The conviction of sin, and consequent confession of two men, these scriptures record. The former speaks of David, the latter, of Judas Iscariot. In this life they both confessed that which was pressing on their consciences; and the history of each has something to teach us, for whose instruction and profit they both have been recorded in the passages of Holy Writ (i Cor. 10:ii).

Turning first to the case of Judas Iscariot, ensnared by the enemy through his love of money, he was led on till he committed the sin of betraying the Lord. Peculation, it would seem, though unknown doubtless to the other disciples at the time, was not an uncommon thing with him. " He was a thief," writes John (12:6). Nettled by the Lord's rebuke administered in the house of Simon (of Bethany) six days before the passover (Jno. 12:7), he became the willing tool in the enemy's hand. That it was the rebuke then administered which incited him to turn traitor seems pretty plain from the juxtaposition, out of chronological order, of that scene at Bethany with his interview with the chief priests and scribes, as recorded by Matthew (26:3-16) and by Mark (14:i-ii). And perhaps Matthew's statement, after reciting that incident at Bethany, "Then one of the twelve, called Judas Iscariot, went unto the chief priests," etc. (26:14) may imply it. Without, however, building any thing on the adverb, then, in that passage, the events as related by Matthew suggest a motive for the treachery of Judas.

He went to the chief priests and scribes, not they to him. Sitting in conclave to determine how they could best apprehend the Lord without stirring up a popular movement in His favor, Judas appeared in their midst, and offered to effect that which they desired. Unexpected on their part was such treachery. But when they heard it, they were glad, and promised to give him money (Mark 14:ii). The price was agreed upon- thirty pieces, or shekels, of silver-between three and four pounds of our money. Unconscious, probably, were all the parties to this infamous transaction of that passage in Zech. 11:12, prophetic of this event in the life of the Lord Jesus Christ.

The terms arranged, within two days the compact was to be carried out, for the passover was nigh at hand. At the paschal feast with the Lord, Judas learnt that his purpose was known to the Master, though till then concealed from the rest. Whilst the others in their bewilderment were asking the Lord, "Is it I?" Judas had kept silence, it would appear, till doubtless very shame made him speak, saying, not "Lord," like the rest, but,"Rabbi, is it I ?" (Matt. 26:25.) To have remained silent would have betrayed himself to all. The Lord's immediate rejoinder, "Thou hast said," showed plainly that the plot was known to Him. Gehazi, in a past age, had learnt by Elisha's words that his duplicity and covetousness were known by the prophet. Judas must have understood that his plan, however carefully he had tried to conceal it, was not hidden from the Lord. Now, his treachery exposed, would he recoil from it? In what light the others would henceforth view him must have been apparent by their concern at the Lord's announcement of a traitor in the midst. That did not stop Judas in his career. If any thing would have done it, surely the Lord's solemn words, uttered before Judas asked the question – "It had been good for that man if he had not been born"-would have had a deterring effect. But no. Satan had put it into Judas' heart to betray Him ; and after the sop, Satan entered into him (Jno. 13:27).

Impelled by the desire for gain, he went out to fulfill his bargain, that the coveted prize he might grasp. All went on as well as he could have wished. The plan made for the Lord's apprehension was carried out without a check. No obstacle hindered its accomplishment; for Peter's stroke with the sword, though it hurt Malchus, did not further the release of his Master. Judas must that night have got his money ; clutched it, doubtless, eagerly, and carefully counted it, we can well believe, to see that it was correct. The chief priests had got their prisoner in safe custody, and quietly. Judas thus enriched, how long did he keep his money? The time might easily be counted by hours. Nobody snatched it from him. Nobody coveted, that we know of, that ill-gotten gain. With none was he asked to divide it. It was all and exclusively his own. Yet he could not keep it. That for which he had bartered away his soul he now loathed, detested, and threw from him.

Conscience, hitherto dulled, awoke and spoke. No one, do we read, reproached him ; no one accused him. He accused himself. His work as the enemy's tool was over; his service to the chief priests was a thing of the past; nobody now wanted him. And on the morning of the Lord's crucifixion-day, Judas was thoroughly wretched. He saw that the Sanhedrim had condemned the Lord:His death, then, was sure. The Roman governor would yield to the wish of the populace at such a time, and
the plans of the chief priests seemed in process of fulfillment. Now it was just at that moment, humanly speaking the most unlikely, that Judas repented himself. Humanly speaking, seeing that all was working in the way in which he had assisted, he would have persuaded himself that he had wrought a service to his countrymen, and that he had ingratiated himself with the leaders of the Jews. It was just at that time that his conscience spoke, and in tones to which he was compelled to give heed.

There is a time when conscience will exert its sway, and insist on being heard. That time for Judas had come. A solemn moment indeed it was for him-a warning now for any who need it. Conscience cannot be deadened forever. Judas proves that, and his history shows it. In his case, conscience roused up and spoke whilst he had on earth the possession of all his faculties. In some cases, it may only speak when opportunity for intercourse with others around has ended. But speak it will, assuredly, unless peace with God through our Lord Jesus Christ is the individual's blessed portion. Conscience-the inward, silent monitor-will speak, and the individual at some time or other, as the Judge of all men may determine, must hearken. Surely it is for man's instruction that in the case of Judas it spoke while he was still in life, and able to confess.

Was it with him just a momentary waking up of conscience, ere the sleep of death was to silence it forever ? No ; memory is not impaired, though the body lies in the tomb in which it has been buried. Now this was taught us by One competent to teach-the Son of God. The secrets of the other world God can disclose. In both Testaments has He in measure done that, distinctly teaching us that unconsciousness and slumber are unknown in that region.

The soul does not sleep, though the body does. In this, both Old and New Testament agree. Witness the graphic, though poetical, description of the descent into the under world of the king of Babylon (Isa. 14:9, 10) and of the king of Egypt (Ezek. 32:21-31). Witness too the story of Dives and Lazarus (Luke 16:23-30). Figurative language, perhaps some may say, these passages present. Well, but of what ? God does not deal in unrealities, however figurative may be the language in which the truth is expressed. The Spirit of God in the Old Testament, and the Lord in the New, impress upon us that the spirit of man slumbers not when it enters the abode of the departed. Nor is the past there forgotten. "No peace, saith my God, to the wicked" (Isa. 57:21) will be found awfully true. But the righteous who die do enter into peace, the same prophet tells us (57:2); and the story of Dives and Lazarus illustrates and emphasizes both these statements.

Judas, now woke up to the enormity of his guilt, confesses it, and confesses it openly. " I have sinned, in that I have betrayed innocent blood" (Matt. 27:4). Only in the gospel of Matthew have we any account of that wretched man's confession. But mark, he makes it to men, not to God. Had he injured the chief priests by what he had done, confession to them would have been in place. The One he had injured he did not seek out, and make confession to Him of his guilt:to God he did not turn, and acknowledge what he had done. Confession to men without confession to God was not- is not enough. Against God he had sinned ; His Son he had betrayed :but to God and His Son the traitor was silent.

And now the money, the silver, once so precious in his eyes, has become worthless,-nay, positively hateful. He casts it from him, throws it down in the sanctuary, and would have nothing more to say to it. It could not be a salve to his conscience; it could not purchase forgiveness for his sin. All he had coveted he himself threw away, proclaiming to any one who might be tempted to act the traitor's part against God and His people, that the reward of iniquity is just like dross and clung, when contrasted with the interests of the soul for eternity. " I have sinned, in that I have betrayed innocent blood " (Matt. 27:4). Such a crime God does take notice of (2 Kings 24:4). It is an offense in heaven's statute-book which is grievous in God's eyes, and when the guilty one wakes up to that, he needs no array of witnesses to convict him; he convicts himself. Many a hardened criminal, aware of his guilt, has boldly challenged his accuser to prove it. Between the conscience and God, however, when the former is aroused, it speaks, and the person is self-condemned, and, as here, may turn to be openly his own accuser.

Most welcome must Judas have been when he first visited the chief priests, and offered, unsolicited, as we have seen, to betray his Master. They were glad, and eagerly listened to his plan for the accomplishment of their cherished object (Luke 22:5, 6). Again he visits the chief priests and elders, making full confession of his guilt, but found a very different reception. "What is that to us? see thou to that" (Matt. 27:4) was the answer they gave him. Heartless indeed was their conduct, What an opening of eyes to him ! He had not a friend on earth ; certainly he had no one to befriend him in heaven. " He departed, and went and hanged himself," is the brief record of his last act in this scene. " To go to his own place " is the significant and awful acknowledgment of his fate both in the present and in the future, of which the disciples were fully aware after the Lord's resurrection. (Acts 1:25.)

Now we have called attention to this history, not to dwell on it as mere history, but to cull instruction from it. We see in it a finally lost soul, wretched, self-condemned, compelled, as it were, to witness against itself. What caused this? Conscience spoke, and insisted upon being heard. Conscience condemns, but cannot save. Conscience too, if it works, makes its guilty possessor to feel his unfitness to be in the divine presence. The accusers of the woman taken in adultery attest that (Jno. 8:9). And Judas has left on record that a time comes when conscience speaks to the finally impenitent, and leaves them in all their nakedness without any excuse.

What would have been the prospect of any one of us, if divine grace had not wrought in us, and the atonement had never taken place? The prospect would have been black indeed-just that of Judas when he stood in the temple court. We should have been self-condemned, hopelessly condemned, without a friend to turn to in heaven or on earth. An awful position. Conscience accusing, no excuse admitted, no waiting for others to prove the guilt, nor taking the chance of a possible acquittal. The awful reality of eternity surely broke in upon him. At some time or other, that will, that must break in on the finally impenitent. Such must have been the only prospect before us had the Lord not died upon the cross.

Turning to the record of David, the resource that a guilty one needs, and its perfect sufficiency, is brought before us, and that in the language of David himself, who had proved it; for in both cases it is the guilty one who speaks and unbosoms himself, so there can be no misunderstanding about it. A bystander might of course exaggerate in the one case and minimize in the other:when those guilty speak each for himself, that is out of the question. We have heard the utterance of Judas, now let us attend to the words of David.

" Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile" (Ps. 32:i, 2). True this is. No one will dispute it. But who is the man that partakes of the blessedness ? and how can he share in it? Two important questions. David first speaks, it will be observed, of the one who is forgiven. He speaks, as we afterward learn, of that which he had found, and then enjoyed. His language, however, is in the third person at the opening of the psalm,-"The one," etc.,-though he was the illustration of it; for he writes not of himself, his words implying that the grace he had found others might also enjoy. A hope thus is held out to the reader of the psalm, if he needs it, and that at the very threshold of this inspired composition. Forgiveness can be known, the sin committed may be covered, and the non-imputation of guilt may be assured to an offender. If David had found that, others might find it likewise; for if God can righteously act in grace toward one who has sinned, He can, as far as His nature is concerned, act in grace toward all.

Why such favor can be extended to any of Adam's race the New Testament must explain. That it does in Rom. 3:and 4:, quoting in the latter from this very psalm. The blood of Christ before God enables Him righteously to justify the ungodly; and the one who believes on Him who raised up Jesus our Lord from the dead, delivered for our offenses, and raised again for our justification (literally, "justifying"), that one is justified by faith (4:24-5:i). Well then might the Psalmist write, " Blessed is he," etc., for others besides that king of Israel might be assured of such favor on the authority of God's Word.

Now, passing from the Old Testament to the New, we mark a change in the language, the apostle enlarging the expressions in harmony with the dispensation under which he lived. Under the law, one and another might know the forgiveness of a transgression and the covering of some sin ; so in the psalm all is in the singular. By the gospel, all believers should know the fullness of divine grace; so the apostle wrote in the plural, both of the persons blessed and of their iniquities forgiven. Dispensational teaching required the singular in the psalm :the freeness and fullness of grace proclaimed in the gospel called for the plural in the epistle. Yet it is personal blessing, and must be individually known, so the apostle goes on, " Blessed is the man to whom the Lord will not impute sin." Far and wide can such blessing extend. " Blessed are they," etc., proclaims it. Individually it must be taken up and enjoyed, so the language reverts to the singular, "Blessed is the man," etc. What Judas never knew, David had proved, and in it all believers now have part.
But how? Here David's history affords light. "When I kept silence, my bones waxed old, through my roaring all the day long. For day and night Thy hand was heavy upon me :my moisture is turned into the drought of summer." No rest had he, no rest could he have, till he had confessed to God. Till then, wretchedness of spirit he knew; no rest could he find for his soul. He did confess, and that to God -the One against whom he had sinned-and found relief. The burden was gone. "I acknowledged my sin unto Thee, and my iniquity have I not hid. I said, I will confess my transgressions unto the Lord ; and Thou forgavest the iniquity of my sin."

Judas confessed to men, and found no compassion nor relief; David confessed to the Lord, and forgiveness was accorded him. " Thou forgavest the iniquity of my sin." David, then, went to God. To Him every sinner must go if he would be forgiven. Both Judas and David have left earth, and are in the place of the unclothed, waiting for the voice of the Son of Man to call forth their bodies from the tomb. Judas has left behind him the record of wretchedness of soul without relief, a conscience burdened with unforgiven sin. David has left on record his happiness, and his enjoyment of divine forgiveness, and has told how he got it. " I will confess my transgressions unto the Lord ; and Thou forgavest the iniquity of my sin." God ready to pardon is a character of Him given in the Old Testament (Neh. 9:17). God ready to pardon is illustrated in the history of David. David's confession resulted in the divine and conscious forgiveness. " For this," he writes, his heart full, "shall every one that is godly pray unto Thee in a time when Thou mayest be found:surely in the floods of great waters they shall not come nigh unto him." Divine judgment, like an overflowing flood which carries irresistibly all before it, will never reach that person. He is delivered from the wrath to come. Thus wrote David in the enjoyment of the divine forgiveness.

And now to whom does he turn but to God?-"Thou art my hiding-place." Had he not sinned against Him ? Yes; but having confessed, he was forgiven. His hiding-place, his refuge, was in God, against whom he had sinned. Judas had no refuge. The sinner's refuge is in God, when truthful confession has been made to Him, the person thus showing that in him is no guile. " Thou art my hiding-place," says David. "We joy in God through our Lord Jesus Christ," says Paul (Rom. 5:ii). "Thou shall preserve me from trouble; Thou shalt compass me about with songs of deliverance," confidently wrote the Psalmist. "If when we were enemies we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life," wrote the apostle.

Conviction of sin, followed by truthful confession to God, insures everlasting blessing. Conviction of sin without confession to God must land the sinner in hopeless, irremediable despair. C.E.S.