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Signs of the Times, Vol. 3, No. 40.

THE TEACHINGS OF JOHN THE BAPTIST

Signs of the Times

Oct 18, 1877

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 18, 1877

THE TEACHINGS OF JOHN THE BAPTIST.

By Ellen G. White

BY MRS. E. G. WHITE.
The whole Jewish nation were affected by the mission of John. For a time they were alarmed by the threatenings of God, because of their sins, which were repeated to them by the prophet. John knew they had cherished the idea that because they were of the seed of Abraham, they were securely established in the favor of God; while at the same time their course of action was abhorred of him. Their conduct was, in many respects, even worse than that of the heathen nations to whom they felt so much superior.
Many of the scribes and Pharisees came to him, confessing their sins, and were baptized of him in Jordan. The confessions made by them on these occasions astonished the prophet; for they had exalted themselves as better than other men, and had maintained a high opinion of their own piety and worthiness. As they sought to obtain remission of their sins, and revealed the secrets of their lives, which had been covered from the eyes of men, the prophet was amazed, and said unto them: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance. And think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up children unto Abraham.”
The prophet here acquainted them with the ability of God to raise up those who would take their place, and who would become more worthy children of Abraham than they had been. He told them plainly that God was not dependent upon them to fulfill his purposes; for he could provide ways and means, independent of them, to carry forward his great work, which was to be accomplished in purity and righteousness.
John further said: “And now also the ax is laid unto the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” He impresses upon them that the value of the tree is ascertained by the fruit it produces. Though a tree may bear an exalted name, yet if it produces no fruit, or if its fruit is unworthy of the name, the name will avail nothing in saving the tree from destruction. “Of thorns men do not gather figs, nor of a bramblebush gather they grapes.”
The prophet of God was impressed by the Holy Spirit that many of the Pharisees and Sadducees who asked baptism had no true convictions of their sins. Selfish motives induced them to take the step they did. They thought that if they should become friends of the prophet, they would stand a better chance to be personally favored of the coming Prince. In their blindness they believed that he was to set up a temporal kingdom, and would bestow honors and riches upon his subjects.
John rebuked their selfish pride and avarice, and condemned their hypocrisy and unbelief. He told them that they had not fulfilled the conditions of the covenant, which would entitle them to the promises God made to a faithful and obedient people. Their being the natural descendants of Abraham did not make them his children in spirit. Their exhibitions of pride, arrogance, jealousy, selfishness, and cruelty, stamped them as a generation of vipers, rather than the children of obedient and just Abraham, and disqualified them to claim the promises God made to the children of Abraham. John assured them that God would raise up children unto Abraham from the very stones to whom he could fulfill his promise, rather than to depend on the natural children of Abraham who had neglected the light God had given them, and had become hardened by selfish ambition and wicked unbelief. He told them that if they were really the children of Abraham, they would do the works of their father Abraham. They would have his faith, love and obedience. But they did not bear this fruit. They had no claim to Abraham as their father, or the promises God made to the seed of Abraham. “Every tree which bringeth not forth good fruit is hewn down, and cast into the fire.” While they were professing to be God’s commandment-keeping people, their works denied their faith, and without true repentance for their sins they could have no part in the kingdom of Christ. Justice, benevolence, mercy and the love of God would characterize the lives of God’s commandment-keeping people. And unless these fruits were seen in their daily lives, all professions of piety were but as chaff that would be devoted to the fire of destruction.
The Jews deceived themselves by misinterpreting the words of the Lord, spoken through his prophets, to mean that God extended eternal favor to the Israelites, whatever might be their course of action. They claimed the promises of God without limit or condition, and applied the words of Jeremiah exclusively to themselves:—
“Thus saith the Lord, which giveth the sun for a light by day, and the ordinances of the moon and of the stars for a light by night, which divideth the sea when the waves thereof roar; the Lord of hosts is his name. If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a nation before me forever. Thus saith the Lord: If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel for all that they have done, saith the Lord.”
The Jews did not perceive that these promises were upon condition of obedience; but flattered themselves that, however great their iniquities, God would still retain them as his favored people, according to his promise, which they entirely misunderstood. But John assured them that if the seed of Abraham failed to bring forth proper fruit, God would raise up children unto Abraham to take their place.
The marked danger of the people of God in all ages has been a tendency to believe that the favor extended them of God, because of their righteousness, would not be removed from them when that righteousness should fail, and evil doing should take its place. This is the danger of commandment-keeping people, living near the close of time. We are cited by the apostle to the unbelief, blindness, rebellion, and repeated sins of the Hebrews, as a warning. Paul plainly states that “all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come.” Many in these last days are preparing themselves for affliction and sorrow, or for entire separation from the favor of God, because of their pride and self-righteousness. They fall through self-exaltation.
The prophet John impressed upon the people the necessity of their profession being accompanied by good works. Their words and actions were the fruit, which he declared would determine the character of the tree. If their works were evil, the truth of God would testify against them. God would in no wise excuse sin in a people who had been enlightened; and they were no safer in their iniquity because in their days of faithfulness and purity, he had loved them, and had given them special promises. Those promises and blessings were always upon condition of their obedience.
The Lord, by the mouth of Moses, pronounced blessings upon the obedient, and curses upon the disobedient. “Ye shall make you no idols,” was the command of God. “Ye shall keep my Sabbaths and reverence my sanctuary. I am the Lord. If ye walk in my statutes, and keep my commandments, and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit.” Many and great blessings are enumerated, which God would bestow; and then, above all the other blessings he promised, “I will set my tabernacle among you; and my soul shall not abhor you. And I will walk among you, and will be your God, and ye shall be my people.” “But if ye will not hearken unto me, and will not do all these commandments; and if ye shall despise my statutes, or if your soul abhor my judgments, so that ye will not do all my commandments, but that ye break my covenant, I also will do this unto you; I will even appoint over you terror, consumption, and the burning ague, that shall consume the eyes, and cause sorrow of heart; and ye shall sow your seed in vain, for your enemies shall eat it. And I will set my face against you, and ye shall be slain before your enemies. They that hate you shall reign over you; and ye shall flee when none pursueth you.”
The Jews were then experiencing the fulfillment of the threatened curse of God for their departure from him; yet they did not see that their afflictions were the punishment for their iniquity, and humble their souls accordingly before God. They still laid claim to the blessings God had promised to confer upon them if they were obedient and faithful.
John specified the fruit they must bear in order to become the subjects of Christ’s kingdom. They were virtuous characters, and works of love, mercy, and benevolence. He laid down the rule of a righteous life with a plainness that all could understand. Justice and charity were essential elements of the character of the child of God. Said the prophet: “He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.”
John gave his disciples lessons in practical godliness. He showed them that true goodness, honesty, and fidelity must be constantly manifested in their daily lives if they would be regarded as the children of God, and be fitted for the kingdom of Christ.
They were to strive to benefit those within the sphere of their influence. Their wealth was not to be devoted to merely selfish purposes. They were to relieve the wants of the destitute, and to advance the cause of God by free-will offerings. They were to shield the defenseless, redress the wrongs of the injured, and thus present a noble example of virtue, benevolence, and compassion. If they should make no change in their conduct, but should continue to be selfish, extravagant, and void of principle, they would correctly represent the tree bearing no good fruit and would be hewn down and finally consumed.
This lesson is applicable to all Christians. The professed followers of Christ should evidence by their good works that the influence of the Spirit of God has transformed their hearts, and made a radical change in their lives. But many, while making high professions, do not feel the need of engaging in Christian duties, with hearts of love, strengthened by their new and holy obligations. They feel no weight of responsibility in doing their Master’s work with promptness and diligence.
The people thought that John might be the promised Messiah; his life was so unselfish, marked with such humility and self-denial; and his teachings, exhortations, and reproofs, were so fervent, sincere, and courageous. He turned not to the right nor to the left to court favor or applause. He did not aspire to worldly honor or dignity, but was humble in heart and life, and, earnestly assured his followers that he was not the Christ.
John, as a prophet, stood forth as God’s representative, to show the connection between the law and prophets, and the Christian dispensation. His work and ministry pointed back to the law and the prophets, while he, at the same time, pointed the people forward to Christ, as the Saviour of the world. He raised his voice and cried to the people, “Behold the Lamb of God, which taketh away the sin of the world.”
Multitudes followed this remarkable prophet from place to place, and many sacrificed all to obey his instruction. Kings, and nobles, were attracted to him, and gladly listened to his teachings. As John saw that the attention of the people was directed to him, thinking that he might be the Coming One, he sought every opportunity to direct the attention of the people to One mightier than himself.

He Leadeth Me.

Although the way is dark, I'll follow on, My hand within my Father's all the way ; And, though the brightness of the day be gone, And, though I see no glimmer of the dawn, I cannot go astray, While he shall lead me in his own right way.
• On through each dismal swamp, Through thickets dark and damp, Or, on the highway's long and dangerous road ; Up o'er each rugged hill, On through each caverned rill, 'Mid pains and trials still, With joy all paths I tread, If by the Father led.
The night is chill, and still he guides me through, Mire on my sandals, on my locks the dew; And, while I stagger on with weary feet, The distance shortens to his mercy-seat.
I ask no other help, no guidance crave ; He is my strong right arm, how strong to save ! And when my spirit owns his kind caress, Fresh roses blossom in the wilderness, Hope gilds the edge of every cloudy care, And rainbowed promise paints each dull despair ; Each onward step grows firmer, for I know Some brighter day shall all his purpose show, Some happier moment open out to me, In fullest bloom, my life's long mystery.
Sometimes my steps so haltingly and slow, And doubt's black waters in my pathway flow ; Yet, when I turn, some easier road to gain, Love smiles me back, and all the path is plain.
So, though the night be chill, I'll follow on, My hand within my Father's all the way; And, till I see the breaking of the dawn, I know full well I cannot go astray, For his kind hand will lead me all the way.

More of Christ

By H. N. Powers, D. D.

Those who call themselves Christians need more of Christ. How few, comparatively, who believe upon him grow up to a symmetrical manhood in his service! How few feel that they are called saints—their vision filled with his exceeding beauty—self and sin crucified—like a hymn melodious with joy even amid dark and rugged ways! More of Christ is needed by preacher and people, by the lofty and the lowly, the wise and the unwise. The multitudes who grope in spiritual ignorance, who stagger under their burdens, who shudder with their fears and woes, who are gliding toward terrible vortices in the giddy whirl of business and pleasure, need more of Christ. More of Christ would make that sad home bright, that wavering soul steadfast, that mourning heart glad, that burdened conscience light, would impel to merciful labors that selfish nature, and make those who stand apart in enmity clasp forgiving hands. More of Christ is what we all want in our hearts, our homes, our churches, our business, our schools, our literature, our art, our government—more of his sweet, holy, courageous, sacrificing spirit—more of his patience, his love, his tender appreciation of man. Yea, we want him as our precious Redeemer whose blood cleanseth from all sin. —H. N. Powers, D. D.

Taking Hold of God’s Strength

If we would take hold of God's strength effectually, we must give up all things to which we cling.

A DIALOGUE.

By Dudley Marvin Canright

[The Salem (Mass.) Post has contained lengthy reports of our lectures in Danvers. This has stirred up much interest on the Sabbath question outside of our lectures. A well read infidel wrote a dialogue on the Sabbath question which was published in the Post. He showed that Sunday was only a heathen festival, that the early church worked upon that day, etc. But he then went against the seventh day and the Bible, claiming that any heathen religion was as good as that of the Bible. In answer to him the Post published the following, which may be interesting to the readers of the Signs.—D. M. C.]

SCENE—At the Advent Tent, Danvers.

AQUILA—Good evening, Linscott, glad you have come over to the tent. Very interesting meetings here.
LINSCOTT—So I hear. Thought I would drop in an evening.
AQUILA—People here say they never heard such preaching. 'Tisn't exactly orthodox, but we are about satisfied it is Bible, nevertheless.
LINSCOTT—Well, I am not a very strong believer in orthodoxy or the Bible either you know.
AQUILA—Neither did I use to be, but I am glad to say that I have changed my opinion about the Bible since attending the tent, and I have been wanting to see you for several days. I happened to hear your conversation with your friend Mandel. Some things which you said I admired very much.
LINSCOTT—Yes? What were they?
AQUILA—You showed friend Mandel very clearly, that Sunday keepers have no Scriptural authority for observing the first day of the week, and calling it the Sabbath day.
LINSCOTT—Oh yes, I always knew that neither Christ nor his apostles ever said a word about keeping the first day of the week. It is strange to me that ministers should take the fourth commandment which positively enjoins the observance of the seventh day, or Saturday, and preach from that in favor of the first day. The fact is, every one of them break that commandment every week.
AQUILA—Yes, I think you made Mandel see that point very plainly. You were also right in saying that the early Christians for several centuries worked on Sundays, as on other working days.
LINSCOTT—Any one at all acquainted with history ought to know that. It is astonishing to me how well-informed ministers can have the conscience to tell their hearers differently when they must know how this matter stands.
AQUILA—But now, Linscott, allow me to correct you on some of your statements. Evidently you have not looked closely into the Bible concerning this Sabbath question. I think you told Mandel that the first day of the week was called the Lord's day.
LINSCOTT—Well, isn't it?
AQUILA—Never in the Bible, nor after the apostles' times.
LINSCOTT—But I certainly think I can find it in the Bible.
AQUILA—Well, the Elder here has offered $50 for any such text, and the people have hunted their Bibles through and through, and given it up. I can show you in a moment that the Lord's day is the seventh day. The Lord made heaven and earth in six days and rested on the seventh day. Then he blessed that day and sanctified it. Time after time the Lord says, “The seventh day is the Sabbath of the Lord.” “My holy day.” “My Sabbath,” and so on. The other six days He gave to man for working days. Now which day is the Lord's day?
LINSCOTT—Well, I declare, I had never thought of it in that light. I see you are right about that, certainly. The Lord's day is the day that belongs to the Lord, of course. I must tell Mandel about this when I see him.
AQUILA—I noticed that you had fallen into another common error, probably without reflection. You know we take for granted so many things which we have received from our fathers without any investigation.
LINSCOTT—Yes; that is the difficulty which I find with most people. If a doctrine has been held by their forefathers, that is enough for most people. They never stop to examine farther. If they would examine for themselves they would soon see many false ideas exploded. But what is the point to which you refer?
AQUILA—You termed the seventh-day Sabbath the “old Jewish Sabbath,” but it is never called so in the Bible. It is always the Lord's Sabbath. If you will think a moment you will see there is no sense in calling the day the Jewish Sabbath; for there were no Jews at all for nearly twenty-five hundred years after the creation of the world, but God's holy Sabbath was given at creation, as you may perceive by the second chapter of Genesis. It was given to Adam in Eden. He was not a Jew, but the father and representative of all nations. Hence, really the Sabbath was given through him to all people. As Christ says, “the Sabbath was made for man.” That is, all men wherever you find a man, of any race. Hence it is not a Jewish Sabbath.
LINSCOTT—Certainly, I see you are correct, come to think of it I knew all these facts before. Strange I did not think of them. I have been led into this absurdity by hearing Christians use the term “old Jewish Sabbath.” But I will not use it any more.
AQUILA—Pardon me, friend Linscott, if I call your attention to a still worse blunder which you made in talking with Mandel. You said that Jesus in his conversation with the young lawyer about which commandment he should keep, quoted almost all the ten precepts, except the Sabbath, and you inferred from this that therefore the Sabbath was not to be observed. Now turn to Matt. 19, and you will find that Jesus only quoted half the ten commandments, five of them, and these the very shortest ones, simply enough to indicate what law he meant; the commandments against idolatry, image worship, swearing, Sabbath-breaking, and coveting he did not mention at all. Would you then think that Jesus meant to teach that none of these commandments were to be kept?
LINSCOTT—W-e-l-l, I declare, is that really so? Let me look at that. (Opens the Bible and reads.) I see you are right. Really, how did I blunder like that?
AQUILA—You see, friend Linscott, you have taken some things for granted as well as other people. For instance, I was utterly astonished to hear you tell Mandel that the disciples did not “obey the old commandments of the decalogue. On the other hand they regarded themselves as at once free from this law.” Now look at that statement carefully. What do the ten commandments forbid? 1. Idolatry. 2. Image worship. 3. Profanity. 4. Sabbath breaking. 5. Disobedience to parents. 6. Murder. 7. Adultery. 8. Stealing. 9. Lying. 10. Coveting. You say the disciples did not obey these commandments! What an awful statement that is. What kind of men were they? If they did not obey them, then they disobeyed them of course. So they must have practiced adultery, worshiped images, profaned the name of God, broken his Sabbath, abused their parents, murdered, lied, stolen, etc. Why Linscott, do you really believe that?
LINSCOTT—I heard a minister preach from the pulpit the other Sunday that the disciples did not obey that old decalogue. I thought he found some scripture somewhere that said so, but I did not consider what a terrible statement that was. I see now that that cannot be possible, for it would make the apostles worse than pirates. But surely, I have read somewhere in the New Testament that the old Jewish law of ceremonies was done away.
AQUILA—Of course you have. I can read that very plainly in many places in the New Testament. But, sir, is it a Jewish ceremony to refrain from murder, adultery, stealing, lying, etc.?
LINSCOTT—Why, no, of course not; but what law was it then that was done away?
AQUILA—The one relating simply to carnal ordinances, and typical observances, which pointed to Christ, such as sacrifices, the priesthood, circumcision, the yearly festivals, etc. When Christ came, of necessity these all ceased, because they pointed to Christ. After the death of Christ we have the Lord's supper and baptism, pointing back to Him which we now observe instead of these typical ordinances pointing forward to Him.
LINSCOTT—Now that you mention it, I see in a moment that you are right. The ten commandments enjoin only moral duties, which had no reference to the coming of Christ.
AQUILA—Linscott, I begin to have hopes of you. Just follow out this idea and you will soon be straight on the law question. Why should God ever abolish the commandment against murder, adultery, stealing or idolatry? The very idea is absurd. And then the New Testament repeatedly contradicts such an idea. For instance, Christ said, “Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfil. For verily I say unto you, ‘Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law till all be fulfilled. Whosoever therefore shall break one of these least commandments and shall teach men so, shall be called least in the kingdom of heaven.’” To the young man he said, “If thou wilt enter into life, keep the commandments.” To the Romans Paul wrote, “Do we then make void the law through faith? God forbid; yea we establish the law.” “Wherefore the law is holy, and the commandment holy, and just, and good.”
LINSCOTT—Strange that I did not think of those passages. I now remember what James says about it. “Whosoever shall keep the whole law, and yet offend in one point he is guilty of all. For that law which said, Do not kill, said also Do not commit adultery. Now if thou commit not adultery, yet if thou kill, thou art become a transgressor of the law.” I might have known that this was the ten commandments, for he quotes two of them, and then says, whoever breaks one of them is a transgressor. That certainly shows that all the ten commandments are binding.
AQUILA—Remember, Linscott, that one of those commandments requires us to keep the seventh-day Sabbath. Hence that commandment has not been abolished.
LINSCOTT—It would certainly seem so from this. But how do you reconcile that with Paul's statement, “One man esteemeth one day above another, another esteemeth every day alike,” and that no one is to be condemned for this practice? And then he told the Colossians that no man should judge them with regard to meats, drinks, holy days, new moons, or sabbath days.
AQUILA—This is very easily answered. Paul is not referring to the ten commandments nor the seventh-day Sabbath. Turn to the twenty-third chapter of Leviticus and you will find that the Lord commanded the Jews to observe seven yearly festival days, and in other places you remember they were required to keep the new moons. Now these yearly holy days were called sabbath days. Here it is, as you will see. (Reads Leviticus 23.)
LINSCOTT—Then there were sabbath days besides God's Sabbath were there?
AQUILA—Oh, certainly. For the Lord expressly says so, as you see that they were to keep all these feast days, new moons, and yearly Sabbaths, “beside the Sabbath of the Lord.” Verse 38.
LINSCOTT—Just so, but I never observed that before.
AQUILA—Now turn to Colossians and you will find that every term that Paul mentioned as not binding upon Christians relates to these yearly feasts and sabbath days; and then Paul's language is very guarded. He says you are not to be judged with regard to these meats, drinks, new moons and sabbath days, (plural number, not the Sabbath, as you will see, but sabbath days) which are a shadow of things to come. Now, Linscott, what sabbath days are done away? Does not Paul plainly state that it is only those which are a shadow pointing to Christ? But the seventh day Sabbath pointed back to creation, and not forward to the cross.
LINSCOTT—Friend Aquila I see you are right on this Sabbath question. It is no use for me to argue it farther. I always knew there was no Scripture authority for first day observance. But I had supposed that the seventh day was abolished by the apostles, but I have got to give that question up. I must have another talk with Mandel on that subject.
AQUILA—That is just the way the people around here think who have attended Elder Canright's lectures in the tent. They all acknowledge that the seventh day is undoubtedly still binding.
LINSCOTT—But, Aquila, what does this all amount to any way? I don't believe your Bible, as you know.
AQUILA—My dear friend, I was exceedingly pained to hear your skeptical talk with Mandel. I am satisfied that you are just as far out of the way on that subject as you were upon the Sabbath question. I am sorry to see you throwing away your faith in the word of God for the uncertainties of modern geology. Are you not aware that this science is just in its infancy.
LINSCOTT—Oh, yes, I know that geology as a science is hardly out of its swaddling bands. It has very much to learn yet. I know that there is a great difference of opinion among its best advocates, that there are several theories advocated by different exponents of the science, and that it is not a demonstrative science.
AQUILA—Yes; and every decade has seen a wonderful change in the views of geologists. It is a remarkable fact that the immense periods once confidently assigned to the age of this world are being wonderfully cut down of late. More than that, we believe there are sufficient geological facts to show that the Mosaic record is correct, and that this earth is no older than the Bible record states. Linscott, had we not better be careful how we hazard our souls upon the uncertain speculations of geologists?
LINSCOTT—In candor, I must confess that I don't always feel exactly easy upon that point. But I am persuaded that there are other sacred writings just as good as the Bible, as those of Confucius for instance.
AQUILA—My friend do you know that Confucius laid no claim to being a religious teacher? He taught nothing with regard to the future. Indeed, he is totally silent as to whether there was to be any future for man at all. He taught no system of worship toward God. Hence I am astonished to hear you compare his teachings with those of the Bible. I heard you tell friend Mandel that the teachings of Confucius, Mencius or Buddha, were superior to the teachings of Jesus. Either you have never read those writings, or was not you serious in that statement; because it is utterly false. It would not bear the least investigation. Look at the Buddhist for example. See them bowing down to ten thousand hideous idols made with their own hands; behold their ignorance, superstition and degradation. Tell me why it is that civilization, refinement, and all moral influences follow in the path of the Bible? Why don't some of these heathen systems produce it if they are so superior to the Bible?
LINSCOTT—I must confess that that fact has always bothered me a good deal.
AQUILA—Yes, and well it may, for no infidel can answer it. Then I was astonished that you should think that your pretended Hindoo decalogue was equal to God's ten commandments. Here is the way you gave it. “1. Be contented. 2. Return good for evil. 3. Resist sensual appetite. 4. Abstain from unlawful gain. 5. Be pure. 6. Be chaste. 7. Study sacred writings. 8. Acquire knowledge of the supreme Spirit. 9. Be truthful. 10. Abstain from wrath.” Notice the defects in this decalogue. And the one you ascribed to the Buddhists, is just as bad. Neither of them say one word about honoring parents, the very first duty of every child. They say nothing against the foolish and wicked practice of worshiping images. They say nothing against profanity, nothing about worshiping the one true God. Three of your pretended precepts are nothing but tautology, each one affirming right over what is included in the other. Thus, “Resist sensual appetite, Be pure, Be chaste.” If a man resists his sensual appetite, would he not be chaste? would he not be pure? A well instructed Sabbath-school scholar could get up a better decalogue than that.
LINSCOTT—W-e-l-l, really it does look a little defective after all. I will have to look that over again. Learning that all ancient lawgivers were accustomed to pretend that their laws came directly from the gods, I perhaps too hastily concluded that Moses was like all the rest.
AQUILA—But, Linscott, look at this statement a moment. You are free to admit that all other pretended sacred writings are spurious, that if the Bible is not a genuine revelation from God, then we have none?
LINSCOTT—Certainly.
AQUILA—Don't you know, Linscott, that counterfeit bills always prove that there is a genuine somewhere, for men never counterfeit that which never exists. Bogus coin proves the existence of a genuine coin. The fact then, of the existence of so many pretended revelations from God, proves that there is a genuine one somewhere.
LINSCOTT—Strange that I had not seen that before. I see now that just as the abundance of quack doctors and patent medicines proves the existence of disease and the necessity for the remedy; so the universal prevalence of religious pretenders, and pretended sacred books of revelation proves the human race have always felt a crying need of a revelation from God. It would be a strange thing in nature that there should be such a universal and crying need of the human race, and yet nothing genuine and true to meet this want. Aquila, Iam getting my eyes open. I begin to see that there ought to be a true revelation from God to man. I know that all other revelations except the Bible, are spurious.
AQUILA—Thank God that you see so much. Promise me that you will study the Bible faithfully, thoughtfully, and candidly, and I will warrant you to become a sound believer. This is the trouble with infidels. Universally, they have but a smattering knowledge of the Bible. They have looked into it a little here and there, now and then, or perhaps read it through when little children; but to give it a thorough examination, with an honest endeavor to get at its spirit and real purpose, they never do. I know this from conversation with scores of them.
LINSCOTT—I must confess with shame that this has been my case, but it shall not be so in the future.
AQUILA—But it is meeting time. The elder is reading his first hymn. We shall have to hurry or we shall not get a seat. (They enter the tent.)
Continue reading: Samuel and the Witch of Endor; Or, the Sin of Witchcraft