that repentance unto salvation not to be repented of." Happy if the
fear of hell had induced him to avoid its torments. But, ah no! he
feared, and yet persisted in the causes of his fear. He trembled,
yet said to St. Paul, "Go thy way for this time." This is our last
reflection.

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,