THE field occupied by our Central European Mission is a very large one. The laborers are few and most of the time widely separated in their work, and those who would be successful colporters are crippled for the want of a better assortment of books. But the efforts of the few laborers in this mission, during the past six months, have been the means of bringing the truth before many, and in each place where the truth has been presented some have given themselves fully to the Lord, and are striving to keep all of his commandments.
Since the last conference, a dozen or more have been added to the church in Chaux-de-Fonds, Switzerland, and six or seven to the church in Tramelan. At Lausanne, a church of twenty-three has been raised up, and at Geneva, Basel, Zurich, and other places, there have been additions of two, three, or four in a place. Besides those who are brought to a knowledge of the truth by the preachers and colporters, we hear of individuals and companies in various parts of the world who have begun to keep the true Sabbath from reading the French and German papers. Thus we learn of a few French Sabbath-keepers in South America, and of a very earnest man in Algiers who, since learning the truth himself, is anxious to do what he can to proclaim it to his own nation, the Spaniards. In France several have begun the observance of the Sabbath, from reading Les Signes and tracts. One of these has labored so earnestly for his neighbors and friends, by distributing reading matter, and visiting from house to house, that six others have taken their stand to keep the Sabbath.
From the Sabbath-keepers in Russia, Elder Conradi has received many encouraging letters, and most earnest appeals that he visit them soon. For some time he has been kept from this field by the work in Switzerland, but the last week in June he left Basel for the Russian field. He planned to stop a short time in Hungary, where it is reported there are a number of Christian Jews keeping the Sabbath; then visit the little company in Roumania, and then go to Southern Russia, where the companies are who have been urging him to visit them.
Along the north shore of the Black Sea there are many German Mennonites who left their own country years ago, on account of religious oppression. After spending several years in Russia, and failing to find there the liberty that they desired, several thousands of them have gone to America to enjoy the religious freedom for which they long. It is among these that our German laborers have been most successful, and that the largest churches of German Sabbath-keepers have been established. After accepting the truth for themselves, they began with zeal to work for the conversion of their friends in Russia. They have sent them papers, and tracts, and many letters, and, as a result of these efforts, there are from fifty to seventy-five German Sabbath-keepers in Russia. We look with interest for the report of Brother Conradi's visit among them.
At the missionary council held at Basel last September, the possibility and advisability of using tents for holding meetings, as our ministers do in America, was discussed at considerable length, and there was a unanimous decision that notwithstanding the many difficulties to be met, it was best to attempt the use of tents. Until within a few years the laws respecting religious meetings have been such in France and Italy that it would have been impossible to hold meetings in this way; but the laws have been so changed, and Providence has so shaped the work, that these strongholds of Catholicism are the first countries of continental Europe where large tents are pitched for the preaching of the Third Angel's Message.
On the third of July, Elders D. T. Bourdeau, J. Ertzenberger, and A. Vuilleumier, with Brethren Comte and Garcide as colporters, began a series of meetings in Nîmes, France, using a forty-foot circular linen tent for the meetings. And just four days later Elder A. C. Bourdeau, with Brethren J. Geymet and P. Audetat as colporters, began meetings in a 30x50 foot tent in the village of Saint-Germain, Piedmont, Italy.
How the meetings prosper in Italy we have not yet heard, but in France there is a deep interest to hear, and a violent opposition. From a private letter received from Brother Whitney, who made a short visit to Nîmes to assist in planning the work, pitching the tent, and beginning the meetings, I shall quote some paragraphs that will give an idea of the difficulties to be met and the situation of the work:—
"You can readily judge that it has not been very easy to get on with our preparations in a strange place, without tools, material scarce and extremely high, and with only two of us who had had any experience in fitting up a tent. As this was the first effort with a tent in France we were anxious to have things in as good shape as possible, and by perseverance we succeeded in being in a tolerable degree of readiness for489the first meeting, which was appointed evening after the Sabbath. One point, however, which we had not regarded as one of any difficulty, but supposed was a matter of mere formality, was left till the last moment, as we were busy with our other preparations. The law requires that the application for holding a public meeting be signed by one or two citizens of the place, and when it came to the case in hand our brethren did not know who would sign this application. Whoever signed it became in a certain sense responsible for the result of the meeting, and that at the present juncture seemed not so very certain. The population of Nîmes, always excitable and turbulent, had just been stirred by a frightful row in the great arena, on the occasion of a recent fête, in which one man was killed and many wounded. When we applied to the man whom we thought would be most likely to sign for us, we found that he was not a citizen; but he recommended us to a Catholic merchant, who was induced to sign, and so at a late hour Thursday we were able to present our petition, and receive the permission to distribute our tent-meeting journal, an eight-page sheet announcing to the people of Nîmes the nature and object of our meetings."
"When the permission was granted, the commissioner of the police was instructed to protect the meeting, so we expected that we should have police on the ground ready to maintain order. When the time for meeting came, the tent was filled with as good a class of people as are to be found in the city, as we have since learned from various sources; and, as might be expected, there were some of the baser sort also on hand. The meeting commenced quietly, but little by little those who had come to make trouble began to talk aloud, and in spite of our best endeavors, created so much disturbance as to greatly annoy the speaker, and to make it almost impossible for the people to hear. When the meeting was dismissed, it broke up in confusion, and the rowdies refused for a while to leave the tent. The people staid apparently to see that no harm was done, and we feared for a time that there would be serious trouble, but they finally left, and we had a quiet night. The next morning we went to the commissioner of the police to ask him for protection. He answered us very promptly that if we wanted order and the good of the city, the way to secure it was to take down our tent and leave the place. He said he could not protect us, and would give no encouragement that he would do anything for us. He said that we might depend upon it that our tent was in danger, and that he would take no responsibility about it. We asked him directly if we had not the right to protection as we had the permission of the Prefect to hold the meetings. Then he claimed that he had not a sufficient force at his command."
"We were surprised afterward to learn that this commissioner and his sub-agent, stationed within ten rods of the tent, were both at the meeting, and did not say a word to check the disturbance. It appears that they were only too glad to see it go on. The commissioner even told us that the mob intended to tear down our tent, and we had good reason to believe that it might be done. Now that we had done all we could, we felt that we had a right to look to the Lord for protection, and you may be sure we prayed most earnestly for it. In good season last night, two policemen came to the tent ready to serve us, and we had a comparatively quiet time. We have reason to thank God for his protecting care, and for the good influence which this meeting left."
From a later letter, we learn that our brethren will print admission cards, and give them to all who are interested in the prosperity of the meetings. Then they will station some one at the gate who will admit only those who have the cards. It is favorable that the lot on which the tent stands is inclosed by a stone wall nine feet high. [By Brother Bourdeau's report it will be seen that there even stone walls are not a first-class protection.—Ed.]
The Test of Loyalty.
By James White
OBEDIENCE to God is the sole test and proof of love to God. "Love is the fulfilling of the law;" but some read it as if it said, Love is a substitute for the law. But it does not read so, nor does it mean so. That is but shallow love—rather a mockery of love—to God, which seeks its own benefit, merely. But this is the kind of love which too many show, who find nothing in the Bible but simply a provision for their salvation, or, more nearly, their gratification, without regard to the claims of God's law upon them. They see little or no necessity for any vindication of the justice of the divine government in the maintenance of the law. This is an error into which the "perfectionists" naturally run. Its end is antinomianism—a disparagement of all law. It is a religion of the emotions alone. Its only use for the gospel is the service of self.
But true Christian love is more than an arousing of the emotions. It is a deep and fixed principle controlling the actions of the life, bringing all the powers of the mind and heart into entire subjection to the revealed will of God. It is the very opposite of the carnal mind, which "is enmity against God, for it is not subject to the law of God, neither indeed can be." That which depreciates the law because it is the law, because it is legal, and considers that the law has too great restraining power to suit its ideas of Christian liberty, is nothing but carnality. They who possess this kind of religion profess a very exalted state of Christian knowledge and experience. And this shows the strength of what Andrew Fuller very truthfully styled "this antinomian delusion." It is self-deception of the most dangerous type. It gradually undermines the authority of all revelation, and makes the experience of the individual the sole test of truth, and his feelings the sole index of duty. We have found the most remarkable instances of this self-deception among the "Free Methodists" and the "United Brethren," though scarcely any denomination is free from it now, as prejudice against, and opposition to, the law is everywhere increasing.
It is the prevalence of this superficial religion, this subordination of duty to feeling, this preference of benefit to self to the glory of God, that has caused so large a rejection of the Bible doctrine of the atonement. That which is denominated "the moral view"—an atonement as affecting man only—is much more nearly the immoral view, in that it does not uphold justice, or bring back rebellious man to subjection to the broken law. Self-will and self-glorification is its sum and substance.
"Love is the fulfilling of the law." Let us briefly notice the connection of these words (Rom. 13:8-10): "Owe no man anything, but to love one another; for he that loveth another hath fulfilled the law." That is, the law requires that, instead of doing injury to your neighbor in any of his interests or relations, you shall do him only good. And he that loves his neighbor cannot do him injury, but will do him all the good he can. Therefore he only fulfills the requirement of the law who loves another. If the other view be taken, that love, but not obedience to the law, is required, then we should have the singular and absurd rule of duty, namely, that we may injure our neighbor in all his relations of life, chastity, property, and reputation, if we only love him! Can any one accept so great an absurdity as this? By no means. Hence the view we present is the true and reasonable one, namely, that the law defines our duty to our neighbor, but we can never fulfill its requirements unless we love our neighbor. And all profession of love without doing that which the law defines to be duty, is a pretense and a deception.
The text specifies our duty in part as follows:—
"For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself. Love worketh no ill to his neighbor; therefore love is the fulfilling of the law."
The fifth commandment is not mentioned. What a splendid opportunity is here presented for the antinomian to claim that it is not wrong to dishonor parents, because Paul, in re-affirming the commandments to the Gentiles, which forbid wrongs against our social relations, did not mention it! Yet there is no occasion here for antinomian rejoicing. The apostle includes all the commandments of that nature in this word: "Thou shalt love thy neighbor as thyself." No one who truly loves as here required will dishonor his parents, more than he will injure any one in his property or reputation.
How senseless, then, is the cavil which has been based upon this text, namely, that the Sabbath is not binding because Paul did not mention it in this enumeration of duties! The truth, evident to every reader, is that Paul did not specify all the duties in our social relations, but included them in a summary which had been before mentioned in both Testaments. And he was speaking only of our duty to one another, to our neighbor, not at all referring to the precept, "Thou shalt love the Lord thy God with all thy heart." On the precept, love thy neighbor, every duty to mankind depends, or is included in it. So on the precept, love God, every duty to God is included. Or, as the Saviour shows, "all the law" is contained in these two. And as the duty to care for the honor of our parents is included in the second table, though not mentioned in Rom. 13, so the duty to keep the Sabbath is included in the requirement to love God, for it is a part of the law; and "all the law" is contained therein.
Love is the spring of obedience, and obedience is the proof of love. They are positively inseparable. "God is love." That holy law which emanated from God is a law of love. It lives only in the atmosphere of love; love to God, and love to our neighbor. In the light of its revelation of duty, "God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil." It is that word of God which is "quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Heb. 4:12.
Oregon.
GRAVEL FORD, Coos County.—We commenced meetings at this place June 17. It lies at the forks of the North and the East branches of the Coquille River, seven miles north of Myrtle Point, which is our nearest town. The country is thinly settled and our attendance small; only thirteen were present the first evening, but the number increased as the meetings continued, the average attendance from the beginning to the close being about thirty, except on Sundays, which we made special occasions by announcing to have a "basket dinner" on the grounds, thus drawing the people settled along the valleys for a distance of ten miles. Many of these heard only our Sunday sermons, therefore we improved the time by giving four discourses each Sunday, on the most important points of our faith. We closed meetings here July 17, just thirty days from the time we began. We gave forty-three discourses. As a result seventeen new Sabbath-keepers signed the covenant and four others are keeping the Sabbath who have not yet signed.
Nimes, France.
By D. T. Bourdeau
OUR tent was pitched in this city June 30, Elder B. L. Whitney rendering valuable assistance. My vitality had been sorely taxed in searching three weeks for rooms and a tent ground, then in settling my family, and finally in doing heavy work in the hot sun to prepare the tent ground. The extreme heat of this southern climate, together with the sting of poisonous flies, also produced swellings and burnings on my person causing sleep to depart and making additional help an urgent necessity. Also, the re-enforcement of Brethren Ertzenberger and Albert Vuilleumier, which soon followed, was appreciated.
The first discourse was given by the writer the evening of July 3, before a large audience, the first number of our Journal de la Tente Evangélique (Journal of the Evangelical Tent), a neat eight-paged paper, filled with spicy, appropriate matter, and published at Basel, having been quite thoroughly distributed in the Protestant part of Nimes. The novelty of such a style of meetings, together with a report which had just appeared in a daily, stating that we outdid Salvationists by a special costume, and by our singing, brought in quite a number of turbulent persons, who made it very difficult to speak. I could not deliver more than two-thirds of my discourse, and what I did say could not make a full impression on minds because of the noise. I appealed to the honor of the disturbers, but all in vain. The night following, Brother Ertzenberger met the same difficulty. The next night was characterized by the same disturbances, but I felt sensibly that God braced me up so as to drown the voices of the disturbers, and I spoke with greater satisfaction, though with the conviction that order must be secured, or our effort would be in vain. Some candid hearers were being disheartened and resolved not to attend under such circumstances, but other new ones replaced them through curiosity.
At this point, the central commissioner of the police said that the surest way for us to secure order, was to take down our tent and leave. I called on him, and found that some had received the impression that we were Prussian spies in disguise. I corrected this, making use of the fact of my being an American, and appealed to the good feeling existing between the two nations. This had a good effect, and secured us a stronger corps of policemen. Notwithstanding this, the next meeting was more noisy, and more disorderly. Polished collegians mixed with the disturbers. Our tent was pitched inside of a stone wall nine feet high for490safety; but a breach was made in this wall, and the rabble were determined not to leave the tent, though it was late in the night.
I saw mere kindness would not do. It seemed to me that God had gone before us in France, causing laws to be enacted of which we must take advantage. I hastened to three policemen, who soon stepped in and cleared the tent, the roughs fleeing in every direction. The next night, two more breaches were made in the wall; but two of the aggressors were taken, shut up, and punished. Since then we have had pretty good order, though our position has been very similar to that of Nehemiah,—that of praying, building, and keeping the enemies at bay. Two men are at the door; one, with the aid of policemen, secures order in the tent and watches the wall within; the other walks around the wall without. I take my turn in watching the wall. It is understood that we are at home, and that the first man who comes in over the wall, or disturbs the audience, will be seized and delivered to the authorities to be locked up in prison for three months, or to be fined.
We are thankful to the authorities for their protection thus far. Several times each week duty calls us to either write to, or call on, the authorities on business matters, and to correct false rumors published by newspapers. Thus we have had pleasant interviews at the Prefecture (capital buildings of the department) with men who would gather around us from different rooms to hear our statements, showing true respect.
Thus far we have held nine meetings, and have shut singing out of our exercises so as not to be mistaken for those who have abused singing. We have also introduced the use of a card of invitation to enlist the services of our true friends in securing order, and to keep out unworthy and tumultuous persons.
God has a people in France, and our hope is in God, who can turn the hearts of men in power to favor us, and who can overrule events which would seem disastrous to the cause, and have them result in victory to his truth and people. I have been thus particular and minute that our brethren might be in a better condition to pray for the cause in France, and partly to meet the minds of my numerous correspondents, to whom I cannot write as formerly without doing great injustice to the work which God and my brethren have assigned me.
Cheer us by your letters, and let your earnest prayers follow us, that the mission in France may prove a success.
D. T. BOURDEAU.
THE PUBLISHING WORK.
By William Clarence White
The mission publishing house at Basel is at present a very busy place. Several important works are in progress of publication, and others greatly needed are being translated. Many of the workmen have had but a short experience in this work; but there is a great earnestness to learn, and an ambition to reach perfection in the work; and every month the capacity of the office to turn out books is increased. There are several young men waiting for these new books, and we hope soon to have such an assortment that there may be many colporters engaged in their sale.
In some respects this office at Basel is different from others. The managers of the work are English-speaking Americans, and most of the workers are either German or French. If any one thinks that the confusion of languages at Basel was a matter of small consequence, a visit to Switzerland would show him his error, and our brethren have found that the managing of an office in which periodicals and books are to be printed in four different languages, is a matter of no little care and perplexity. To many of the apprentices, the office is as much a school as a place of business. Those who understand only the German, study French, and those who understand only the French, study German. Besides this, almost all of the French and German workers study English. As a rule, the youngest learn to speak most readily, while the older ones make more progress in writing. The rapidity with which these young people learn the English is an astonishment to us Americans, who take hold of the French and German more slowly.
The effect of this general effort to learn the languages will be very beneficial to our future work. Each apprentice in the type-setting department will be taught both French and German composition, and to those who master the English, there is opened up the study of all our English publications on present truth.
Just now there is a grand fête in progress on the commons in front of our publishing house. It is the National Tournament of Athletes, and prodigious preparations have been made for the occasion. An immense building has been erected, and over three thousand athletes are expected to be present. These come from all parts of Switzerland, and some come from other countries. As we have watched the great preparations being made for this fête, which will last but three or four days, we have wondered if it was not our privilege to place in the hands of these people who are so much interested in physical improvement, some reading matter that will call their attention to the necessity of spiritual improvement. With this in view, a special edition has been prepared of Les Signes des Temps, and Herald der Wahrheit, and several thousand will be distributed during the fête. Our prayer is that God will make these papers a blessing to some readers, and that from these small sparks there may be kindled fires that will give light to the various communities where they may be carried.
W. C. WHITE.
Copenhagen, Denmark, July 15, 1886.
Norway
By W. C. Ward; J. M. Cole
NORWAY.—July 23, we commenced a series of meetings at this point, which is also a rural neighborhood. We have pitched our tent in a pasture near the post-office, three miles west of Myrtle Point; we had thirty-three present the first night. We have more young people in attendance here than at Gravel Ford but not quite so serious a turn of mind and a little harder to interest.
The presiding elder of the M. E. Church has spoken against our position on the Sabbath question. We will review his discourse next Sunday, Aug. 1, in the M. E. Church five miles north of here.
W. C. WARD.
J. M. COLE.
The Last Passover
The interviews between Jesus and his disciples were usually seasons of calm joy, highly prized by all of them. The passover suppers had been scenes of special interest; but upon this occasion Jesus was troubled in spirit, and his disciples sympathized with his grief although they knew not its cause. This was virtually the last passover that was ever to be celebrated; for type was to meet antitype in the slaying of the Lamb of God for the sins of the world. Christ was soon to receive his full baptism of suffering; but the few quiet hours between him and Gethsemane were to be spent for the benefit of his disciples.
The Woe Upon Judas
THE purpose of the Saviour in pronouncing the woe upon Judas was twofold: First, to give the false disciple a last opportunity to save himself from the betrayer's doom; and, secondly, to give the disciples a crowning evidence of his Messiahship, in revealing the hidden purpose of Judas. Said Jesus: "I speak not of you all; I know whom I have chosen; but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that when it is come to pass, ye may believe that I am he."491
HAD Jesus remained silent, in apparent ignorance of that which was to come upon him, an impression might have been left on the minds of his disciples that their Master had not divine foresight, and had been deceived, surprised and betrayed into the hands of a murderous mob. A year before, Jesus had told the disciples that he had chosen twelve, but that one was a devil; and now his words to Judas on the occasion of the passover, showing that his treachery was fully known to his Master, would strengthen the faith of his true followers during his humiliation. And when Judas should have come to his dreadful end, they would remember the woe which Jesus had pronounced upon the betrayer.
Why Not?
By Christian Union
Most men and women have unselfish impulses; they would like to serve some good cause or to help some struggling person. In many cases these impulses never get beyond the stage of impulse; they appear on the horizon of thought, and disappear like beautiful summer clouds; they are radiant, remote, and unfertile. There are some, however, to whom these unselfish desires come more frequently, and are more constantly present, but remain impulse only because there seems to be no way to make them operative. They are perpetually suggesting the performance of a work which the hand seems unable to do because the opportunity is apparently lacking. Such men and women are often envious of those who have been called to harder but more unselfish careers. If such work came to their hand, they are sure they would do it; but what service can they perform in their limited life?
There never was a greater mistake than that which removes the need and want of the world to a distance, which makes people feel that they are shut out from noble unselfishness of thought and action by reason of the narrow range of activity about them. There is no community so small that there is not room in it for the spirit and work of large-hearted and large-minded men and women; there is no village, no remote neighborhood, which does not cry out for the inspiration and help of a great service. The great problems are never at the ends of the earth; they are always at our own doors, and we turn them away as if they were beggars, instead of God's messengers, sent to us with a divine commission for a divine work.
First and foremost, it may be the privilege of every man and woman to enrich the community with one of those noble and unselfish natures which are a perpetual ministration of Heaven in the world; those natures which diffuse cheer and light and faith in high things as the sun diffuses heat and power through the whole atmosphere. The value of one noble man or woman in a community is simply incalculable; no service of the hands, no special work for any cause, is comparable with it in influence and inspiration. The influence of one man who looks over the narrow walls of his own interests, and carries the welfare of his neighbors in his heart and mind, is like the falling of the rain which revitalizes every living thing. This noblest service to your kind is open to you. Does your life touch the community in which you live with the power which stimulates every good enterprise? Does your character mean kindlier feeling, purer religion, better education for and among your neighbors?
—Christian Union.
North Pacific T. and M. Society.
By J. A. Burden
REPORT FOR QUARTER ENDING JUNE 30, 1886.
No. of members................................. 198
“ “ dismissed.............................. 6
“ “ added.................................. 24
“ reports returned............................. 116
“ missionary visits............................ 583
“ letters written.............................. 333
“ pages of tracts and pamphlets distributed. 30,072
“ “ “ “ given away 27,633
“ “ “ books sold...... 22,522
“ periodicals distributed...................... 3,329
“ Signs taken in clubs......................... 197
“ other periodicals taken in clubs............. 375
“ new subscribers obtained..................... 126
“ Bible-readings held.......................... 95
Received on donations and membership........ $ 73.22
“ “ foreign missions...................... 23.40
“ “ Sales and Periodicals.................. 429.96
“ “ five-thousand-dollar-fund.............. 204.00
“ “ two “ “ “.............. 196.15
“ “ educational fund....................... 188.00
Total receipts.............................. $1,114.73
JESUS met his disciples in the upper chamber, and they soon perceived that something weighed heavily upon his mind. At length, in a voice of touching sadness, he addressed them thus: "With desire I have desired to eat this passover with you before I suffer." He clearly foresaw the events which were to transpire in the near future. His heart was wrung with grief as he contemplated the ingratitude and cruelty of those he had come to save, and saw pictured before him the terrible fate that awaited them in consequence.
The Betrayal Foretold
As THE disciples sat at the passover with their beloved Master, they observed that he still appeared greatly troubled and depressed. A cloud settled over them all, a premonition of some dreadful calamity, the character of which they did not understand. As they ate in silence, Jesus said, "Verily, I say unto you, that one of you shall betray me." Amazement and consternation seized them at these words. They could not comprehend how any one of them could deal treacherously by their divine Teacher. For what cause could they betray him, and to whom? Whose heart could give birth to such a design? Surely not one of the favored twelve who had been privileged above all others to hear his teachings and who had experienced his marvelous love, and for whom he had shown such great respect by bringing them into close communion with himself!
Lord, Is It I?
As THEY realized the full import of his words, and remembered how true his sayings were, a sudden fear and self-distrust seized them. They began to examine their own hearts to ascertain if one thought against the Master found lodgment there. With the most painful feelings, one after another inquired, "Lord, is it I? But Judas sat silent. John, in deep distress, inquired at last, Who is it, Lord? and Jesus answered, " 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."
Judas Revealed and Sent Away
The disciples had searched one another's faces closely as they asked, "Lord, is it I?" and now the silence of Judas drew all eyes to himself. Amid the confusion of questions and the expressions of astonishment, Judas had not heard the words of Jesus in answer to John's question. But now to escape the searching scrutiny of the disciples, he asked as they had done, "Master, is it I?" Jesus replied with solemn accents, "Thou hast said." Confused and overcome by the unexpected discovery of his crime, Judas hastily rose to leave the room; but as he went out, Jesus said, "What thou doest, do quickly."
Christ’s Forbearance Toward Judas
THERE was a touching forbearance manifested in the dealing of Jesus with Judas. It evinced an infinite mercy, giving him one more chance of repentance, by showing him that all his thoughts and purposes were fully known to the Son of God. He deigned to give one final, convincing proof of his divinity to Judas before the consummation of his treachery, that he might turn from his purpose, before repentance was too late. But Judas, although surprised and alarmed, was not moved to repentance. He only became more firmly settled in his plan as the discovery of his guilt was made apparent. He went forth and proceeded to carry out the work he had engaged to do.
Peter’s Denial Foretold
By Ellen G. White
Jesus with his disciples now left the upper chamber, and crossed the brook Kedron. Sorrow and anguish again pressed heavily upon his heart. With touching sadness he addressed his companions: "All ye shall be offended because of me this night; for it is written, I will smite the Shepherd, and the sheep shall be scattered. But after that I am risen I will go before you into Galilee." Peter, again anxious to assure his Master of his fidelity, said, "Although all shall be offended, yet will not I." Jesus, reproving his confidence as before, said, "Verily, I say unto thee, that this day, even in this night, before the cock crow twice, thou shalt deny me thrice." But Peter only "spake the more vehemently, If I should die with thee I will not deny thee in any wise. Likewise also said they all."—Mrs. E. G. White, in Great Controversy.