1 The Almost Christian By George Whitefield Acts 26:28 — “You almost persuade 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 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 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 learning makes you 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 knows 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, do you believe the prophets? I know that you believe2 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, you almost persuade 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, has made them mad.” And though, blessed be God! All do not thus disbelieve our report; yet among 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 Christian. 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 false3 heart is always crying out, “Spare yourself, do yourself 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 everything 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 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