The Almost Christian.
ACTS xxvi. 28.
_Almost thou persuadest me to be a Christian._
THESE words contain the ingenuous confession of king _Agrippa_;
which having some reference to, it may not be improper to relate the
substance of the preceding verses, with which the words are so closely
connected.
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 defence
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 by 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 defence, but endeavours
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 learning 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 endeavour to shew 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 to be almost,
but altogether christians.