To object to the choice of God because it is immutable, is to cavil against that which constitutes its consummating excellence. Caprice is a most alarming feature in a bad government; but in a government absolutely perfect, none, surely, can object to its immutability, but those, who, if able, would alter it for the worse.
To say that, if God always knew how to govern so as to display His glory, and bless His kingdom, and always chooses thus to govern, there can be, therefore, no accountable agency in the conduct of His creatures, is to deny the possibility of a moral government, to contradict the express testimony of God; and this, too, at the expense of common sense, and the actual experience of every subject of His moral government on earth.
From the character of God, and the nature of His government, as explained in this discourse, may be inferred, the nature and necessity of unconditional submission to God.
Unconditional submission is an entire surrender of the soul to God, to be disposed of according to His pleasure,—occasioned by confidence in His character as God.
There are many who would trust the Almighty to regulate the rolling of worlds, and to rule in the armies of heaven, just as He pleases; and devils they would consign to His disposal, without the least hesitation; and their own nation, if they were sure that God would dispose of it according to their pleasure; even their own temporal concerns they would risk in the hands of God, could they know that all things would work together for their good; their souls, also, they would cheerfully trust to His disposal, for the world to come, if God would stipulate, at all events, to make them happy.
And to what does all this amount? Truly, that they care much about their own happiness, and their own will, but nothing at all about the will of God, and the welfare of His kingdom. He may decree, and execute His decrees, in heaven, and may turn its inhabitants into machines, or uphold their freedom, as He pleases; and apostate spirits are relinquished to their doom, whether just or unjust. It is only when the government of God descends to particulars, and draws near and enters their own selfish enclosures, and claims a right to dispose of them, and extends its influence to the unseen world, that selfishness and fear take the alarm. Has God determined how to dispose of my soul? Ah! that alters the case. If He can, consistently with freedom, govern angels, and devils, and nations, how can He govern individuals? How can He dispose of me according to His eternal purpose and I be free? Here reason, all-penetrating, and all-comprehensive, becomes weak; the clouds begin to collect, and the understanding, veiled by the darkness of the heart, can "find no end, in wandering mazes lost."
But if God has purposes of mercy in reserve for the sinner, he is convinced, at length, of his sin, and finds himself in an evil case. He reforms, prays, weeps, resolves, and re-resolves, regardless of the righteousness of Christ, and intent only to establish a righteousness of his own. But, through all his windings, sin cleaves to him, and the law, with its fearful curse, pursues him. Whither shall he flee? What shall he do? A rebel heart, that will not bow, fills him with despair. An angry God, who will not clear the guilty, fills him with terror. His strength is gone, his resources fail, his mouth is stopped. With restless anxiety, or wild amazement, he surveys the gloomy prospect. At length, amidst the wanderings of despair, the character of God meets his eye. It is new, it is amiable, and full of glory. Forgetful of danger, he turns aside to behold this great sight; and while he gazes, new affections awake in his soul, inspiring new confidence in God, and in His holy government. Now God appears qualified to govern, and now he is willing that He should govern, and willing himself to be in the hands of God, to be disposed of according to His pleasure. What is the occasion of this change? Has the divine character changed? There is no variableness with God. Did he, then, misapprehend the divine character? Was all this glory visible before? Or has a revelation of new truth been granted? There has been no new revelation. The character now admitted is the same which just before appeared so gloomy and terrible. What, then, has produced this alteration? Has a vision of angels appeared, to announce that God is reconciled? Has some sudden light burst upon him, in token of forgiveness? Has Christ been seen upon the cross, beckoning the sinner to come to Him? Has heaven been thrown open to his admiring eyes? Have enrapturing sounds of music stolen upon the ear, to entrance the soul? Has some text of Scripture been sent to whisper that his sins are forgiven, tho no repentance, nor faith, nor love, has dawned in his soul? And does he now submit, because God has given him assurance of personal safety? None of these. Considerations of personal safety are, at the time, out of the question. It is the uncreated, essential excellence of God, shining in upon the heart, which claims the attention, fixes the adoring eye, and fills the soul with love, and peace, and joy; and the act of submission is past, before the subject begins to reflect upon his altered views, with dawning hope of personal redemption.
The change produced, then, is the effect of benevolence, raising the affections of the soul from the world, and resting them upon God. Holiness is now most ardently loved. This is seen to dwell in God and His kingdom, and to be upheld and perfected by His moral government. It is the treasure of the soul, and all the attributes of God stand pledged to protect it. The solicitude, therefore, is not merely, What will become of me? but, What, O Lord, will become of Thy glory, and the glory of Thy kingdom? And in the character of God, these inquiries are satisfactorily answered. If God be glorified, and His kingdom upheld and made happy, the soul is satisfied. There is nothing else to be anxious about; for individual happiness is included in the general good, as the drop is included in the ocean.