1542. Free Grace A Motive For Free Giving

A Sermon Delivered On Sunday Morning, June 13, 1880, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington. *1/29/2013

(On behalf of the Free Hospitals of London)

Now our Lord Jesus Christ himself, and God, even our Father, who has loved us, and has given us everlasting consolation and good hope through grace, comfort your hearts, and establish you in every good word and work. [2Th 2:16,17]

For other sermons on this text:
   [See Spurgeon_Sermons No. 1096, “Divine Love and Its Gifts” 1087]
   [See Spurgeon_Sermons No. 1542, “Free Grace a Motive for Free Giving” 1542]
   [See Spurgeon_Sermons No. 2363, “Comfort and Constancy” 2364]
   [See Spurgeon_Sermons No. 2991, “What We Have, and Are to Have” 2992]
   [See Spurgeon_Sermons No. 3179, “Comprehensive Benediction, A” 3180]
   Exposition on 2Th 1; 2 [See Spurgeon_Sermons No. 3179, “Comprehensive Benediction, A” 3180 @@ "Exposition"]
   Exposition on 2Th 2:1-3:5 [See Spurgeon_Sermons No. 2363, “Comfort and Constancy” 2364 @@ "Exposition"]
   [See Spurgeon_SermonTexts "2Th 2:17"]

1. The Thessalonian saints had been much persecuted and afflicted, and they had exhibited great faith, insomuch that Paul says, “We ourselves glory in you in the church of God for your patience and faith.” As if they did not have enough trouble coming from the outside, there sprang up in their midst certain hot-headed teachers who declared that the day of Christ was immediately at hand. The coming of the Lord is the grandest hope of the church, and it is an evidence of the extreme power of error to poison and pervert truth that a hope which is our brightest consolation can be so twisted as to cause the saints to be “shaken in mind” and troubled. So it appears to have been with the Thessalonians. They were perplexed with mysterious rumours, which the zealots probably supported by a misinterpretation of the apostle’s own language in his former letter to them. It would appear that they were tempted to leave their regular habits of life: and some of them neglected their business upon the theory that there was no need to attend to it, because the world was so speedily to come to an end. This gave an occasion for “busybodies” to cease from working, and create great turmoil among the more sober members, and therefore Paul wrote them this second letter with the earnest intent that they might be established in the truth and kept from evil, that disorderly walking might be repressed, and that the church might be at peace. Paul felt that it was of the utmost importance that this honourable church should be at rest, and should not lack consolation, either with respect to its bitter persecutions or its internal difficulties.

2. My subject this morning leads me to make this the first point to be dwelt upon — it is most important that believers should enjoy consolation. When I have spoken upon that for a while, I would with delight expatiate upon the fact that this consolation is most freely provided and bestowed in the gospel of our Lord Jesus Christ; and it is from this subject that I purpose to draw a practical inference which may help the collection for the hospitals, namely, that the freeness with which these consolations are given to us should lead us to a holy benevolence towards others who need consolation.

3. I. First, then, IT IS OF THE UTMOST IMPORTANCE THAT BELIEVERS SHOULD ENJOY CONSOLATION.

4. We must not say that it does not matter whether we are doubting or believing, whether we are sighing or rejoicing: it does matter a great deal. Every commander knows that if he does not have his soldiers in good heart, there may be a great many of them, and they may be well trained for war, but the battle is not likely to be won. Courage is essential for valour. Much depends upon the case in which a man finds himself upon the eve of conflict. If the soldier has no stomach for the fight, as our forefathers were accustomed to say, he will make a sorry display when the battle starts. The Lord does not delight to see his people with their heads hanging down like bulrushes, depressed and dismayed. His word to them is, “Be strong; do not fear.” He is “the blessed God,” and he would have those who know his glorious gospel to live a life of blessedness, so that they may serve him all the better. Does his Spirit not say, “ ‘Rejoice in the Lord always’: and again I say, ‘Rejoice?’ ” Has he not given the Comforter, so that he may continually console us? Believers will far better serve the Lord’s purpose, and bring more glory to his name, if they are filled with peace and joy in believing, than they will if they yield to despondency: for the Scripture says, “the joy of the Lord is your strength.”

5. I am sure that the Lord would have us be of good courage, for its importance is implied in the very existence of our text. It is the prayer of an inspired man. Paul not only at the dictate of brotherly love, but also under the guidance of the Holy Spirit, when he penned this prayer, “Now our Lord Jesus Christ himself, and God, even our Father, comfort your hearts, and establish you in every good word and work.” The Holy Spirit moved the man of God to breathe this desire, and to put it on record, that it might be the desire of all good men as long as the epistle should ever be read, and that all Christian men should value consolation, even as it was valued by one who was a tender lover of the flock of Christ. It would be great presumption on our part to lightly esteem what was a prime matter of concern with so instructed and experienced a teacher as the apostle to the Gentiles.

6. Paul puts this prayer into a very remarkable form: to my mind it is expressed in a deeply solemn form, for he writes, “Now our Lord Jesus Christ himself.” Was there need for that word “himself?” Does it not make it very emphatic that he seems to call upon the Lord Jesus to give them comfort, not by any intermediate agency, but in his own person and by his own power. It is so essential that we should be comforted that Jesus, even our own Lord Jesus Christ, is himself entreated to become the consolation of his people. Is that not a weighty matter which leads the reverent heart of Paul to plead like this? Nor is this all, for he goes on to say, “and God, even our Father”: as if God the Father himself must undertake the work of cheering his people, it was so necessary that they should be at rest. No one else could give them such comfort as they required, but God could do it, and therefore “God, even our Father” must be especially invoked. The prayer is that the Lord Jesus and the Father who are one may join in the most necessary work of comforting the hearts of the tried Thessalonian saints. It reminds me of Paul’s solemn benediction in the opening of the epistle, “Grace to you, and peace, from God our Father and the Lord Jesus Christ.” This prayer of inspiration, couched in such solemn terms and directed so earnestly to the Lord Jesus Christ himself, and to God, even our Father, proves the importance and necessity of saints being filled with comfort.

7. Nor is this the only place in the epistle where this desire is expressed, for a little further on we have it in other words but with equal forcefulness: “Now the Lord of peace himself always give you peace by all means.” [2Th 3:16] I do not know that in one single sentence there could be compressed a more intense desire that they may be at peace. “The Lord” is invoked, and he is called “the Lord of peace,” so that all his divine majesty may be seen, and his peace-making power may be displayed. “The Lord of peace” is entreated to give peace, not by his angels nor by his ministers, nor by his providence, but “himself” to give peace; and this is asked for “always,” “give you peace always.” Peace in the cool of the evening is not enough, it is needed at all times of the day, in all the days of the year, in every period of life, in every place, and under all circumstances. The wish is expressed with great breadth in the words, “Give you peace always by all means”: if it cannot be brought by one means let it be by another, but somehow or other may you enjoy the peace which the Lord alone can create. I cannot imagine that such a prayer as this would have been placed among the Scriptures of truth, which are to be our guide until the Lord comes, unless it had been of the utmost importance that we should enjoy peace of mind.

8. The apostle almost hints at one reason for this strong necessity, for in one word he lets us see that it is a vital blessing because it affects the Christian’s heart. His expression is, “Comfort your hearts.” It is good to have a strong hand, how else shall we labour? It is good to have a firm tread, how else shall we stand? Yet these are secondary matters as compared with a healthy heart. A disease of the heart is an injury to the whole man. If anything goes amiss at the fountain the streams of life soon feel it. The entire manhood depends upon the heart; hence the need of comfort for the heart, and the value of the promise “He shall strengthen your heart.” It is a calamity when the springs of action are weakened, and the spirit is made to sink. “The spirit of a man will sustain his infirmity, but who can bear a wounded spirit?” Touch the flesh wherever you wish, but spare the brain and the heart, for these are the man so nearly, that he is wounded to the quick when these are injured. When the spirits begin to sink then the waters have come in, even into the soul. Hence our Lord said to his disciples, “Do not let your heart be troubled.” However your house may be troubled, however your bodily frame may be troubled, “do not let your heart be troubled; you believe in God, believe also in me.” Faith upholds the heart, and enables the man to bear up under pressure; faith, I say, and nothing else. I am sure, dear friends, you will clearly see the need that we should be comforted, because the lack of comfort will grievously affect the action of the heart and mar the entire life-force of our being. See to it, then, that you lift up the hands that hang down, and confirm the feeble knees, by saying to those who are of a feeble heart, “Be strong, do not fear.” Ask that the heart may rejoice in God, for then the roughness of the way and the stress of the weather will be matters of little concern.

9. Brethren beloved, this confidence is necessary to prevent impatience and other evils. Possibly it was the lack of comfort which led certain of the Thessalonians to preach the immediate coming of the Lord: their impatience aroused the wish, and the wish led on to the assertion. When men lose the present comfort of plain gospel doctrines they are very apt to begin speculating, and in carnal heat foretelling the coming of the Lord. They left that patient waiting which is our duty, for a fevered prophesying which is nowhere encouraged in the word of God. Hence the apostle said to them, “The Lord direct your hearts into the love of God, and into the patient waiting for Christ.” [2Th 3:5] A man does not wait patiently when he is low in spirit and weary at heart. Let a man feel his own heart right with God, and be at peace, and he can quietly wait until Christ comes, even though the Lord shall delay his coming for many a day: but when everything is tossed about, and our hope grows dim, and our fellowship is broken, and our zeal is burning low, we jump at anything which will end the struggle and enable us to avoid further effort. Laziness and despondency lead many to cry, “Why are his chariots so long in coming?” just as idle workmen long for Saturday night. You think time is too long and life is too long, for you are not happy where your Lord has placed you, and you are eager to rush out of the field of service into the place of rest. This will not do, my brethren, either for you or for me. We must be braced up to further labour. We must receive comfort in our spirit so that we may be able patiently to toil on, however long life may be, and however long our Lord may delay; for if not, if we grow impatient, we may resort to rash fanatical action, as I have already shown you that certain Thessalonians did. Under the idea that the Lord was coming they neglected their daily calling, and became busybodies, gadding around from house to house, and loafing upon others who did not pretend to be quite so spiritual. They were mere star-gazers, looking for the advent with their mouths open and their eyes looking up, always being in grievous danger of falling into a ditch. Paul told them to get to work and eat their own food, quoting himself as an example, for he had worked with labour and travail night and day so that he might not be chargeable to them.

10. My friend, if you are growing impatient for the day of the Lord, I pray that comfort of heart may cool you. Tomorrow morning take down the shop shutters and sell your goods as if Christ were not coming at all, for should he come you will be all the more prepared to meet him for being engaged in your calling. If I knew that the Lord would come tomorrow I should attend to my regular Monday duties, and on no account leave one of them to go and stand at the window, looking for wonders. Whether the Master comes tomorrow or in a thousand years your wisest course is to follow your calling in his fear and for his sake. We ought to do our work better under the impression that perhaps he may come and find us doing it; but we may not neglect our duty under the pretence of his appearing. Of this, however, be sure, you will not wait patiently if you are not happy. You will not go on conscientiously plodding, doing the same work, walking in the same regular way, unless your heart is sustained upon God. You will run after this novelty or that if your mind is not resting in Jesus. Hence the devout prayer of our text that God our Father and our Lord Jesus Christ himself may comfort our hearts and establish us in every good word and work.

11. Once more, I am sure this comfort is eminently desirable, because it promotes fruitfulness. The apostle more than hints at this: “Comfort your hearts and establish you in every good word and work.” When we are not happy in the Lord we do not give ourselves heartily to his service. We grow impatient, and then we need the exhortation, “But you, brethren, do not be weary in well doing.” [2Th 3:13] If we feel that Jesus is ours, that all things are working for our good, and that eternal glory is secured for us by a sure covenant, we are moved by gratitude to complete consecration, for the love of Christ constrains us. Doubts and disturbances distract from our Master’s work, but when he gives us rest we take his yoke upon us cheerfully, and find in it still further rest for our souls. When our hearts sing our hands toil, and we cannot do enough for our Redeeming Lord. We present ourselves very gladly as living sacrifices to him who “loved us and gave himself for us.” Thus, too, we are established in our work, and bound with fresh bonds to it, so that we delight to labour on until he shall come who shall say, “Well done, good and faithful servant: enter into the joy of your Lord.”

12. So it all comes to this. We, who are constitutionally despondent, must not give way to depression; we must cry to God to help us by the divine Comforter. We must strive to be cheerful Christians. We have abundant reasons for being cheerful, for the Father himself loves us, and has given us everlasting consolation in Christ Jesus. Do not let us be so unwise, and so ungrateful, as to neglect these consolations of the Spirit. If the table is sumptuously spread why should we be hungry? If the fountain flows so freely why should we be thirsty? Moreover, maybe, if we wear a dark countenance we may distress the weak ones in the family of God; it may be that we shall spread the infection of depression among our fellow believers, and this must not be. Let us wear our sackcloth on our loins if we must wear it, but let us not wave it in everyone’s face, lest we offend against the generation of the Lord’s people. Is it not clear from the Word, brethren, that we shall be damaged if we give way to apprehension and dismay? Is it not apparent that we are invigorated, equipped, and prepared for our Lord’s use when we are strong in the Lord and the power of his might? Therefore let us breathe earnestly to God the desire that his everlasting consolation may be laid home to our spirits, and that our hearts may be comforted at this moment.

13. II. We shall now turn to the second point of our meditation, which is this: GOSPEL CONSOLATION IS MOST FREELY BESTOWED. I want, in the chief place, to call your attention to the manner in which all the way through the freeness of divine consolation is set before us by the apostle.

14. First, observe that the consolations bestowed upon believers are most free because they are described as a gift. “Now our Lord Jesus Christ himself, and God, even our Father, who has loved us, and has given us everlasting consolation.” The old proverb has it, “Nothing is freer than a gift.” Every blessing that we receive from God comes as a gift. We have purchased nothing: what do we have to purchase it with? We have earned nothing: what work did we ever do that could deserve everlasting consolation from the hand of the great Lord? Comfort in Christ is an absolutely free, spontaneous gift of sovereign grace, given not on account of anything we have done, or ever shall do, but because the Lord has a right to do as he wishes with his own; therefore he selects for himself a people, to whom the free gift of his consolation shall be given. If you have any comfort at this time, my brother, it is God’s gift to you. If you do triumph in God, it is God who has given you your holy joy, therefore bless and praise him from whom such a blessing has come.

15. The freeness of this gift is seen in every part of it. The consolation given to us of God is very complete, but it is as obviously free as it is evidently perfect. Notice its completeness, I urge you. It covers the past with these golden words, “who has loved us”: as for the present, it is enriched with this truth, “has given us everlasting consolation”; and as for the future, it is glorified with this blessing, “and good hope through grace.” Here is a triple comfort, a consolation in three words, and under each aspect it is a free favour. He “has loved us” — why is this? Come, you wise men, pry into the ancient past, and tell me why God loved his chosen. Stand and gaze as long as you wish into the eternal mind, and say to yourself, why did God make this choice of love? The sole reply out of the excellent glory falls from Jesus’ lips: “Even so Father, for so it seemed good in your sight.” Shall not the bridegroom select his own bride? Shall not the King of kings dispense his favours as he wishes? He has loved us “from before the foundation of the world”: a love so ancient cannot have been born from any human cause. Eternal love is a flame enfolding itself; it borrows no fuel from without, but lives upon itself. He says, “I have loved you with an everlasting love, therefore with lovingkindness I have drawn you”; but why that everlasting love exists we cannot tell. Beloved, by divine love the mysterious past is made to glow with the glory of God: its light is like a most precious stone, even like a jasper stone, clear as crystal. Once when we looked back into the past we saw the blackness of our guilt, and the hole of the pit from where we were dug; but now we behold a silver stream of mercy flowing from the throne of God and of the Lamb, and we track it to the eternal purpose of love and the covenant of grace. Gaze as you can into ineffable light, but even with the eye of faith all that you can discern in the ages which are past is this word, which has a splendour about it beyond compare — the word “LOVE.” In eternity the Lord loved us. Oh, how free this is! How much we owe for it! The past is bright with love, with love most free. As for the present, “he has given us everlasting consolation.” We have it now. Christ is his people’s Christ today: the consolation of Israel even now. The pardon of sin is ours, the perfect righteousness of Christ is ours, life in Christ is ours, union to Christ is ours, marriage to Christ is ours. Glory with Christ shall be ours eventually, but even now we have the pledge of it in the Spirit who dwells within us, and shall be with us for ever. All this is assuredly a gift: how could it be otherwise? We could never have enjoyed this everlasting consolation today if free grace and dying love had not brought it to us. Bless, then, the Giver. As for the future, what of that? The clouds lower darkly, and the tempest mutters from afar, and we tremble lest in the end of life, when physical force decays, we may be overtaken with a storm in the article of death: but this covers all, we have “good hope through grace.” The Scriptures of truth have assured us that the great Shepherd will be with us in the valley of shadow of death, and that after death there is a resurrection, and that with our risen body we shall behold the King in his beauty when he shall stand in the latter days upon the earth, and we shall in our perfect manhood dwell for ever in his glory. This is so good a hope that it fills all the future with music. This, too, is a gift. There is not a trace of legal claim in it; it does not come by way of reward, but by divine favour. So the past the present, the future are all rich with the Lord’s own generous gifts, and in nothing can we trace a single consolation to anything except free grace.

16. Lest we should make any mistake about these consolations coming to us most freely, the apostle mentions One from whose hand they come, from whom nothing has ever come in any other manner except by revealed grace. He mentions “our Lord Jesus Christ himself.” Oh it charms me to think that he should comfort me! When Jesus Christ begins to draw near a man’s soul his joy begins; but when the Lord sets himself down steadily to console his brethren, I warrant you it is done in heavenly style; for he will not fail nor be discouraged. He will wash our feet if the weariness is there; he will give his bosom for a pillow to our head if the pain is there. He has said, “I will make all his bed in his sickness,” so that if the woe comes from disease he will cheer us there. He will anoint our eyes with eyesalve if the eyes are failing, and bind up the broken heart if that is bleeding. Lest we fall he will put underneath us the everlasting arms, and lest we are wounded he will spread over us the shadow of his wing. He will be all to us that he is in himself: judge what that is. His whole being: his Godhead in its grandeur, his humanity in its tenderness he has given to us. He lays himself out for us, and be sure of this, he will not leave us comfortless, he will come to us. He is such a blessed sympathiser in all grief, such a mighty helper in all distress, that if he comes to our help we may be sure that our deliverance will be accomplished. But, brethren, at the sight of our loving Lord we feel that it would be treason to impute his benefits to any motive except that of grace. Is he not full of grace and truth? The law came by Moses, not by Jesus. His coming was not to judge and to censure: “God did not send his Son into the world to condemn the world,” much less did he send his Son to condemn his people. There will come a day of judgment, but just now the Son of God sits upon his throne to grant pardons, and to give grace to help in times of need: his throne is a throne of grace, and his sceptre is that of love. We know that the comforts of the gospel must be graciously free since they are brought to us by Jesus Christ himself.

17. Then the apostle solemnly adds, “and God our Father.” There seems to me to be a particular touch of sweetness about this. It is not “God the Father” — which denotes his relationship to Jesus, but our Father, which expresses his relationship to us. We love God the Father; to the Father be glory for ever and ever: but as “our Father” he comes nearer to us, and gladdens our hearts. Now, a father does not pay wages to his children, his gifts to them are freely bestowed out of the love of his fatherly heart. What father expects to be paid for what he does for his sons and daughters? So we see that the everlasting consolations of the gospel, coming to us because we are the children of God, are quite free from anything which makes them a wage or a debt, and they come to us in the freest possible manner, as spontaneous donations of our great Father, whose delight it is to give good gifts to those who ask him.

18. Can you not look up, you desponding ones, at this moment, and cry, “Our Father?” Our first hymn greatly refreshed my spirit just now, for I felt very heavy until the Holy Spirit comforted me with it:

      If in my Father’s love
      I share a filial part,
   Send down thy Spirit, like a dove,
      To rest upon my heart.

and felt that I could urge that argument, and in my innermost heart I pleaded it before the Lord: — Oh, if I am indeed your child and you are a Father to me, then deal with me as with a son, and let me feel your Spirit resting within my heart, so that I may know myself to be yours beyond a doubt. Oh how sweet to feel the Spirit’s witness and to cry, “Abba, Father!” Now, beloved, the spirit of adoption is never a spirit of bondage or legality; it never boasts of human merit, but its one song is “free grace and dying love.” May our Father’s free favour make your hearts to sing concerning this, and I know that this will be your strain: — 

      Behold what wondrous grace
      The Father hath bestow’d
   On sinners of a mortal race
      To call them sons of God!

19. Look at the text again, and you will see how explicit Paul is upon one point. To make us see the freeness of those consolations which come to God’s troubled people, he writes it, “Our Lord Jesus Christ himself, and God, even our Father, who has loved us.” Divine love is the foundation of our consolation. No everlasting consolation could have visited our hearts if the Father and the Son had not loved us. I always feel inclined to sit down when my ministry causes me to come across the great truth of God’s love for his people: because it is not so much a truth to speak upon with the tongue as to enjoy in silence in the heart. I can fully understand that God should pity my misery; I can comprehend God’s caring for my weakness; but I am filled with sacred amazement when I am told that he loves me. Loves me! What can there be in me for the Holy Spirit to love! Brother, what can there be in you that Jesus should set his heart on you? He has made us, and not we ourselves: does the potter fall in love with his own clay? Will he die to save a broken vessel? There were other creatures fairer by far. Why were angels passed by? Wonder of wonders that the Lord should love us poor nobodies, defiled with sin, with such evil temperments and such strange natures; ah me, with such estranged natures! which is far worse. That the Lord our God should love us, that Christ should love us so as actually to have died for us, out miracles all the miracles of his power. Jesus so loved us that he espoused our nature, occupied our dwelling-place, the world; took our burden of sin, carried our cross, and laid in our grave! They say that love is blind: I will not say that our Redeemer’s love is of that kind, far rather I will say that it must have been wonderfully quick-sighted love to have been able to perceive anything lovable in us. Yet his love is the source and fountain of all our mercies. He has loved us. There can be no question that this is free: for love is unpurchasable; if a man should give all the substance of his house for love it would utterly be condemned. Love does not go in the market, it knows nothing about price, or barter: it must go out unbribed, unhired, or not at all, in any case; and far more in the case of the eternal love of the great Father, and his only-begotten Son. Price and purchase for divine love? How would such an insinuation fall short of the blackest blasphemy?

20. Yet again, observe that as if the apostle feared that we should get away from this doctrine of grace he added, “He has given us everlasting consolation and good hope through grace.” Some people do not like the sound of that word “grace.” It is too Calvinistic. We do not care what you call it, but it is the very best word in the Bible next to the name of God our Saviour. It is from the grace of God that all our hope begins. Man as a rebel can never earn anything except damnation through his own merits: grace must reign, or man must die. Every blessing that can ever come to condemned sinners such as we are must come because God’s great love wills it to come, because “he is gracious and full of compassion.” All other roads are broken up; grace alone bridges the chasm, and makes a way for traffic between heaven and earth. Grace reigns in our spiritual comfort, and grace alone; let us glorify God for it.

21. Everlasting consolation is not a blessing given to us as the result of our own works. This is most clear from the last part of our text, for there it is asked that the Lord may comfort our hearts, not because we are established in every good word and work, but that we may be so. All the good works which adorn the Christian character are the result of God’s grace, and not the cause of it. Grace is given to us in order that we may serve God, not because we do serve God. To make us holy is the object of divine grace, but grace did not wait until it found us holy, or it would never have visited us.

22. To close this part of the subject I would remark that this is the reason why the consolations which God gives us are everlasting. Dwell on that word “everlasting.” Do not allow anyone to fritter away its meaning. You may safely forget that there are certain folks alive who declare that everlasting does not have the meaning of endless duration, for it means that or nothing. We have too much personal interest involved in this word to allow it to be toned down into age-lasting or any other miserable sense. We should as soon think that the Bible meant the opposite of what it seems to do as believe that everlasting means something temporary. He has given us everlasting consolation, and the reason why it is everlasting is because it is founded on the grace of God. If it were built upon our merits it would stand upon a foundation of ice or mist; it would rest on a shadow buttressed by a dream: but if God loved us out of pure grace, and if Jesus Christ has given us consolation out of pure love, and if our whole comfort rests upon the sovereign grace of God in Christ Jesus, then there is no reason why it should ever pass away unless God’s grace can evaporate, which cannot be, since God does not change, but must be for evermore the same. Our Lord Jesus does not change, for he is the “same yesterday, today, and for ever.” Ah, you high fliers, who derive a lofty comfort from your feelings, your happy sensations, your holy works, and your belief that sin is dead in you, fly away as much as you can, you will be brought down one of these days! Like Icarus in the Greek fable, who flew so high that he melted the wax of his wings and fell, so it will be with all who venture aloft on wings of self-confidence. He who lies humbly at God’s feet, conscious of his sin, and mourning over it, and resting for everything upon sovereign grace and free mercy in Christ Jesus, he may remain where he is with safety, for his hope shall never fail him. Let the Lord be magnified for this; he is our rock, and there is no unfaithfulness in him, and he who rests in him shall not be ashamed or confounded world without end.

23. III. I have brought you so far; now for our closing point, which is a practical one. SINCE THESE CONSOLATIONS OF GOD’S LOVE HAVE BEEN SO FREELY BESTOWED UPON US THEY SHOULD LEAD US TO A LIFE OF HOLY BENEVOLENCE. We ought to be free in our giving to others, since God has been so free in his giving to us. Since he has abounded towards us in infinite liberality we ought to abound towards all with whom we come in contact up to the full measure of our ability, in all love and kindness and mercy.

24. In every benevolent enterprise Christian men should take a hearty interest. Read that seventeenth verse — “Comfort your hearts, and establish you in every good word and work.” [2Th 2:17] I am a man, and being a man, everything that concerns men concerns me. I am a Christian man, and as a follower of Christ, the Son of man, everything that can do good for my fellow men is a matter in which I delight to take my share.

25. This should be done in direct actions as well as in words. Read — “Establish you in every good word and work.” Certain of the oldest manuscripts run “In every good work and word,” and I suppose in our new translation we shall have it so, and very properly too. In this case “work” is probably first, and “word” next. Some Christian people think that “word” should be everything and work nothing, but the Scriptures do not agree. These professors speak a great deal about what they will do, talk a great deal about what other people ought to do, and a great deal more about what others fail to do; and so they go on with word, word, word, and nothing else but word. They do not get as far as “work,” but the apostle put work first in this case, as much as to say, “whether you talk about it or not, do it. Be established in every good work even if you do not get so far as being capable of a multiplicity of words.” Brethren, let us yoke word and work together: every good thing should command our advocacy and secure our aid to the best of our ability. Direct practical assistance should be rendered by us all, since our Lord does not love in word only but in deed and in truth.

26. This should be done without pressure. No one could lay constraint upon God to bless his people, no pressure was put upon Christ to redeem us; everything as we have shown was spontaneous, sovereign, and free. Even so men should give to God out of an overflowing heart. Give to him as a king gives to a king. How does a king give? Why, as he likes, and that is the way to give, to give because you are delighted to give; not because you feel obliged to do it by being overlooked by others, but out of a royal heart which delights in liberal things. Shall you not do as you wish with your own? How can a gracious heart better please itself than by doing good? Give as you would give to a king, for we never give our lessor possessions to royal personages; we give the best we have if we give them anything. Let it be so in all the services that we render to God; let him have our best, our noblest, our dearest possessions.

27. The particular case before us this morning is, in my opinion, a very important one, and one which should greatly move all generous spirits. In this great city of nearly four million inhabitants, the provision of hospital accommodation is small to a painful degree. In those hospitals which will be helped by the collections of today, I think there are only 5,531 beds, or about one for each 723 people. Considering the liability of working men to disease and accident, and the great number of the poorer classes, this is a fearfully small preparation for possible necessity. But this is not the worst, for out of these 5,000 beds, as I gather from an admirable paper in The Lancet, there are never more than 3,232 in daily use, thus diminishing the supply to an appalling extent. These empty beds are very largely made so by the lamentable fact that the hospitals do not have the means of using them. The depression in business has been felt by our free hospitals to such an extent that they live from hand to mouth in a manner which is not honourable for one of the wealthiest cities in the world. The Hospital Sunday Collection has not yet come up to the proper mark, and it is time for ministers to say so, and instruct their people, who if they knew the need would promptly supply it. The Lancet wisely says that if the sermons of today could be preached in the hospitals themselves, the collections would be doubled. There are many objections to carrying out the suggestion, but I have no doubt the result would be as anticipated. Suppose, then, that I am preaching in one of the great wards and yourselves are standing among the beds, I know those poor creatures lying near you writhing in pain, and those others grateful for the relief they have received, would plead much more forcibly than I can. The sight of suffering is the best argument with benevolence. Look at the rows of sick folk and let your heart be touched. Since the service could not well be held in the hospital, The Lancet suggests that the ministers should spend Saturday in going over a hospital. I could not very well do that, but I have tried in my mind vividly to visualize the scene, and I think most of you are quite as able to draw the picture as I am, for you have been there to see for yourselves, and some of you have been there as patients to partake for yourselves in hospital benefits. Picture the wards of mercy, and let every sick person there entreat you to help the funds of these admirable institutions. An extremely powerful plea to my mind arises from those empty beds. There they are, two thousand of them! Waiting to be couches of hope for the suffering. Alas, they cannot be filled because there is not the means for providing the people with food and nourishment while they are there. Sorrowful necessity! I cannot endure to think of it. A bed for a sick man rendered useless by some one’s baseness! Where is the churl? Surely he is not here!

28. It would be even more painful to go to the homes where those people who ought to occupy those empty beds are pining for the lack of the hospital help, waiting the next turn — which turn may find them in the grave — but which turn would come tomorrow morning if funds were forthcoming. Must they lie there until they are beyond the reach of surgical help because the wealthy of this so-called Christian city cannot spare a little from their luxuries to furnish poor sick humanities with nutriment? Oh that one with a trumpet tongue could speak to our nobles, our merchants, our businessmen, our gentlemen of leisure, and ask them to consider the sick poor. Oh that they all knew the exquisite luxury of doing good! I would say to employers, will you let these people lie and pine away for lack of medical help, many of them are your workmen whose strength has been spent in your trades and handicrafts? Pain is crushing them, and provision is made for their help and cure, as far as it can be made, but it is rendered useless by the lack of money to bear the expenses of the patients. Is this to be always so? Is this to remain so for another year? Surely it shall not be.

29. I ask you, dear friends, according as God has entrusted you with this world’s wealth, to help the hospitals. I do this with all the greater confidence, because you are believers in the doctrines of free grace. Give freely, for you have received freely. Remember that yesterday and today Jews, Catholics, Protestants, people of all sects have heartily joined in this common effort for suffering humanity, and if those who believe in the free grace of God are hesitant, indeed, if they are not among the foremost in the race, it will be to the dishonour of the glorious gospel which they profess. May the Lord accept your offerings as you now present them! I hear the sound of your gold and silver already, for you are eager in the work of mercy. The collectors are a little too rapid in their work, but I will not restrain them, for it is a fit ending to my discourse that you should hurry to pass from word to work. In so doing may God bless you. Amen.

(The Collections amounted to £257.)

[Portion Of Scripture Read Before Sermon — 2Th 1:1-2:4 3:13-17]
[See Spurgeon_Hymnal “The Christian, Privileges, Adoption — Adoption” 728]
[See Spurgeon_Hymnal “The Christian, Christian Zeal — Running The Christian Race” 694]
[See Spurgeon_Hymnal “The Work of Grace as a Whole — Grace Causing Love” 248]

On June 22nd, the first stone of the Girls’ Orphanage will be laid. The cost will be £11,000 for the houses and schools for 250 children. Help from God’s servants will be greatly valued by C. H. Spurgeon, Nightingale Lane, Belham.

The Christian, Privileges, Adoption
728 — Adoption
1 Behold what wondrous grace
      The Father hath bestow’d
   On sinners of a mortal race,
      To call them sons of God!
2 ‘Tis no surprising thing,
      That we should be unknown:
   The Jewish world knew not their King,
      God’s everlasting Son.
3 Nor doth it yet appear
      How great we must be made,
   But when we see our saviour here,
      We shall be like our Head.
4 A hope so much divine
      May trials well endure,
   May purge our souls from sense and sin,
      As Christ the Lord is pure.
5 If in my Father’s love,
      I share a filial part,
   Send down thy Spirit, like a dove.
      To rest upon my heart.
6 We would no longer lie
      Like slaves beneath the throne;
   My faith shall Abba Father cry,
      And thou the kindred own.
                        Isaac Watts, 1709.

The Christian, Christian Zeal
694 — Running The Christian Race
1 Awake, my soul, stretch every nerve,
      And press with vigour on;
   A heavenly race demands thy zeal,
      And an immortal crown.
2 ‘Tis God’s all animating voice
      That calls thee from on high;
   ‘Tis his own hand presents the prize
      To thine aspiring eye.
3 A cloud of witnesses around
      Hold thee in full survey;
   Forget the steps already trod,
      And onward urge thy way.
4 Bless’d Saviour, introduced by thee,
      Have we our race begun;
   And crown’d with victory, at thy feet
      We’ll lay our honours down.
                        Philip Doddridge, 1755.

The Work of Grace as a Whole
248 — Grace Causing Love
1 We love thee, Lord, because when we
   Had err’d and gone astray,
   Thou didst recall our wandering souls
   Into the heavenward way.
2 When helpless, hopeless, we were lost
   In sin and sorrow’s night,
   Thou didst send forth a guiding ray
   Of thy benignant light.
3 Because when we forsook thy ways,
   Nor kept thy holy will,
   Thou wert not the avenging Judge,
   But gracious Father still:
4 Because we have forgot thee, Lord,
   But thou hast not forgot;
   Because we have forsaken thee,
   But thou forsakest not:
5 Because, oh Lord, thou lovedst us
   With everlasting love;
   Because thou send’st thy Son to die,
   That we might live above:
6 Because, when we were heirs of wrath,
   Thou gav’st us hope of heaven;
   We love because we much have sinn’d,
   And much have been forgiven.
                  Julia Anne Elliott, 1835.