VII.

SUBMISSION TO GOD.

SUBMIT YOURSELVES THEREFORE TO GOD.-James iv, 7.

If we take only a superficial view of man's depravity, the exhortation which these words contain will appear, at first sight, in some measure unnecessary. That creatures should submit themselves to their Creator, is so plain and obvious a dictate of reason and of conscience, that one is ready to suppose it impossible for any man to stand in need of arguments or entreaties to induce him to comply with it. Matter of fact, however, is inconsistent with such a supposition. There is, in truth, nothing from which unregenerate man is naturally more averse, nothing to which he is with more difficulty persuaded, than a cordial and entire submission of himself unto God. At the same time it must be allowed that there is nothing more absolutely, more universally, indispensable. In such a submission the very essence of piety consists: without it, all that is called by the name of religion is utterly vain and insincere. Let us, therefore, attend with seriousness to the precept of the text, which, though written by St. James with a particular reference and purpose, is entitled to general consideration and obedience. My endeavor shall be,

I. To describe the nature of that submission which is here required.

II. To enforce the requisition itself by some appropriate motives.

I. As to the nature of this submission, it may be sufficient to remark, that it should be impartial and universal; voluntary and cheerful; prompt and immediate; habitual and per

manent. Of each of these particulars some explanation must

here be given.

1. Our submission to God must be impartial and universal. This is a point of the first importance; and it is in consequence of overlooking and neglecting it, that so many think better of themselves and of their state than they ought to think, and cry, "Peace, peace," when there is no peace. They deem it a sufficient proof of loyalty and allegiance to God if they submit to him in some of the various relations in which he stands toward mankind; while others of those relations are totally forgotten, and the duties which they imply habitually violated. Some trust in themselves that they are righteous, because they "pay tithe of mint, and anise, and cummin," while they notoriously neglect "the weightier matters of the law, justice, and mercy, and the love of God." Others content themselves with the subjection of their outer man to God's legislative authority, but refuse to yield their hearts and affections to the operations of his saving grace. A third class of self-deceivers readily acknowledge him in the character of a Saviour, and zealously contend for the supremacy of his grace; but resist his claims to the authority of a Governor, and will not consent that by his law and his providence he should reign over them. The submission of which we now speak is not of this partial, limited, and accommodating kind. What the Lord hath joined together it does not presume to put asunder. It extends to the whole man; and it applies to all the diversified relations in which we are connected with God. Some of the acts which it comprehends, and of the instances to which it applies, may be here specifically mentioned. It includes a submission to the teachings of the word of God; to the methods of his grace; to the precepts of his law; to the arrangements of his providence; and to the discipline of his Church. (1.) We are humbly and reverently to submit our understandings to the teachings of God's word. God has given to man an authentic revelation of his will. Satisfied that in this revelation it is indeed the voice of God that speaks to us, we are bound to listen to its instructions with diligent attention and implicit credence. We are to search the Scriptures, not

as judges not to cavil and criticise-not to discriminate between what does and what does not accord with our own previous opinions and inclinations, and to applaud the former, while we reject the latter; but with the docility of scholars who sit at the feet of their Master, and hang on the words which proceed from his lips. "Laying apart all filthiness and superfluity of naughtiness," we are to "receive with meekness the engrafted word, which is able to save our souls.” (James i, 21.)

(2.) We are to submit to the methods of divine grace, as well as to the doctrines of divine revelation. I here particularly refer to the plan of justification and acceptance; to the terms on which a personal interest in those benefits is offered; and to the agency of the Holy Spirit, by which we are disposed and enabled to comply with these terms. In each of these particulars submission, absolute and unreserved submission, is peremptorily required. We must submit to the plan of justification and acceptance as revealed in the Gospel; a plan which utterly denies and annihilates human merit, and secures the whole glory of our salvation "to Him that sitteth upon the throne, and unto the Lamb." This plan is perspicuously stated in such passages as the following: "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John iii, 16.) "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." (Acts xiii, 38, 39.) "What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness

of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference; for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law." (Romans iii, 9, 19-28.) "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." (Romans iv, 5.) "But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus: that in the ages to come he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (Ephesians ii, 4-9.) To this plan we must thankfully accede; the necessity and excellence of it we must unreservedly acknowledge: otherwise, we shall be involved in the guilt of those who, "being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God." While we thus allow that salvation is only of the Lord, we must be willing to accept it at his hands on the terms which he has fixed. These terms may be partly inferred from the nature of the salvation itself which he offers to bestow. It is not a salvation in sin, but a salvation from it. We must therefore consent to part with sin, with every sin; and must bring to Jesus a broken and contrite heart. And, as we can be qualified for this compliance with the terms of the Gospel only by the mighty energy of the Spirit, who worketh in us to will and to

do, we must be careful not to grieve or resist the Holy Ghost. While he worketh in us, we must work together with him. We must not struggle out of his embrace, or suffer our carnal inclinations to stand in the way of his gracious operations. We must endeavor to be in his hands as clay in the hands of the potter, that he may fashion us after his will, and make us vessels unto honor. We must submit to the Spirit's strivings. When he draws, we must run after him. When he calls, we must say, "Here am I." When he convinces us of sin, or reproves us for omissions of duty, we must cherish the conviction, and open our souls to the reproof, by making it the occasion of meditation, and self-examination, and prayer. Instead of fleeing to worldly company, or pleasure, or business, in order to get rid of those painful feelings which He who wounds before he heals may see it necessary to excite, we should rather desire that he may effectually probe our sores, and pray, in the words of one of our hymns,

And let us not presume, in any spirit of murmuring and impatience, to prescribe to the Holy Ghost either the precise time or the particular manner in which he shall bring relief, and perfect the different branches of the work of grace in our hearts. Let us submit to his choice of the period, and of the mode, and of the instruments; and only be anxious that the work may be truly and effectually performed.

(3.) Our submission to God must be considered with reference to the precepts of his law. God is not only our infallible teacher, and our merciful Saviour, but our rightful sovereign, legislator, and judge. The statutes which contain the manifestations of his will, and which he solemnly imposes on the