AROUND OLD BETHANY
A Story of the Adventures of Robert and Mary Davis
By
R. L. BERRY
Publisher's Preface
This small volume was first published in the year of 1925, but it has
been out of print for many years. The present reprint edition is in
response to requests for it to be in print again.
The main characters in this true-to-life narrative are led to Bible
salvation, and then step by step into the various Bible doctrines, and
finally to establish a congregation of the Church of God after the
New Testament pattern. In the meantime, the snares of false doctrines
which surrounded them were exposed and they were guided unerringly in
the truth of God's Word.
May the Scriptural truths set forth in this narrative enlighten every
reader, and arm him with "the Sword of the Spirit, which is the word
of God," to meet and refute the false teachings now abroad in our
land.
--Lawrence Pruitt
Guthrie, Oklahoma
May, 1968
Contents
Chapter
1. Beginning the Search
2. A Threatening Quarrel
3. The Schoolhouse Debates
4. The Schoolhouse Debates (Continued)
5. The Schoolhouse Debates (Concluded)
6. What Church Shall We Join?
7. What Say the Scriptures?
8. Robert Davis' Battles
9. The Good Results of an Honest Confession
10. False Guides Appear in Bethany
11. Out of the Valley of the Shadow
12. The Revival Meeting in Bethany
13. The Babel of Tongues
14. A Model Church Established
CHAPTER ONE
BEGINNING THE SEARCH
It was in the year of 1885 that the railroad was put through the
particular corner of Missouri that marks the scene where the events of
this narrative took place. With the coming of the railroad, there
came an influx of new settlers, who were of various nationalities
and conditions in life. There were Swedes from Malmo, Germans from
Dresden, and Irishmen from Tyrone, all bent on founding a new home in
the new country. Besides these, there were Americans of many kinds and
inclinations. All of these settlers brought with them the particular
brands of religion in which they had been brought up. The Swedes and
Germans were Lutherans, but each nationality was of a different
synod and had little agreement or fellowship. The Irishmen were Roman
Catholics, while the Americans were divided up among the different
denominations. No sooner had these settlers built themselves homes
than they started to build chapels and churches; it was a chapel if
its builders rebelled at calling a building a church, and it was a
church if its builders had no such scruples. No survey was made as
an effort to find out how many churches were needed; indeed, each
denomination erected a place of worship even if there was only
a handful represented in its membership. Those were the days of
unleavened bread and bitter herbs, when every denomination was full of
sectarian rivalry, and each of them claimed more or less of a monopoly
upon the love and power of God. Revival-meetings were held frequently,
sometimes contemporaneously, and the "doors of the church" were swung
open every Sunday for the admission of new members.
The center of this settlement was Bethany, consisting of a few
straggling huts on the north side of the railroad, and the business
section and the more pretentious homes of the well-to-do on the south
side. There was the usual run of stores. Most of them, however,
were what were called "general stores," which meant that they sold
everything from toothpicks to farm wagons and from handkerchiefs to
cloaks and suits, besides groceries, shoes, and tinware. And it must
be said also, for the sake of telling the truth, that they erected
more church-buildings than they needed, because the same sectarian
rivalry obtained there as in the country round about. It was common
for members of one denomination to tell members of another that the
others' church was a thousand miles farther away from God than was
theirs.
Into this corner of Missouri, and into this atmosphere of
denominational rivalry came Robert Davis and his wife, Mary. As it
was, fortunately, both came of religious parents, and had had some
religious teaching at home and in Sunday-school. One of the first
things that they did after they were married was to solemnly dedicate
their home to God, promising Him that they would follow Christ to
the best of their knowledge and understanding. They began to attend
church, now here, now there, and as a consequence, began to compare
one denomination with another, with the result that they were thrown
into confusion about which church to join; for they supposed it was
their bounden duty to join one or the other of the denominations
represented there.
"Which church do you like best, Robert?" Mary Davis asked one Sunday
afternoon after they had come home from a Sunday-school session and
service at one of the churches.
"I had not thought of it in that way," he replied, "but I had been
comparing one with another, with the idea of finding which one is
right."
"You are right in that, I feel sure," said Mary, "for really, what we
should strive for is to please God. But which one, then, do you think
is right?"
"Really, I do not know," he replied. "I am puzzled. I feel that we
should be identified with some church, and work to extend it, but it
seems to me that one church has one Bible truth and emphasizes it, and
another has another Bible truth which it emphasizes, and so on, all
around. How does it seem to you?"
"That is the way I feel," said Mary.
"Suppose that we ask each church to give us a summary of its beliefs,
and we shall then compare each one with the Bible," suggested Robert.
"Why, let's do that," replied Mary. "I do want the truth."
"So do I," Robert said fervently.
That night in prayer, special request was made to God for guidance
into truth. "Oh, we must have Thy truth, O God," they cried, "we will
follow it at any cost, if Thou wilt only make it clear. Help us in
studying Thy Word. Make it plain to our minds. O Lord, guide us into
Thy way."
The next Sunday they began their investigation by asking the minister
of the church that they visited for a brief outline of its doctrinal
belief. They then bought a concordance and the search for truth was
begun, which was to lead them into paths that they little dreamed of
then, and into experiences that they could not at that time foresee.
CHAPTER TWO
A THREATENING QUARREL
Among the old settlers in the vicinity to which Robert Davis and
his wife moved was Peter Newby and his family. They were of the old
pioneer type--rugged, honest, frugal, but they also were headstrong,
stubborn, with very little give and take in their make-up. Peter
claimed to know the Scriptures from Genesis to Revelation. He could
tell the names of the cities and creeks of the Holy Land from Dan to
Beersheba, and name the kings of Israel either backward or forward.
He had the books of the Bible at the tip of his tongue, and could name
the apostles and prophets without hesitation. He was a noted
debater or arguer, and met all opponents, large or small, with equal
confidence. When reason and logical argument failed him, he relied on
a stentorian voice and his power to bewilder. Few were able to hold
their own with him in religious discussion. Most men feared his biting
sarcasm and insinuating irony. In fact, Mr. Newby had silenced nearly
every opponent, and he stood out as the champion religious debater of
the community, at the time of our narrative. He had vanquished all his
foes, and now gloried in his supremacy.
But, Robert Davis did not know all of this. He regarded Peter Newby
as a good citizen, and probably a good Christian. The next few months,
however, put an entirely different face on the matter, especially on
the latter point.
Besides Peter Newby and his wife, there were three grown sons of
theirs, of whom Jake, and also his wife, figure in this narrative.
Jake Newby was a typical money-grubber, turning everything in the
way of financial deals to his own favor. He owned a piece of property
which Robert Davis finally decided he would buy. After considerable
negotiation, a deal was made, Jake reserving the right to move certain
small buildings off the property. Jake began, at once, to move these
structures, and more too. There was a specially built chicken-house
that had not been reserved by Jake, but which he proceeded to move
just as if it had been. Robert and Mary Davis were there.
"The chicken-house was not reserved by you, Jake, and you should not
move it," said Robert.
"Well, I intend to move it just the same. I need it," said Jake.
"But the contract does not provide for its removal," replied Robert.
"Shut up," snarled Jake, "I guess I know what I'm doing, don't I? I
tell you I'm going to move this house off."
"You will not move it off," said Robert, as he started toward Jake.
At this Jake desisted, muttered a few words about getting even,
and walked off, while, later on, Robert and Mary went home, rather
distressed over the turn of affairs.
CHAPTER THREE
THE SCHOOLHOUSE DEBATES
An apparently insignificant event happened about this time, that set
in motion influences of great moment, the effects of which are still
to be felt and seen. Robert Davis' sister in Michigan was a regular
subscriber to a religious journal. At this time she felt led to send
this paper to him.
"Robert, here is a new kind of religious paper," said Mary, who
was reading the first copy. "It has articles in it entitled, 'Full
Salvation,' 'Unity and Truth.' How does that sound?" Turning a page
over, she read again:
"'A definite, heart-searching, non-sectarian religious weekly,
published in the interests of the church of God. For the salvation
of sinners, entire sanctification of believers, divine healing of the
body, and the unity of all true Christians in the faith once delivered
to the saints.'"
"My, that sounds interesting," said Robert, "'Church of God'--I wonder
what church that is. 'Entire sanctification'--what does that mean? I
heard Brother Jones say on last Sunday that sanctified people were the
biggest cranks on earth, and he warned the congregation to lock their
chicken and smoke houses whenever they came around. But, just see
here, 'divine healing.' I wonder if that is Christian Science. Let me
read that paper," and he reached for it.
Robert dropped down into the nearest chair and was soon absorbed
in reading. He was gripped by a power he had never known before.
He noticed at once a directness, a simplicity, a spiritual flavor,
coupled with much quoting of proof-texts, that attracted his deepest
attention. He read an article on Repentance, one on Sanctification,
and two testimonies of divine healing.
"Upon my word! If that isn't the plainest-spoken and
easiest-understood religious matter I have read in many a day," said
Robert. "I wonder who sent it, and if any more will come."
Next week another copy of the new paper came, and Robert read an
article on "The Church of God, What It Is and What It Is Not."
"Mary, this paper is providentially sent to us. We have just decided
to search for truth. My soul longs to know God's real truth, and I
notice this paper has much to say about the 'truth.' We shall continue
our investigation of the doctrines of the denominations and probably
this paper will help us," said Robert. Before he laid the second issue
down, he read the following article on Truth:
"Unknowingly to himself, Pontius Pilate asked one of the greatest of
questions when he asked Jesus Christ, 'What is truth?' Jesus was on
trial before him, and He had just said, in reply to another question
of Pilate's, 'Thou sayest that I am a king. To this end was I born,
and for this cause came I into the world, that I should bear witness
unto the truth. Every one that is of the truth heareth my voice' (John
18:37). And then Pilate asked, 'What is truth?' but he did not stop to
get an answer.
"The 'truth' to which Jesus often referred means righteousness, true
religion, the genuine revelation of the true plan of salvation. This
is what the apostle John referred to when he said, 'For the truth's
sake, which dwelleth in us, and shall be with us for ever' (2 John 2).
The 'truth' in these texts is used in a broad sense to mean the
whole range of revealed religion, the whole system of New Testament
salvation.
"Vast importance is attached to this truth. Opposed to it are error,
heresy, damnable doctrines of devils, human theories and philosophies,
leading souls away from God and into perdition. The eternal destiny of
men depends upon their finding and embracing the truth.
"If so much depends upon our finding the truth and obeying it, the
important question arises--how and where are we to find the truth? And
another question follows: How are we to discern the truth when we see
it? It is a fact that most religious people believe that their system
of religion is right. They already think that it is the truth;
even the most destructive doctrines are received as truth, and some
scripture is misapplied or perverted to uphold them. By what means may
the false be determined and rejected, and the true be established and
accepted? These are very important questions.
"There must be a starting-point. In the first place, 'What is truth?'
as Pilate put it. 'Thy word is truth' (John 17:17) said Jesus. This
is basic. The Word of God is truth. 'All scripture is given by
inspiration of God' (2 Tim. 3:16). God, Jesus Christ, and the Bible
are truth. If we confirm to the divine will, we are bound to be right,
and elected to eternal glory in the heavens; if not, we are doomed to
eternal damnation.
"But, there is no more striking fact than this, that spiritual truths
require more than intellect in order to grasp and comprehend them.
'For what man knoweth the things of a man, save the spirit of man
which is in him?' (1 Cor. 2:11). A man knows the things of a man
because he is a man. Common experiences join him to his fellows, and
he understands them. 'Even so the things of God knoweth no man, but
the spirit of God.... But the natural man receiveth not the things of
the Spirit of God: for they are foolishness unto him: neither can he
know them, because they are spiritually discerned' (1 Cor. 2:11,14).
Man then, must get in contact with God, through the Holy Spirit, if he
is to know spiritual truth.
"Jesus tells just how to know the truth. 'If any man will do his will,
he shall know of the doctrine, whether it be of God, or whether I
speak of myself (John 7:17). The way to know is to obey. 'Howbeit when
he, the Spirit of truth, is come, he will guide you into all truth'
(John 16:13).
"The secret then is out, it is as plain as day. It is this--Jesus
brought the truth to the world, and the Holy Spirit is everywhere
present to lead men into that truth. Wherever and whenever a person
desires to know the truth that he may obey it, there the Spirit of
God will be to enlighten and to lead. The Spirit will lead unerringly
every soul who wants the truth and will submit to His leadership. He
will lead the sinner to sincere and genuine repentance, the believer
into true sanctification, and also into the deeper experiences of
sanctification and love, and into a true Christian life.
"There is a remarkable instance on record, showing what an honest
desire to know the truth will accomplish. Years ago a portion of the
gospels was washed ashore in the East. The natives read and re-read
that portion over and over. What could it mean? It told of Jesus, but
who was Jesus? It spoke of His dying, but what for? And yet, so strong
was the impression this scrap of the gospel made, that regular periods
were set apart to worship the Being hinted at in that portion. An
honest effort was made to do His will. After several years, God sent
some missionaries to that country, and it was to their surprise to
find a tribe open-hearted to receive the truth.
"'Acquaint now thyself with him, and be at peace' (Job 22:21).
"'Seek and ye shall find.' May your search for truth be abundantly
rewarded."
The next few months found Robert and Mary Davis searching the
Bible for the truth. Every sermon they heard they compared with the
Scriptures. Articles in their new paper helped them greatly. They
bought a book of Bible Readings, and made as thorough an investigation
of Bible doctrine as they were capable of making. They made rapid
progress. They became believers in holiness and sanctification; for
the salvation theme held their interest most profoundly, and they
became well acquainted with the proof-texts which supported these
doctrines. The study of these texts brought great conviction to their
hearts, and both of them sought the Lord for forgiveness of their
sins, and both entered into the grace of conversion. The joy of this
experience made their Bible study still more delightful. They had not
been strangers to grace, but they had become slack and lukewarm, and
when the light of God began to shine more brightly they felt that they
should make sure work of it, and so they began at the bottom round of
the ladder. They were glad afterwards that they had done this, because
it gave them a sure starting-point.
Along in the fall of the year, as Robert was breaking ground for
wheat, he got an invitation to attend a neighborhood prayer meeting.
"Good evening, neighbor," said a voice, "don't you want to go to our
prayer meeting next Wednesday night?"
Robert looked up from his work and saw it was old Peter Newby.
"Why, yes, I guess so. Sure," said Robert. "What kind of a prayer
meeting is it?"
"We have a good one," said Peter, "come and see."
"All right, we'll come," said Robert.
This prayer meeting was held at Fairmount school house, a fine school
building situated on the brow of a lilac-covered hill at the bottom of
which hill one of the finest and largest springs in the country gushed
forth. It was, as stated, ostensibly a neighborhood prayer meeting,
but Peter Newby just about dominated it, and was carrying it on just
about to suit himself. The method pursued was to read a chapter, and
follow with a free-for-all exposition of it. Everybody had a chance
to speak and expound the texts, whether he knew anything about them or
not. Some queer theories were advanced in these discussions, which we
have neither time nor inclination to speak of now.
Robert Davis and Mary began to attend this prayer exposition meeting
as soon as they could. The Book of Romans was being read and studied
at this time, and chapter 5 was up for discussion. After the reading
of the chapter, Peter Newby, as usual, was on his feet ready to tell
the class all about it. He noticed Robert and Mary and, knowing that
they were strangers, he put on his most condescending and insinuating
air. Raising himself to his full height, and giving his grizzled head
just the right angle for incisive speech, he said:
"What is the apostle Paul writing about? Now, if you want to
understand what any given text means, you must know three things, my
friends. First you must know who was writing; second, you must know
to whom he was writing; and third, you must know what he was writing
about." And then he cocked his head at a different angle, and shot
glances around to see how his profound statement was being received.
He looked especially at Robert and Mary, and some of the others
glanced first at them and then at Peter, to see if there was a
prospect of striking fire.
Giving his head a backward jerk, Peter continued:
"The apostle Paul was the writer of this epistle, and he was writing
to the Romans. They were a Gentile church in Rome, and Paul was
writing about how Christians were to live. Now, see here friends, we
are all sinners, every one of us, sinners saved by grace. Paul said in
one place that he was the chief of sinners. I am a sinner, but I thank
God through Jesus Christ the Lord, that Christ died for us, and some
day I expect to land in the glory world. I know there are some who say
that they can't sin, but I am sure I sin and they do, too. No one can
live without sin in this low land of sorrow." And Peter again poised
his head at a quizzical angle, and glanced around to see how his talk
was being taken. He paused a moment, and, before he knew it, Robert
was on his feet, saying:
"I beg to differ with the brother who has just spoken about this
matter of committing sin. Paul says, in the twentieth verse of this
chapter, 'But where sin abounded, grace did much more abound,' and in
verse 17, 'For if by one man's offense death reigned by one; much more
they which receive abundance of grace and of the gift of righteousness
shall reign in life by one, Jesus Christ.' And the very first verse
says, 'Therefore being justified by faith, we have peace with God
through our Lord Jesus Christ.' It is true that 'all have sinned,' as
verse 12 says, but Jesus came to save us from our sins. Did you never
read Matt. 1:21, 'And thou shalt call his name Jesus: for he shall
save his people from their sins'? Through Adam's sin we all became
sinners, Paul says, but through Christ 'shall many be made righteous.'
Through Adam we died in sin, through Christ we died to sin and live
unto righteousness. This chapter teaches very plainly that Jesus came
to bring grace sufficient to save us from our sins." And Robert sat
down.
Peter Newby had been standing all this time. He looked at Robert very
quizzically. Here was a new type of opponent, one who spoke with the
utmost frankness and confidence, and yet without the least taint of
braggadocio. But Peter never had been beaten in debate or argument; so
he returned to the discussion with great vim and determination.
"What does this young upstart know about the Scriptures? Why, I have
been a student of the Scriptures for fifty long years, many years
before this young man was born. I have heard many great preachers in
my time, and they all said that man was born unto sin as the sparks
are to fly upward. 'He that saith he liveth and sinneth not is a liar,
and the truth is not in him.' This is what the Scriptures say. And I
have read where Solomon said that 'there is no man that sinneth not,'
and did not John say, 'If we say that we have no sin, we deceive
ourselves, and the truth is not in us'? Yes, he said that in 1 John
1:8. Ah, young man, you have much to learn yet about the Scriptures.
As long as we are in this old sinful flesh we will commit sin." And
Peter sat down, with an air of triumph.
Robert Davis arose immediately. Everybody present was on the tiptoe
of expectation. What would his reply be? They had not long to wait.
Turning directly to Peter Newby, he asked him a pointblank question:
"Sir, how much sin is there in this stove?" pointing to a stove that
stood there.
"None, I suppose," answered Peter, rather feebly, as if he feared a
trap were being laid for him.
"How much sin is there in the wood or stone of this house?" Robert
asked Peter next.
"None, I suppose," he replied.
"Well, then," asked Robert, "how much sin will there be in this old
body when it is dead?"
"I suppose there will be none," Peter replied in a tone that
registered defeat.
"Well, then, will you make death the salvation from sin? You say that
as long as we are in what you call the 'old sinful flesh" we must
commit sin, and yet you admit, as you must, that there will be no
sin in the body when it is dead. Where, then, does sin reside? Jesus
answers this question once for all in Matthew 15:19, 20: 'For out of
the heart proceed evil thoughts, murders, adulteries, fornications,
thefts, false witness, blasphemies.' It is the heart that sins; 'the
soul that sinneth, it shall die,' says the prophet Ezekiel in Ezek.
18:4. The body will die and return to dust from whence it came, but
these immortal souls of ours will live on eternally. It is the soul
that sins. When in our intentions we purpose to sin, we are guilty
of sin before God. He that searches the heart, who looks not as man
looks, who sees the secret motive, he knows when the will consents to
do evil. Not a theft was ever committed, except that there was a will
to steal; not an act of dishonesty, except that there was a will to
deceive; not a lie was ever uttered, except there was a will to lie.
It is our souls that must be saved. 'Receiving the end of your faith,
even the salvation of your souls' (1 Peter 1:9).
"Our text says, 'Therefore being justified by faith, we have peace
with God through our Lord Jesus Christ.' I wish to publicly thank God
for this peace in my soul. Jesus saves me from my sins. I know that
the verse, 1 John 1:8, is a stumbling-block to many, yet it is simple
when understood. John was stating fundamental propositions. He began
by saying that, 'if we walk in the light, as he is in the light, we
have fellowship one with another, and the blood of Jesus Christ his
Son cleanseth us from all sin.' Then, as if turning back to state the
basis, or antecedent of his remarks, he said, 'If we say that we have
no sin, we deceive ourselves, and the truth is not in us.' In other
words, there was sin to be cleansed from the hearts of sinners, and
to declare there was no sin to be cleansed from, was only to deceive
themselves. The same arrangement follows in verses 9 and 10, where the
truth is first stated that 'if we confess our sins, he is faithful
and just to forgive us our sins, and to cleanse us from all
unrighteousness,' and then John stated the basis or antecedent of
forgiveness, which is the fact that all have sinned."
"Yes, yes, you can explain all you wish, young man, but you cannot
get around those other texts I quoted. 'He that saith he liveth and
sinneth not is a liar and the truth is not in him.' That's Bible, I
tell you," said Peter with vigor.
"Where is that in the Bible?" demanded Robert.
"It is there somewhere. I will find it soon," said Peter as he started
thumbing his Bible. The congregation waited in expectancy.
"I will give you five dollars if you will find that in the Bible,"
said Robert.
"Oh, you don't think it is in the Bible? I will get it. Maybe I cannot
find it now but it is there, and I will find it," said Peter. "But
what about Solomon's sayings, 'There is no man that sinneth not'?"
"Solomon lived a thousand years before Christ, Mr. Newby, and do you
not think that Christ did something for us that the law could not do?
'He is the mediator of a better covenant, which was established upon
better promises,' says Paul, in Heb. 8:6. It was probably true that,
in Solomon's day, no one lived free from committing sin, but since
Christ came to redeem us from sin, we can be saved. Of course, anyone
can sin, and there is danger of sinning, but if we live close to
Jesus, He is able to keep us from falling, as Jude. 24, 25 says,"
replied Robert, as he sat down again.
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 God.' 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 God, yet, he was trying to impress upon the young man that
he, Jesus, was God. No man is good in and of himself. God must come
in before he is good. God'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 God 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 ambassador 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?' 'God 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 God!"
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 God saved him.
"Now, shall we notice verse 16 and down to the twentieth? We
necessarily must serve God 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 God; 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 God 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 God 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 God, 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 passed
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 principals 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 assertion 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.
Continuing, Robert said: "This is made plain by the first few verses
of the chapter. Please notice them--'Know ye not, brethren, (for I
speak to them that know the law,) how that the law hath dominion over
a man as long as he liveth?' Then he shows in the verses following
that Christians have 'become dead to the law' through Christ, and that
they are married to Christ, and bring forth fruit unto God. 'But now
we are delivered from the law,' says Paul.
"His whole argument, down to and including verse 6, is that we have
died to the law through crucifixion with Christ, and are therefore
free to marry another. We have become dead to the law, and since death
dissolves the marriage vow, we are, therefore, free from connection
with the law, and are joined unto Christ. Beginning with verse 14 to
the end of the chapter, is given an explanation of how Paul's sinful
nature brought him into subjection to its demands. It is a clear
testimony of an honest man's experience under the old law. By that law
he became aware of sin and felt its sinfulness, yet that law brought
no grace nor power to preserve him from violating its prohibitions. He
desired to do good, but could not. Sin came to life and slew him. Paul
was condemned by the law, and yet he could not come from under the
condemnation. He was, so to speak, tied or married to a dead body, a
law or master which brought death, and he wondered where deliverance
would come from. 'Thank God,' he says, 'it will come through Jesus
Christ the Lord.'
"This cannot be the experience of Christians," said Robert. "If you
will just look at the second verse of chapter 8, you will find these
words: 'For the law of the Spirit of life in Christ Jesus hath made me
free from the law of sin and death.' And verse 3 says, 'For what the
law could not do, in that it was weak through the flesh, God sending
his own Son in the likeness of sinful flesh, and for sin, [or by a
sacrifice for sin] condemned sin in the flesh,' and verse 4 states:
'That the righteousness of the law might be fulfilled in us,' etc.
"Hence, it is evident that Christians are to live holy lives. God
demands holiness of us. 'Be ye holy; for I am holy,' says 1 Pet. 1:16.
Yea, we are to repent and turn away from all sin, for Christ 'gave
himself for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works' (Titus 2:14).
And 'the grace of God that bringeth salvation hath appeared to all
men, teaching us that, denying ungodliness and worldly lusts, we
should live soberly, righteously, and godly, in this present world'
(Titus 2:11, 12)."
The arrow of conviction shot deep down into many hearts as Robert
Davis spoke these words. The truth he spoke commended itself to
their minds and consciences. Some rebelled, and rejected his sound
arguments. Peter Newby especially was agitated. He felt himself
sinking into despair, as far as argument was concerned. Old Mr.
Stephenson and Charley Moss trembled from head to foot. The Spirit of
God was working powerfully in their and others' hearts.
"I am not going to accept the interpretations placed upon this seventh
chapter of Romans by the speaker," said Peter, as he arose to reply.
"Why? Because I never heard it explained that way. Why? Because I
have heard Brother Peters preach from these texts, and he has always
declared a man could not keep from sin. Living free from sin! Whoever
heard of such a thing? It can't be done, that is all there is to it.
We cannot keep from sin. Paul said sin was ever present with him, and
I know it is with me. I try to do right, but sin gets the better
of me. I ask God to forgive me every time I pray. I tell you, a man
simply cannot live without committing sin."
When Peter Newby sat down, Robert Davis arose again, and said:
"There is a text of scripture that says certain persons cannot cease
from sin. I do not say that anyone here fulfills the description in
that text. Peter says, in his Second Epistle, chapter two, verse 14:
'Having eyes full of adultery, and that cannot cease from sin.' As I
said, I charge no man with this kind of character, and only read it to
give you a Scriptural description of one who cannot live without sin."
It was painfully evident that this was an unwise thing to say at
that particular time. Robert Davis was young, and full of zeal. Most
probably he should not have uttered those words. Peter Newby was
powerfully affected. He felt as if his character had been scandalized
before the whole crowd. His face waxed red with an inner rage. His
body quivered and shook with excitement. No one had ever seen him
quite so exercised. He arose slowly, but with extreme determination.
Things had gone as far as they could without a physical clash.
"Hold your place, young man, I will not allow anyone to insult me in
this manner. Be careful what you say. There will be another chapter
added to this if you are not careful. I will defend my honor, no
matter what it costs." And he resumed his seat.
The air was filled with intense excitement. A few words from Robert
Davis would have struck fire, and he knew it. So he quietly sat still
without saying a word. The tenseness of the situation was painful.
Just then Mary Davis started that old familiar song:
"Jesus, lover of my soul,
Let me to thy bosom fly,
While the nearer waters roll,
While the tempest still is high.
Hide me, O my Savior, hide,
Till the storm of life is past,
Safe into the haven guide,
Oh, receive my soul at last."
A few joined in toward the last half of the verse, and, as she began
on the second verse, the whole congregation sang with vigor:
"Other refuge have I none,
Hangs my helpless soul on thee;
Leave, oh, leave me not alone,
Still support and comfort me.
All my trust on thee is stayed,
All my help from thee I bring,
Cover my defenseless head
With the shadow of thy wing."
Robert and Mary Davis started for home as soon as they could. Peter
Newby got into an argument with old Mr. Stephenson, who by this time
had become a sort of champion of Robert's and a crowd encircled them.
Peter Newby found a match in the old man, for Mr. Stephenson, at this
time, while mentally convinced, was still unsaved, and could be as
personal and ironical as Mr. Newby. They argued the point of a sinless
life for an hour, mixed a good deal of personal invective into the
argument, which drew from the crowd vociferous "ha! ha's!" and they
parted without feeling one whit better toward one another than they
did before.
CHAPTER SIX
WHAT CHURCH SHOULD I JOIN?
The week following the events that took place at the schoolhouse was
an important one in the life of Robert and Mary Davis. Having put
their hands to the plow, they could not look back. Already, they were
aware that the steps they had taken religiously were separating them
from the people about them. Robert's bold stand for a holy Christian
life made him the butt of many a joke, and a laughing-stock. They
began to hunger for companionship and spiritual fellowship with those
of like mind and hope. The gradual separation taking place, which was
throwing over their neighbors a coldness toward them, accentuated the
question of which church they were going to join. Their hearts were
hungry for soul-food, for spiritual nurture; there was a longing
within which was acutely felt, but which was unsatisfied. The
intensity of this desire for the fellowship of saints increased as
Robert and Mary studied the Scriptures and beheld glimpses of the path
which was being so clearly marked out from therein. They were willing
to be martyrs for the truth, but how their souls did long for someone
to whom they could unburden their hearts and in whom they could
confide!