gained, all the pleasures, the abundance and pomp of life will be insipid and tasteless to us.

Wherefore let us resolve all of us to stick to that principle, which will keep us easy when we are alone, and will stick to us in an hour when all outward comforts fail us. Let those of us particularly cherish it, who are in any degree placed above the rest of our neighbours by a superiority of parts, power, riches, or any other outward distinctions. Let those chiefly listen to this reprover, who are otherwise set in great measure above reproof: the more destitute they are of advice and correction from others, the more careful should they be to attend to the suggestions and whispers of this inward monitor and friend. Though they value not the censures passed by the vulgar on their actions, yet surely they cannot slight their own: nor do they stoop beneath themselves, when they stoop to themselves only, and to the inward dictates and persuasions of their own minds. The marks of distinction they bear, though they may enable them sometimes to sin with impunity as to men, yet will they not secure them against the lashes of an avenging conscience; which will find them out in their most secret retirements, cannot be forbid access, nor dismissed without being heard; will make their way to them, as they did to Herod and Tiberius, through business or pleasure, nay even through guards and crowds, and all the vain forms and ceremonies, with which they may be surrounded.

In a word; let us keep innocency, and do the thing which is right; for whatever other expedients towards happiness men may take up with, yet that, and that only, will bring us peace at the last, Psal. xxxvii. 37.

A

SERMON

PREACHED AT ST. JAMES'S CHAPEL, FEBRUARY 27, 1712-13.

ST. PAUL'S DEFENCE BEFORE FELIX.

And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled.-Acrs xxiv. Part of ver. 25.

WHO, that hears these words, would not wish to have been present at this astonishing scene; which represents the apostle of the Gentiles, giving an account of his faith to Felix, the Roman governor, in so moving and convincing a manner, with such a force of eloquence and strength of argument, that even he, before whom he stands capitally accused, is struck, awed, confounded by his discourse, and the judge himself quakes at the voice of the prisoner! As he reasoned of righteousness, temperance, and judgment to come (says the text), Felix trembled.

The words will furnish us with very instructive and useful reflections, if we take occasion from them distinctly to consider,

I. First, the subject matter of St. Paul's discourse ; righteousness, temperance, and judgment to come.

II. Secondly, his manner of handling it; he reasoned. III. Thirdly, the remarkable effect, that followed, upon his thus handling this important subject; Felix trembled.

I. First, the subject matter of St. Paul's discourse is

said to have been, righteousness, temperance, and judg

ment to come.

Not that we are to imagine, that the apostle confined himself solely to the three particulars here mentioned, without touching on any other point of christian doctrine: doubtless he declared to Felix the whole counsel of God, in the redemption of man by Christ Jesus; and insisted particularly on the great article of Christ's resurrection, in this sermon, as he did in many others: for the words, immediately preceding those of the text, are, that Felix sent for Paul, and heard him concerning the faith in Christ; and therefore all the articles of the christian faith were, we may be sure, sufficiently explained by him. However, though many other doctrines were at that time handled by the apostle, yet these of righteousness, temperance, and judgment to come, had so large a share in his discourse, were so warmly, so effectually urged by him, that St. Luke hath not thought fit to take notice of any other part of his sermon. From whence we are naturally led to raise this plain, but profitable observation, that the moral duties we are to practise in this life, and the rewards or punishments we are to expect in another, are the chief considerations in religion, which should most often and earnestly be inculcated by those who preach the Gospel, and be most attentively listened to, and weighed by those whọ

hear it.

Some persons persons have a prejudice against what is, by way of reproach, called moral preaching, and moral arguing; when the nature of good and evil, virtue and vice, are insisted on, and the several consequences displayed, which, by the light of reason, are known to attend them: This, they think, is not to preach Jesus Christ, and his Gospel; it is not to speak spiritually, feelingly, powerfully, to the hearts and consciences of men. Paul, it seems, was not of this mind, when he made justice, and temperance, and a future account, the chief subject of his sermon before Felix; when he argued (as his manner of preaching upon other occasions shews that

But St.

he did) from principles of natural light, how great reason men had to practise the two first of these, and to believe and expect the latter; when he enlarged upon the intrinsic beauty and loveliness of those virtues, and their manifest, subserviency to men's present and future happiness; and urged the universal consent of mankind to this purpose, who had always acknowledged themselves to be under these obligations, and accordingly as they did, or did not fulfil them here, liable to be rewarded, or punished hereafter. St. Paul, we may be sure, thought himself all this while to be preaching Jesus Christ and his Gospel and from the effect we learn, that this moral preaching of the apostle was sufficiently powerful, awakening, edifying; for it had such a spiritual efficacy in it, as to make his auditor tremble.

But the subject matter of St. Paul's discourse is not more observable, on the account of its excellence and importance at large, than it is, for the particular fitness and propriety of it, with regard to the person to whom it was addressed. The two vices of which Felix was most remarkably guilty, were injustice and intemperance; as historians of unsuspected credit, both heathen and Jewish, inform us. Tacitus says of him, that Judaa impositus, et cuncta malefacta sibi impune [cessura] ratus, tantâ potentia, subnixo, per omnem sævitiam ac libidinem jus regium servili ingenio exercuit: i. e., the impunity which he promised himself from his high station and power, tempted him to commit all manner of lust and violence. And Josephus adds, that Drusilla herself, who now sat with him on the judgment-seat, was really the wife of a certain king of the Emesenes, but had been enticed from his bed by Felix, with whom she now publickly lived and conversed. Nothing therefore could be more apposite, than a discourse concerning righteousness and temperance, before such a cruel and voluptuous person; nothing more proper, than to put this unjust judge in mind of another, a more impartial and dreadful tribunal, before which he himself should one day stand,

and be judged. Thus did St. Paul adapt and proportion what he spake to the peculiar wants and exigencies of the hearer; and in so doing, left us a pattern worthy of imitation; such as, when attentively considered, will give us great occasion to admire the dexterity and address, the sincere and disinterested conduct, the mighty courage and zeal, of this eminent apostle.

What could have more of holy art and wisdom in it, than St. Paul's answering the inquiries of Felix in such a manner, as was most likely to benefit the inquirer? The Roman governor, led by no other principle than curiosity, desires from St. Paul an account of his faith: St. Paul readily complies, and so orders that account, as to set those parts of Christianity in the clearest light before Felix, which he wanted most to see and consider ; so as to turn off his general apology for the Gospel into an immediate and close application of some of its chief doctrines to the particular case of Felix; and to shew him, ere he is aware, that the laws both of Christianity and nature agree, in condemning his violences and impurities.

What a sincere and disinterested spirit does there appear in St. Paul on this occasion! He stood there accused of heinous crimes, and was ready to sink under the malice and mighty power of his accusers, the high priest and chief men of the Jewish Sanhedrim then present, and soliciting a severe sentence against him. And yet he seems regardless of the imminent peril he was in; and forgetting his own private interest, any degree of concern for himself, turns all his thoughts, and bends his whole force, towards promoting the general interest of the Gospel, and the salvation of souls. He contrives not how he may gain the affections of his judge, and make him favourable to his cause; but how only he may induce him to be kind to himself, and a good Christian: how he may render him fit to receive mercy and favour from the supreme Judge of heaven and earth. What is, if this be not to preach the Gospel of Christ in simplicity and godly sincerity?