"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 ent.i.tled 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.

"h.e.l.lo, 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 G.o.d 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 circ.u.mcision 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 Inst.i.tutes, 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 a.s.sert 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 pa.s.sage 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?"