"Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but all that hear me this day, were both almost, and altogether--such as I am except these bonds." Acts xxvi:28, 29.

T matters very little in what spirit or with what meaning King Agrippa said, "Almost thou persuadest me to be a Christian;" whether he was really almost so persuaded, and, therefore, gave an honest expression of his state of mind, as some suppose; or, as others suppose, in irony, meaning to belittle the apostle and his cause, and call attention to his own greatness--to minify the apostle's speech and magnify himself. Anyhow the apostle was in earnest. If, as a great man to start with, Paul was one thing more than another, he was an earnest man. Earnestness characterized his whole life from the first we hear of him to his last word and act. Such was the apostle's manifest earnestness in this answer before King Agrippa that the governor, who had heard him before," Festus, said [221] with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness." Such was the soberness, the earnestness, with which the apostle spake that Festus thought he was mad.

      We shall not concern ourselves then in this discourse with the language of Agrippa, but rather with the apostle's reply, in which he owned that it was his aim and his pleasure to persuade men to be Christians; not simply one king, but all who heard him: not to be almost but altogether Christians, such as he himself was, excepting his bonds.

      The first thing suggested by his reply that we shall notice is that there is such a thing as being partly and yet not wholly a Christian.

      1. Some persons are called Christians because they were born, and reared, and educated, and live, in a Christian country; because they have been used to Christian civilization, customs and usages; be- cause they date their letters "in the year of our Lord," and as Christians in this sense often do, swear by the name of Jesus instead of that of Mahomet, or Jupiter, or Buddha, or that of any other founder of a religion. That is, they are Christians only in the sense of historic or geographical classification; as one must be a Jew, or a Christian, or a Mohammedan, or a Pagan, or be left out entirely. There are more Christians in this sense than there are such as Paul was. Col. Ingersoll [222] would be called a Christian in Arabia! In this sense persons are called Christians without being Christians in any sense worth speaking of.

      2. We have many persons in all Christian countries, and possibly in some others, who are Christians simply in judgment; that is, persons who in their own minds have decided in favor of Christianity as against all other religions; persons who even believe the Christian religion to be true, right, divine; who really believe it is right to be a Christian; who have promised themselves, time and again, when sick, or otherwise alarmed, that they would try to become such, and expect at some future day to do so, but have deferred a practical consideration of the matter. There are many such persons in all Christian countries; of good education and intelligence in secular matters, persons of high places who consider themselves too busy with matters of state, matters of commerce or trade, and of the general interest and welfare of the country, to give the matter of becoming Christians their personal attention; and many who seem willing to commit the interests of their souls to the priests, the preachers, or the churches, or to the Lord--anybody who will take it, so that they may be excused from a personal consideration of the matter. They send their children to Sunday school, and are glad even to see them join the church; pay their wives' church subscriptions, and even go with them to church on Sundays and holidays. But such persons lack a [223] good deal more than his "bonds" of being Christians such as Paul was.

      3. Then, again, there are many persons who no doubt are Christians at heart, as we often say; that is, they are not only convinced in their minds that Jesus is the Christ the Son of God, and the Saviour, but they love him; their feelings and desires are all on the side of Christianity. They hear and think of the story of Jesus only with pleasureful interest. But they go no further. They have been mistaught, it may be; or they may not have been taught at all, as to their future duty. They have been taught, it may be, to look for something they have never been able to see, or to listen for something they have never been able to hear, or wait for some experience they have never had. They are waiting, in consequence of such teaching for some mysterious and wonderful change, more than faith in the Son of God and a sincere desire to be a Christian, that will be to them an evidence of sins forgiven and, of their acceptance with God. They have not the imagination that some have, and cannot have the experience that some have supposed they had, and they suppose that they are not sufficiently converted to take any further step in the matter. And they are waiting for something they know not what; but something nevertheless. They may have been taught there is nothing they can do; that if they belong to the elect, God will make it known to them in his own good time, and if they are not of the elect, why, then they are not; [224] and they really fear to try to do anything lest they should be found fighting against God. And they wait. Many no doubt thus honestly wait all their lives, and die waiting, Christians at heart. No doubt it is better to be a Christian at heart than not to be. No doubt God will judge rightly all honestly misguided persons. But these honestly mistaken, misguided Christians at heart are not Christians such as Paul was.

      Then, a great many people who are Christians at heart are confused by foolish preaching and the jargon of the creeds. The preachers instead of telling the simple story of Jesus of Nazareth and teaching the people the duty of faith, obedience and trust, have been preaching about the Godhead, the Holy Trinity, the fore-knowledge of God, the divine decrees, unconditional election and reprobation, etc., etc., and the people have failed to understand them. The fact its the preachers themselves have not understood them. They have been preaching these profound doctrines, as they doubtless suppose they are, because they are in the creeds of their churches, and because the preacher must believe and preach them in order to be orthodox, and because one who is not orthodox is heterodox, and it has always been and always will be a terrible thing to be heterodox. The consequence is that many honest souls, Christians at heart--made so by the simple story of Jesus, which they have gotten in spite of the creeds--are left in utter [225] confusion upon the whole matter of further duty, and of becoming Christians, such as Paul was.

      4. Then there is such a thing as being a Christian in fact. This is more than birth, education, country; more than the convictions of the mind and decision of the judgment; more than sympathies, desires, feelings, or a Christian at heart. One becomes a Christian formally and in fact by publicly confessing Jesus Christ as the Son of God, and by putting him on in his appointed way--the way he appointed when he committed the gospel to his disciples and sent them to all the nations to preach it. Let us see: "Go ye, and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." (Matt. xxviii:19.) "Go ye into all, the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark xvi:16.) This is the Lord's appointed way; and it's right or it's not right. Which shall we say?

      Some persons have been taught that there is nothing in forms--and therefore there is nothing in becoming a Christian formally--that baptism is a mere form, and in no sense vitally connected with the matter of becoming a Christian. Well, it is true that baptism is a form--not a "mere" form, but a form--the baptizing of an infant is what might be called a mere form: It is true, also, that by being baptized the believer formally becomes a Christian, formally puts on Christ, is formally initiated into [226] the body of Christ. Who is authorized to say that there is nothing essential in forms? God did not leave the earth "without form and void," but he "formed the earth." Is there nothing essential to the earth in its form? God "formed man of the dust of the ground." Is his form essential? "God formed every beast." His "hand formed the crooked serpent." Yea; he "formed all things" that were made. Things are distinguished by their forms. Jesus "took upon him the form of a servant" and was in the fashion of a man. We have in the New Testament a "form of doctrine," a "form of sound words," a "form of godliness." True, a form without power, without life, without utility, without beauty, without anything but form would be only a form, "a mere form." But God has no such forms. Forms are necessary to power, and even to life itself. And so God has appointed that men shall be Christians in form--shall become Christians formally.

      By the way, that is just what's the matter. Presumptuous and ignorant men have deformed Christianity. They have deformed the very simple God-appointed form of becoming a Christian; and with many the whole matter of becoming a Christian is "without form and void." Hence the confusion upon the subject, and the many Christians at heart who know not how to become Christians formally and in fact.

      Yes. The confession of Christ, the good [227] confession, is a form; and baptism is a form, too; and by making the confession and being baptized the believer formally becomes a Christian. That's exactly it. Nor is this form unnecessary simply because it is a form. Things are distinguished one from another by their forms. By this divinely appointed form we can see persons become Christians, and believers can see themselves become Christians. The Lord has made no unnecessary appointments. A form may be just as necessary as anything without a form. Baptism is associated with faith and repentance, and sustains the same kind of relation to the body of Christ and salvation that they do. Let us see: In the commission (Mark xvi:16.) "He that believeth and is baptized shall be saved." Belief and baptism are associated by "and," and alike related to salvation. Peter in answer to the inquirers on that noted Pentecost (Acts ii:38.) said, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins." Here he associates repentance and baptism, and by the same word connects both with remission of sins. Again: Paul so associates faith and baptism (Gal. iii:26, 27) in these words: "For ye are all the children of God by faith in Christ Jesus; for as many of you as have been baptized into Christ have put on Christ." And all this notwithstanding baptism is a form. Associated with belief, and put in the same relation with it to salvation; associated with repentance and put into the same relation with it to remission of sins; associated [228] with faith and made initiative to Christ, to His body, to His church; and still baptism is a form. The difference between it and "mere" forms, needless forms, non-essential forms, is that it is God's form, while all "mere" forms are men's forms. When the Lord prescribes a form and puts upon it the "name of the Father, and of the Son, and of the Holy Ghost," "mere," or "needless," or "nonessential," is no proper adjunct for it.

      Some persons make much ado over the fact that in the Greek Scriptures persons are said to "believe into Christ"; and we are asked how that can be and yet persons be "baptized into Christ." Simple enough. Both expressions are scripture, are they not? that is, both "believe into Christ" and "baptized into Christ." And if we believe one because it is scripture we ought to believe the other for the same reason, ought we 'not? Both are true. I believe both. How can both be true? Are persons initiated into Christ twice? Once by belief and once by baptism? Certainly not. Well, then, are some persons initiated into Christ by faith and others by baptism? Certainly not. How, then, can both statements be true--"believe into Christ," and "baptized into Christ?" Why, because, as we have already seen, belief and baptism are associated in bringing sinners into Christ. The end, "into Christ," may be predicated of both; or it may be predicated of either one, when that one is the subject of the conversation, just as in case of the association of two or more [229] men in the accomplishing of a given work. A person may be brought into court by the sheriff, the jailor, and a guard. The bringing of the man may be predicated of either one of the officers named, if we are speaking of that officer and wish to magnify his office. Whether in strictness of speech it is correct or incorrect, it is a liberty taken by writers in all languages, and common-sense has no difficulty in the interpretation of it.

      A believer, then, is made a Christian formally by the divine form: that is, by confessing Jesus Christ with the mouth, and being baptized in his name. People generally have no difficulty in understanding this, and the necessity of it, in reference to anything else than Christianity. Take Free Masonry, for instance: Is one a Mason simply because his father was ? Is he already a Mason because he believes Masonry to be a good thing--because in his judgment he has decided in favor of it? Is he a Mason in fact simply because he is a Mason at heart? May not one be a Mason in judgment, and at heart, and yet not one in fact? And is it not true, that he is not a Mason in fact because he has not been formally made a Mason, because he has not taken the steps? because he has not been formally initiated?

      People have no difficulty in understanding this matter in case of American citizenship. Is a man an American citizen in fact just because he is in judgment, or even at heart? Certainly not. We all understand that. A foreigner may be ever so [230] thoroughly convinced of the greatness of America, of the advantages of American citizenship; and he may be an American at heart; but all this does not make him a citizen in fact. To be a citizen in fact he must be formally made one.

      We all understand this matter as it relates to contracts. Is a man a husband in fact because he has contracted marriage with a certain woman ? Certainly not. No matter how much he may love the woman, at heart; and how well suited to be his wife he may believe her to be, he is not her husband until he is formally married to her. And, as I have said, this is true of becoming anything, or a member of any order or association, or a citizen or any country, or subject of any government; and yet some people seem to think that one can become a Christian, a member of the body of Christ, a subject of his kingdom, in fact without any form; and this, too, notwithstanding the divine form taught through the New Testament, both by our Lord himself and by his apostles. One passage here from Paul, (Rom. vi:17, 18), is too fitting to be passed: "Ye have obeyed from the heart that form of doctrine which was delivered you; being then made free from sin ye became the servants of righteousness." And it is almost impossible not to understand the apostle here by "that form of doctrine" to allude to what he has just before said: "So many of us as were baptized into Jesus Christ were baptized into his death. There we were buried with him by baptism into death; [231] that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," (verses 3, 4). Dr. Macknight says in his comment on this 17th verse: "The original word, (translated form) among other things, signifies a mould into which melted metals are poured, to receive the form of the mould. The apostle represents the gospel doctrine as a mould into which the Romans were put by their baptism, in order to their being fashioned anew. And he thanks Clod, that from the heart, that is most willingly and sincerely, they have yielded to the forming efficacy of that mould of doctrine, and were made new men, both in principle and in practice."

      But let us notice in the next place, "Such as I am except these bonds." Paul was no mere Christian at heart--or in judgment and at heart. He was all that, and more. The point at issue, or point of difference, as to belief, between Paul prior to his conversion and the disciples of Jesus, was one as to the resurrection of Jesus from the dead. When the Lord appeared to him on the way from Jerusalem to Damascus and he believed that it was really Jesus of Nazareth risen from the dead and alive, the point of difference was decided against him at the bar of his own judgment; and just like the brave and honest man he always was, he surrendered. There is often the grandest heroism in surrender. Paul at once acknowledged Jesus as Lord, and asked what he would have him to do. Let him tell the story in his [232] own style: "And I said, what shall I do, Lord? And the Lord said unto me, 'Arise and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.' And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood, and said unto me, Brother Paul, receive thy sight; and the same hour I looked up upon him. And he said, the God of our fathers hath chosen thee, that thou shouldst know his will, and see that just one, and shouldst hear the voice of his mouth; for thou shalt be his witness unto all men of what thou hast seen and heard. And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." (Acts xxii:10-16). And in another account of his conversion we learn that when Ananias had so instructed him as to the things "appointed" for him to do, Paul at once "arose and was baptized." (Acts ix:18). And thus, he, as he himself said, "put on Christ." (Gal. iii:27). He was not the kind of man to be satisfied with being "almost" a Christian, with being a Christian in judgment, and at heart merely, Paul was an "altogether" sort of man. Whatever he was, that he was "altogether." When he became a Christian he became "altogether" one. And when he persuaded men to become Christians he persuaded them to become not only almost, [233] but altogether, such as he was, except his bonds. That is, he persuaded men to be Christians not merely in judgment and heart, but in fact--outwardly, openly, actually, formally, as well; and both in the profession and in the practice of Christianity.

      "Persuadest me to be a Christian." Paul persuaded men to be Christians. This he confessed in his answer to the king; and this he taught elsewhere, both in his preachings to the sinner and in his epistles. He persuaded men. God doesn't persuade stones, rocks, or seas; worlds, suns or comets; but he persuades men. He governs the world of matter by sheer force, or power; but not so men. He reasons with men; persuades, exhorts, entreats and warns men. While he rules the material universe, all worlds and suns, by his own almighty power, he stops at the door of man's heart, and knocks for admission. He says (Rev. iii:20) "Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." No divine violence here. God respects his own image in man. He will not break down the dignity of his own image even to save man from eternal ruin. Man is so wonderfully and fearfully made that he may choose sin and death here, and hell forever hereafter. If man's salvation were merely a question of divine power, or will, or sovereignty, as some suppose it is, there would be no sense in standing at the door of man's heart and knocking, or in reasoning with him. Persuading man [234] would be mocking men. If man were the mere machine that popular theology would have us believe that he is, utterly unable to be or do otherwise than God has decreed from all eternity that he should do, then all talk about persuasion is nonsense. Why persuade men, if they indeed can do nothing but what God has foreordained from all eternity that they should do, and are compelled to do that, just as the world is to sweep round in circles? But God persuades men, notwithstanding the jargon of the creeds that have come down to us from the darker ages.

      Again: Paul persuaded men to be Christians. Only Christians. His plea could be readily understood. The issue he made with men was single and simple. To be or not to be a Christian; that was it. I think it is to be regretted that it is not so now. There is some confusion about the issue we are making with men now. We have questions about churches, denominations, parties; about creeds and ecclesiastical politics. The priests and preachers now have to do a good deal of persuading, arguing, and debating about matters of difference in their creeds and churches; and when they get men persuaded to be Christians their work is only fairly begun. Many men are today standing out in the world, never having made any kind of public confession of Jesus, although entirely willing and anxious to be Christians--because they are confused by the many creeds and churches we have in the world, whose claims are being pressed upon people, more than the simple [235] story of Jesus and his love. This ought not to be. There have been very grave mistakes made by somebody, since Paul's time; so that the simple issue he made with men has been almost lost sight of in the wars of churches and conflicts of creeds. If Paul was right we have gone wrong; and have brought upon ourselves unnecessary labor and trouble. How shall we go about getting right again? I can see but one way: Let the creeds and the parties they have made go. Let them go entirely. We shall not make the difficulties less by trying to alter and amend them, and adjust them to our advanced civilization. Let them go. Then let us persuade men to believe in Jesus, and confess Jesus, and put on Jesus in his own simple and appointed way, and to walk in Jesus; and be simply Christians. Men can be Christians without the creeds and parties of our day--Christians such as Paul was, except his "bonds." We have no need of the bonds with which man bound Paul; nor of the "bonds" with which men have sought to bind all the children of God. Let all the bonds go!

      Finally. With Paul, it was not enough simply to become a Christian--a Christian in belief, in heart, and in fact--to be saved, and to feel happy, and be taken to heaven on flowery beds of ease. No, no! With him, to become a Christian was to become a soldier; and having enlisted, to fight the good fight of faith; to fight on until death should release him. Hear him: "So fight I, not as one that beateth the [236] air; but I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway" (I Cor. ix:26, 27). Again, near the close of his earthly career: "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge shall give me at that day; and not to me only, but unto all them also which love his appearing" (2 Tim. iv:7, 8). And to those left behind he says: "Fight the good fight of faith, lay hold on eternal life, whereunto thou art called, and have professed a good profession before many witnesses." Let us try to be Christians such as Paul was.

      "I would to God that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds." [237]

[NTC2 221-237]