Some years ago, back when church-goers were willing to sit still for a sermon that lasted longer than 20 minutes, gifted preachers opened the Scriptures to their congregations through expository sermons on subjects other than tithing. Some who read this might be familiar with the work of men like Jonathan Edwards and Charles Haddon Spurgeon. Another of these shining lights was George Whitefield, who for a time worked with Jonathan Edwards in launching the revival movement that came to be known as the Great Awakening. Whitefield, who could be described as a 'Calvinistic Methodist,' preached some 18,000 sermons. What follows is taken from a sermon of his entitled [I]The Almost Christian.[/I] The full text is online here.
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 of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no CHRISTIAN SELF-DENIAL. He cannot think our Savior to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that "he suffers not himself to enter into the kingdom of God, and those that are entering in he hinders."
Thus lives the almost Christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, to near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves "to be not only almost, but altogether Christians." [/quote]
After examining some of the reasons why people are almost Christian and the problems that derive from their situation, Whitefield closed with an exhortation: quote]Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying God. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of God. O! do but always think and act thus, and you will no longer be laboring to compound matters between God and the world; but, on the contrary, be daily endeavoring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that God, in whose presence there is fullness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen!