he treated of "judgment to come."

But who can here supply the brevity of the historian, and report the
whole of what the apostle said to Felix on these important points? It
seems to me that I hear him enforcing those important truths he has
left us in his works, and placing in the fullest luster those divine
maxims interspersed in our Scriptures. "He reasoned of righteousness."
There he maintained the right of the widow and the orphan. There he
demonstrated that kings and magistrates are established to maintain
the rights of the people, and not to indulge their own caprice; that
the design of the supreme authority is to make the whole happy by the
vigilance of one, and not to gratify one at the expense of all; that
it is meanness of mind to oppress the wretched, who have no defense
but cries and tears; and that nothing is so unworthy of an enlightened
man as that ferocity with which some are inspired by dignity, and
which obstructs their respect for human nature, when undisguised by
worldly pomp; that nothing is so noble as goodness and grandeur,
associated in the same character; that this is the highest felicity;
that in some sort it transforms the soul into the image of God; who,
from the high abodes of majesty in which He dwells, surrounded with
angels and cherubim, deigns to look down on this mean world which we
inhabit, and "Leaves not Himself without witness, doing good to all."

"He reasoned of temperance." There he would paint the licentious
effects of voluptuousness. There he would demonstrate how opposite is
this propensity to the spirit of the gospel; which everywhere enjoins
retirement, mortification, and self-denial. He would show how it
degrades the finest characters who have suffered it to predominate.
Intemperance renders the mind incapable of reflection. It debases
the courage. It debilitates the mind. It softens the soul. He would