"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 andof 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 ceremonyfrom 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. TheBaptists 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, becausebefore 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 truthsof 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 inVirginia, 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 ofsprinkling 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.
That evening after dinner Mr. Sterling brought over his distinguished friend. Dorothy had invited Mr. Walton to return and form one of the group.
"Doctor," said Mr. Page, with a smile and a wink at Mr. Sterling, "I guess you will have to set us all straight. Mr. Walton here is about to enlist Dorothy and Mr. Sterling under the Baptist flag."
"Miss Dorothy seems to think the Bible commands her to be put under the water," remarked Sterling, "and she does not believe at all in infant baptism. She insists that these things prevent her joining our church, and she talks as if the Baptist doctrines are nearest to the doctrines which she believes the Bible to teach."
"Am I stating it correctly?" asked Sterling of Dorothy.
"Mr. Sterling is right in saying that I believe in immersion and not in infant baptism, and therefore I do not feel it would be right for me to join his church."
"May I ask why you feel that you cannot join his church?" asked the Doctor in a gracious manner.
"If I think the doctrines of the church are wrong,do you think I ought to select that as the church for me to join?"
"May I ask another question?"
Sterling's hopes rose as he saw the Doctor entering upon the discussion. He felt there could be but one result.
"Mr. Sterling has mentioned that you thought very favorably of the doctrines of the Baptists. One of the cardinal doctrines of the Baptists is religious liberty. That means they believe in the right of every individual to interpret the Scripture for himself. Do you believe in that doctrine?"
"Certainly. Don't you, Doctor?"
"I see you are putting me on the witness stand," he said with a smile. "I answer that I assuredly do believe in such individual liberty; but it seems to me that the Baptists are inconsistent. They demand individual liberty and yet they cry out against us Presbyterians because we interpret the Scriptures in a way different from them. You say, Miss Page, you cannot join the Presbyterians because of their beliefs, but I should not think that that ought to concern you. If you hold that everyone must interpret the Bible for himself, then that is what the Presbyterians are doing. In doing that they carry out the Baptist doctrine of individual accountability to God."
Sterling was delighted. It was just as he had expected. He saw in a flash that if the Baptists were true to their doctrine of religious liberty they could not demand that he change his faith, but must accord him a perfect right to his belief.
"Excuse me, Doctor," said Dorothy, "I do not think you understood me. I do not blame the Presbyterians for drawing their own conclusions about the Bible and believing just what they think the Bible teaches rather than what somebody else thinks it teaches. I grant them this right, but it does not follow that I must therefore join their church. I say let the Presbyterians follow what they consider to be the teachings of the Bible; but let me do the same and let me not feel that I must join their church."
"No, my young friend, I would not say you must join the Presbyterian church; but may I ask why you should find it impossible to join that splendid body of Christian people? If everybody must follow his own convictions of Bible teaching, would you say you cannot fellowship those who do not interpret the Bible as you do?"
"Doctor, I do not say I could not fellowship the Presbyterians, or anybody that may understand his Bible differently from me. I can respect them and believe them to be better Christians than I am. But I don't think I ought to join their church unless I believe their doctrines."
"Well, my daughter, you will never find a church with every member believing just as you believe."
"What does a denomination mean, anyhow, Doctor? Does it not mean a body of people believing a certain set of doctrines?"
"Yes."
"It seems to me to be somewhat after this fashion. I guess I have no right with my small knowledgeabout these things to be theorizing, and yet is it not this way? Here in the world we find a multitude of Christians. As they read the Bible some understand it one way and others understand it another way, and still others another way, and those therefore who understand it one way get together in one great company and those understanding it another way get together in another great company and so on, and these large groups are the different denominations, and this simply means that people believing alike naturally come together and fall into line under one name."
"Why, yes; that certainly sounds sensible, daughter," said Mr. Page. "I guess that those people who believe as Mr. Walton believes about baptism and other matters are called by the name Baptists, and that those who believe the doctrines that Dr. Boardman believes call themselves Presbyterians. Now of course you would not respect a person believing as the Baptists do and joining the Presbyterians. He is not a Presbyterian in belief and he ought not to call himself such nor be known as such."
"Doctor," asked Dorothy, "would you want a person to join your church if he would not accept the doctrine of your church?"
"Since I come to think of it, my fair questioner, I don't think we would take in such a person. If you cannot accept the teachings of the Presbyterian church, then probably you ought not to join, though I confess I am not as strict as some of my brethren. If a person is with us in the fundamentals, then we can overlook such minor matters as baptism and the like. Ithink the trouble with the Christian world today is that we are magnifying the non-essentials and neglecting the weightier truths."
"You say baptism is a minor matter?" asked Dorothy with some surprise.
"Why, certainly, my daughter. Christ himself must be pained when he sees his people so anxious about external forms rather than about matters of heart, of life."
"That greatly bewilders me, Doctor. It has been intimated several times that these matters about immersion and infant baptism and church government are minor matters, that there are other doctrines that are of greater moment; but let me ask, are we to disregard and treat these as we please? Must we not try to obey these commands as they were originally commanded and practiced? Besides, Doctor, it seems to me that this beautiful ordinance with its impressive teachings was given great prominence by Christ. His last great command to the apostles had baptism in it, and when people were converted under the preaching of the apostles the first thing they always did was to be baptized, as if baptism was one of the things that had to be done and done at once. Christ was himself baptized and he commands us to be. I don't see how you could wish it to be plainer than that. I cannot understand how a person can say that one command of Christ is not as important to be obeyed as another. When you talk that way about a command, does it not sound as if it did not makemuch difference whether we obeyed the command at all?"
"Well, my daughter," said the Doctor, "I glory in your zeal and courage and I bid you follow your convictions; but you must remember one thing, and that is that you will probably never find a church all of whose members believe exactly alike. Suppose you find some in the Baptist church that believe something that you do not believe. How can you conscientiously stay in with them?"
"I do not think it is a question as to what every individual member believes, but what are the doctrines by which that particular denomination is known? There are certain truths which the Baptists believe, and when you say you are a Baptist people know just what you believe. As I understand it, there are certain truths which all Christians believe, and on those points we are all one; and although we may not be in the same organization, yet I think we are like soldiers, all fighting in the army of our King."
"Yes, my daughter," said the Doctor, "we all belong to what is called the church universal."
"But," continued Dorothy, "there are other matters about which there are differences, and this makes the army break up into different regiments; but we all still have the same Commander."
"You are quite a little theologian," said the Doctor with a smile. "May I ask my young theologian a question? How do you manage to swallow the Baptist doctrine of close communion?"
"They do not seem close in their communion,"promptly replied Dorothy, "not any closer than you Presbyterians."
"You surely are a valiant defender. How do you prove that?"
"You believe, do you not, Doctor, that no one ought to come to your communion table who has not first been baptized?"
"Yes, that is our rule. I certainly would not advise one who has not been baptized to come to the table."
"The Baptists believe that, too."
"But the Baptists do not think I ought to come with them, and yet I have been baptized."
"Yes, but you have not been Scripturally baptized—so the Baptists think."
"But what have they to do with my baptism? I am satisfied with it. I believe it is Scriptural. I thought the Baptists contended for individual freedom in interpreting the Bible. I follow my conscience with my Bible and decide that I must be sprinkled, and now you say the Baptists say I ought not to commune because I have not been baptized the way they prefer. In other words, the Baptists want me to interpret the Bible not as my conscience decides, but as their conscience decides. If I have followed my conscience about baptism, what more could you ask of me as to my baptism, and why should the Baptists therefore refuse me a place at their table?"
"Doctor, I don't think they refuse anybody a place at their table. I expect that is where so many people get the wrong idea about the close communion of the Baptists. Mr. Walton says that they keep no policeman at their table to keep people away. I think that is very important to remember. They believe that everybody must interpret the Bible according to his own conscience, but that does not mean that they think that everybody that does this will interpret the Bible as was originally intended. But they do leave it to every man's conscience."
"Ah, you are mistaken there, my little lady. That is just what the Baptists do not do. They do not leave it to other folks' conscience, but—"
At this point the Doctor turned to Mr. Walton and said:
"Mr. Walton, I think it is one of the calamities connected with the life of the Christian church today that so much of her energy is expended in arguing about differences rather than in discoursing on their agreements. I think denominationalism is a blight on Christianity, and if we could banish it and unite our forces, presenting a solid front to the enemy in heathen lands as well as in our own land, we would sweep the field for our Lord and Master."
"But, Doctor, how can we get rid of denominationalism?" asked Dorothy. "Can we ever get all men to think alike and to interpret the Bible alike?"
"It is not that, my daughter," said the venerable man. "We must all have our individual peculiarities, but we must subordinate these to the great mission before the church of Christ."
"What do you mean by subordinating our beliefs?" asked Dorothy. "I do not see how it weakens the Christian army for Christians to have their own individual beliefs. It seems to me it makes Christians a stronger people for them to be people of conviction and not for each one to treat Christ's commands lightly. Let us not weaken at the point of conviction in order to strengthen at the point of courtesy and friendship. Why, I should think that the greatest success would come by each denomination pressing forward along its own convictions."
"Will you let me say," remarked Mr. Walton, "that I believe that the next epoch in the life of the Christian church will be a move not towards denominational unity that is so much talked about now, but rather towards an emphasized denominationalism in the highest sense of that term? The church in her march of conquest loses rather than gains in many of her attempts at union. Mark you, I do not say in all her attempts at union, but in many of them. True denominationalism means that the Christian church falls into certain divisions according to their interpretations of the Bible. The trouble with many efforts at Christian union is that the chief effort is not towards bringing the church to one view of the Bible truth, but the pressure for union is often along the line of expediency. A thousand times better is it for each denomination to press along the path of its own individual convictions as to Bible teaching; then will each denomination be stronger. There will be higher mutual respect. Some of these denominations may be, and undoubtedly are, mistaken in many of their views, but by such loyalty they at least exalt the Bible to the loftiest place. They put the emphasis onits study, and if true union ever comes it will come from such focusing of study on the Bible. Under the light of its teaching the denominations that are in error may see and abandon their error. Intenser denominationalism in the truest sense of that word is the secret of success. When the slogan is 'one denomination as good as another', the Bible truth fades into minor importance; expediency, custom and other current considerations assume control and Christianity is the loser. If each denomination surrenders its differences in order to come together, they may find after they have come together they have not much left that is worth coming together for. If they put a light value on some of Christ's commands, the danger is that they will come to look lightly upon all of Christ's commands."
The path seemed perfectly clear to Dorothy, and she announced to her parents that she must join the Baptist church. The decision was a blow to them. It is true that the discussions of the past two weeks and the remarks dropped by Dorothy had indicated that she was moving towards that point and yet neither of the parents had believed that she would actually take the step. The father had been greatly surprised at the facts that had been brought out in favor of the Baptists, but when the thought of Dorothy identifying herself with the little Baptist band in the town came into his mind his prejudice assumed control and he became rebellious. To him and his wife the announcement of their daughter put a blighting disappointment on their ambitions regarding her future. They had rejoiced in her growing popularity in the best social circles of the town. Besides, they were not entirely unaware of the admiration of the young Presbyterian millionaire for Dorothy and a union with that influential family was a prospect not unpleasant to them. That their daughter should cut herself off from social opportunities and tie herself up with an obscure people that held meetings in one of the cheaper partsof the town—that was to them almost worse than her funeral. They said nothing to her when she announced her decision. She understood what it would probably mean for her, but her convictions pressed her forward. In fact, she felt an eagerness to see and get acquainted with the little Baptist band, for she felt sure that, while that particular church might for some reason be obscure and ignorant, yet they came of royal lineage with an illustrious record behind them and she was glad to link herself with such a people. The parents did not forbid her joining the Baptists, but their silence, their lack of sympathy and their manifest disappointment and grief over it made her burden far heavier than if they had openly opposed it. She felt that she could have braced herself against such opposition and thereby showed her love for Christ above her love for her parents, but their suffering multiplied her own.
A pall of gloom seemed to have settled over the thought of their daughter picking her way along the narrow streets around to the cheap section of the town and down the rough steps from the sidewalk and into the plain chapel to mingle with the even plainer people was a humiliation that seemed crushing, and they were speechless. This was an experience that Dorothy had never counted on. Her joy in finding what seemed to her the truth, and in following it had not knew what church she expected to attend. The home on that Sunday morning when Dorothy came down to the library dressed for church. The parents prepared her for this cross that rose up in her path.At first she was inclined to resent such lack of sympathy from her parents; but the sight of their disappointed faces put a lock on her lips and a load on her heart. She wavered not, however, in her sense of duty. On to the little Baptist church she wended her way, and it was a sensation indeed for the members when the door of the little chapel opened and in walked the beautiful daughter of the rich and honored, though worldly, Mr. Page. Her entrance was not met by intrusive and impertinent glances. The worshipers were stunned by her arrival, for they had no idea what it meant. But they were too well trained in worship to be ill-mannered in their wonderment. The simplicity of their worship went to her heart and she found herself entering into the spirit of the hymns, although she was not familiar with many of them. In fact, the entire service gave her much joy.
At the close of the service Mr. Walton walked down to Dorothy, gave her a hearty welcome and proceeded to introduce her to some of his members. How genuine seemed their welcome! The thought that their faith was her faith made her feel at home. It is true that the plain room and the exceedingly plain attire of nearly all the people presented an almost shocking contrast to what she was accustomed to. It made her wince under it, but her better thoughts soon got the mastery. Her sense of duty held her firm and gave her a peace and even a joy in what she was doing.
She told the pastor she had come to ask for baptism and membership in his church. He was not greatly surprised, though much delighted. He statedthat he would be glad at the conclusion of the night service to receive her for baptism.
That evening, when she started down the steps of her house to go to church, she found the automobile at the curb at the front of the house and the chauffeur told her that her father had told him to have the machine ready to take her to the church, that he did not wish her to walk around to that section alone. She was touched at the thoughtfulness of her father, and yet the silence of it all cut her to the heart. She felt that she was almost an outcast from her parents; but then she judged that they could not understand her and that they were simply keeping aloof with their disappointment. The meals had been eaten in almost perfect silence that day. The mother did not care for dinner and the father ate and talked but little, and then to the other members of the family.
That night Dorothy was received for baptism and it was announced that, on the following Sunday night she would be baptized. By the next Sunday her parents began to relent. At first they were inclined to be indignant with the Baptist preacher, as if he were largely responsible for their daughter's action; but as they recalled the discussions of the past month they realized that their daughter had reached her conclusions largely through her own study of the Bible.
Gradually they came to see that she must have her convictions and they ought not to interfere with her religion. They saw that she was firm, and they decided to accept the inevitable. Husband and wife talked it over and the husband said: "Wife, I thinkit is a clear proposition. Dorothy has taken the step and the die is cast. It is not according to our fancy or hope, but it is according to her convictions, and I guess we would rather she should be a woman of convictions than for her to be one with no convictions, but tossed about by every kind of influence. I think we must try to make the most of it. Opposition, I fear, would only make matters worse for her and for us. Let us tell her we shall not oppose her."
And so it was agreed, and that evening Mr. and Mrs. Page talked frankly with Dorothy and the burden rolled from her heart. The parents said they never could attend that church, but that they would not stand in her way.
How her heart yearned to have them present at her baptism, but she dared not ask them, and she knew they would not come! Two of her girl friends went with her, partly out of curiosity and partly out of devotion to Dorothy. Mr. Page told the chauffeur to take Dorothy and her friends to the church first and then to return and take him and his wife for a ride.
As Mr. and Mrs. Page were being driven home in the automobile, after their ride something impelled the father to tell the chauffeur to turn the corner and go up the third street. The little Baptist chapel was on that street. It was a summer evening and the windows of the church were raised and the door was open, and as they approached the church Mr. Page told the chauffeur to slow up. They heard singing, and there through the open door they saw the pulpit and theopen baptistry. The machine stopped and they sat quiet as they listened to the singing, and soon they saw a picture that chained them to their seats. Out into the water to the front moved Dorothy at the side of the pastor. The parents were sure that Dorothy never looked lovelier than at that moment, and on her face was a happiness that they had never seen before. It smote them to the heart. They heard the words of the minister as he said: "Dorothy Page, do you believe in the Lord Jesus Christ as your Savior?"
She bowed her head in assent and they saw her lips move. The pastor then said: "Upon a profession of your faith in the Lord Jesus Christ and in obedience to his command I baptize you, my sister, in the name of the Father, and the Son, and the Holy Ghost. Amen."
They saw her fade from their sight under the water, and then from the water they saw her rise as the congregation struck up the hymn: