BY HORNADY & ELLS.
VOL. 111.
®hf § mi gaptist,
DEVOTED TO RELIGION AND LITERATURE,
Is published every Saturday, at Atlanta, Georgia, at the
subscription price of throe dollars per year.
HORNADY & ELLS,
Editors and Proprietors.
H. C. Hornady.] [James N. Ells.
‘ Almost tlion persuades* Me.’
Almost persuaded to forsake
The slippery paths of death,
While gazing on the toppling stones
That crown the gulf beneath, —
While angel forms are thronging round
To lead thee to the sky,
And God’s own Spirit whispers thee,
‘Believe, thou shalt not die !’
Almost persuaded to return
A tender Father’s love,
To look in filial confidence
To Him who reigns above;
To Him, whose gifts liavebless’d thy path
From earliest infancy, 1
Nor spared His loved and only Son,
But gave Him up for thee.
Almost persuaded to bow down
That haughty soul in prayer,
While standing at the cross of Christ
And viewing Jesus there, —
Half turning from the loving gaze,
’Mid mortal agony*
And thine own heart's responsive throb,
‘That Saviour died for me.’
TUI STATE OF THE ‘ALMOST CHRISTIAN’
ILLUSTRATED.
A. SERMON,
PREACHED IN FORSYTH, GA„ SEPTEMBER 10, 1
BY REV. H. C. HOEJTADY.
[Reported by A. K. Marshall, for'The Banner,J
Text : Then Agrippa said unto Paul, Almost
thou per3iiade9t me to be a Christian.—[Auto
xxvi: 28.
I have sometimes thought that this would
have been a beautiful scene for the pencil
of an accomplished painter —the scene
which occurred between the apostle*Paul
and king Agrippa.
The apostle Paul had been arrested by
the .Tews in a very irregular way. What
we would call a mob had arrested him, and
they were desirous of putting him to death,
because they said that being a Jew he had
sought to set aside the laws and customs of
their forefathers. They regarded him, in
other words, as a renegade from the Jewish
faith; they looked upon him as one that
had betrayed their faith which had grown
gray with time, and had been hallowed by
its associations ; and because they regarded
him in this light they were disposed to put
him to death. But the apostle appealed
from this infuriated people to Otcsar, or
rather he had been taken charge of by one
of Cysar’s military officers, and had been
sent to Agrippa, who held his authority un
der Civ-iar. He had been summoned first
by Felix, and then he had been placed be
fore the judgment seat of Agrippa. He
pleaded his own cause before the judgment
seat of these august personages. While he
was pleading before Agrippa, and reasoning
with him as a Jew—for Agrippa was a
Jew, and skilled in all the learning of the
Jews—he strengthened his argument before
this man by tjnotations from the Scriptures,
and by citing him to the authority of the
prophets, and appealing to the belief' of
Agrippa in the prophets, in order to sustain
he line of argument which he had adopted;
Dd when Paul appealed to the prophets
dth which Agrippa was so familiar, then
as uttered the language of this text:
Imost thou persuadest me to be a < hris-
in.
You will remember, in this connection,
* language that, was employed by Felix
en the apostle Paul reasoned before him
righteousness of temperance and ofajudg
nt to come; Felix, trembling upon his
*, was disposed to put away that influ*
i which was so much alFeeting him, by
ng: *Go thy way for this time;, when !
\ a convenient season 1 will call ior
' So it seems from the history of these
•a, that the sermons of the apostle must
been accompanied by divine influence
pvrer upon them ; but both of them
disposed to put off the day for elosng
th the offers of salvation, and in this
ft are representative men, or men re
Siting large classes, who reason just as
lid, feel just its they felt, and act just
y acted, t ana not going to apeak for
nelit of those rulers, but for that of
cis of persons w hich they represent,
ping to speak U that class of persons
,ve been made to feel and realise to
xteut the importance of religion, and
ATLANTA, GEORGIA, OCTOBER 11, 1862.
who have been almost ready under the
pressure of divine interposition and divine
persuasion, to yield their hearts to its
claims, and to cast in their lots with the
people of God, hut who nevertheless are
not disposed to yield to this influence, but
steel their hearts against it, and say in
their hearts as did Felix : ‘Go thy way for
this time; when I have a convenient season
1 will call for thee.’ Those rulers confessed
candidly the impressions on their minds,
and I have no doubt wished the apostle to
understand this much; but they did not
come quite up to the religion which he
preached, and to the faith which he pro
claimed : ‘Almost,’ is their language, ‘ thou
persuadest me to be a Christian.’
I have selected this verse in order to pre
sent a single proposition, and to illustrate
it if possible. Trie proposition that l de
duce from the text is this ; that to be almost
a Christian, and no more , is to be hopelessly
lost. And 1 propose to illustrate it by a
variety of familiar illustrations, so as, if
possible, to present it before your mind in
a way that you cannot avoid seeing it. I
know that if I were to enter into a line of
close analytical investigation, 1 might tail
to present such an argument before your
minds as to convince you of the truth of
the proposition, and 1 might fail also to
affect your hearts with regard to its impor
tance, its absolute importance; and there
fore I propose to make a picture of this
truth, and to present it before you in order;
that its effect may be more lasting.
I said that to be almost a Christian, and
no more, is to be hopelessly lost. This
may seem to be a strong proposition. It
is strong, but not stronger than the truth ; |
and I shall render it plain by familiar illus- •
trations drawn from every day life. It is J
well known that things are almost true;
which are complete failures. 1 will illus
trate the proposition in this way to show
you how a person may be almost a Chris
tian, and yet fail to be one.
Away up in the northwestern portion
of the count ry are two very small lakes,
neither of them perhaps larger than this
room—-both of them so close together that
a child might almost make them one—
separated by only a narrow ridge of earth;
and yet, my friends, one of them is the
source of one great river, and the other of
another. From these twin lakes these riv
ers flow in opposite directions, one of them
winding its way through the mountains,
and increasing in size until it becomes the
mighty Mississippi, and empties into the
Gulf of Mexico; the other, pursuing an
opposite direction, swells into the Columbia
and discharges its waters into the far dis
tant Pacific ocean. They are almost one
at their start, and yet they diverge more
and more until their entrance into the ocean
takes place, thousands of miles apart. How
near the beginnings, how distant the re
sults! So, my friends, you may be almost
Christians, come very near the point, and
yet in the results you may be as far from
it as heaven is from hell.
Take another illustration: There is up
on the extreme northern coast of this con
tinent a little strait, known as Behring’s
strait—a belt of water so narrow that it isj
thought by some, that when it was frozen
over in winter the Indians came across it
into this country, and first settled it. It is
not more than twenty-five or thirty miles
in width, and yet on one side of it is the
continent of Asia, and on the other the
continent of America, the two differing
from each other in soil, in climate, in reli
gion, in civilization, in language, and in
everv tiling in which one country can differ
from another. But for that little strait
they would be one and the same country.
And so, my friends, there may be but a
narrow strait, a little frith, a small stream,
that divides a soul from Christ, and yet as
regard* results, it is just the sune to that
soul as if the great ocean w ere rolling be
twem it and happiness.
There is another illustration of a geo
graphical nature, with which you are all
familiar. If we cross over the ocean Into
the European Continent, we shall find an"
ther strait known as the strait of Dover,
separating France front England. \ou can
stand, on a clear day, on some of the cliffs
on the English side, and look over into
France and see the city of Calais,
narrow is this strait. The two countries
seem scarcely separate the one from the
“his banner over” us is “love.”
other; and yet on one side of the strait is
England, containing a people speaking the
English language, with Anglo Saxon habits,
Anglo-Saxon institutions, every thing
Anglo-Saxon, while on the other side is a
people speaking the French language, with
institutions, everything French. For cen
turies these two kingdoms have been op
posed, and many and fierce were the con
flicts that took place between the two
nations. Indeed the English are not more
diverse from the distant Russians than
they are from the French, whose country
lies so nearly adjacent to theirs. And so
my friends it is in regard to the man that
is almost a Christian ; there is but a narrow
strait between his soul and Christ, and yet,
so far as results are concerned, a great
ocean rolls between —a great Arabian des
ert intervenes.
Take another illustration: There i9 a
little stream or rivulet, rendered sacred in
song by one of Britain’s noblest poets,
across which a shepherd might step. On
cither side of this stream the grass grows
green, and bright wave the fields—a nar
row, nameless stream which a child might
almost stop with his feet —and yet on one
side of this stream is Spain and on the other
Portugal, two rival kingdoms with different
peoples,different laws, different institutions,
different languages, different feelings. They
are almost one ; but for this narrow stream
they would be one. So with the Christian;
while at onetime but a narrow stream may
separate between him and Christ, in the j
result, or end, a vast waste may intervene.
To be almost a Christian, and not to be one,
is to be hopelessly lost.
Another illustration of the sane nature
presents itself. There is a strait which has ;
been consejrated in history, and embalmed
in the records of rival nations. They call
it the Straits of Gibraltar. On one side is
Spain, with European laws, European reli
gion, everything European ; on the other
side is dark, benighted, mysterious Africa,
with its sable sons, with its savage customs,
its want of institutions, its destitution of
religion, its dark and mysterious records,
separate and distinct from Spain as though
its people had been the inhabitants of ano-,
ther sphere. Only a narrow strait, which
the Moor sometimes crossed over ; and but
for that strait the two countries would be 5
one and united. So, my friends, there may ;
be but a narrow strait between your soul
and Christ, and yet you may be separated
as far as was the rich man from Lazarus,
when in hell he lifted up his eyes, being in
torment,
But 1 will leave these familiar illustra
tions and present some of another class.
You recollect, my friends, that God pro
mised the land of Canaan to the Jews,
and they began their exodus from the.;
land of Egypt to that land of promise,
with eager, anxious hearts. They werej
guided in their journey through the
intervening wilderness by the pillar of cloud:
by day and the pillar of fire by night; but
still, though this people had such visibb
token of the Divine presence, they were re- j
bell ions, stiff necked, and because they re-;
belled against Moses and against God, not
withstanding they went so near to the land j
of Canaan, none of them were permitted to;
i enter. Mark, my friends, this people w-cre
led along by the Almighty fora long time,!
land until they were almost in possession of!
The land; but when they rebelled God
turned them back into the wilderness in
j which they were compelled to march for
fnrtv long and tedious years, until every
one that had set out of Egypt above the;
age of twenty years perished, except Caleb
} and Joshua. This is another striking illus
! tration of the proposition, that to be almost
a Christian, and nothing more, is to be
hopelessly lost. This people were almost
lin possession of the bind of Canaan, but
they never were permitted to enter it.
And, my friends, there are comparatively
more people lost of the class that are al
most persuaded to be Christians, than of
jany other class of men.
There is a still more striking illustration
of the proposition which we are illustrating,
to be found in the history of the Jews.
There were Moses and Aaron, who had
received special marks of divine favor—
one of them as the leader of God’s chosen
people, and the other as priest of the Most
High God. Aaron had often made inter
| cession for the children of Israel, and as
their priest, had offered up acceptable sa
crifices ; but because he had refused to
sanctify the Lord in his heart, and had been
inclined to idolatry, the Lord commanded
him to go up on Mount Hir, and there lay
aside his priestly garments, and there his
carcass was left as an ever-to-be-remembered
instance of one who had almost come in
complete possession of the promised re
ward, but yet who still completely and en
tirely failed. From that, mountain he
could look far over into the land of Canaan ;
he could see the distant Lebanon with its
shaking cedars, the hills covered with their
cattle, and the vineyards covered with their
purple fruit; but into that land, “flowing
with milk and honey,” he was never to
enter.
Moses, too, who was the chosen leader
of the children of Israel, is another striking
illustration of the almost Christian. He
accompanied the Jews out of Egypt, and
had bright prospects of entering the land
of Canaan ; but because he had spoken un
advisedly with his lips, and had trails,
gressed the commandment of the Lord, he
was suffered to go on the top of Mount Pis
gah and overlook the beautiful land, and
see its waving fields and harvests, its beau
tiful mountains, its gushing fountains, its
enchanting prospects; he could almost
realize the possession of the long wished
for Canaan, but he never was permitted to
enter on the possession of it. And so, my
friends, it is with the man who is almost
persuaded to be a Christian. Moses might
feel the balmy breath that came from the
flowers of Canaan, might inhale the delight
ful odor that was wafted from the fields
laden with delicious fruit, might hear the
sweet music of its gurgling brooks, but. for
him there was no passage over Jordan. So
with the sinner. He may be carried for
ward by Divine influence until he can see the
land of promise, the tree of life, the sun
capped towers, until he can hear the ran
somed strike the lyres and tune their harps;
he can listen to the sweet music that comes
up from the heavenly choirs, but yet he is
never to enter into that rest which is pre
pared for the people of God. He may be
almost a child of God, and yet a child of
Satan ; he may be almost a saint, and yet
quite a devil; he may be almost in heaven,
and yet be quite sure of hell; he may be
almost saved, and yet be finally damned.
My friends, your souls are too precious
to be lost in this way. Some of you have
but a step to take, and you are Christians.
Why will you not take it? Will yon not
w-ear the crown of joy- which Christ will
give in that great day 1 If so, then be not
almost Christians, but altogether, and you
shall then not almost, but altogether realise
the joys of the paradise of (rod.
Luther’s Description of a Christian.—
A Christian is a child of God, a brother of
Christ, a temple of the Holy Ghost, an heir
of the kingdom, a companion of angels, a
master over the world, and a partaker of
the divine nature. A Christian’s honor is
Christ in heaven, and the honor of Christ is
a Christian upon earth. He is a worthy
child of God, clothed with the righteousness
of Christ, and walking in holy fear and
willing obedience before his Father. He
shines as a light in the world, and as a
rose among thorns. He is a wonderfully
beautiful creature of the grace of God, over
which angels rejoice, and which they every
where attend with pleasure. He is a won
der of the world, the alarm of devils, the
ornament of the Church, the desire of hea
ven. Ilia heart is full of fire, his eyes full
of w ater, his mouth full of sighs, and his
hands full of good works.
Power of Prayer. —Prayer has divi
vified seas, rolled up flowing rivers, made
flinty rocks gush into fountains, quenched
flames of fire, muzzled lions, disarmed vi
pers and poisons, marshalled the stars
against the wicked, stopped the course of
the moon, arrested the sun in his rapid
race, burst open iron gates, recalled souls
from eternity, conquered the strongest de
vils, commanded legions of angels down
from heaven. Prayer has bridled and
chained the raging passions of man, and
routed and destroyed vast armies of proud,
daring, blustering atheists. Prayer has
brought one man from the bottom of the
sea, and carried another in a chariot of fire
to heaven! What has not prayer done ?
TERMS —Three Dollars a-year.
‘AH Tliy Works Praise Thee.’
It was a dark and dismal night when the
brave Almeida’s ship stood off* and on the
coast of the fragrant island Ceylon. With
a stout heart and a bold hand he had sailed
in seas unknown. Day after day, the
smooth, glassy surface had shown him only
his own vessel’s graceful rigging and quick
ly rocking hull, until famine began to shed
pallor on the face of the bravest of his fol
lowers ; and his own proud Portuguese
soul felt terrors creeping over it, and des
pair even menaced life. So they prayed to
their saints and their God, and He heard
them. The waves curled in silvery crests,
the huge sails hailed the coming breeze,
and at last the sweetest of sweet sounds on
the wide ocean, the gentle wash of the wa
ters up the ship’s bow, greeted the ear of
the anxious mariner. At night, dark moun
tains rose on the far horizon, and “ Land !”
shouted the exulting watch from the mast
head. And, as dusky shadows covered the
sea, fresh, sweet odors came from that dis
tant land. Bright fires—oh, how- welcome
a sight! —were seen rising; and even the
voices of men were heard in strange, unin
telligible accents. But what was that
voice which, all of a sudden, swelled on the
air, and like magic, filled their minds with
unutterable sorrow 1
Now it seemed to rise from the daik
depths by their side, and now it came far
and faint as from a distant world. At one
moment, it broke in fierce, fearful cries,
and then again it sank to such melancholy
complaining, that anguish seized on their
souls, and tears trickled down their rugged
and weather-beaten faces. They crossed
themselves; they fell on their knees: and
even their fearless leader implored the
Lord on high to spare their lives and to
guard their souls against the powers of Sa-.
tan ! Often were those deep, mournful
sounds heard in those distant, waters, and
many were the accounts that science and
superstition gave of the fearful “ "Voice of
the Devil.” Or was it, as some fondly be
lieved, even in our own age, thf mysterious
utterance of the Spirit of Nature, dwelling
in our globe and in the vast realms of cre
ation ? Later days brought other expla
nations. There were enormous gullies
there, it is said, and narrow passes cut
through the gigantic mountains, so that the
rushing of winds and the roaring of waters
played as on an dßoliau harp of colossal
size.
Our day has at last torn the veil of su
perstition and fancy, and replaced a tale of
impossible wonders by facts of even more
marvellous beauty. There lives near the
shores of Ceylon a large and most gorgeous
shell-fish, and when the light <>f the moon
rests dreaming on the bosom of the ocean,
and gentle breezes, laden with fragrance,
come cooling and calming from distant
homes, it opens its bright colored lips, and
pours forth its mild and melancholy music,
that the breakers on shore are heard no
longer, and the heart of man is moved. It
was surely not said in vain, nor W'as it a
mere figure of speech, when the Psalmist
exclaimed : “All thy works praise Thee,
O Lord.” For all creation unites in the
vast hymn of praise that daily rises to Ilis
throne on high. The morning stars ever
sing in the heavens; the mountains echo
back the voice of thunders; the earthquake
replies to the roar of the tempest, and even
the tiny insect, in its mazy dance, adds a
feeble note that is heard by Him.
[Stray Leaves from the Book of Nature.
Life is no Trifle. —One drop of w ater
helps to swell the ocean ; a spark of fire
helps to give light to the world. You are
a small man passing amid the crowd, you
are hardly noticed ; but you have a drop,
a spark within you, that may be felt
through eternity. Do you believe it ? Set
that drop in motion ; give wings to that
spark, and behold the results. It may
renovate the world. None are too small,
too feeble, or too poor to be of service.
Think of this and act. Life is no trifle.
—
The virtue of prosperity is temperance :
the virtue of adversity is fortitude.
It is the perfection of happiness neither
to wish for death nor to fear it.
Flattery is a sort of bad money, to which
our vanity gives currency.
Health is the greatest of all bodily pleas
ures, but the least thought of.
NO. 47.
