Acts 26 - Charles Simeon's Horae Homileticae

DISCOURSE: 1811
PAUL’S COMMISSION

Acts 26:17-18. Unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

NEVER was there a more glorious triumph of Divine grace than in the conversion of St. Paul. How active and inveterate an enemy he was to Christ, previous to his conversion, is well known — — — Had he only been arrested in his career, and humbled, it would have been a signal victory: but to change the whole current of his affections, and to turn against Satan those weapons, which through the instrumentality of this fiery bigot, he had been using to destroy the Church, this was indeed to “beat the sword into a plough-share, and the spear into a pruning-hook,” and to display, in the brightest colours, the power and grace of Christ. We do not wonder, that when the Christians, whom he had so cruelly persecuted, heard of “his preaching the faith which he had just before laboured to destroy,” “they glorified God in him.”
The call of this man to the apostleship, and the particular commission given him, are the points contained in our text. But as St. Paul’s ministry differs from ours only in the extent of his commission, and not in the subject of his ministrations, we shall wave any particular notice of him, and state to you the immediate and ultimate, objects of our labours—

I. The immediate objects of our labours—

That there is some considerable difference between the Gentiles and ourselves, we willingly concede. The darkness among them was more entire, their superstitions more absurd, their impieties more gross. But when we have made all due allowance on these heads, we must still say, that the points of resemblance between us are general, while the points of difference are only few and particular.
What, we would ask, is our state with respect to knowledge and practice?

[From education we have obtained some general notions of Christianity. But what views have we of the extreme depravity of our nature, and the total alienation of our hearts from God? What insight have we into the way of salvation, as honouring all the perfections of the Deity, and as rendering Christ the hope, the joy, the glory of the universe? Is the beauty of holiness, or the nature and excellence of the spiritual life clearly discerned amongst us? Are the devices of Satan known? and are we so exercised in the use of the Christian armour, as to be able to “fight a good fight,” and “war a good warfare?”
Is not our practice too as defective as our knowledge? Satan is “the God of this world,” “the spirit that now worketh in the children of disobedience.” And by what do we discover his agency? is it not by the wickedness to which he instigates the world? See then, whether he do not exercise his power over us. Do not envy, wrath, malice, revenge, too often dwell in our hearts? Are not pride, ambition, covetousness, and earthly-mindedness, the principles which actuate us in almost all our pursuits? Do we not harbour in our bosom sensuality, uncleanness, lasciviousness, and a whole host of evil passions! What greater proof can we have, that we are yet “in the snare of the devil, and led captive by him at his will?”]

To rectify the state of our hearers with respect to these things, is the immediate object of our labours—
[We wish “to open the eyes of men, and to turn them from darkness unto light.” It is with this view that we set forth the “unparalleled deceitfulness, and desperate wickedness of the heart:” it is with this view that we exhibit Christ in all his fulness, suitableness, and sufficiency: in short, it is with this view that we study, and labour, and pray: and it is the hope of being useful in enlightening your minds, that makes our crosses easy, and our burthens light.
We know, that if light once come into your minds, we may hope to see you cast off the yoke of Satan, and become “the freemen of the Lord.” While you continue in darkness, we are aware that you must of necessity remain under the power of the evil one: but when you have learned what provision is made for you in the Gospel, and how effectual the operations of the Holy Spirit shall be for your restoration to God, we anticipate the result, and rejoice in the prospect of your perfect emancipation. This is the end we desire to accomplish; even that you may be brought to surrender up yourselves unreservedly to God, and live as entirely under his influence, as you have hitherto lived under the influence of Satan.]
But these objects, important as they are, are only means to a further end, which we call,

II.

The ultimate object of our labours—

It were a small matter to rectify your sentiments, or to change your conduct, if we did not succeed also in our ulterior objects; namely,

1. The bringing you into a state of acceptance with God—

[What would any change avail you, if you were under the guilt of unpardoned sin? That you all need forgiveness, you yourselves will not deny. And that the attainment of it is the most desirable of all objects, is a truth, which, in seasons of reflection, you cannot but feel. In a dying hour especially, if your minds are at all suitably impressed, you would account it of more value than the whole world. This then, beloved brethren, is what we desire to bring you to. It is painful, inexpressibly painful to us, to see you perishing in the midst of mercy. We long for your salvation: we would account the salvation of a soul as the richest recompence we can possibly receive: and on this account we endeavour to take you by the hand, and to lead you to Christ. We assure you in God’s name, that “the blood of Christ will cleanse you from all sin;” and that “all who believe shall be justified from all things.” And then do we feel most truly happy, when we see you enjoying peace with God, and walking with him as your reconciled God and Father.]

2. The bringing you to the final and everlasting possession of his glory—

[Our object is not fully attained, till you are placed beyond the reach of harm, in the complete possession of happiness and glory. Could we but prevail with you, we would leave not so much as one of you in a perishing or doubtful state: we would “take all of you from the dunghill, and set you among the princes,” “the saints in light.” Those who have been set apart in the Divine counsels, and renewed after the Divine image, are already “begotten to an incorruptible inheritance:” even now are they “heirs of God, and joint-heirs with Christ.” But at present they are only minors, who have the title indeed, but not the full possession of their estates. We long to help you forward to the latest hour of your lives, and, if you die before us, to see you, like a ship sailing into its destined port, enjoying “an abundant entrance into the kingdom of our Lord and Saviour Jesus Christ.” Then Christ himself “sees of the travail of his soul, and is satisfied;” and then we also bless our God, that “we have not laboured in vain, or run in vain.”]

In improving this subject, we would commend to your attention the following reflections:
1.

How injurious to the world is prejudice!

[There is a sad prejudice prevailing in the world against the truth itself, and against all who faithfully dispense it. The Gospel is often represented as calculated only to make persons melancholy, if not to drive them mad: and the worst motives that may be conceived, are imputed to us for preaching it. The consequence of this is, that many are kept away from attending the ministration of the word; and many, when they do hear it, shut their ears, and fortify their hearts, against the admission of it. But look into the text, and see what our objects are: is there any thing so formidable in these, that the succeeding in them should be called “a turning of the world upside down?” See the effects of the Gospel elsewhere described: “The wilderness and the solitary place shall be glad; and the desert shall rejoice and blossom as the rose;” “Instead of the brier shall grow up the fir-tree, and instead of the thorn shall grow up the myrtle-tree;” “Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wilderness shall waters break out, and streams in the desert.” Are these such changes as are to be deprecated, or that those who are instrumental to them should be regarded as “the filth of the world and the off-scouring of all things?” Search the Scriptures, brethren, and judge for yourselves: or, if ye will form your judgment from the calumnies of a blind ungodly world, then know that these very calumnies are so many testimonies to the truth of what we preach; and that in proportion as our ministry is reviled after the manner of Christ’s and his Apostles’, the presumption is in our favour, that it does indeed resemble theirs.

2. How highly should the ordinances be prized—

[Conversion, from the first motions of good desire, to the entire formation of the Divine image on the soul, is of the Spirit of God. But the Holy Spirit works by means, and principally by the ministry of his servants in the public ordinances. When therefore we go up to the house of God, we should go thither with a full expectation of meeting our God there, and with an ardent desire to experience his powerful operations on our souls. There, if we really desire it, our eyes shall be opened, our clouds of darkness dispelled, our chains broken, our iniquities pardoned, and the whole work of salvation perfected within us. Should we then grudge the time that will be occupied in waiting upon God? Should we prefer business, or pleasure, or any worthless indulgences, on the Sabbath, to a devout attendance on the house of prayer? Or should we fear a little banter and ridicule, or the loss of any temporal interest, which may be incurred by shewing an attachment to the Gospel of Christ? If we could have access to any that are now before the throne of God, and could ask them, what they thought of the ordinances? Would they shew towards them the indifference that we do? Would the three thousand who were converted on the day of Pentecost, express regret, that ever they heard that sermon of Peter’s, and “continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers?” Learn then now to think of the ordinances as you will think of them hereafter; improve them, whether on the Sabbath-day, or week-day, as you will hereafter wish that you had improved them; and beg of God in private, before ever you go up to his public ordinances, that you may draw water with joy out of those wells of salvation.”]

3. How efficacious a principle is faith!

[The concluding words of our text are generally considered as connected only with the word that immediately precedes them: and certainly, in this sense, they declare a most important truth, namely, that we are “sanctified by faith in Christ.” But we apprehend, that a comma should follow the word “sanctified;” and that the last words of the text should be connected with both the clauses that precede it [Note: Thus—“That ye, by the faith that is in Christ, may receive, &c.”]. Faith is in reality that principle, by which, and by which alone, we obtain all spiritual blessings. Certainly it is that by which we receive the “forgiveness of our sins [Note: Romans 5:1.]:” for nothing but faith will unite us to Christ, or interest us in his meritorious death and passion. It is by faith also that we must be “sanctified [Note: Acts 15:9.];” for we cannot be renewed but by the Holy Spirit; nor can we receive the Spirit but from, and through, the Lord Jesus Christ, in the exercise of faith. Finally, it is by faith that we must obtain “that inheritance, which God has prepared for them that love him.” We must “live by faith,” and “stand by faith,” and “walk by faith,” and be “saved by faith,” from first to last. The very text informs us, that by faith we are justified, and sanctified, and glorified. Let us then beg of God to infuse this divine principle into our hearts Let us study the character of Christ more and more; in order that we may know his excellency, and “receive continually out of his fulness;” and that “God may make him unto us Wisdom, and Righteousness, and Sanctification, and Redemption.”]

DISCOURSE: 1812
PAUL’S TESTIMONY

Acts 26:22-23. Having obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles.

EVEN to this moment, the Gospel, when faithfully preached, is called “A new doctrine [Note: Acts 17:19.].” But it is the very same that it was from the beginning. We know no other “Gospel” than that which “was preached to Abraham,” or than that which was delivered to man in Paradise. The only difference between the Apostles and the Prophets was, that the one foretold the Saviour who should come, and the other proclaimed the Saviour who had come. As for us, we have only to follow the steps of the Apostles, and to bear the same testimony as was uniformly borne by them.

In the words before us, we have the entire substance of the Apostle’s ministrations. Let us notice,

I. The testimony which he bore—

This related both to the Lord Jesus Christ himself, and to the manifestation of him to the world—
[He was not ashamed to declare, that the Lord Jesus Christ had suffered on the accursed tree, and been put to death as a malefactor. But he bore witness, that God had raised him from the dead, and that in and by his resurrection his claims to the Messiahship were established beyond all reasonable doubt [Note: Romans 1:4.] — — — Others, indeed, had been raised by the prophets, and by the Lord Jesus Christ himself: but, though raised, they had died at last, like all others of the children of men: but “Christ was risen to die no more [Note: Romans 6:9.]:” so that “in that, as in all other things, he had the pre-eminence,” and was indeed “the first-born from the dead [Note: Colossians 1:18.].”

Being now ascended into the highest heavens, he had sent the Holy Spirit to testify of him, and to make known that salvation which was henceforth to be proclaimed in his name; and to be proclaimed, not to the Jews only, but unto Gentiles also, even to the ends of the earth — — —
With these general statements he entered, of course, into all the ends and purposes of this great mystery; and shewed, that by it the salvation of man was affected, since it was for our sins that Christ died, and for our justification that he rose again [Note: Romans 4:25.]” — — —]

In the whole of it he insisted on nothing but what Moses and the prophets had declared before him [Note: 1 Corinthians 15:3-4.]—

[Exceeding full is the testimony which they have borne to the work and offices of the Lord Jesus. Of his death, Moses in fact spake, in all the sacrifices which were offered; as did the prophets also, in the most express terms [Note: Isaiah 53:5.Daniel 9:26; Zechariah 12:10.] — — — The resurrection of our Lord, too, was plainly shadowed forth by Moses in the ordinance of the scape-goat, and in the entrance of the high-priest within the vail with the blood of the sacrifices: and with equal plainness was it foretold by David [Note: Psalms 16:10.], and exemplified in Jonah [Note: John 1:17.] — — —

The manifestation of him, also, both to Jews and Gentiles, alike occupied their attention; the one exhibiting him as the “Shiloh, to whom the gathering of the people should be [Note: Genesis 49:10.];” and the other, as given for “a light to lighten the whole world [Note: Isaiah 42:6; Isaiah 49:6.].”]

But in our text we are particularly called to notice,

II.

The circumstances under which he bore it—

Truly his labours and his sufferings had been such as no human being could have sustained, if he had not been aided and upheld by Almighty power—
[His “labours were more abundant than those of any other Apostle;” and his trials, beyond measure, great [Note: Compare Romans 15:19 and Acts 20:34. with 2 Corinthians 6:4-5; 2 Corinthians 11:23-29.] — — — But “he obtained help of God,” and therefore was enabled to proceed without weariness or dismay — — — God had promised to succour him [Note: ver. 17.]; and this promise was fulfilled in a variety of ways. Sometimes God averted trials from him [Note: Acts 9:24-25; Acts 18:9-10; Acts 18:12; Acts 18:17; Acts 23:12-31.]; sometimes upheld him under them [Note: 2 Corinthians 4:8-10. 2 Timothy 4:16-18.]; and sometimes delivered him out of them, when it seemed as if his career had already been brought to a close [Note: Acts 14:19-20; Acts 21:31-32; Acts 23:27.]. Hence the Apostle thankfully acknowledged his obligations both to the providence and grace of God; to the one, as fortifying his mind; and to the other, as strengthening his body, for all that he was called to endure.]

To the same Almighty power must every faithful minister ascribe his continuance in the free discharge of his duty—
[The labours or sufferings of ministers, at this, day, are as nothing, in comparison of those which were sustained by the Apostle. But the continuance of life, and health, and liberty, should be regarded as the special gift of God: and more particularly should we acknowledge our preservation from sin and from apostasy, as the very work of God; without whose gracious aid we should never be able to withstand the assaults of our great adversary one single hour. Even the being kept steadfast in the faith is no small mercy: and if we are enabled simply to adhere to the doctrines of the Apostles and prophets without being led aside into any pernicious error or vain conceit, we may well acknowledge, with devoutest gratitude, our obligations to Almighty God.]

We may see, in this passage,
1.

What is the real ground of that hatred which faithful ministers have to encounter—

[Many reasons were assigned by Paul’s enemies for their inveteracy against him: but the true reason was, that he bore a faithful testimony to those very truths which they themselves professed to believe. They could not endure the fidelity with which he called them to receive the testimony of Moses and the prophets. And is not similar fidelity a ground of offence at this day? Yes: there is no man who boldly maintains the authority of Christ, and demands unlimited subjection to him, but the men of this world will cry out against him, as fanatical or righteous overmuch. But, if only we can say that we speak nothing but what the prophets and Apostles have declared before us, we need not regard either the calumnies or opposition of the whole world. The same God that helped Paul will help us also, and will richly recompense into our bosoms whatsoever we may suffer for his sake.]

2. What reason we have for thankfulness, if a faithful ministry be continued to us!

[Satan is ever on the watch, to rob us of it. Innumerable are the efforts which he makes to intimidate or ensnare the servants of the Lord Jesus. There are no persons in the world against whom he directs his efforts with more subtlety or venom. Surely they greatly need the prayers of their people in their behalf. If Paul said so frequently, “Brethren, pray for us,” much more may they, whose attainments are so inferior to his. Let us, then, be thankful to God for the ministry we still enjoy; and whilst it is continued to us, let us improve it with all our might.]

DISCOURSE: 1813
PAUL’S VINDICATION OF HIS OWN MINISTRY

Acts 26:24-25. And as he thus spake for himself, Festus said 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.

AMONGST the duties of a Judge, there is not any one of greater importance than that of giving a patient and candid attention to a prisoner’s vindication of himself. But this is not always to be found, when religion forms the ground of accusation against a man. Prejudice and passion are too easily called into action on those occasions, and too often usurp the place of reason and reflection. St. Paul had very abundant cause to complain of this. He made many apologies before judges and governors, but could scarcely ever obtain a patient hearing. In the passage before us, he was standing before Festus and Agrippa; but long before he had completed his statement, he was interrupted by Festus, who cried with a loud voice, “Paul, thou art beside thyself; much learning doth make thee mad.”
It will be profitable to notice,

I. What was the subject of Paul’s ministry—

This he himself had briefly, but comprehensively, stated [Note: ver. 22, 23.]—

[He preached Christ as a dying and risen Saviour — — — and declared to all, “Jews and Gentiles,” “small and great,” that if they would believe on Jesus, he would bring them into the full knowledge of the truth, and fill their souls with unutterable peace and joy — — — Nor did he introduce these doctrines as new; for they were none other than “Moses and the Prophets” had declared before; Moses, in the types and shadows of the ceremonial law [Note: Leviticus 14:4-7; Leviticus 16:8-10.]; and the prophets, in plain and express predictions [Note: Isaiah 53.] — — —]

And this is the one subject of our ministry also—
[We set before you, from time to time, the great work of redemption, through the sacrifice of the Son of God: and declare to you, that there is no other atonement, no other means of reconciliation, with an offended God. We direct your eyes to Christ also as risen from the dead to a new and endless life; and as not only making intercession for you, but possessing in himself all fulness of spiritual blessings, that you may receive from him whatsoever you stand in need of — — — We declare also, that no tongue can express, no imagination conceive, what “light,” and peace, and joy, shall flow into your souls, if only you will believe on him, and give yourselves up unreservedly to him.
In these things we are sometimes supposed to bring new things to your ears; but we speak “nothing but what Moses and the prophets most explicitly foretold.”]
Unexceptionable as this was, we shall be grieved to see,

II.

In what light it was viewed by his enemies—

Festus considered Paul’s testimony as an indication of mental derangement—
[Festus, seeing that Paul was a man of erudition, concluded, that he had lost his senses by an over-attention to study; and that, consequently, all further attention to him would only be an unprofitable waste of time. Hence he said aloud, “Paul, thou art beside thyself; much learning doth make thee mad.”]
And it is scarcely a more favourable judgment that is sometimes formed of us—
[Persons are very ready to pronounce, that those who preach and profess the Gospel, are mad. But whence arises such a judgment as this? Is there any thing in the Gospel itself that affords ground for it? or do the foregoing sentiments deserve so severe a censure? True it is, that the prophets were uniformly reviled for the declarations they made: but one would have hoped, that the accomplishment of their prophecies should have secured for us a more equitable judgment: this however is not to be expected: as long as there remains a carnal mind in existence, so long must it be “enmity against God [Note: Romans 8:7.];” and whilst there is a natural man unconverted to God, so long will there be one to whom the things of the Spirit are foolishness [Note: 1 Corinthians 1:18; 1 Corinthians 2:14.]. We have only the fate of the prophets of old, who in their day were accounted mad also [Note: 2 Kings 9:11.Jeremiah 29:26.]: and, if judged as they were, we must say with Paul, “If we be beside ourselves, it is to God [Note: 2 Corinthians 5:13.].”

But whence arises this? It arises, first, from their want of candour: they will not give us an attentive hearing; but will run away with any detached expressions, put on them a construction that they were never designed to bear, and draw conclusions from them that we should utterly disavow; and then impute to us all the folly which they themselves have invented — — —

Another source of this harsh judgment is, their ignorance of the Scriptures. They will not study the Scriptures for themselves, nor take the trouble to compare our sentiments with the sacred records. What wonder then if they say, We are beside ourselves, when they will not listen even to the voice of God himself? — — —
The hope of vindicating themselves is a further source of the censures they cast on us: for, if they allow us to be right, they must of necessity condemn themselves; but, if they can persuade themselves that we are mad, then they may be considered as wise, and may rest satisfied with their own ungodly ways — — —
These, together with the rooted enmity of the carnal mind against God, are some of the chief sources of that uncharitable judgment, which is passed at this day, no less than in the apostolic age, on the preachers and professors of the Gospel of Christ.]
If the Gospel deserves not such treatment, let us inquire,

III.

In what light it ought to be considered—

We cannot but admire the calm and respectful, yet firm and manly, answer which St. Paul returns to the insulting language of his Judge.
He maintained that he spoke only “the words of truth and soberness”—
[He was not afraid of his assertions being brought to any test: he knew that they were the very truth of God, and that unbiassed reason must approve of all that he had taught.]
And, as far as our doctrine agrees with his, we also are ready to make our appeal both to reason and Scripture—
[Let our words be tried, and see whether they be not words of truth and soberness. Refer to Moses and the prophets, and see whether they do not set forth Christ as the “All in all” in the salvation of man. See whether they do not characterize a life of faith on the Son of God, as the true, the sure, the only source of happiness, both in this world and the next. They uniformly declare, that, if we “awake from our sleep, and arise from the dead, Christ will give us light [Note: Ephesians 5:14. These words, though quoted by St. Paul, are not contained in any particular passage of the Old Testament; but they are the substance of the whole.].” — — —

Reason also is no less on our side than Revelation. If there be a God, should we not serve him? If he have provided a Saviour for us, should we not seek an interest in him? If that Saviour be empowered to save to the uttermost all that come unto God by him, should we not cleave to him with full purpose of heart? Men may call this madness, if they will; but they are the dictates of sound reason: and to contradict them is as irrational as it is impious and profane — — —]

Improvement—
1.

Be not alarmed at the aspersions cast upon religion—

[Ungodly men will revile religion, and endeavour to deter others from embracing it, by calling it “madness.” But the truth is, that they themselves are mad. Try them by the standard of reason and revelation, and see whether they can stand the test? — — — No: they are beside themselves; “madness is in their hearts while they live:” “a deceitful heart hath turned them aside, so that they cannot deliver their souls, or say, Have I not a lie in my right hand?” If then they cry out against religion, know whence their clamour proceeds. The Jews said of Christ himself, “He hath a devil, and is mad: Why hear ye him?” Wonder not therefore if similar advice be given in reference to his faithful servants, and similar reasons be assigned for it: and if the service of God must be accounted madness, then take up your cross boldly, and say with David, “I will yet be more vile for the Lord.”]

2. Be careful to give no just occasion for them—

[There certainly is such a thing as enthusiasm, and under the influence of it many are led to act so as to excite strong prejudices against religion. But these have much to answer for before God. Religion, in its most exalted state, is “a reasonable,” and I may add also, a rational, “service:” “The fear of the Lord, that is wisdom, and to depart from evil is understanding.” Endeavour then to shew, that “God hath given you, not a spirit of fear, but of love, and of power, and of a sound mind [Note: 2 Timothy 1:7.].” Endeavour to “walk in wisdom toward them that are without,” yea, and to “walk wisely also before God in a perfect way.” Ever remember, that “truth and soberness” must go together, and the justness of your sentiments must always be marked in the blamelessness of your conduct. The first thing certainly is to embrace the truth with the simplicity of a little child, not exalting some favourite doctrines, and overlooking others, but giving to every doctrine precisely that degree of importance which it appears to bear in the Holy Scriptures [Note: Some are always dwelling on predestination and election, others on faith, and others on good works: some on the sufferings of Christ, others on the light within. To give every truth its due weight and proper place, should be the endeavour of a wise and sober-minded Christian.] — — — The next thing is, to carry your principles into effect, by regulating the whole of your conversation according to them, and fulfilling the duties of your own particular situation, whatever it may be, with care and diligence — — — This will “cut off occasion from them that seek occasion against you;” nor is there any better way of “putting to silence the ignorance of foolish men, than by well-doing.”]

DISCOURSE: 1814
THE ALMOST, AND THE REAL, CHRISTIAN COMPARED

Acts 26:28-29. 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 also all that hear me this day, were both almost, and altogether such as I am, except these bonds.

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: 1 Corinthians 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: John 15:22.]. Every hour that he continues to fight against his convictions, greatly augments his guilt [Note: James 4:17.], and insures a heavier condemnation [Note: John 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.]