BAPTIST PRINCIPLES ON THE MARCH.
"Now let us have the facts about the part the Baptists have played in
giving the principles of democracy to the world," said Mr. Page.
"History shows," said Mr. Walton, "that up to the sixteenth century the
Catholic Church, in league with the government, not only controlled the
religious life, but also the civil life of the people. There was neither
religious nor civil freedom. The king and the pope ruled all. Then came
the demand of the Baptists for absolute freedom, and although their
demand had reference to religious freedom, yet the inevitable result of
this principle is civil freedom; and in the wake of this came democracy,
which is simply the rule of the people."
"But I do not see that religious liberty necessarily leads to
democracy," said Mr. Page.
"I think it does. Where absolute religious liberty exists for every
individual you then have equal rights for all the people, and this is
democracy. Besides, coupled with the doctrine of religious liberty is
also the doctrine of the Baptists regarding church government. They
believe the Bible to teach that every local church is independent of
every other local church and of any higher government. They believe not
only in the independence of the local church, but also of the
individual. In other words, each local church was a democracy in which
all members were on a level, each entitled to a vote in its management
and the majority controlling. This is democracy. These principles of
democracy have, like a leaven, penetrated the nations."
"You remember, father," said Dorothy, "it has already been mentioned how
Thomas Jefferson got his idea of democracy from a little Baptist
church."
"You are right, daughter; all this is mighty interesting. Go ahead with
it."
"See the rapid strides that these Baptist principles are making,"
continued Mr. Walton. "They are on a world-wide tour of conquest. In
England the Baptists have been in the front of the fight for freedom.
Their household goods have been sold again and again in these latter
days. Look at Russia. What mean those uprisings of the people against
tyranny? It is the stirrings of democracy, and the Baptists are bearing
the brunt of the battle. I saw at the Baptist World Alliance in
Philadelphia some of the Russian Baptists, and I tell you they were
stalwart-looking heroes indeed. See how in Spain and Portugal the power
of the hierarchy and of the monarchical government is crumbling. Behold
China! What does it mean except the rule of the people supplanting the
rule of the monarch?"
"Yes," said the father, "I noticed in the paper yesterday that the new
president, Yuan Shi Kai, had announced religious liberty for the new
republic."
"Think of that. And whence came that boon of religious liberty which the
new Chinese president is so generously offering to his great nation?"
asked Mr. Walton. "Who deserves the largest credit? I believe the
Baptists, who suffered, who fought, who died that they might win it and
bequeath it to the world, and but for the Baptists I doubt whether there
would be any absolute religious liberty--and I had almost said no pure
democracy--in the world today. At least that is my conviction, and I
believe that had it not been for the Baptists we would be having today a
state religion in Europe and in America in the sections which are not
dominated by the Catholic Church. The Baptists refused to creep under
the shelter of the government or to receive any benefits whatever from
it, but declared themselves in their religion absolutely independent of
the government."
"Well, gentlemen," said the father, "if all these statements are facts
of history--and of course I do not deny them--then this is the biggest
eye-opener that I have ever encountered. I could only wish that the
Baptists in this part of the country--present company excepted, of
course, Mr. Walton--had only remained true, in quality, to the original
stock. But maybe my opinion, Mr. Walton, may also be due to my
ignorance; don't you reckon so?"
Mr. Page spoke with a smile, and Mr. Walton smiled back.
"Another interesting thing I found in my reading--" Dorothy remarked.
"Hello, is there something else?" asked the father. "I guess this time
we will be told that the Baptists took part in the creation of the world
and in the illumination of most of the stars."
"Father, don't make fun of me. These facts deserve serious
consideration."
"Good, daughter, go ahead. I really feel very solemn about it all."
"The other thing I found about them was their fearful suffering."
"Yes, that has already been alluded to."
"I know, but you have no idea what a chapter in the world's history
these sufferings make. I saw two volumes filled simply with an account
of the persecutions and sufferings of the Baptists of Holland. They were
subjected to all manner of cruelties and tortures to make them give up
their faith, but they stood firm and thousands and thousands in Holland
alone were put to death. John Milton and John Bunyan were both
imprisoned for their faith. It was a time when the governments were
bitter in their punishments and the Catholic Church, and later on the
other denominations also, were back of these persecutions."
"Yes," said Mr. Walton, "it is a fact that all the denominations were
against the Baptists, and in a sense that has been the case ever since.
In this country grievous punishments were visited upon the Baptists
during their fight for religious liberty. They began their fight alone,
but the world is gradually accepting their beliefs. Other denominations
may not take our name, but they are taking our doctrines. I have spoken
about religious freedom. Take the case of infant baptism. And, by the
way, our doctrine of infant baptism has not been picked up by accident.
It is logically connected with the doctrine of religious liberty."
"How can that be?" asked Sterling. "I fail to see any connection between
infant baptism and religious liberty."
"The doctrine of religious liberty means that every individual is
accountable to God only, and that each man's religion must be an act of
his own free choice, and therefore no religious ceremony must be forced
upon anyone, infant or adult, without his own consent. Infant baptism
violates the principles of religious liberty and individual
accountability. In fact, I think you will find that there is a logical,
as well as Scriptural, connection between all our Baptist doctrines.
This, however, is parenthetical. I started to speak of the spread of
Baptist principles among other denominations. Three or four hundred
years ago the Baptists were almost the only ones to lift their voices
against the universal practice of infant baptism. How is it today?
Though it is still on the creed books of the other denominations, yet it
is a fact acknowledged on all sides that the practice is becoming rarer
and rarer. The Baptist teaching about this practice is permeating the
other denominations."
"What is that?" asked Mr. Sterling. "Infant baptism going out of use?"
"I do not say that it is on the point of going out of existence, but I
do say that under the influence of Baptist teaching it is becoming rarer
and rarer."
"Even though it should be somewhat on the wane--which I do not at all
admit, Mr. Walton--yet supposing it to be the case, what have the
Baptists to do with it?"
"I thought such questions might come up and so I came prepared," Mr.
Walton replied, drawing a newspaper clipping from his pocket. "Here is
something written by Lyman Abbott in the Outlook of November, 1897."
"Is he a Baptist?" asked Dorothy.
"No, indeed," replied Sterling.
"Does he believe in infant baptism?" she asked.
"Yes. What is your quotation from Dr. Abbott, Mr. Walton?"
"Dr. Abbott is writing about the Baptist Congress that had held a recent
meeting."
"The Baptist Congress?" exclaimed Dorothy. "What is that?"
"It is a meeting where Baptist men from different parts of the country
come together once a year and discuss different religious subjects, and
they call it a Baptist Congress, but of course they make no laws. Now,
Dr. Abbott was writing about one of these Baptist Congresses, and he
says: 'They (the Baptists) all hold, and hold as strongly as ever, that
apostolic baptism was a symbolic expression of repentance and faith, and
that to baptize infants that can neither repent nor exercise faith is a
change of the original ceremony from its original purpose. Historical
scholarship abundantly confirms this contention. Infant baptism was
unknown in the apostolic church. The change can be justified only on the
ground that no rite is of the essence of Christianity, and that the same
spirit of Christian liberty which allowed the Christian church to
dispense with circumcision allowed it to change baptism from a symbolic
act of faith by a penitent to a symbolic act of consecration by a
parent.' This is not directly connected with the matter of infant
baptism going out of existence which we were talking about just now, but
I have read it as showing what this noted advocate of infant baptism has
to say. He declares that infant baptism did not exist in the early
church, but that the church has changed it."
"I can't understand that at all," said Dorothy, in a perplexed tone. "I
thought we went to the Bible to learn about Christianity and to the
teachings of Christ and his apostles for our guidance. I thought that
being a Christian meant taking Christ as our Master and the Bible as our
guide; and now to say that we can change these commands and put
something else in the place of them--why, suppose Christ does not want
them changed? If we can change one command, why not any of the commands?
If it is not important to obey one of the commands, why is it important
to obey any of them? Let others do as they please, but I have taken that
Book as my guide and I shall stand by it as closely as I can. If I break
from it at one point I fear I will start adrift out to sea."
"Here is the quotation that I was looking for showing the decadence of
infant baptism," said Mr. Walton. "I read from the Congregationalist of
January 18, 1882. This is not a Baptist publication. It reads: 'The
simple fact appears to be that the doctrine of the evangelical
denominations as to infant baptism is in a transition state and has at
present a materially loosened hold upon the popular conviction. * * * *
Congregationalists, under the attrition of Baptist friction on the one
side and the force of their own principles of individualism on the
other, have become a good deal demoralized in this particular.' Think of
that," continued Mr. Walton. "You have this Congregationalist paper
saying of the practice of infant baptism by its own denomination that it
was diminishing partly because of the influence of Baptist principles."
"If infant baptism is wrong," said Dorothy, "it is a good thing you see
to have these Baptist principles, for they work against the unscriptural
infant baptism."
"Here is another quotation. It is stated that at one of the presbyteries
of the Dutch Reformed church held in 1879: 'In view of the great neglect
of infant baptism'--notice that--'in view of the great neglect of infant
baptism a paper was requested by Rev. F. H. Van Deveer, D.D., on that
subject'. There you have a Dutch Reformed presbytery, because of the
great neglect of infant baptism, requesting one of its distinguished
members to write a paper on the subject. Baptist principles, you see,
are at work among other denominations. This is also true as to
immersion. The Baptists have won the fight for immersion also. Here and
there you will find some that deny that immersion is Bible baptism, but
the scholarship of the world has yielded that point."
"Mr. Walton, you amaze me," exclaimed Mr. Sterling. "Are you not
mistaken about prominent men of other denominations agreeing that
immersion was the original Scriptural mode of baptism? Can you give us
the names of them?"
"I can, for I brought along a copy of some of these statements. For
example, I have the words of John Wesley, John Calvin, Martin Luther and
Cardinal Gibbons."
"What is that!" exclaimed Mr. Sterling. "Why, three of these men are the
founders of their own denominations and the other is the head of the
Catholic Church in America, and all of their denominations practice
sprinkling and not immersion."
"I will read their own statements, and I can give you the very place
where you can find their words in print."
Sterling held his breath as Mr. Walton began to read.
"Here are the words of John Calvin. I believe he is regarded as the
founder of your denomination, Mr. Sterling."
"Very well, what does he say?"
"He writes as follows in Book IV of his Institutes, Chapter XV: 'The
very word "baptize" signifies "to immerse"; and it is certain that
immersion was the practice of the ancient church.'"
"Mr. Walton," said Sterling, looking at him with an intense gaze, "do
you assert that John Calvin, the great champion of Presbyterianism,
wrote that?"
"I do, and you will find it just where I have quoted it. Listen to John
Wesley, the founder of the Methodist church. You will find his
statements in his Notes on the New Testament in his comments on Roman
6:4, 'We are buried with him, alluding to the ancient manner of
baptizing by immersion'. In other words, Wesley says that Paul in this
passage about baptism was referring to immersion, and I guess Paul was
pretty good authority. Martin Luther, the founder of Lutheranism, says
in his works, Witten Ed., Vol. II, page 79: 'For to baptize in Greek is
to dip, and baptizing is dipping. Being moved by this reason I would
have those who are to be baptized to be altogether dipped in the water
as the Word doth express and as the mystery doth signify.'"
"You mentioned Cardinal Gibbons, the head of the Catholic Church in this
country," said Mr. Page. "Do the Catholics immerse?"
"Oh, no," said Mr. Sterling. "What does Cardinal Gibbons have to say?"
"In his book, 'Faith of our Fathers', page 275, he writes: 'For several
centuries after the establishment of Christianity baptism was usually
conferred by immersion, but since the twelfth century the practice of
baptism by affusion has prevailed in the Catholic Church, as this manner
is attended with less inconvenience than baptism by immersion.'"
"Well, gentlemen, I am amazed," said Mr. Sterling.
"Mr. Sterling," said Dorothy, "can it be a fact that the founders of
these denominations declare for immersion and yet the denominations
follow some other mode? Do you suppose that it is possible that these
denominations, like the Catholics, have adopted pouring because it was
more convenient?"
"That is just how the practice has come into existence," said Mr.
Walton. "Cardinal Gibbons lets the whole secret out when he states that
in the twelfth century pouring was adopted as the mode of baptism
because of its convenience. Now remember that at that time there were no
Presbyterians, nor Methodists, nor hardly anybody except the
Catholics--except, of course, the Baptists," Mr. Walton remarked with a
smile in which all the others joined.
"Yes," said Dorothy, "you remember it was stated tonight that in every
century there were bands of Christians worshiping by themselves and
protesting against the practices of the Catholic Church, and that these
people seemed to believe, in substance, the principal doctrines held by
the Baptists today."
"The point I was making," continued Mr. Walton, "is that all of these
Protestant denominations, either directly or indirectly, came out of the
Catholic Church three or four hundred years after the twelfth century,
when the Catholic Church abandoned immersion, and when they did come out
they brought with them the custom of pouring, which at that time was
practiced in the Catholic Church. If the Reformation had come, however,
before the twelfth century, then the Protestant denominations would be
practicing immersion, because before the twelfth century the Catholic
Church was practicing immersion. That is the history of the change, and
explains, Mr. Sterling, why you and your church practice pouring. You
inherit it from your Catholic ancestors. You have it because the
Catholics abandoned immersion and put their seal on pouring. I do not
say it in any unkind spirit, but am simply giving you some ancient
history."
"Father, it does look as if the main part of the Christian world is
using a substitute for the baptism which Christ has given us, and that
they received this mode from the Catholics. Mr. Sterling, how can you be
willing for the Catholic Church to dictate your baptism in that way?"
Dorothy's eyes flashed as she uttered the question and she seemed
horrified at the thought.
"Mercy alive, let me run out and catch my breath," said Mr. Sterling.
"These are startling things that I am hearing tonight. If it is true
that we have sprinkling or pouring simply because the Catholic Church
happened to have it when the Reformation came, then I must confess it
puts our denomination in the attitude of having our baptismal ceremony
foisted on us by the Catholics, and we are now seeking from Scripture to
justify our position. But, Mr. Walton, that cannot be so."
"I refer you to history. I have given you the places where these
statements can be found."
"How did we get back into the subject of immersion?" asked Mr. Sterling.
"I was stating," said Mr. Walton, "that the truths of the Baptists were
gradually permeating the ranks of the other denominations, and I
remarked that the principal scholars in the different denominations
admitted that immersion was the original Scriptural mode, the
implication being that, though it was the original mode, yet the
church--and you see it was the Catholic Church--had the right to change
it. It is a fact that members of other denominations are asking for
immersion at the hands of Baptist ministers. Only last fall I baptized a
very prominent Methodist minister who had become convinced from his
study of the Scriptures of the evils of infant baptism and the
scripturalness of immersion."
Mr. Page, with a smile and a wink at Mr. Sterling, remarked: "Exactly,
and you had better be on the lookout, Sterling; these Baptists will have
you under the water yet."
Mr. Sterling colored considerably, for Mr. Page's banter had struck
deeper than Mr. Page thought.
"What I can't understand," said Mr. Page, "is how these Baptists can be
such wonderful people and yet occupy such an obscure position in this
part of the country."
"But they are not obscure in America," said Mr. Walton.
"No," said Dorothy. "Don't you remember, father, how I told you that the
figures state that the Baptists are next to the largest denomination in
the United States except the Catholics?"
"In Georgia," said Mr. Walton, "one person out of every four is a
Baptist, and it is almost that way in Virginia, North Carolina and
South Carolina. I understand that the Baptists of Georgia pay over half
the taxes of that state. They are a mighty army in the South and in the
world."
All of these things were a revelation to Mr. Sterling. As to Dorothy,
her mind had been made up many days ago, and her path of duty was as
clear as a sunbeam to her, and it led straight to the Baptist church.
Mr. Sterling had within him a storm of thoughts that he could not still.
His efforts to win Dorothy for his faith and his church seemed to have
utterly failed, and she appeared to be drifting further and further away
from him. He was tortured by the thought that he might lose her.
Besides, there was the chaos in which his mind had been left by the
recent discussions and disclosures. The evidence in favor of immersion
as the Bible mode of baptism, and the violation of Scripture teaching in
the case of infant baptism, as well as the Bible teaching regarding
church government, stared him in the face. It rose above all his ties of
kindred and church and above all arguments that he could summon to his
aid in favor of his position, but he dared not let anyone suspect his
state of mind.
He was eager to follow the matter still further, though he felt as if he
were moving towards a precipice. It may to some thoughtless ones seem a
trifling matter for one to abandon a position as to doctrinal matters
and accept other truths. Men are constantly altering their opinions: but
for a Presbyterian elder--especially one filled with an ambition for
high usefulness in his church, whose ancestors on his father's and
mother's side have been of his faith--for him to come out before his
church and before the public and acknowledge that he was wrong, to give
up his doctrines and his church and his prospects and his large circle
of kindred and friends and link himself with an obscure and almost
despised band of people meant a crisis, and he did not even permit
himself to consider it. He merely tried to regard the restlessness in
his mind as transient and to think that soon he would settle into his
former composure and confidence. That night as he sat in his room he
remembered having seen in the afternoon paper the statement that Dr. R.
L. Boardman, one of the most learned professors in the Princeton
Theological Seminary, a leading Presbyterian institution, was to lecture
that evening in the adjoining town about ten miles distant. In a moment
Sterling decided on his plan. He determined upon a desperate attempt.
Next morning by telephone he gained Dorothy's consent to a conversation
with Dr. Boardman in case he could persuade him to come over for that
purpose. Before nine o'clock the next morning Sterling had reached the
Doctor by telephone and made an engagement to meet him, and in less than
an hour his automobile had whirled him to the next town, and there
Sterling told the Doctor of his friend who was seeking to know her duty
as to church membership, and he besought him to return with him and in
the evening to visit with him his friends at the Page home and to set
the young lady right on the matter of sprinkling and infant baptism and
church membership.
Sterling won the day and a few hours later he and the Doctor were
speeding along the road to Sterling's home. Sterling hung his hopes high
on the Doctor, who was a noted authority on Presbyterian doctrines. He
felt as if he were staking everything on the conversation of that
evening.
Mr. Page, when he learned that the Princeton professor and the Baptist
preacher would both be on hand that evening, knew that the discussion
would be lively.