Election Sermon

These truths are so obvious that most men readily admit them ; they agree, without controversy, that holiness and happiness, sin and misery, are inseparably joined together ; the strong language of the Scriptures is frequently employed to express the common sentb ment on this subject. Such passages as the following, are quoted as axioms : “ the way pf the transgressor is hard,” “ there is no peace to the wicked,” “ wisdom’s ways are ways of pleasantness, and all her paths are peace.” But when the abstract ideas of “ wisdom,” “ virtue,” “ holiness,” are passed ; when we speak definitely of religion — of its peculiar duties, its ordinances, its solemn services, and especially of the higher forms of its inner life — of its faith, its hopes, its holy fellowship and spiritual communion ; and when we declare that this renders the individual and the nation blessed — that u godliness is profitable unto all things having promise of the life that now is and of that which is to come ” — that {i our light affliction which is but for a moment,” and a fortiori all the events of life, “ work for us a far more exceeding and eternal weight of glory, while we look not at the things that are seen but at the things that are not seen ” — when we declare that it is the highest wisdom “ to do whatsoever we do ’ with a constant reference to eternal retribution, not merely because eternity is longer than time, because the soul is of more value than the body, but because whatever course of conduct promotes man’s interests in the world to come, must also subserve his interests in this life — when we declare these things, all men hesitate, most men doubt, many men practically deny. Their conduct evinces that, to their minds, religion is, in every sense, really, as well as apparently, a system of sacrifice and self-denial; in their judgment, the attention given to their eternal well-being, is subtracted from their worldly welfare ; devoted to the pursuit of gain or of honor, or to the enjoyment of pleasure, they have no time for the worship of God, or the care of their souls. Not unfrequently men seem to have persuaded themselves that duty itself requires an omission of the obligations of religion. Having purchased a farm, they must needs go and see it ; domestic arrangements demand attention, and therefore, without controversy, they are exonerated from all the duties of devotion. The statesman is charged with momentous concerns ; the prosperity of the State is dependent upon his fidelity, and therefore it is necessary that his attention be wholly absorbed in these things. The student, the philosopher, all classes of citizens, find in what to them are the duties of life, an interest opposed to the obligations of religion; — as though the demands of piety were a tax on their pleasures ; as though the commands of God required an abridgment of their joys. Most men turn away from religion, and look to wealth, to intelligence, to social position, to government, to commerce, to science, to literature, as the sources of individual and national prosperity. It is our purpose, in this discourse, to consider, the bearing of religion on human happiness . We speak of religion as we learn it from the instructions of the sacred Scriptures — as it is held and taught by the prevailing churches of this Commonwealth and country. We contemplate man in two regards, first as an individual, second as a member of society ; and purpose to consider the influence of religion on his happiness in these two respects. I. Man is a subject of moral government, a subject of law. This is evinced to him, by every perception of right and wrong, by every emotion impelling to virtue or restraining from vice, and by every sentiment of approval when he does well, or of condemnation when he does ill. But moral government, without rewards for obedience and punishments for disobedience, is imperfect; a precept without a penalty is mere advice, not a law ; its author, in its issue, assumes the character of an instructor, not of a legislator. Man being, therefore, conscious of moral and religious obligations having the binding force of law, and there being no question but that he has frequently violated those obligations, feels himself exposed to threatened penalties and is in constant fear of their execution. It is in view of this sense of condemnation, and this apprehension of the future consequences of crime, that the Scriptures declare, u there is no peace to the wicked,” “ they are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.” A sense of condemnation is a perfect bar to all happiness, — a mind conscious of crime is ever ill at ease ; it cannot be happy. Within the compass of its own resources, there is no alleviation, there is no counterpoise ; — the bustle of business, the acclamation of the multitude, the noisy round of pleasure, cannot hush the voice of conscience ; present and future reformation can make no -amends for past deficiencies — the tears of penitence even cannot wash away the stains of sin — the sorrow of the culprit cannot restore life to his murdered victim ; for guilt there is no remedy, in all the provisions of the universe, but pardon. As the hungry require food, and as nothing but food will supply their demand, so do the guilty require pardon, and nothing but pardon will satisfy their wants. Hence the problem of a sinner’s justification at the bar of inflexible justice is the great problem of human happiness. For its solution, reason and philosophy are incompetent ; the prescriptions of the moralist, the theory of the theist, the doctrines of all false religions, leave the mind unquieted. …