How preposterous, my brethren, is the sinner! What absurdities does he cherish in his heart! For, in short, had the doctrines St. Paul preached to Felix been the productions of his brain:—had the thought of a future judgment been a chimera, whence proceeded the fears of Felix? Why was he so weak as to admit this panic of terror? If, on the contrary, Paul had truth and argument on his side, why did Felix send him away? Such are the contradictions of the sinner. He wishes; he revolts; he denies; he grants; he trembles; and says, "Go thy way for this time." Speak to him concerning the truths of religion, open hell to his view, and you will see him affected, devout, and appalled: follow him in life, and you will find that these truths have no influence whatever on his conduct.
But are we not mistaken concerning Felix? Did not the speech of St. Paul make a deeper impression upon him than we seem to allow? He sent the apostle away, it is true, but it was "for this time" only. And who can censure this delay? The infirmities of human nature require relaxation and repose. Felix could afterward recall him. "Go thy way for this time; when I have a convenient season, I will send for thee."
It pains me, I confess, my brethren, in entering on this head of my discourse, that I should exhibit to you in the person of Felix the portrait of whom? Of wicked men? Alas! of nearly the whole of this assembly; most of whom seem to us living in negligence and vice, running with the children of this world "to the same excess of riot." One would suppose that they had already made their choice, having embraced one or the other of these notions: either that religion is a fantom, or that, all things considered, it is better to endure the torments of hell than to be restricted to the practise of virtue. Oh no! that is not their notion. Ask the worse among them. Ask whether they have renounced their salvation. You will not find an individual who will say that he has renounced it. Ask them again whether they think it attainable by following this way of life. They will answer, No. Ask them afterward how they reconcile things so opposite as their life and their hopes. They will answer that they are resolved to reform, and by and by they will enter on the work. They will say, as Felix said to St. Paul, "Go thy way for this time; when I have a convenient season, I will call for thee." Nothing is less wise than this delay. At a future period I will reform. But who has assured me that at a future period I shall have opportunities of conversion? Who has assured me that God will continue to call me, and that another Paul shall thunder in my ears?
I will reform at a future period. But who has told me that God at a future period will accompany His word with the powerful aids of grace? While Paul may plant and Apollos may water, is it not God who gives the increase? How then can I flatter myself that the Holy Spirit will continue to knock at the door of my heart after I shall have so frequently obstructed His admission?
I will reform in future. But who has told me that I shall ever desire to be converted? Do not habits become confirmed in proportion as they are indulged? And is not an inveterate evil very difficult to cure? If I can not bear the excision of a slight gangrene, how shall I sustain the operation when the wound is deep?
I will reform in future! But who has told me that I shall live to a future period? Does not death advance every moment with gigantic strides? Does he not assail the prince in his palace and the peasant in his cottage? Does he not send before him monitors and messengers: acute pains, which wholly absorb the soul; deliriums, which render reason of no avail; deadly stupors, which benumb the brightest and most piercing geniuses? And what is still more awful, does He not daily come without either warning or messenger? Does He not snatch away this man without allowing him time to be acquainted with the essentials of religion; and that man, without the restitution of riches ill acquired; and the other, before he is reconciled to his enemy?
Instead of saying "Go thy way for this time" we should say, Stay for this time. Stay, while the Holy Spirit is knocking at the door of my heart; stay, while my conscience is alarmed; stay, while I yet live; "while it is called to-day." The arguments confounded my conscience: no matter. "Thy hand is heavy upon me": no matter still. Cut, strike, consume; provided it procure my salvation.
But, however criminal this delay may be, we seem desirous to excuse it. "Go thy way for this time; when I have a convenient season, I will call for thee." It was Felix's business then which induced him to put off the apostle. Unhappy business! Awful occupation! It seems an enviable situation, my brethren, to be placed at the head of a province; to speak in the language of majesty; to decide on the fortunes of a numerous people; and in all cases to be the ultimate judge. But those situations, so happy and so dazzling in appearance, are in the main dangerous to the conscience. Those innumerable concerns, this noise and bustle, entirely dissipate the soul. While so much engaged on earth, we can not be mindful of heaven. When we have no leisure we say to St. Paul, "Go thy way for this time; when I have a convenient season, I will call for thee."
Happy he who, amid the tumult of the most active life, has hours consecrated to reflection, to the examination of his conscience, and to insure the "one thing needful." Or, rather, happy he who, in the repose of the middle classes of society,—places between indigence and affluence, far from the courts of the great, having neither poverty nor riches according to Agur's wish,—can in retirement and quietness see life sweetly glide away, and make salvation, if not the sole, yet his principal, concern.
Felix not only preferred his business to his salvation, but he mentions it with evasive disdain. "When I have a convenient season, I will call for thee." "When I have a convenient season!" Might we not thence infer that the truths discust by St. Paul were not of serious importance? Might we not infer that the soul of Felix was created for the government of Judea; and that the grand doctrines of righteousness, temperance, and a judgment to come ought to serve at most but to pass away the time, or merely to engross one's leisure—"when I have a convenient season?" …