Around Old Bethany Part 2

Peter Newby closed the debate by saying: "Next week we shall study the sixth chapter of Romans. The young man who spoke tonight seems to know considerable about the Scripture, so we shall appoint him leader. I will find that text he asked for. It is in my old Bible at home." And the crowd dispersed.

CHAPTER FOUR

THE SCHOOLHOUSE DEBATES (continued)

Robert Davis did much studying between the two prayer meeting nights.

Peter Newby searched through his old Bible at home for "he that saith he liveth and sinneth not is a liar," but he could not find it. The nearest text he could find that was like it was 1 John 1:8, and he knew that Robert Davis had already explained it. Peter studied hard, however. He found several texts, such as Prov. 20:9; Matt. 19:16, 17; Rom. 3:10; 1 Tim. 1:15; Rom. 7, and others, which he thought supported his theory that no one could live free from sin. He reckoned without taking his opponent into account, however, and came off worse confounded in the second encounter than he did in the first. Romans 6 was rather hard on Peter's theory, and he decided it would not pay him to say much about it.

The prayer meeting was well attended on that night. The air was full of expectancy. Peter's long supremacy in debating caused several to wish secretly for him to be beaten; others took his side, and did all that they could to encourage him. A few were interested for truth's sake. After the chapter was read, Peter Newby was first on his feet and began his diatribe.

"Verse 4 means water baptism," he said, "and if a man is not baptized he cannot be saved. We go down into the water a sinner, and come up a Christian. Some of you people have never been baptized, and yet you claim to be saved.

"Now, last prayer meeting night, I promised to find that old familiar text, 'He that saith he liveth and sinneth not is a liar and the truth is not in him,' but I have not found it yet. But I will find it, mind you. Moreover, I have some texts that prove my contention that no one can live free from sin while in this life.

"Prov. 20:9: 'Who can say, I have made my heart clean, I am pure from my sin?' This text can mean only one thing, which is that no one can be clean from sin.

"Matt. 19:16, 17, 'There is none good but one, that is G.o.d.' Now, how can any man call himself good in the face of this scripture?

"Read Rom. 3:10: 'As it is written, There is none righteous, no, not one.' No, not one! Do you hear it? No, not one!" Peter shouted.

"And Paul said that 'Jesus Christ came into the world to save sinners; of whom I am chief' (1 Tim. 1:15). And if Paul was the chief of sinners, do we think we can live free from sin? No, sir! we can not.

And in Romans 7 he declared that he was carnal, sold under sin (Rom.

7:14). I tell you we cannot live better than Paul did. But I am a Christian, for I was baptized fifty years ago in the Big Sandy river, and the Scriptures say that he that 'believeth and is baptized' the same shall be saved." And Peter again resumed that air of triumph that made him famous throughout the community. Then he cast his eyes around the audience, and poised his head at various angles, in token of his victory.

"The brother has gone a long way from his text for his material tonight," said Robert Davis. "He took what we boys used to call a 'running jump.' The text he quoted from Proverbs proves nothing whatever against a holy life. No man can save himself, for salvation is by faith, not by works. But, again, let me remind Mr. Newby that Christ has come since Solomon spoke, and surely Christ has done something for us. The other texts he quoted are easily explained. In Matt. 19:16, 17, Jesus was stating a primary truth, as all goodness comes from G.o.d, yet, he was trying to impress upon the young man that he, Jesus, was G.o.d. No man is good in and of himself. G.o.d must come in before he is good. G.o.d's people are righteous, good. John says, 'He that doeth righteousness is righteous, even as he is righteous'

(1 John 3:7). Now, let us read Rom. 3:10: 'There is none righteous, no not one.' I wish Mr. Newby would read the verses following the tenth verse. What kind of people was Paul writing of? Christians? What! Do Christians have a throat like an open sepulchre? Is their mouth full of cursing and bitterness? Are their feet swift to shed blood? How about it, Mr. Newby? How about it friends? What is your verdict?"

"That cannot mean Christians," said a voice from the back of the room.

"Of course, it can not. Paul was describing the wayward sinner. As for Paul being actually the chief of sinners when he wrote 1 Tim. 1:15, it is preposterous. He does, indeed, speak in the present tense, 'I am,' but it is perfectly evident that he makes use of a rhetorical expression which is permissible, without being called in question as to his life. If he was, in reality, the chief of sinners at that time, he could hardly say, as he did, 'Ye are witnesses, and G.o.d also, how holily and justly and unblameably we behaved ourselves among you that believe' (1 Thess. 2:10). And it is entirely inconsistent to believe that the Christ would permit a chief-sinner to be an amba.s.sador for Him. Mr. Newby's text in Romans 7:14 will come up for discussion next week; so I will not speak of it now.

"You did not find your text, Mr. Newby. The five dollars is ready whenever you find it," said Robert Davis, as he sat down.

All eyes were now upon Mr. Newby. Here was an opponent that was not to be stampeded or intimidated, one who knew his ground, and kept close to his texts. It was easy to see that Peter Newby was nonplused. It usually had been easy for him to silence an opponent, or to get an expression of agreement, so that he smarted under the feeling that he was near to being defeated. His texts were gone. He had no more to offer, and he hardly dared to expound any of Romans 6, so there he sat, red in the face, his right hand pulling nervously at his stubby white mustache. It was either rise or admit defeat. So Peter Newby rose. His voice was cold and sinister.

"I do not propose, friends, to be browbeaten by an upstart of a preacher. I tell you I have been a student of the Scriptures, and I have heard many learned ministers of the gospel preach, and I have never heard one of them state that they lived free from sin. I try to do my best every day, but, I tell you, the devil is strong, and the flesh is weak, so I often fall into grievous sins and errors. But I feel that I am a Christian, nevertheless. I have been baptized, and know that I believe." And the old man sat down.

"Well, we have not discussed our chapter very much," said Robert. "Has any one any explanation to give?"

People glanced at Peter, but it was evident that he was about through for the evening. Robert then rose, and said:

"Friends, this sixth chapter of Romans is full of proof-texts favoring holiness of life. Paul asks, 'Shall we continue in sin, that grace may abound?' 'G.o.d forbid,' he answers. And then Paul asks a most significant and conclusive question, 'How shall we, that are dead to sin, live any longer therein?' Mark the words, 'dead to sin.' What could Paul mean, except that we are to become dead to sin?

"Now, notice verse 6, please, 'Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.' Crucifixion means death. The 'old man,' which means the old fleshly, sinful life, is to be killed, so that he may no longer dominate the life. Praise G.o.d!"

When Robert said these last words all in the house looked at him.

They were not used to such expressions. Robert was a little surprised himself, as that was the first time he had ever said them. But his heart was full of heavenly joy. He knew G.o.d saved him.

"Now, shall we notice verse 16 and down to the twentieth? We necessarily must serve G.o.d or Satan; we yield our members, such as the tongue or the hands, to do evil, or to do good. And to whom we yield these members, his servants we are. This is fundamental. A person who does right serves G.o.d; one who sins serves the devil. Nothing can be plainer than this. Suppose we read 1 John 3:8. 'He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of G.o.d was manifested, that he might destroy the works of the devil.' This is plain teaching, yet it is entirely logical.

Jesus said that no man can serve two masters. We cannot serve G.o.d and mammon at the same time.

"And, could anything be more emphatic than these words, 'For when ye were the servants of sin, ye were free from righteousness?' And these, 'But now being made free from sin, and become servants to G.o.d, ye have your fruit unto holiness, and the end everlasting life' (v. 22)."

Peter Newby was plainly growing restive under these words of Robert's.

He rose and said:

"I do not expect to sit here and be insulted by being called of the devil, and so forth. There are many wise men who have expounded the Scriptures, and they laid no claim to being saved from sin. There is a lot for this young man to learn yet."

After this the meeting was dismissed. But there were little groups gathering here and there, talking about the debate. Peter Newby was rapidly losing his prestige. Most of the people took sides and enjoyed the conflict, while a few were interested in finding the truth.

CHAPTER FIVE

THE SCHOOLHOUSE DEBATES (concluded)

The dust was wiped from more Bibles in the community around Fairmount School following the debates between Peter Newby and Robert Davis than for many a day. Even old Mr. Stephenson, who was the most indifferent to the claims of religion, hunted a Bible, and declared he was going to find out which one was right, Newby or Davis. Charley Moss, a goodhearted, but wild, wicked fellow, became interested also. He bought his first New Testament and dedicated himself to the task of reading it through. "I must find out," said he, "what this young man Davis is talking about. His religion seems to be the real thing."

The next prayer meeting night found the house packed to the limit.

Conjectures and opinions as to how the debate would go were pa.s.sed back and forth. Peter Newby's partisans rallied to his support. A few were inclined to accept Robert Davis' views, while the majority were moved by morbid curiosity to watch the outcome of a verbal conflict.

Peter Newby wore an air of entire confidence--on this occasion he had the seventh chapter of Romans back of him he thought. Nearly every one else who accepted the old theology of the community expected him to "clean up" his opponent in grand style that night.

As for Robert Davis, the previous week had been one of prayer and study. He had first entered the prayer meeting with the intention to help along a good work. He had no intention of entering into debate or controversy with anyone. Now, as he viewed the matter, he was surprised to find the role that he was playing. On the first night, he had only intended to stand up for and express his convictions toward a very vital subject--that of living above sin. He had been a sinner, he had now become soundly converted, had received light on sanctification (though he was not yet sanctified) and holy living, and his only object had been to be loyal to the truth he had found. As it looked to him now, he was one of the princ.i.p.als in a battle between truth and error. He was very young in faith, and it is not to be wondered at if his zeal was greater than his knowledge. Day by day he prayed that the saving truth of the gospel might be made plain to all, and that deadly error might be exposed, and its power to blind the people destroyed, completely and eternally.

"Romans 7," called out Peter Newby, who led off without consulting anybody. "Read the first verse, Mrs. Johnson. Everybody follow the reading. There are so many present tonight that only a small portion will get to read. Pay strict attention."

After the chapter was read, Peter began:

"Neighbors," he said, "you have known me for a long time, and all of you know that I am fair and square to everybody. I try to treat my neighbors right. I have been a Christian a long time. I was baptized fifty years ago in the Big Sandy River. Water baptism is essential to salvation, so somewhere between the time I went down into the water and came up out of it, I was converted.

"Now we are studying the seventh chapter of Romans. Paul gives his experience in this chapter. Paul was a great man but he said that he was 'carnal, sold under sin' (v. 14). Now my experience is just like Paul's. He says, 'For what I would, that do I not; but what I hate, that do I,' and then in verse 19, 'For the good that I would I do not: but the evil which I would not, that I do.' This is my experience.

I do many things I ought not to do, and I leave undone many things I ought to do. This old tongue of mine says many ugly things, and when I get with wicked boys and men I crack my jokes too, and these hands often do wrong, but, friends, I am trying in my weak way to serve the Lord and to make heaven my home. But I do not expect to be better than Paul. He said that when he would do good, evil was present with him.

This is my experience. I would like to do good, but the flesh is too weak, and there is too much sin in me." Peter sat down.

Robert Davis arose. Every eye was upon him. Bibles and Testaments were opened. Old Mr. Stephenson was there with his Bible, and very attentive was he. Charley Moss had his Testament open at the proper place.

"At first glance, it may seem," Robert said, "that Romans 7 upholds a life of more or less sinning in a Christian. A closer view, however, reveals that it does not. The first night that I was present at these prayer meetings, Brother Newby laid down one sound method for interpreting the Scriptures. He said, 'First, one should know who was writing, second, one should know to whom he was writing, and third, one should know what he was writing about.' This is a sound theory.

Let us apply it to the text in question. First, who was writing? Paul.

Second, to whom was he writing? To the Christians at Rome. Third, what was he writing about? His experience under the law."

This a.s.sertion came like a thunderclap from a clear sky. Peter Newby saw, at once, the significance of the statement, and he shifted uneasily in his seat. He riveted his eyes to the text, in an effort to discover some point that would be in opposition to Robert's statement.

The crowd looked open-mouthed. This was a new doctrine--they had never heard it explained that way. The interest was intense.