The world has never known the whole truth about the Baptists, and will, perhaps, never know it until there is a complete triumph of those principles which distinguished them as a denomination of Christian believers. Baptists are as much a phenomenon to the other religious sects and Christian professors to-day as they were in the early centuries when cruel persecutions, hunger and death haunted them day and night; when they deemed it an honor to suffer and to die for the cause of their blessed Master.

I do not fear the criticism that may follow after I tell you that the history of the Baptists covers all the time from the days of John the Baptist until now, with the possible exception of that “time and half a time” spoken of in the prophecy of this book, where the Church appears to be in obscurity, but by no means is it extinct. It is, so to speak, in the period of its infancy, like the smoldering spark beneath the heap of ashes. The Church rested upon the arm of God, gathering strength from his warm bosom, while the angry waves of the adversary rushed about her. But in the fullness of time, she came forth as bright as the morning, fair as the moon, clear as the sun, and as terrible as an army with banners, irresistible, invincible, destined to cover the whole earth.

That there is such a doctrine as Sanctification taught in the Scriptures must be admitted. And that this doctrine has been wantonly perverted and misunderstood must also be admitted. But I am charitable enough to say that many who have misunderstood and misinterpreted this doctrine have done so from honest convictions which had formed in their hearts on account of incompetent teachers. But it is not my purpose to attempt to set up an argument in answer to that class of persons who are preaching the doctrine of sinless perfection, or bodily holiness. Such an attempt would be only a waste of time in an unsuccessful effort to turn Ephraim from his idols. Indeed, if argument were needed to prove the fallacy of that contention, I would need only to refer to the statement of the Apostle Paul, found in 2 Cor. 12:9, and the reply which he claims to have received from the Lord, viz.: “My grace is sufficient.” Hence, I shall present to you the doctrine of Sanctification as I find it in God's Word, and as illustrated by those who were first entrusted with the responsibility of preaching it.

The word “sanctify” means to set apart, or appoint to service. “Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord.” (Joel 1:14.) Again the same prophet says, “Blow the trumpet in Zion, sanctify a fast, call a solemn assembly.” (Joel 2:15.)

Here is a call to service, a getting ready for a meeting in which to worship God; a laying aside of secular matters, that for the time, the whole being may be devoted to the service of God, and thereby turn back the calamity which was about to come upon the nation. This call to sanctification, or forming a solemn assembly, does not imply that the individuals are entirely purged from sin. But it does mean that they are to turn to God with their whole hearts, and to put themselves in absolute obedience to his commands. The wonderful prayer of the Son of God from which our text is taken was uttered perhaps on the night before his crucifixion. Those for whom this prayer was directly made had been with him for three years, and were fully decided as to their religious course; yet, they had so many imperfections that it was necessary that this remarkable prayer be made. The very wording of it implies that they were not perfect and that perfection had to be brought about by an implanting and growth of the Word. The group of disciples who are with the Son of God when these words are spoken are the same men who were gathered at his feet when he went up into the mountain away from the multitude and said to them, “If thine eye be single, thy whole body shall be full of light;” i. e., if you have gotten your whole being drawn in from the cares of the world; if you are able now to have no thought for food or raiment or even for your life, then you are full of light. But was this the case with these men who had seen not only the miracles which the Son of God had wrought, but had seen the spirit of God on him and heard the word of God proclaiming him as his only begotten Son. Nay, they were still at times filled with doubts, such as fill every believer when the clouds of the adversary rise over his head. Notwithstanding all that Christ had said and done, and this wonderful prayer in their presence, on that very night, Peter denied that he ever knew him. And after the awful tragedy on Calvary, Thomas declared that he would not believe him risen except he could put his finger in the nail prints and thrust his hand into the wounded side of the Redeemer. Even after this, one of those discouragements which so often rush upon believers caused Peter to lead the little band back to their former occupation—that of fishing. But the Son of God was on the bank early in the morning and with a voice so tender as to awaken every thought of the past, he calls to them, “Children, have ye any meat?” They answered him, “No.” And he said unto them, “Cast your net on the right side of the ship, and ye shall find.” The fact of their imperfection is made manifest by the divine direction which led to the great draught of fishes. Continuing, Jesus says, “Simon, son of Jonas, lovest thou me more than these?” None will doubt that Peter loved Jesus, but the desires of the flesh had not been overcome. The leaven, however, was at work and would finally leaven the whole lump. Before leaving this remarkable prayer, let us read the nineteenth verse of the same chapter. “And for their sakes I sanctify myself, that they also might be sanctified through the truth.” Please note these words, “might be,” which suggest that Sanctification is a progressive work. It begins in regeneration, which is itself a work of the Holy Spirit, and when accomplished, affects the individual in a manner above his comprehension and justifies the statement of Paul when he says, “He which hath begun a good work in you will perform it until the day of Jesus Christ. He will carry on the work begun,” etc. Sanctification, while having its root (beginning) in regeneration, implies justification and the final perseverance of the believer. For one cannot consistently be set apart to a work that is not approved of (by) him for whom he works; nor can we hope to reach the stage of perfection without persevering to the end. Hence, the ground of one's justification will determine the extent of his sanctification. “Therefore, being justified by faith we have peace with God.” This justification does not rest upon our own righteousness, but upon the righteousness of the Son of God. Hence, the faith is in the fact that God was in Christ reconciling the world unto himself, “not imputing their trespasses unto them,” as shown in 2 Cor. 5:19. If there were not a mighty war going on in us, why should the question be asked, “Who shall separate us from the love of Christ?” If there is a place for the evil desires to bring on a war, sin has not been entirely eradicated. The Son of God illustrates the work of the Holy Spirit in the believer in this parable, “The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened.” Just as the particles of leaven (yeast) worked their way until they had touched every atom of the meal, so will the Spirit, in its work of sanctification, continue to work in the believer until every superfluity of life has been touched and the whole being has been brought under its influence.

The early apostles did not understand or teach that men were perfect in the beginning of Christian life. We read in Ephesians, the fourth chapter, eleventh and fourteenth verses inclusive, “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.” Here it is plainly taught that God has employed all the means here outlined to bring us unto that state of perfection to make us like unto Christ. Great and wonderful, indeed, is the work of sanctification! In the second epistle of Peter 1:5, 6, we are shown that regeneration only begins our Christian life.

He says, “Add to your faith virtue; and to virtue, knowland to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity.” All these graces, according to the Apostle Peter, are to be acquired after one enters the Christian life. Again in the second epistle, 3:18, he says, “Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ.” We understand by this growth that perfection is not reached in regeneration, but that we are kept by the power of God through faith unto salvation. But since there is such a doctrine as Sanctification, to what extent does it possess our being? God having begun a good work in us, will carry it on unto the day of Jesus Christ. This which is the experience of one Christian is the experience of all. “I find, then, a law that when I would do good, evil is present. For I delight in the law of God after the inward man.” May that inward man control in all our lives, and the sanctifying influence of the Spirit abide in our hearts. So very often we find ourselves with Paul, saying, “O wretched man that I am; who shall deliver me from the body of this death?” It is the sinful nature that imprisons our soul, etc. Having received the sanctifying influence of the Holy Spirit in our hearts, we set about a cultivation of it with an anxious desire that we may become more and more like Christ each day. The deformity which sin has brought on us will only be lost in the regeneration of the world. Like the doctrine of baptism, sanctification implies a resurrection of the body. “It is sown a natural body, it is raised a spiritual body.” (1 Cor. 15:44.) If the bodies in which we live and die are to be changed by the power of God from mortal to immortal, then they cannot be holy until that change has taken place. “But we shall all be changed.” (1 Cor. 15:51.) In conclusion I would say, my brethren, that it is safe to follow that grand old doctrine set forth in the “Declaration of Principles,” namely, “Sanctification is the work of the Holy Spirit, begun in regeneration and carried on in the life of the believer unto the end, or unto the perfect day.”

The text and theme which we here present comes down to us from the patriarchs of old. They present to us a rule and sentiment which should find place in the hearts of every Christian, and should direct our conduct towards our fellow-man, and especially to those who are of the household of faith wherever dispersed around the globe. The ties of blood relation are prominent in the beautiful truths presented by the Scriptures, from which my text is taken. They enable the speaker (Joseph) to rise above all privations and difficulties of the past and to forgive all the injuries inflicted, even the jealous, murderous rage of angry brothers who sought his utter destruction, and enables him to come forward and acknowledge them as his equals, notwithstanding their impoverished condition. And to remove any embarrassment which these guilty brothers might feel at a remembrance of their past conduct towards him, Joseph hastily tells them that it was God's purpose that he should be thus sent ahead of them, that he might preserve life. We cannot always understand the purposes or plans of the All wise God in his dealings with his people, nor are we at all times prepared to accept willingly the orders of his Providence or the wisdom of his counsel. But he surely knows what is best for us, for he can see the end from the beginning, and knows of every obstacle which lies in our path, from the cradle to the grave. One of the hymn-writers has rightfully said:

Joseph, who is the central figure in my text, was at an early age the fondest hope of an aged but indulgent parent, and was the brightest gem in a pious home, which fact was the cause of his brothers' hatred. But the fact that his mind was susceptible of Divine revelations which you perhaps would call dreams, added to the hatred which they had for him, and so fierce became their rage that they plotted among themselves to kill him. But the counsel of Reuben prevailed and they cast him into a pit, and as they were eating they lifted up their eyes and saw a company of Ishmaelites. They took Joseph out of the pit and sold him to these traders who were on their way to Egypt, etc. Perhaps the darkest part of the picture which I shall attempt to draw, is where an effort is made to deceive the aged father and lead him to believe that Joseph had been destroyed by some wild beast, etc. Those who traffic in human flesh lose their respect for pious, consecrated humanity and will resort to any kind of diabolism to cover up their crimes.

Slavery has existed in some form or other in nearly all ages of the past. But in some instances it proved to be a blessing in disguise, while in others it formed some of the most blood-curdling, revolting scenes in the history of the world. It has separated husband and wife, parents and children, brother and sister, and broken the cords of affection which nature and nature's God have entwined around the hearts of a happy family. But these cruel separations do not, in all cases, last forever. Sometimes they are of short duration and work for the persecuted party “a far more exceeding and eternal weight of glory.” When the God-appointed time came around that the brothers of Joseph should meet with him whom they had sold, and there be humiliated by their own conduct toward him, he brings forward all the true manhood in his great soul and says, “Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life.”

The theme of our discourse carries us beyond blood relationship and introduces us to an unexplored field of humanity which recognizes one common Father—God, and one common brother—man.

My friends, I have no greater pleasure than to speak of the position of honor and trust which the Lord Jesus has tendered those heralds—shepherds, whom we call preachers. No class of men are more deserving of honor than the ministers of our Lord and Saviour, and there is no class who should be held in more tender regard. Their very calling and the authority by which they enter their work should make a place for them in the affections of the people. Their appointment is by the Holy Ghost, and their duty is to watch for souls. No angel ever performed a tenderer and more worthy function than that performed by the minister of the Gospel in visiting the sick, or performing the last solemn rite when death has claimed the mortality. The minister is sought when marriage is to be solemnized. His counsel is sought on all serious and difficult questions which affect the peace and well being of the home and community, and it always brings good results when followed, because filled with the Divine unction from above. But while the minister is deserving of honor, he can hardly expect it from those who are of the world. He may have a good report of those who are without, but they will not go further, for his work comes in direct conflict with their work. Hence, if not supported by the church, he necessarily will have to yield to the inevitable and flee into another city.

Permit me to say before entering upon a discussion of my text that there is a great deal of doctrine (which is the very essence of the Gospel) found in this chapter. The opening verse goes to show that Christ is the way, the only way to God the Father and into heaven, and implies that those who seek entrance to the kingdom of God in any other way than that laid out by him, will be shut out. It also shows the filial relation which exists between Christ and his people and how impossible it is for one who is born from above to be deceived by those who are the emissaries of the devil; for the sheep know the shepherd's voice. I may say also that the context goes to show that all religions which antedate the coming of Christ to the world and claim to be the Christian religion are false, and all which have their origin since his ascension into heaven are equally false. For Christ Jesus, the Great Shepherd of the sheep, is the only true and living way. All that came before him were thieves and robbers. He is the Great Head of the Church, its only law-giver, or legislator, and personally superintends the work carried on in his kingdom. Those who act as under shepherds get their authority from him and are to execute and not make laws. This was fully understood by the first disciples, and no variation from that rule is anywhere recorded. Paul gave the elders of Ephesus to understand that their appointment was from the Holy Ghost. He said to them, “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers,” etc. The shepherd must know his sheep; the pastor must know his members.

The wonderful power which the shepherd has over the sheep comes from his constant association and contact with them. They learn to love him by reason of his tender care for them, in leading them from pasture to pasture, from one cooling stream to another; in gathering them into the fold and making them secure from the prowling wolves which seek them as prey when the shades of night come on. So must the pastor seek to draw himself into the affections of his people by showing to them that he is careful about their spiritual food. He must know them, for there are the tender lambs (the converts who would be an easy prey for the adversary). Hear what the Good Shepherd has to say about the lambs and the sheep: “Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus said unto him, Feed my sheep.” (John 21:15,16,17.) No language could be employed that would in a greater degree magnify the care which Christ has for his followers, and how he expects for his ministers to act toward them. Indeed, the pastor, the undershepherd, is to exercise the same care and concern for the well being of the church that Christ would exercise himself.

I. The pastor should know each member by name as well as by sight. Now, there are the aged and worn-out members which must not be overlooked. Jesus loves them now just as he did when they were able to fill their places in church at every service, and the pastor must do the same thing. He may become discouraged sometimes. His salary may not be promptly paid all the time; but he must labor on, for besides the hundredfold which he receives as reward in this life, there is a greater inheritance laid up above. He should know when death has claimed one of his members and should be able at once to recognize just which one it is, for if he should in any way appear as a stranger to the deceased, he will have wounded the hearts of the entire family or intimate friends. In this matter of being acquainted with the members of the church, the deacons can greatly aid the pastor by providing him with the necessary aid, such as a horse and buggy and a man to drive him, so that much time may be saved especially in case of a large membership. Then, the deacons should see to it that the pastor is free from all anxiety, so far as his temporal support is concerned. For his life is to be given for the sheep, and no time is left to the true pastor after he has looked after the welfare of five hundred or a thousand members, to labor for the temporal support of himself and family.

II. He must lead his people. The whole life of the pastor is to be given for his people, the people over whom the Holy Ghost hath made him overseer. Many people are of the opinion that the pastor should give his entire time to the preaching of the Gospel. But let me say just here, preaching is only one of the many duties of the pastor. A hymn writer has said:

Indeed, the least of his duties is to preach the Gospel, to feed the Church of God. The greater responsibility comes when he is to prepare the food so as to suit the various conditions of those to whom he is to minister. Some of them are to have the “sincere milk of the word;” others need stronger food. He is to lead by example as well as by precept. He should not only agitate, but live a temperate life. He must be a model of neatness and precision; always on time at the church service. His outer life must be a living testimony to the world that he “has been with God and learned of him.” He must “study to show himself approved of God.” He must study every great question of the day. He must know when the political demagogue seeks to enslave the people by unjust legislation and otherwise. He must sound the trumpet when he sees the sword coming and let the people know the proper course to take to prevent their enslavement. For these things, he will be hated and perhaps persecuted, but he should not be moved from the path of duty for fear of persecution. He should bear in mind that it is an honor to be hated for righteousness' sake. “Blessed are ye, when men shall revile you, and persecute you, and say all manner of evil against you falsely.”

III. He must give his life for the people. That is, he must spend all the best energies of his life in an effort to lift up the fallen. He may undergo much criticism for going into the hovels and slums to save his people; but he must go. For Christ made himself of no reputation, and it is imperative that we follow his example. The woman who washed the Saviour's feet with tears was a woman out of whom he had cast seven devils. Indeed, it is written: “I came not to call the righteous, but sinners to repentance.” The Son of God who is the only true type and the one after whom we must fashion our lives, not only suffered to be persecuted and given a bad name, but willingly laid down his life for his people. The adversary of our souls goes about as a roving lion seeking whom he may devour. He has many ways to lead the young into his alluring traps; but, like David, the pastor must slay the lion, and save the lamb. The lion may assume the form of the saloon or the gambling house. No matter how unpopular it may make the preacher appear, he must oppose them. The lion and the bear which would destroy our Father's flock must be slain. The pastor must not desert because of opposition. His life, all of his life, must be given to his calling. “There is no discharge in this war.”

Then, our Great Shepherd will not desert us in death, for he has promised to call before him all nations, and he will separate them one from another, as a shepherd divides his sheep from the goats. When all the best energies of the shepherd's life have been spent and he can no longer lead, feed and protect the flock given to his care, and he shall be brought to the margin of the river, and, notwithstanding some have not heeded his call, the words of God will give cheer—the words to the effect that if they fail to take warning their blood shall be upon their own heads—and as he looks over the surging billows and the thought shall come over his soul, “How can I get through?” then he can say with David, “The Lord is my shepherd; I shall not want. Yea, though I walk through the valley of the shadow of death, I shall fear no evil: for thou art art with me; thy rod and thy staff they comfort me.”

If this discourse should be confined to an elucidation of the one word liberty, it would bring us into an inexhaustible region of thought, and let us out upon a fathomless ocean of felicity. It is one of the sweetest words in all the English vocabulary. Every letter is a diamond stud making the whole the most sparkling gem of the language. Its meaning is self-conveying and extends to every living creature, whether the creature be possessed with the power of reason or merely led by blind, unreasoning instinct. Each creature realizes the true meaning of liberty, whether intelligent or ignorant, rational or irrational. The beneficent influence of this word reaches to every people and every clime. The heathen and savage tribes of earth, such as the roaming red man, the savage bushman, the stupid Chinaman—all enjoy liberty of body. Even the beasts of the forests and the cattle of the field realize what it is to have liberty. The winged fowls of the heavens and the finny tribes of the sea are miserable and discontented when confined to prison walls, or shut in from the liberty given them by their Creator. But it is man, the masterpiece of divine architecture, with which my subject deals. He was born amid the freedom of a heavenly paradise prepared by divine wisdom, and suited to every condition of his holy state, in which he was unrestrained in all things which were necessary to his perfect happiness. But having violated the command of the Maker, man was driven from the Garden of Eden under a heavy penalty—one which he could not pay. Having voluntarily imprisoned his own soul and finding himself totally unable to release it from the thraldom of sin, he showed his disgust or abhorrence of soul bondage by his opposition to physical bondage—a thing which has been characteristic of man in all the ages of the past. Perhaps the most notable instances cited in Bible history are those in the accounts of the bondage of the Israelites to the Egyptians, and the Jews to the Babylonians, evidenced by such passages as, “I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters,” (Ex. 3:7) etc. “For there they that carried us away captive required of us a song; and they that wasted us required of us mirth” (Ps. 137:3), etc.

The origin of a thing cannot be considered aside from the source from which it came. The text given in connection with the subject on which I am to speak sets up the claim that Baptists have their origin in Christ, who himself antedates the formation of the world, and that the beginning of their work in the world was made manifest with the advent of Christ and the choosing of the first disciples. This, on the face of it, is indeed a startling claim, considering, too, that there are so many other great denominations in the world, all claiming to be representatives of the Church of Christ. Hence, to define the claim which I here make, it will be necessary to prove the continued succession of those principles held by the Baptists from the days of Christ until now; that these principles are inseparable from the Church of Christ. But before coming to this, in order that you may know that the origin of the Baptists (that is, if Baptists represent the Church of Christ) was in Christ even before he came into the world, it will not be out of place to consult that prophecy which refers directly to the coming of his kingdom. In the forty-fourth verse of the second chapter of the book of Daniel we have this prophecy: “In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.”

The commission or authority under which the churches of Christ are to operate must have its beginning (or authority) in Christ. The “Go ye into all the world, and preach the gospel to every creature,” is an order of Divine appointment and has been in effect ever since it fell from the Divine lips. It did not have its origin with the establishment of the Greek Catholic Church, in the fourth century, to say nothing of those of a more recent date of organization, but had been proclaimed and pushed with vigor and determination during all the time between the ascent of the Son of God and the establishment of these later systems, and must continue to be the only authority under which the Gospel is to be preached.