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or Christianity in contact with the unconverted heart of one professing to believe in a revelation.

I. IN WHAT CIRCUMSTANCES DO SUCH CASES OCCUR?

1. There are those who, like Agrippa, have been favoured with a religious education, and who have no serious doubt of the truth or value of revealed religion. They have been often almost ready to take the decisive step; almost persuaded to come out from the world, and to give themselves to God.

2. Those who, by argument, have been convinced of the truths of religion. He that was a sceptic is now "almost" persuaded to be a Christian. He may now be appealed to, as Paul appealed to Agrippa, on the ground of his belief that the Bible is a revelation from God.

3. Those who have been brought to see their personal sinfulness and their need of a Saviour.

4. Those who are visited with calamity, and who are then almost persuaded to be Christians.

II. WHY PERSONS IN THIS STATE OF MIND DO NOT CARRY OUT THEIR CONVICTIONS AND BECOME ALTOGETHER CHRISTIANS.

1. The love of some particular sin. In one it may be pride; in another, ambition; in another, sensuality; in another, covetousness. Many a resolution may have been made in regard to this sin; many a purpose may have been formed to forsake it; many other sins may have been relinquished; but this one the man has never been quite willing to forsake; this one has prevented, still prevents, and may prevent forever his surrendering himself to God.

2. The love of the world. I refer to the love of office, distinction, fashion, gaiety. This is often avowed as the reason why the heart is not wholly devoted to religion, but it is oftener felt than avowed.

3. The fear of shame. That this was one of the reasons which prevented Agrippa from becoming altogether a Christian is more than possible.

4. A desire to be free from the restraints and obligations of religion. Such a man does not purpose to live in open sin; he does not intend to be regarded as an infidel. But he desires to be more free in his pursuits than if he were bound by the obligations of Church membership.

III. THE PROPER GROUNDS OF APPEAL TO BE MADE TO PERSONS WHO ARE IN THIS STATE OF MIND.

1. The state of mind itself. In the case of Agrippa, it was not needful for Paul to speak as if he had been addressing a heathen. Though Agrippa's faith did not extend to the point that Jesus was the predicted Messiah, yet the main difficulty was overcome; and it seemed to Paul, if the fact was admitted that the prophets were inspired, there was but a step to the conclusion that Jesus was indeed the Christ. It is hardly necessary to remark that there must be a great difference between approaching a sceptical mind, and a mind speculatively convinced of the truth of the Bible. In the former case, all the work is to be done from the foundation. In the latter case, as in that of Agrippa, we have only to ask men to carry out in all honesty the convictions of their own minds.

2. We may appeal on the ground of consistency. They avow all, in the understanding, which we ask them to receive in the heart. Admitting the truth of the Bible, they admit the fact of their own depravity; the need of regeneration, of repentance, of faith, the doctrine of the atonement, the claims of a Saviour, the obligations of prayer and of holy living. If they would simply act out their own admitted principles, all that we seek to secure would be gained. To all such we say, Your reason, your conscience, your judgment are on the side of religion; and we merely ask you to carry out these admissions and convictions. In the conduct of the infidel there is a melancholy consistency. The sceptical sensualist and voluptuary is only carrying out his principles when he says, "Let us eat and drink, for tomorrow we die." But is this consistent for a man who believes that there is a God; that he himself has an immortal soul; that he is made to be a religious being; that he must live forever; that a Saviour died to redeem him; and that man's great interests are beyond the grave?

3. A third ground of appeal is that their own guilt and danger must be increased by the fact of their admitting these obligations while yet practically disregarding them.

(1) Guilt is always augmented by light and knowledge, and by the fact that a man is neglecting what he knows and admits to be duty and truth.

(2) Can there be any doubt that danger, too, is augmented by a man's knowing his duty, and his being unwilling to perform it? Danger always follows guilt, and the one is commensurate with the other (Matthew 11:23, 24; Luke 13:34, 35; Proverbs 1:24-26; Proverbs 29:1).

(A. Barnes, D. D.)

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KJV: King Agrippa, believest thou the prophets? I know that thou believest.

WEB: King Agrippa, do you believe the prophets? I know that you believe."