"Is it not lawful for me to do what I will with mine own? - Matthew 20:15.

THE householder says, "Is it not lawful for me to do what I will with mine own?" and even so does the God of heaven and earth ask this question of you this morning. "Is it not lawful for me to do what I will with mine own?" There is no attribute of God more comforting to his children than the doctrine of Divine Sovereignty. Under the most adverse circumstances, in the most severe troubles, they believe that Sovereignty hath ordained their afflictions, that Sovereignty overrules them, and that Sovereignty will sanctify them all. There is nothing for which the children of God ought more earnestly to contend than the dominion of their Master over all creation - the kingship of God over all the works of his own hands - the throne of God, and his right to sit upon that throne. On the other hand, there is no doctrine more hated by worldlings, no truth of which they have made such a foot-ball, as the great, stupendous, but yet most certain doctrine of the Sovereignty of the infinite Jehovah. Men will allow God to be everywhere except on his throne. They will allow him to be in his workshop to fashion worlds and to make stars. They will allow him to be in his almonry to dispense his alms and bestow his bounties. They will allow him to sustain the earth and bear up the pillars thereof, or light the lamps of heaven, or rule the waves of the ever-moving ocean; but when God ascends his throne, his creatures then gnash their teeth; and when we proclaim an enthroned God, and his right to do as he wills with his own, to dispose of his creatures as he thinks well, without consulting them in the matter, then it is that we are hissed and execrated, and then it is that men turn a deaf ear to us, for God on his throne is not the God they love. They love him anywhere better than they do when he sits with his sceptre in his hand and his crown upon his head. But it is God upon the throne that we love to preach. It is God upon his throne whom we trust. It is God upon his throne of whom we have been singing this morning; and it is God upon his throne of whom we shall speak in this discourse. I shall dwell only, however, upon one portion of God's Sovereignty, and that is God's Sovereignty in the distribution of his gifts. In this respect I believe he has a right to do as he wills with his own, and that he exercises that right.

        We must assume, before we commence our discourse, one thing certain, namely, that all blessings are gifts and that we have no claim to them by our own merit. This I think every considerate mind will grant. And this being admitted, we shall endeavour to show that he has a right, seeing they are his own to do what he wills with them - to withhold them wholly is he pleaseth - to distribute them all if he chooseth - to give to some and not to others - to give to none or to give to all, just as seemeth good in his sight. "Is it not lawful for me to do what I will with mine own?"

        We shall divide God's gifts into five classes. First, we shall have gifts temporal; second, gifts saving; third gifts honourable; fourth, gifts useful; and fifth, gifts comfortable. Of all these we shall say, "Is it not lawful for me to do what I will with mine own?"

        I. In the first place then, we notice GIFTS TEMPORAL. It is an indisputable fact that God hath not, in temporal matters, given to every man alike; that he hath not distributed to all his creatures the same amount of happiness or the same standing in creation. There is a difference. Mark what a difference there is in men personally (for we shall consider men chiefly); one is born like Saul, a head and shoulders taller than the rest - another shall live all his life a Zaccheus - a man short of stature. One has a muscular frame and a share of beauty - another is weak, and far from having anything styled, comeliness. How many do we find whose eyes have never rejoiced in the sunlight, whose ears have never listened to the charms of music, and whose lips have never been moved to sounds intelligible or harmonious. Walk through the earth and you will find men superior to yourself in vigour, health, and fashion, and others who are your inferiors in the very same respects. Some here are preferred far above their fellows in their outward appearance, and some sink low in the scale and have nothing about them that can make them glory in the flesh. Why hath God given to one man beauty and to another none? to one all his senses, and to another but a portion? why, in some, hath he quickened the sense of apprehension, while others are obliged to bear about them a dull and stubborn body? We reply, let men say what they will, but no answer can be given except this, "Even so, Father, for so it seemed good in thy sight." The old Pharisees asked, "Did this man sin or his parents, that he was born blind?" We know that there was neither sin in parents nor child, that he was born blind, or that others have suffered similar distresses, but that God has done as it has pleased him in the distribution of his earthly benefits, and thus hath said to the world, "Is it not lawful for me to do what I will with mine own?"

        Mark also, in the distribution of mental gifts, what a difference exists. All men are not like Socrates; there are but few Platos; we can discover but here and there a Bacon; we shall but every now and then converse with a Sir Isaac Newton. Some have stupendous intellects wherewith they can unravel secrets - fathom the depths of oceans - measure mountains - dissect the sunbeams, and weigh the stars. Other have but shallow minds. You may educate and educate, but can never make them great. You cannot improve what is not there. They have not genius, and you cannot impart it. Anybody may see that there is an inherent difference in men from their very birth. Some, with a little education do surpass those who have been elaborately trained. There are two boys, educated it may be in the same school, by the same master, and they shall apply themselves to their studies with the same diligence, but yet one shall far outstrip his fellow. Why is this? Because God hath asserted his sovereignty over the intellect as well as the body. God hath not made us all alike, but diversified his gifts. One man is as eloquent as Whitfield; another stammers if he but speaks three words of his mother tongue. What makes these various differences between man and man? We answer, we must refer it all to the Sovereignty of God, who does as he wills with his own.

        Note, again, what are the differences of men's conditions in this world. Mighty minds are from time to time discovered in men whose limbs are wearing the chains of slavery, and whose backs are laid bare to the whip - they have black skins, but are in mind vastly superior to their brutal masters. So, too, in England; we find wise men often poor, and rich men not seldom ignorant and vain. One comes into the world to be arrayed at once in the imperial purple - another shall never wear aught but the humble garb of a peasant. One has a palace to dwell in and a bed of down for his repose, while another finds but a hard resting-place, and shall never have a more sumptuous covering than the thatch of his own cottage. If we ask the reason for this, the reply still is, "Even so, Father, for so it seemed good in thy sight." So, in other ways you will observe in passing through life how sovereignty displays itself. To one man God giveth a long life and uniform health, so that he scarcely knows what it is to have day's sickness, while another totters through the world and finds a grave at almost every step, feeling a thousand deaths in fearing one. One man, even in extreme old age, like Moses, has his eye undimmed; and though his hair is grey, he stands as firmly on his feet as when a young man in his father's house. Whence, again, we ask is the difference? And the only adequate answer is, it is the effect of Jehovah's Sovereignty. You find, too, that some men are cut off in the prime of their life - the very midst of their days - while others live beyond their threescore years and ten. One departs before he has reached the first stage of existence, and another has his life lengthened out until it becomes quite a burden; we must, I conceive, necessarily trace the cause of all these differences in life to the fact of God's Sovereignty. He is Rule and King, and shall he not do as he wills with his own.

        We pass from this point - but before we do so we must stop to improve it just a moment. O thou who art gifted with a noble frame, a comely body, boast not thyself therein, for thy gifts come from God. O glory not, for if thou gloriest thou becomest uncomely in a moment. The flowers boast not of their beauty; be exalted ye sons of comeliness; and O ye men of might and intellect, remember, that all you have is bestowed by a Sovereign Lord; he did create; he can destroy. There are not many steps between the mightiest intellect and the helpless idiot - deep though verges on insanity. Thy brain may at any moment, be smitten, and thou be doomed henceforth to live a madman. Boast not thyself of all that thou knowest, for even the little knowledge thou hast has been given thee. Therefore, I say, exalt not thyself above measure, but use for God what God has given thee, for it is a royal gift, and thou shouldst not lay it aside. But if the Sovereign Lord has given thee one talent, and no more, lay it not up in a napkin, but use it well, and then it may be that he will give thee more. Bless God that thou hast more than others, and thank him also that he has given thee less than others, for thou hast less to carry on thy shoulders; and the lighter thy burden the less cause wilt thou have to groan as thou travellest on towards the better land. Bless God then if thou possessest less than thy fellows, and see his goodness in withholding as well as in giving.

        II. So far most men probably have gone with us; but when we come to the second point, GIFTS SAVING, there will a large number who will go from us because they cannot receive our doctrine. When we apply this truth regarding the Divine Sovereignty to man's salvation, then we find men standing up to defend their poor fellow creatures whom they conceive to be injured by God's predestination. But I never heard of men standing up for the devil; and yet I think if any of God's creature have a right to complain of his dealings it is the fallen angels. For their sin they were hurled from heaven at once, and we read not that any message of mercy was ever sent to them. Once cast out, their doom was sealed; while men were respited, redemption sent into their world, and a large number of them chosen to eternal life. Why not quarrel with Sovereignty in the one case as well as the other. We say that God has elected a people out of the human race, and his right to do this is denied. But I ask, why not equally dispute the fact that God has chosen men and not fallen angels, or his justice in such a choice. If salvation be a matter of right, surely the angels had as much claim to mercy as men. Were they not seated in more than equal dignity? Did they sin more? We think not. Adam's sin was so wilful and complete, that we cannot suppose a greater sin than that which he committed. Would not the angels who were thrust out of heaven have been of greater service to their Maker if restored, than we can ever be? Had we been the judges in this matter we might have given deliverance to angels but not to men. Admire then, Divine Sovereignty and love, that whereas the angels were broken into shivers, God hath raised an elect number of the race of men to set them among princes, through the merits of Jesus Christ our Lord.

        Note again, the Divine Sovereignty, in what God chose the Israelitish race and left the Gentiles for years in darkness. Why was Israel instructed and saved, while Syria was left to perish in idolatry? Was the once race purer in its origin and better in its character than the other? Did not the Israelites take unto themselves false gods a thousand times, and provoke the true God to anger and loathing? Why then, should they be favoured above their fellows? Why did the sun of heaven shine upon them while all around the nations were left in darkness, and were sinking into hell by myriads? Why? The only answer that can be given is this, that God is a Sovereign, and "will have mercy upon whom he will have mercy, and whom he will he hardeneth."

        So, now, also, why is it that God hath sent his word to us while a multitude of people are still without his word? Why do we each come up to God's tabernacle, Sabbath after Sabbath, privileged to listen to the voice of the minister of Jesus, while other nations have not been visited thereby? Could not God have caused the light to shine in the darkness there as well as here? Could not he, if he had pleased, have sent forth messengers swift as the light to proclaim his gospel over the whole earth? He could have done it if he would. Since we know that he has not done it, we bow in meekness, confessing his right to do as he wills with his own.

        But let me drive the doctrine home once more. Behold how God displays his Sovereignty in this fact, that out of the same congregation, those who hear the same minister, and listen to the same truth, the one is taken and the other left. Why is it that one of my hearers shall sit in yonder pew, and her sister by her side, and yet that the effect of the preaching shall be different upon each? They have been nursed on the same knee, rocked in the same cradle, educated under the same auspices, they hear the same minister, with the same attention - why is it that the one shall be saved and the other left? Far be it from us to weave any excuse for the man who is damned: we know of none: but also, far be it from us to take glory from God. We assert that God makes the difference - that the saved sister will not have to thank herself but her God. There shall even be two men given to drunkenness. Some word spoken shall pierce one of them through, but the other shall sit unmoved, although they shall, in all respects, be equally the same both in constitution and education. What is the reason? You will reply, perhaps, because the one accepts and the other rejects the message of the gospel. But must you not come back to the questions, who made the one accept it, and who made the other reject it? I dare you to say that the man made himself to differ. You must admit in your conscience that it is God alone to whom this power belongs. But those who dislike this doctrine are nevertheless up in arms against us; and they say, how can God justly make such a difference between the members of his family? Suppose a father should have a certain number of children, and he should give to one all his favors, and consign the others to misery - should we not say that he was a very unkind and cruel father? I answer, yes. But the cases are not the same. You have not a father to death with, but a judge. You say all men are God's children; I demand of you to prove that. I never read it in my Bible. I dare not say, "Our father which art in heaven," till I am regenerated. I cannot rejoice in the fatherhood of God towards me till I know that I am one with him, and a joint heir with Christ. I dare not claim the fatherhood of God as an unregenerated man. It is not father and child - for the child has a claim upon its father - but it is King and subject; and not even so high a relation as that, for there is a claim between subject and King. A creature - a sinful creature, can have no claim upon God; for that would be to make salvation of works and not of grace. If men can merit salvation, then to save them is only the payment of a debt, and he gives them nothing more than he ought to give them. But we assert that grace must be distinguishing if it be grace at all. O, but some say is it not written that "He giveth to every man a measure of grace to profit withal?" If you like to repeat that wonderful quotation so often hurled at my head, you are very welcome, for it is no quotation from Scripture, unless it be an Arminian edition. The only passage at all like it refers to the spiritual gifts of the saints and the saints only. But I say, granted your supposition, that a measure of grace is given to every man to profit withal, yet he hath given to some a measure of particular grace to make that profit. For what do you mean by grace, which I put out, to profit? I can understand a man's improvement in the use of grace, but grace improved and made use of by the power of man I cannot comprehend. Grace is not a thing which I use; grace is something which uses me. But people talk of grace sometimes as if it was something they could use, and not as influence having power over them. Grace is something not which I improve, but which improves, employs me, works on me; and let people talk as they will about universal grace, it is all nonsense, there is no such thing, nor can there be. They may talk correctly of universal blessings, because we see that the natural gifts of God are scattered everywhere, more or less, and men may receive or reject them. It is not so, however, with grace. Men cannot take the grace of God and employ it in turning themselves from darkness to light. The light does not come to the darkness and say, use me; but the light comes and drives the darkness away. Life does not come to the dead man and say, use me, and be restored to life; but it comes with a power of its own and restores to life. The spiritual influence does not come to the dry bones and say, use this power and clothe yourselves with flesh; but it comes and clothes them with flesh, and the work is done. Grace is a thing which comes and exercises an influence on us.