love."

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5. It is the first and greatest in regard to its sufficiency. It is the fountain whence holiness, contentment, and happiness, spring. He that loves God in the manner already described, requires nothing else to make him holy and happy in this life, and happy and glorious in the life to come. He whose heart is filled with the love of God, needs nothing else to make him happy. This alone is sufficient. It is a fulness of sufficiency.

6. In fruitfulness. All obedience to God springs from