This sermon unfolds gradually but surely. We do not know exactly where the preacher will take us, but he is evidently following a planned route, and so we are content to take each development of his theme as he introduces us to it. Considering the fundamental truth that without Christ no Christian can do anything of any spiritual value, Spurgeon first of all considers our Lord’s assertion as an aspiration of hope. Then he feels it as a shudder of fear. It presses upon him and us next as a vision of failure. Then we hear it as a voice of wisdom. Finally, it rings out as a song of content. In this way, the same statement is made of various use to those who are or profess to be followers of the Lamb, and each comes in its turn. Even the sequence is interesting: hope comes first, then warning, then instruction, then comfort and joy, so that we are pointed in the right direction, cautioned with regard to the prospect, but then encouraged concerning the final outcome. There is a great deal of discernment, then, not only in the substance of the sermon but in its arrangement, as we walk away impressed with the need for a known and felt union with our Lord Jesus if we are to be fruitful in his service.

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Love labours. In doing so, it overcomes a multitude of difficulties. It triumphs over those difficulties in a way which demonstrates the heavenly source of its energies. Spurgeon actually begins the sermon with a meditation on the Holy Spirit as the only one who can work true Christian love in the heart of sinners like us. Christian love bears all things, believes all things, hopes all things, and endures all things. It contends with and overcomes self, other people, the world, and hell. The middle section on the triumphs of love is quite splendid. In each case Spurgeon shows what is the bearing, believing, hoping, and enduring power of love, applying the principle to our dealings both with believers and unbelievers, and then pointing us to Christ Jesus as the enduring example and demonstration of that aspect of love. It is a powerful and probing part of the sermon. The last section is much shorter, but can afford to be, as the preacher is really just tying off the threads which he laid in his introduction, and which have run throughout the sermon as a whole. As an example of sermonic construction, including adaptation in the act of preaching, it is most helpful. But it is more than a model for preaching; it is a call to loving living, and one that is convicting and compelling and comforting.

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Though Spurgeon typically preaches from fairly brief texts, he occasionally takes longer sections, and sometimes—as on this occasion—hangs his thoughts on a single phrase. This is not an easy mode of preaching, as it can lead to strained exegesis, shallow substance, or repetitive or tortured structure. While it helps that the phrase in question is the loaded one, “through faith,” Spurgeon also avoids these traps by setting his phrase in its context, connecting grace and faith. He then proceeds in a manner both systematic and pastoral, drawing on his rich theological heritage and his concern for troubled men and women. First he asks what faith is, and gives some standard answers in a lively fashion. In particular, he weaves in a number of illustrations to take account of the heat and heaviness of the morning in which he preaches, a good example of a preacher responding to his circumstances. Next Spurgeon answers the question why faith is selected as the channel of salvation. Finally, he asks how we can obtain and increase our faith, closing his sermon with some very down-to-earth counsels. This is, then, a sermon in which theological care and practical counsel is closely bound throughout, all intended to bring sinners to the Saviour and assure them of their security in him.

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