George Whitefield
Sermon 43
The Almost Christian
Acts 26:28, "Almost thou persuadest me to be a Christian."
The chapter, out of which the text is taken, contains an admirable
account which the great St. Paul gave of his wonderful conversion from
Judaism to Christianity, when he was called to make his defense before
Festus a Gentile governor, and king Agrippa. Our blessed Lord had long
since foretold, that when the Son of man should be lifted up, "his
disciples should be brought before kings and rulers, for his name's sake,
for a testimony unto them." And very good was the design of infinite wisdom
in thus ordaining it; for Christianity being, from the beginning, a
doctrine of the Cross, the princes and rulers of the earth thought
themselves too high to be instructed by such mean teachers, or too happy to
be disturbed b such unwelcome truths; and therefore would have always
continued strangers to Jesus Christ, and him crucified, had not the
apostles, by being arraigned before them, gained opportunities of preaching
to them "Jesus and the resurrection." St. Paul knew full well that this was
the main reason, why his blessed Master permitted his enemies at this time
to arraign him at a public bar; and therefore, in compliance with the
divine will, thinks it not sufficient, barely to make his defense, but
endeavors at the same time to convert his judges. And this he did with such
demonstration of the spirit, and of power, that Festus, unwilling to be
convinced by the strongest evidence, cries out with a loud voice, "Paul,
much earning doth make thee mad." To which the brave apostle (like a true
follower of the holy Jesus) meekly replies, I am not mad, most noble
Festus, but speak forth the words of truth and soberness." But in all
probability, seeing king Agrippa more affected with his discourse, and
observing in him an inclination to know the truth, he applies himself more
particularly to him. "The king knoweth of these things; before whom also I
speak freely; for I am persuaded that none of these things are hidden from
him." And then, that if possible he might complete his wished-for
conversion, he with an inimitable strain of oratory, addresses himself
still more closely, "King Agrippa, believest thou the prophets? I know that
thou believest them." At which the passions of the king began to work so
strongly, that he was obliged in open court, to own himself affected by the
prisoner's preaching, and ingenuously to cry out, "Paul, almost thou
persuadest me to be a Christian."
Which words, taken with the context, afford us a lively representation
of the different reception, which the doctrine of Christ's ministers, who
come in the power and spirit of St. Paul, meets with now-a-days in the
minds of men. For notwithstanding they, like this great apostle, "speak
forth the words of truth and soberness;" and with such energy and power,
that all their adversaries cannot justly gainsay or resist; yet, too many,
with the noble Festus before-mentioned, being like him, either too proud to
be taught, or too sensual, too careless, or too worldly-minded to live up
to the doctrine, in order to excuse themselves, cry out, that "much
learning, much study, or, what is more unaccountable, much piety, hath made
them mad." And though, blessed be God! All do not thus disbelieve our
report; yet amongst those who gladly receive the word, and confess that we
speak the words of truth and soberness, there are so few, who arrive at any
higher degree of piety than that of Agrippa, or are any farther persuaded
than to be almost Christians, that I cannot but think it highly necessary
to warn my dear hearers of the danger of such a state. And therefore, from
the words of the text, shall endeavor to show these three things:
FIRST, What is meant by an almost-Christian.
SECONDLY, What are the chief reasons, why so many are no more than
almost Christians.
THIRDLY, I shall consider the ineffectualness, danger, absurdity, and
uneasiness which attends those who are but almost Christians; and then
conclude with a general exhortation, to set all upon striving not only be
almost, but altogether Christians.
I. And, FIRST, I am to consider what is meant by an almost Christians.
An almost Christian, if we consider him in respect to his duty to God,
is one that halts between two opinions; that wavers between Christ and the
world; that would reconcile God and Mammon, light and darkness, Christ and
Belial. It is true, he has an inclination to religion, but then he is very
cautious how he goes too far in it: his false heart is always crying out,
Spare thyself, do thyself no harm. He prays indeed, that "God's will may be
done on earth, as it is in heaven." But notwithstanding, he is very partial
in his obedience, and fondly hopes that God will not be extreme to mark
every thing that he willfully does amiss; though an inspired apostle has
told him, that "he who offends in one point is guilty of all." But chiefly,
he is one that depends much on outward ordinances, and on that account
looks upon himself as righteous, and despises others; though at the same
time he is as great a stranger to the divine life as any other person
whatsoever. In short, he is fond of the form, but never experiences the
power of godliness in his heart. He goes on year after year, attending on
the means of grace, but then, like Pharaoh's lean kine [cow?], he is never
the better, but rather the worse for them.
If you consider him in respect to his neighbor, he is one that is
strictly just to all; but then this does not proceed from any love to God
or regard to man, but only through a principle of self-love: because he
knows dishonesty will spoil his reputation, and consequently hinder his
thriving in the world.
He is one that depends much upon being negatively good, and contents
himself with the consciousness of having done no one any harm; though he
reads in the gospel, that "the unprofitable servant was cast into outer
darkness," and the barren fig-tree was cursed and dried up from the roots,
not for bearing bad, but no fruit.
He is no enemy to charitable contributions in public, if not too
frequently recommended: but then he is unacquainted with the kind offices
of visiting the sick and imprisoned, clothing the naked, and relieving the
hungry in a private manner. He thinks that these things belong only to the
clergy, though his own false heart tells him, that nothing but pride keeps
him from exercising these acts of humility; and that Jesus Christ, in the
25th chapter of St. Matthew, condemns persons to everlasting punishment,
not merely for being fornicators, drunkards, or extortioners, but for
neglecting these charitable offices, "When the Son of man shall come in his
glory, he shall set the sheep on his right-hand, and the goats on his left.
And then shall he say unto them on his left hand, depart from me, ye
cursed, into everlasting fire prepared for the devil and his angels: for I
was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no
drink; I was a stranger, and ye took me not in; naked, and ye clothed me
not; sick and in prison, and ye visited me not. Then shall they also say,
Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked,
or sick, or in prison, and did not minister unto thee? Then shall he answer
them, Verily I say unto you, inasmuch as ye have not done it unto one of
the least of these my brethren, ye did it not unto me: and these shall go
away into everlasting punishment unto me: and these shall go away into
everlasting punishment." I thought proper to give you this whole passage of
scripture at large, because our Savior lays such a particular stress upon
it; and yet it is so little regarded, that were we to judge by the practice
of Christians, one should be tempted to think there were no such verses in
the Bible.
But to proceed in the character of an ALMOST CHRISTIAN: If we consider
him in respect of himself; as we said he was strictly honest to his
neighbor, so he is likewise strictly sober in himself: but then both his
honesty and sobriety proceed from the same principle of a false self-love.
It is true, he runs not into the same excess of riot with other men; but
then it is not out of obedience to the laws of God, but either because his
constitution will not away with intemperance; or rather because he is
cautious ...
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