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THE ALMOST, AND THE REAL, CHRISTIAN COMPARED
IT is surprising to see what different effects the Gospel produces upon different minds; some view it as the very extreme of folly, whilst others regard it as the most glorious display of Divine wisdom. Even when our blessed Lord himself spake, some of his audience believed his words; whilst others said, “He hath a devil and his mad.” Thus differently were some of Paul’s auditors affected also, when he vindicated himself before Festus and Agrippa; Festus exclaimed, “Paul, thou art beside thyself;” whilst Agrippa, falling under the force of truth, said, “Almost thou persuadest me to be a Christian.”
The effects however which the Gospel produces on all who receive it aright, is uniform: and St. Paul’s answer to Agrippa affords us a fit occasion to set them before you in the clearest manner. It leads us to notice,
I. In what state Agrippa was—
He was convinced in his judgment, but undecided in his will—
[He was conversant with all the Jewish laws and customs [Note: ver. 3.], and a firm believer in the prophetic writings [Note: ver. 27.]: hence he expected assuredly that the promised Messiah would come. Respecting the advent of that Messiah he had had no opportunity of hearing, except from the reports of persons who were adverse to the truth (and such is yet the unhappy lot of kings and princes, who are constrained for the most part to form their judgment from very partial and erroneous statements): but now, from the discourse of Paul, he was convinced that Jesus was the Christ, and that his religion was indeed from God.
Still however he knew not how to embrace this religion himself. He saw that an open profession of Christianity might possibly shake his authority amongst all his subjects; and that at all events it must be attended with a life of mortification and self-denial, since he must renounce “the lust of the flesh, the lust of the eye, and the pride of life,” and give himself up to God in a life of universal holiness. But this was too great a sacrifice for him to make. If he could he a Christian, and yet retain the pleasures of sense and the honour that cometh of man, he would willingly embrace the Gospel; but if he must encounter so many difficulties, he will rather forego the pearl, than pay the price.]
This, alas! is the state of many amongst ourselves—
[Many are convinced that the Gospel is true, and that there is “no other name under heaven but that of Christ, whereby we can be saved.” They even envy the state of those who follow Christ; and wish, if it might be so, to share their lot in the eternal world. But to expose themselves to shame or loss for professing the Gospel, they dare not: their reputation, and their interests, are too valuable to risk in such a way: to “deny themselves, and take up their cross daily and follow Christ,” is a requisition which they know not how to comply with. If they might “serve God and mammon” too, and have “communion with Christ and Belial” at the same time, they would stand forth as open, friends of the Gospel; but if they must “follow Christ without the camp,” and “forsake all for him,” they cannot prevail upon themselves to encounter such difficulties.
This is particularly found amongst those who are held in much estimation in the world. The more eminent and distinguished any are, the more timidity they manifest. If Agrippa had been only a poor man, he would probably have followed up his convictions, and been altogether persuaded to become a Christian: but his high rank and conspicuous station operated as an insurmountable barrier in his way. And so it is at this day: the poor embrace the Gospel freely; but the rich and the great and the learned scarcely dare be seen among the followers of the despised Nazarene: and hence it is, that so few of them are called [Note: 1Co_1:26.].]
But this state, though common, is indeed most dangerous—
[In one new it may appear hopeful; because where the judgment is convinced, there is reason to hope that the heart will soon obey the dictates of the understanding: but when once men begin to “rebel against the light,” they grieve in a most peculiar manner the Spirit of God, and provoke him to give them up to judicial blindness. True it is, that the struggle between light and darkness is often of long continuance: but during all that time the person, is in a most pitiable state. He enjoys none of the benefits of true religion: he is a stranger to peace with God, because he does not “cleave to Christ with full purpose of heart:” he has no peace in his own conscience, because he is sensible that he is not upright before God: he has no sense of God’s love shed abroad in his heart, no delight in communion with him, no glorious prospects beyond the grave. No: a consciousness that he is not wholly given up to God, eats out all comfort, and fills him rather with painful forebodings of the future judgment. His state is even worse than if he had been altogether destitute of light [Note: Joh_15:22.]. Every hour that he continues to fight against his convictions, greatly augments his guilt [Note: Jam_4:17.], and insures a heavier condemnation [Note: Joh_3:19.]. The Judge of quick and dead hath told us, “that the man that knew his Lord’s will and did it not, shall be beaten with many stripes.”]
If Agrippa’s state then was so dangerous, let us inquire,
II. What is that state in which we should all desire to be—
We cannot but admire the address with which the Apostle answered this irresolute king. He had bonds and imprisonments; but of those he did not wish his bitterest enemies to partake: but of his hopes, his victories, his enjoyments, he wished all to have an equal fruition with himself; with the exception of his bonds, he heartily prayed that they might be altogether in a state like his.
Consider what was the state of the Apostle Paul—
[How clear, how full, how refreshing to his soul, were his views of Christ! Perhaps no human being was ever so highly favoured in this respect as he. And what effects did these views produce? They filled his soul with a “peace that passed all understanding,” and a “joy that was unspeakable and glorified:” they called forth all his powers, both of body and mind, into the service of his Lord. He accounted all that he possessed, as bought with the precious blood of Christ, and therefore as to be used for him alone. To make him known to others was the one end for which he lived: and whatever difficulties or dangers he had to encounter for the sake of Christ, none of them could move him; yea, rather he gloried in them, and rejoiced that he was counted worthy to contend with them. But who can adequately describe his state? Who can tell the fervour of his desires after Christ, the zeal he had to promote his glory, the delight he felt in his service, and the assured prospects which he enjoyed of dwelling with Christ for ever? — — —]
Such was the state which Paul desired for all his auditors; and such we should all desire for ourselves—
[We should not be content with any thing short of the attainments that were made by Paul: nay, if we had attained the same as he, we should still “forget what was behind, and reach forward to that which is before, and press toward the mark for the prize of our high calling.” We are far from saying, that none are Christians indeed till they have attained his stature: but we must caution all against thinking themselves Christians, whilst there remains any one lust which they will not sacrifice for Christ, or any one duty they will not perform. The man that will not lay down life itself for Christ, cannot be his disciple. Behold then the pattern which we must all resemble: the love, the zeal, the patience, the entire devotedness of heart and life to Christ which were in Paul, must be in us: we must, in desire and endeavour at least, if not in actual attainment, be almost and altogether such as he was.
This must be the pattern for all who are in the ministry, or are preparing for the ministry, to aim at. We should not be like the idle shepherds who neglected their flocks; but like the Great Shepherd himself, who “laid down his life for his sheep:” and though we may be called to a sphere of small and limited extent, yet should we be in that sphere, as Paul was in the vast circle which he was called to fill: we should be servants to all for Christ’s sake, and labour in season and out of season for every individual committed to our care.
If any, on account of their more exalted station, suppose that these observations are not applicable to them, let them remember who Festus and Agrippa were, and that the prayer in our text was offered up in the first place more immediately for them. The higher any are, the more needful is it for them to imitate all the graces and excellencies of the Apostle Paul.
But without confining it to any rank or order of men, I beg to express the Apostle’s wish for “all that hear me this day.” This is the state proper for all of every degree; and necessary for them also, if ever they would approve themselves to God — — —]
Address—
1. The wavering and undecided—
[Perhaps on account of your pious dispositions it may be said, you are “not far from the kingdom of heaven:” but to what purpose will this be, if you do not advance? It will be no consolation to you that you were once not far from the kingdom, if at last you are not admitted into it. But consider what it is that prevents you from becoming Christians altogether? Be assured, that, whatever it be, it will ultimately ruin your souls. The young man whom Jesus loved for the general amiableness of his character, was left to perish, when he refused to part with all for Christ. The Lord grant, that none of you may continue “almost persuaded,” but that you may all with one heart and one mind devote yourselves to him instantly and without reserve.]
2. Those who think themselves altogether persuaded to embrace Christ—
[It is not uncommon to feel a very fervent desire to serve the Lord at one time, and afterwards to relapse into a state of coldness and indifference. Our spiritual enemies often appear dead, when they are only lulled asleep for a season. But O! brethren, beware how you leave your first love, or look back after having put your hand to the plough. See the bright example before you: see how, like the sun in its course, he shined brighter and brighter to the perfect day. So do ye also proceed. Never think you have attained any thing, whilst any thing remains to be attained. Be never weary in well doing. Think what an ornament Paul was to his profession, and what a blessing to the world; and strive, that as God was glorified in him, so he may be more and more glorified in you also.]