IT is not enough for a man to right though a consciousness of right is his best support. He may be brought to trial on some grievous charge, and after due investigation, the court may acquit him. This action may secure to him his freedom, and return him to his home, but his release is not sufficient, and even his innocence is not enough. One other thing is almost indispensable to his future life, and that is the verdict of the public as to the merits of his case. If after his release there remains a distinct and far-reaching persuasion that there has been a miscalculation of justice - that the man is not innocent, and that there are uncontroverted facts outside of the investigation, fatal to the theory of innocence, then the man is not really acquitted. The court has indeed set him free but the people have not underwritten the verdict. That pervasive suspicion against him is fatal. It will meet him in every path, and take side glances at him from every highway, and make itself known in every tone of voice which calls his name. It will curse him with a nameless ostracism, pursue him with an unbearable vretchedness. Public sentiment holds him convicted, while the law and the country undertake to make him a free man.

State and city frequently enact laws which are just and important, and yet, in some way, they prove inoperative and worthless. They linger superfluous upon the statute book. This is not to be accounted for on the score of the uselessness or injurious nature of the law, but grows out of the fact that the laws fail of popular approval. It some times happens that the better part of the community which constitutes only a minority rises suddenly and by a sharp contest carries some point affecting the public weal, but after the law has been enacted, it is found to be impossible to enforce it. Its existence has aroused the majority, and the result is an overwhelming movement for its repeal, or an assertion of moral authority which makes the law dead and helpless. The explanation in such a case is that there is not sufficient popular sympathy with the new regulation to invest it with life and authority. A law without public sentiment behind it and ahead of it is not a law, although its underlying principles be justice and righteousness.

We know that in not a few cases the verdicts of juries are atmospheric. They are not dictated by incontrovertible evidence nor by instructions of the court, nor by eloquent pleading of the counsel, nor yet by all these combined. There is another court, invisible and indefinable, that colors the evidence, misinterprets the instructions, neutralizes the masterly pleading of counsel and enthrals the twelve men in the box, true and honest although they may be. The spell upon them seems vapory and inexcusable, and yet its witchery is fatal. It forges chains of steel and rivets them upon the court. This rival court has no bench, calls no witnesses, writes no instructions. Possibly among the people, in the crowd about the door, a muttered whisper from one to another may, in a slight degree, suggest the presence of the silent court.

And yet when the verdict comes in it is simply the dictate of this invisible rival of public justice. It is that nameless, unorganized, indefinable thing which we commonly call public sentiment.

How few women select their own dresses or bonnets! True they study the fashion plates, possibly read the advertisements, and certainly visit the shops. But what is the particular thing which finally decides which hat, which dress, or which bonnet they will choose? What dictates the choice? Unseen, or possibly, in some cases, the really visible forms of neighbors or rivals hang around the purchaser and guide her in the selection of what she does not prefer, and which yet she feels she must not fail to buy. Many a woman unconsciously dictates to the woman who lives near by her what she must buy. A concensus of fashionable opinion drives the ambitious woman to choose what her own taste or her husband’s necessities would strongly forbid.

Religion is supposed to inspire the highest products of human reason and wisdom in the creation of rules for human conduct. This at least seems a fair way to define good religion. Popular sentiment is the unwritten dictate of public feeling. It may exist for years, and outlive many human laws, or it may spring up into life in a day and burst into mobs and strikes and all manner of violence. And it may change in a night and undo all it did before; but during its life it holds itself superior to the law. It demands its own way, law or no law. The highest possible civilization exists in that country which has the best laws upheld fully by the best sentiment of the entire community. That is the happiest country in which exists the strongest sentiment of patriotism and every act and word of the people bespeaks their public spirit, where every soul is loyal and where every act and word of the people bespeaks their love for country. This reign of good sentiment is the vital force in the atmosphere of life; there is no abiding social order without it.

Now, it is not the object of this paper to prove that the Baptists are sound in their doctrines. It is assumed that they are thoroughly right in every point of their contention. We proceed on the hypothesis that they hold the truth, and only the truth, and are the only ones who maintain rightly, important portions of the truth. This view is asserted advisedly and can be maintained in the face of every challenge, but this article is not controversial, and is intended indeed not for our opponents but for our own people. On the Scriptures, we agree; thus far we have plain sailing.

But it is intended in this paper to assert that it is not enough for Baptists to be thoroughly orthodox. This they must be, for if they are in error on any point they are thus far lost, and will be certainly lost unless they can trace the path which leads back to the truth as it is in Jesus. There can be no separation from the truth; and nothing-not the utmost sincerity, not the most heroic loyalty, not the most splendid achievements can sanctify error. But with all error eliminated, and all gospel truths accepted, the Baptists are not yet complete so long as they fail to observe how much depends upon the way in which they hold the truth, and the manner in which they defend it. Some of the most loyal Baptists are the least effective. They are orthodox in teaching, but heterodox in spirit. They stand their doctrines out like skeletons and rattle them with such deadly severity that they offend the people and frighten the children. There is one thing which they yet greatly need for the most successful dissemination of their views.

And this is denominational sentiment-we had almost said a sacred and heartfelt Baptist pride. They must not only believe in the doctrines, but they must believe in them joyfully and enthusiastically. In their inmost thoughts they must think well of their doctrines, their people, and their enterprises. There must be behind their doctrines a cordial acquiescence, a stalwart delight and a vital approval. This sentiment must pervade Baptist houses; a Baptist home must have a healthy Baptist atmosphere. It must exalt all Baptist things. We must be careful however to avoid the discussion of tangled affairs of church finance, or the crooked dealings of unworthy members, or the infirmities of our pastor, or the work of denominational enterprise in the presence of our family or neighbors. The spirit of such discussions will likely settle the fate of Baptist principles in the family. It will tell upon the children and it will leave its impress upon visitors to the house. The family ought to be a fountain of Baptist sentiment, and its atmosphere ought to be fragrant with denominational pride and devotion. Under these conditions a household will rarely ever cease to be Baptist. It will be a Baptist magnet to hold what it has and to attract others.

Baptists ought to put their children in Baptist schools. They often are deceived into the notion that other schools are better and imagine they do their children a friendly turn when they send them to these un-Baptistic schools. This simple act of going outside of the Baptist life to educate our children betrays a lack of Baptist sentiment, rather than of conviction, and is all the more dangerous because it does not seem to be dangerous at all. Put your son or daughter under teachers who have no sympathy with Baptists’ beliefs, and who know nothing of Baptist history or achievement, and who positively have anti-Baptistic views, and you have placed them where they may be unconsciously weaned from the convictions of their parents. They are made to breathe an un-Baptistic atmosphere, they hear other churches loudly praised while their own is at best left in silence, and from a sense of Icnesomeness and from being connected with an unrecognized denomination, they drift imperceptibly into fellowship with others. Our life depends largely upon the air we breathe. If parents wish to see their children decided and wholehearted Baptists, they had better not exclude them from the influence of Baptist sentiment.

Books play an important part in generating Baptist sentiment. If they are wisely chosen and read under good influences, they not only strengthen conviction, but they quicken our sentiment in favor of our doctrines. They give the young a sense of the strength of Baptist doctrines. Eventheir presence in the house, though they be unread, is of value. They lie as silent witnesses ready to be called when they are needed. A Baptist library in a family is an arsenal to which Baptists may fly in the hour of attack, and equip themselves for the fray. They serve also the admirable purpose of getting our people to talk intelligently about the Baptists’ position. They make our young people intelligent.

Perhaps the most subtle and irresistible influence in affecting Baptist opinion is social life. It has a wondrous power in molding people. It gives color and body to the convictions. It collects and unifies young people. It draws them to the same places, puts them in the same pews, accustoms them to the same moral and religious atmosphere. If the social atmosphere is decidedly unfriendly to the Baptists, it will be dangerous to enter. What Baptists need to do is to create their own atmosphere and to have their own social sentiment.

What has been said suggests the mightiness of Baptist sentiment. It is not too much to say that it is indispensable to the progress and power of our denomination. There are two ways of converting people. One is by direct attack-by simply firing the gospel into the unconverted from the front; and if they stand the fire until they are shot down, then the plan is to send the ambulance on the field, pick them up, bring them into camp, and treat them as lawful spoils. The gospel is a mighty sword, and many have been conquered in this way. The other way is to invest the sinner with sweet and gospel influences. They will gradually dissolve prejudices, touch the heart, and open the way for the coming in of the Saviour. It is the use of heart and sentiment as effective weapons. Paul was an ardent believer in this latter method; it is in this way that many women win their husbands, and many friends, by gradual approaches, capture their resentful friends.

So there are two ways of making Baptists: One is by firing Baptist doctrines fairly from the front; this is attempting to carry the position by assault. It is torturing the people until they are reduced to a satisfactory and reluctant submission. It is highway robbery reduced to a sacred art and used for converting men from the error of their ways. It is speaking the truth not in love but in a denunciatory and unpitying storm. Some are captured in this way.

But the other way is by the gentle method. It is removing external hindrances in the way and bringing and artfully placing along the path every needed help. It is largely the silent method. It is the purification of the air. It is investing the soul with a gentle and refreshing atmosphere. It is the creation of the best possible condition in which one may be placed in order that it may be easy to see the truth and embrace it. In using this method a good Baptist sentiment works miracles. Some husbands have possibly influenced their wives by arbitrary treatment or by perpetual and wearisome insistence on Baptist doctrines, to leave churches of other denominations and unite with the Baptists. This method of making Baptists is not usually successful in its result nor satisfactory when it succeeds. It does not make happy Baptists. Yet many a wife without argument but by silent loyalty, gentle enthusiasm and courteous treatment of her husband’s views has led her husband to adopt Baptist doctrine and to become a healthy, vigorous advocate of Baptist views and measures. In many a case the man would have found it difficult to explain the logical processes by which he was brought to her Baptist conclusions. The wifely sentiment enveloped him and imparted the Baptist color to his convictions.

Baptist sentiment is one of our denominational needs. Possibly our greatest need. It is a thing not to be brought about by legislation, and we can not hope that it will come of its own accord, or everywhere at once. All we can do is to provide for it and when it arrives give it a good welcome and a good chance. It will furnish us the best conditions for Baptist growth. It will accomplish wonders in bringing about Baptist unity. It will save us from Baptist leakage. It will give us a new grasp upon the world, and greatly multiply our power and progress.

Baptist - Why and Why Not

Edited by J. M. Frost
The Sunday School Board of
The Southern Baptist Convention

1900