2161. Self Low, But Christ High

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No. 2161-36:469. A Sermon Delivered On Lord’s Day Morning, August 31, 1890, By C. H. Spurgeon, At The Metropolitan Tabernacle, Newington.

The centurion answered and said, “Lord, I am not worthy that you should come under my roof: but only speak the word, and my servant shall be healed.” {Mt 8:8}

For other sermons on this text:
   {See Spurgeon_Sermons No. 2161, “Self Low, but Christ High” 2162}
   {See Spurgeon_Sermons No. 2434, “Man Under Authority, A” 2435}
   Exposition on Mt 8:1-27 {See Spurgeon_Sermons No. 2434, “Man Under Authority, A” 2435 @@ "Exposition"}
   Exposition on Mt 8:1-27 {See Spurgeon_Sermons No. 2868, “Ready, Indeed, Ready!” 2869 @@ "Exposition"}
   Exposition on Mt 8 {See Spurgeon_Sermons No. 3509, “Coming to Christ” 3511 @@ "Exposition"}

1. This centurion was a worthy man from the human point of view; but he called himself unworthy when he turned towards our Lord. He was so excellent a man that the elders of the Jews, who were by no means partial to Roman soldiers, pleaded with Jesus that he was worthy. Had he been personally there, he would have repudiated their plea; and he did so by the second party of friends whom he sent to our Lord. Since one set of friends had said, “He is worthy,” another set of friends was told to say, in his name, “Lord, I am not worthy.” The worthiest men in the world do not think themselves worthy; while the most unworthy people are generally those who boast of their own worthiness, and, possibly, of their own perfection. We should not have wondered had this man been proud; for he was one of the conquering race, and the representative of a tyrannical power. If he was not a very great officer, but only the captain of a hundred men, yet it is not unusual for petty officers to be more haughty than their superiors. If a man is placed in a very high and responsible position, he is frequently sobered by his responsibilities; but a mere Jack in office {petty official} is usually greater than the emperor himself. However, this centurion was a man of gentle mould, and said concerning himself, “I am not worthy.”

2. He might have been proud of his popularity among the Jews. Few can bear to be surrounded with an atmosphere of esteem without beginning to esteem themselves much too highly. He had built a synagogue for the Jews. That is a good thing to do; but it is very possible to build a synagogue, and to become a great man in one’s own opinion, and stand several courses of bricks higher in pride. Not so, however, this good man, who had built a synagogue, did not presume upon the greatness of his own generosity. He never mentioned it: but said, “I am not worthy that you should come under my roof.”

3. He was a man used to command. He says to this man, “ ‘Go,’ and he goes; and to another, ‘Come,’ and he comes.” Those who are accustomed to be obeyed are apt to hold themselves at a high value; but this centurion had not fallen into the very common fault. He watched carefully over the sickness of his young servant, and was earnest that he might be healed: he was a tender master as well as a generous neighbour. If we wished to pick out a truly worthy man, we need not go further than this Roman soldier, or we might fare worse; and yet he said, “Lord, I am not worthy.”

4. Further, note that he did not say, “Lord, the room in which my servant sleeps is not worthy of you: and it is not fitting that you should climb to the attic, where the boy lies sick”; but, “I am not worthy that you should come under my roof” — not even into the best parlour, or the drawing-room. It is my house; and being such, it is the abode of one who has not dared to seek a personal interview with you, and I judge it to be altogether unfit for your entertainment. He was fearful of troubling the Lord, and felt that to bring him through the street to his door was more than he could think of for a moment, when a word would suffice to work the miracle he sought.

5. Beloved friends, my point this morning is this — I would call your attention to the happy blending of this beautiful humbleness with an extraordinary degree of faith. In his confession of sin he is unsparing — “Lord, I am not worthy that you should come under my roof”; but in his confession of faith he is equally clear. “Only speak the word, and my servant shall be healed.” It is a kind of common error that a lowly esteem of ourselves must be connected with a very great distrust of Christ. I call it a common error; for it is an error both common and baseless. The fact is that high thoughts of self go with low thoughts of Christ; and well they may, for they are birds of a feather. But low thoughts of self should always be associated with high thoughts of Christ; for they are both products of the Spirit of God, and they help each other. Our unworthiness is a foil to the brightness of our Lord’s infinite grace. We sink deep in humility, but soar high in assurance. As we decrease, Christ increases.

6. To make this point clear, I shall say, first of all, that a sense of unworthiness is very desirable and commendable; but, secondly, that a sense of unworthiness can be very wrongly used, and can even be made the occasion of grave sin: and then, thirdly, I shall add that a sense of unworthiness finds a fit companion in a strong faith in Christ. Concerning this the text supplies us with an example. May the Holy Spirit help our meditations, and make them truly profitable!


8. Some of you are destitute of it. I dare say you think it a base and miserable thing. You suppose it would injure your manliness, lower your self-respect, and dampen your courage. Dear friends, the manliness which feeds on sin is a poisonous fungus, which grows out of the rottenness of a corrupt heart. May it be taken away from us! Any condition of mind which is founded on a falsehood must be an evil one: it is a bubble blown by ignorant conceit. Let us not desire more self-respect, manliness, or courage than will be consistent with the truth of things.

9. I commend a sense of our unworthiness because it is a sense of what is true. When a man thinks himself unworthy before the Lord, his thoughts are right. When he feels that he could not be saved by the merit of his own works, for his works are faulty and defiled, then he judges according to fact. Whatever result a thought may have on us, whether it makes us happy or makes us sad, this is a secondary matter; the main point with an honest mind must always be — Is it true? If it is a truthful thought, I ought at once to entertain it, no matter what it costs me. Should the truth create devastation within my soul, and destroy all my fair hopes and promising dreams, it must be so; for the most painful effect of truth is better for me than the most flattering results of falsehood. Better the strikings of truth than the kisses of deceit. The arrow which pierces the heart of self-conceit is a blessing. If you take a very lowly view of yourself, some may call you morbid; but they do not know what kind of spirit you have. Humility is healthy: lowliness is no disease. When we think worse and worse of ourselves, we are getting nearer and nearer to the truth. We are by nature depraved, degraded, guilty, and worthy of the wrath of God. If any hard thing can be imagined against fallen man, it is assuredly true of him. What worse character can be given to human nature than what is drawn by the pen of inspiration in the third chapter of the Epistle to the Romans! Oh, that God would make us lowly in spirit, and fill us with a deep feeling of our own unworthiness! for this will only be revealing the truth to us, and delivering us from the way of falsehood.

10. In the next place, note that a deep sense of unworthiness is no proof that a man has grossly sinned. It may be viewed in quite the opposite light: if the man had been heinously wicked, his conscience would have lost its sensitivity and he would not in all probability have felt his unworthiness so keenly. He who has high thoughts of himself is not necessarily a man of clean life; and on the other hand he who has very depreciatory thoughts of himself is not proven to be worse than others. He who feels himself unworthy has something about him that God esteems. We are sure of this; for when the Lord seeks a lodging among men, though he might have his choice of palaces, he nevertheless condescends to say, “I dwell in the high and holy place, with him also who is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Do not judge men by their estimates of themselves; or if you do, take this as your guide, that he who humbles himself is to be exalted, and he who exalts himself is to be abased. He who is great, is little: let him who is in his own esteem be all the greater with you. God does not love those who boast: he has filled the hungry with good things, but he has sent the rich away empty.

11. I commend this sense of unworthiness, because it has a tendency to make a man kind to others. He who thinks himself a somebody thinks another man a nobody. Pride has no heart, and will rather turn a sick servant out of doors than seek a physician for him. If a man is proud, he will say, “I am a man under authority, having soldiers under me; and I am not to be worried by having sick boys to look after.” Sympathy, tenderness, and the valuing of others are strangers in the house of the proud; but they take up their abode with those who think themselves unworthy. Beloved, it is good to think little of yourselves, for then you will have more thought to spare for the sorrows of others. If you know yourself to be unworthy, you will cheerfully recognise the claims of others; and will feel that it is not beneath you to care for the poorest and most obscure. There is some trace of a work of grace in your heart, when you have a love for your neighbour because you feel that you are no better than he is. This is infinitely better than to be so great that you can trample down the crowd in your imperial and imperious dignity, and look down with contempt on the many who have not attained to that eminent degree of honour which you suppose yourself to be enjoying. The great man, the very great man, the highly-deserving man, the person who is a right-honourable and worshipful personage, rides roughshod over his fellows and crushes them without compunction, if they lie in his way and may hinder his plans; but the consciously unworthy man, the man who feels that he owes everything to the mercy of God, and must still depend on that mercy and that mercy only, will be tender and gentle towards his fellow sinners, and speak comfortingly to them.

12. We commend again this sense of unworthiness, because it makes man lowly towards the Saviour. Of all things that are contemptible, a proud bearing towards the Lord Jesus is the most hateful; yet it is by no means unusual. Some seem to imagine that Jesus is their servant, at their beck and call; and they talk about his salvation as though he ought to give it, and they could claim it for themselves and all mankind. If we speak about the sovereign choice of some to eternal life, they begin chattering about injustice and partiality: as if any guilty man had a right to anything from the Lord of glory, except the dreadful right to be punished for his sins. I think I hear the Master say, “May I not do as I wish with my own?” Many of those who pretend to be the advocates of grace, are the betrayers of it, and snatch from its hand the silver sceptre of its sovereignty. Beloved, it is good to come to our Lord in prayer, not as creditors seeking a debt, but as condemned criminals, begging for a free pardon. We have no claim on God. If he chooses to save us, it must be by his own free grace. Let us come humbly, saying, “Lord, I am not worthy that you should come under my roof. That you should die for me remains the greatest of all miracles in my esteem. That you should choose me, and call me, and pardon me, and save me, is a world of wonders, at which my soul stands gratefully amazed. Why is this for me? How could you look on such a dead dog as I am!” Our right state of heart, when dealing with our Lord Jesus, is that of the penitent washing his feet with tears, or of the leper who fell at his feet and worshipped him. If we would come to the Saviour of sinners, we must come as sinners. We must come as humble petitioners, and not as those who proudly imagine that they have a claim on the grace of God.

13. A sense of unworthiness is extremely useful, because it puts a man where God can bless him. “Oh,” you say, “where is that?” The Lord will only act in conformity with his own attributes. God will always be God; and just as he will be God alone in creation, so he will certainly be God alone in the new creation. Our only right position before God is to know that we are undeserving and unworthy while he is holy and glorious. We must hear him say, “I am God, and besides me there is no one else,” or we shall never look to him to be saved. If I am a somebody, and I stand up for my rights and my claims, God cannot bless me without conceding to me what he never will concede. How dare I claim what he calls a free gift? How often have I made this place ring with that voice of the Lord, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion!” Depend on it, God will be God; and if you will not be saved without his leaving the throne of his sovereignty, then you will perish without hope. He will be King and Lord in the work of salvation; you must take it as his free gift, or die without it. If it is by grace it cannot be by right — the things are contradictory. Unutterably great is his compassion, immeasurable is his mercy; but still he will have no pity for those whose proud self-will stands up against his sovereign grace. Oh sinner, if you would be pardoned, you must confess that the Lord is King. Your touch of Jesus himself must be like that of Thomas when he put his finger into the wound, and cried, “My Lord, and my God!” You must have Jesus to be Lord and God to you, or he will be nothing to you. Beloved, no man will yield to this until he has a thorough conviction of his own unworthiness. We are not worthy to be saved; if we were, it would be by debt, and not by grace. We are not worthy to receive any good from the hand of an offended God; if we were, we should make our appeal to justice, and mercy would not be needed. Come, dear hearers, let us bow before the Lord, and acknowledge that he alone is King. Let us confess that we deserve nothing but his wrath.

   If sudden vengeance seize my breath,
   I must pronounce thee just in death
   And if my soul were sent to hell,
   Thy righteous law approves it well.

It is assuredly so, and therefore we put in no claim, but simply cry, “Oh God, be merciful to me.”

14. This state of mind, once more, makes a man in love with the simple Word of God. This man, because he was not worthy, did not ask from Christ any mystical words or imposing ceremonies, nor even so much as a visit to his house. No, he was content that the Lord should speak the word. It is our proud human nature that so much sighs for finery and pomp: we would gladly go to heaven by some royal road, or glittering way; we want to be saved to music, and perfected by paraphernalia. We would like to be forgiven; but we must have a visible priest in full canonicals; and we must have a decorated altar and a show of candles in the daylight. Gewgaws are wanted to conceal the humiliation of being saved by pure grace. But a soul that feels its own unworthiness cries, “Lord, save me in your own way. Your word is enough for me. Speak the word of command, and it suffices me.” We read, “He sent his word, and healed them”; and a sense of unworthiness will make us content to be saved in that most simple manner. Humble souls love a plain gospel. I know what some are: they read a book which contains the gospel, and because it is very simple, they say, “This will do for my servant girl, or for the labourer in my field”; but for themselves they seek something more complicated, and consequently more flattering to their pride. Many people like a preacher who can confound the gospel for them: plain speech offends them. We are overrun with such folk in this generation. Certain people, when they hear what they cannot comprehend, say fervently, “What a wonderful discourse! I delight in a man of culture, who raises the tone of preaching above what the lower classes can understand.” Fools are those who talk so! The plainer the Word, the more likely it is to be the word of God. Did not Paul say, “Since we have received this ministry, we use great plainness of speech?” The gospel is not sent into the world for the élite, for the few choice souls that read the reviews. The gospel is sent into the world for “every creature”; and if it is meant for “every creature,” it must be made so plain that even the illiterate may be able to comprehend it, and people with the least amount of education, or no one at all, may be able to grasp it. You, learned sir, may like a highly-finished gospel, which only a half-dozen gentlemen like yourself can comprehend; but I like the common salvation, the good news for the crowd, the writing which he who runs can read. Does not your candour and humanity admit that it is good that the gospel should be simple enough for the poor and the illiterate, since they need salvation as well as the educated? I wish that a sense of unworthiness brought us all down from those pinnacles of the temple of vanity, where we stand in mutual admiration, but in awful danger of a fall. Oh, that the heavenly wisdom would make us willing to be saved like commonplace sinners, willing for Christ not to come to our house, but to give the word of command by which the miracle of grace would be performed!

15. Now, beloved friends, I leave this point, only putting it like this — Do you know your own unworthiness? I do not ask you whether you have been racked with terrors, nor whether you have been tormented with doubts, nor whether you have been drowned in despair — that may be, or may not be. But are you willing to subscribe to this, that you are not worthy, that sentence of condemnation may legally be passed upon you, and if you are saved it must be by free grace alone?

16. II. But now, secondly, I have to show you that THIS SENSE OF UNWORTHINESS CAN BE WRONGLY USED, and is often perverted to ruinous ends.

17. Over there is a person who cries, “I hear the gospel, but I cannot believe that it is intended for me. I cannot think I am included in the proclamation of free forgiveness and gracious acceptance.” Friend, why not? “Well, I am unworthy.” Listen! Is there a man on earth who is not unworthy? Hear the words of Jesus: “Go into all the world, and preach the gospel to every creature. He who believes and is baptized shall be saved; but he who does not believe shall be damned.” We are not sent to every worthy creature, but to “every creature,” worthy or unworthy. Are you not a creature? Well, then, the gospel is to be preached to you. And do you think God intends for it to be preached to you as a mere form, or a grim farce? Has it no relationship to you? Your believing, and being baptized according to the divine command, will God say, “I never meant that promise for you? It is atrocious that you should think so.” It is a new and grievous sin to imagine that the Lord would renege on his word. You are unworthy; we grant it; but does that make God false? You are unworthy, more unworthy than you know; but does that prove the Lord to be untrue? Will he tantalize men by sending them a gospel which is not intended for them? Will he put salvation before them, and tell them to believe in Jesus for it, when he never intents to give it to them if they do comply with the conditions he has laid down? Come, come! I will go with you as far as you like in your confession of your own unworthiness; but I cannot tolerate your making God unworthy because you are unworthy. He will keep his word, however false you may be, and every soul that believes in Christ Jesus has everlasting life.

18. I have seen this same evil come up in the form of doubt concerning the mercy of God. When a man’s sin appears very great, he is apt to say, “God cannot have mercy on me.” Now, sir, you shall be allowed to be the chief of sinners, if you feel yourself to be so; but you cannot be allowed to deny the omnipotence of God. You are sadly unworthy; but it is in the unworthy that grace finds its sphere of operation, and you must not limit the power of that grace which comes to men through Christ Jesus. The Lord delights in mercy, and do you doubt it? Do you dare to say that he cannot have mercy on whom he will have mercy? Why, that denies the whole body of Scripture, throughout which he declares to us that “All manner of sin and blasphemy shall be forgiven to men.” He testifies that “The blood of Jesus Christ his Son cleanses us from all sin.” Do you deny this? He puts it expressly “Though your sins are as scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool.” You know these promises; will you deny them, and so make God a liar? Your unworthiness must not be allowed to be used as an argument for the denial of God’s glorious attribute of mercy. Does he not say — “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return to the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon?” Who is true, you or God? Depend on it the lie is not with him. Oh, do not let it be with you; but now, even now, believe that his mercy endures for ever, and that where sin abounded grace did much more abound.

19. Poor creatures have even gone the length of doubting the power of the blood of Jesus to cleanse them. If you talk like that, I must put my hand on your mouth; you must not say another word of that kind. Is it not enough that you have bespattered yourself with sin? Must you now defame your Saviour? Will you trample on the blood of Christ? Will you deny its cleansing power? Since he was God as well as man, our Lord’s sacrifice has an infinite virtue in it, and we cannot endure that you, guilty as you are, should add to all your former crimes this highest and most cruel iniquity of charging the blood of Christ with a lack of cleansing power. Will you make God a liar about his own Son? Oh sirs, if you perish it will not be because the blood has too little efficacy, it will be because you have not believed in the name of the Son of God, and will not come to him so that you might have life.

20. We have known people under deep distress to doubt the promise of God. A great and sure promise, which obviously belonged to them, they have set aside, saying, “It is too good to be true. I cannot believe it, because I am so unworthy.” Again I follow the same mode of reply: you may be a liar, but do not make God one. You may have made many promises which you have broken, but do not charge God with doing so. You have vowed that you would do this and that, and you have forgotten your pledges and thrown your promises into forgetfulness; but do not dream that God will do so. He is not a man that he should lie. Oh man, please, if you feel as if you were on the brink of hell, yet do not doubt God’s faithfulness to his promise; do not cast a doubt on his truthfulness: that would be an overflow of wickedness. I sometimes feel that, even if I were lost, I must still believe God to be true. “Though he kills me, yet I will trust in him.” Here, put the killing sword to my bare neck, and let me die the death I deserve, but I will still believe that God is good and true. Oh Jehovah, you do keep your word! Such faith is not one jot greater than the Lord deserves from us; for he has never deceived us, and he never will. Dear heart, take the promise of God to mean what it says, and believe it. Suppose someone were to trust himself with Christ for salvation, and were to believe God would therefore save him, and yet he should not be saved; what then? I will not suppose such a case; but I will wait until you find me an actual case, and then I will consider how to answer you. Why, if a soul that trusted in the promise of God, and fled to Christ for refuge, could be sent down to hell, the legions of the infernal pit would exhibit him as a trophy of their victory over God. They would carry him on their shoulders, and shout, “Here is a proof that God can lie. Here is a proof that Christ’s blood has failed to save a believer. Here is a sinner who trusted God, and, after all, was lost in the teeth of God’s covenant and oath!” Do you think that such a thing will ever happen? Do not let such a blasphemous idea be tolerated in your mind for a moment. Take the promise as coming from God, and therefore as assuredly true; simply believe it, and be happy.

21. Some, because they are unworthy, would deny the Lord Jesus the pleasure of saving them. When Cato committed suicide, Caesar was sad that Cato should envy him the glory of saving his life. Perhaps if Cato had known what Caesar would have said, he would not have been so swift with his sword. Beloved, will you deny Christ the pleasure of forgiving you? Will you go to hell so that you may spite the Saviour by not permitting him to save you? Will you look the eternal Father in the face and express a hate so malignant that you dare to say, “I will rather be condemned for ever than be saved by the grace of God?” I cannot believe it. Surely you are not such a madman! Come, come, man! I will let you use the blackest language about yourself: you may paint yourself as almost a fiend, and little better than the devil, if this will please you; you shall sweep up hell itself for epithets, if you wish, by which to describe your own sin and misery; but, please, do not touch God, do not deny his mercy, do not doubt his faithfulness, do not refuse his love, but submit yourself to his saving grace. Remember how the Syrian messengers diligently observed whether anything would come from the king of Israel; and when Ahab said, “He is my brother,” they “hastily grasped at it,” and they said, “Your brother Benhadad.” Oh, that you would hastily grasp at the word of grace, for one word may be enough to bring you consolation! Remember how the Ninevites, when Jonah preached to them, repented on the mere hope of “Who can tell?” They did not have a word of promise to back them up in their confidence, but they ventured upon, “Who can tell but God may turn from his fierce anger, so that we do not perish?” Come, dear heart, grasp at the smallest hopeful thing. Have a trap for sunbeams as well as for hailstones. Take firm hold upon the sweet words which God has said, believe them to be true, and risk everything on them. You will never believe better of God than you shall find him to be.

22. Alas! there are some whose sense of unworthiness turns to sullen rebellion. I will not speak harshly of them; but I do know a few who frequent these courts, of whom I must say that they are their own jailors and tormenters. Like one of old, they must confess, “My soul refused to be comforted.” There is another passage in the psalm, which says, “Their soul abhors all manner of food.” Who were these? David says they were fools. I do not say so much as that, dear friends, of any of you; but I am solemnly afraid it would be true, if I did say it. He who refuses all manner of food is likely to be starved; and who is to be blamed for it? If you refuse the bread of life, can we pity you if you die of hunger? To put from you the one and only salvation out of sullen hopelessness is as suicidal as if you stabbed yourself. Will you do so? Will you cry out, “I shall be lost; I know I shall. It is of no use preaching to me; it is of no use praying for me!” My dear friend, are you really going to give yourself up in such an absurd way, while you are still in the land of hope? Here you sit in the dungeon, and I stand before you with a free pardon: will you not have it? It is to be had for the asking; will you not ask for it? It is to be had by the willing receiver; will you not receive it? Then I solemnly tell you that if you remain obstinate, there will soon be the rope around your neck, and you will reap the due reward of your sin and folly. What! You still cry that you are so unworthy! We know you are: yet a free pardon is granted to you if you will accept it. “Oh, but I feel my unworthiness so terribly!” Would a man be hanged out of spite to the clemency of our gracious Queen? Would he choose to be executed because he felt unworthy to be pardoned? Will you be lost because you do not feel worthy to be saved? Man alive, if I were you, I would say nothing against the grace which would save me, but I would gratefully accept the loving pardon and the tender mercy of my Lord. I feel that it is no business of mine to plead for my own damnation. The devil and I have had many a skirmish; and if there is anything to be said against my being saved, I have no doubt whatever that he will be particularly sure to say it. Therefore I do not go into that line of business: there is no room for me; Satan will do all that can be done in that direction. I find it far more profitable to be picking up all the crumbs of comfort I can find, in the form of reasons why I should be saved. In reading the Word of God I find these reasons are as plentiful as blackberries in autumn. God has said it, and I believe it — “He who believes in him has everlasting life.” I believe in Jesus, and I have everlasting life. [Here came a shout of “Hallelujah!” “Bless the Lord!”] Yes, all of us can join in that shout, and bless God for his free love which has abounded towards us, which love we have seen and known, and tasted, and handled. Well might we all join in one long hallelujah, and make the streets ring with — “Blessed be the name of the Lord.” But the poor folk I am thinking of sit down, and bite their nails, and chew their lips, and weep their eyes away, and never move an inch towards the one blessing which they need above all things. Let me warn such people. Remember, a man may commit suicide as truly by refusing to eat as by taking poison; and you may destroy your own souls by refusing Christ quite as surely and guiltily as if you plunged into open rebellion against the Lord God, and ran to an excess of riot. Please think of this.

23. III. But now, thirdly — and I am glad to proceed to this much more pleasing subject — A SENSE OF UNWORTHINESS FINDS A FIT COMPANION IN STRONG FAITH IN CHRIST.

24. For, look, first, when you have no faith in yourself there is all the more room in the soul for faith in Jesus. If you have confidence in yourself, that bit of self is filled; but if you have no confidence in yourself, your soul is one great vacuum, and you can hold all the more of Christ. The greater the emptiness, the more room for what is to be the fulness. If you have no reason whatever why you should be saved, except the free grace of God in Christ, then take that free grace here, and now. May God help you to do so, and may nothing hinder you! Believe all the more in Christ, because you can not, in any degree, believe in yourself.

25. Again, he who has low thoughts of himself, is on a vantage-ground as for receiving saving truth. He who has true views of himself, is also likely to discover the truth with regard to the Lord Jesus and the covenant blessings which come to us in him. Everything depends, you know, upon the measure with which we calculate. If your yard is too short, or too long, everything will be inaccurate in proportion to the faultiness of your standard of measurement. When you have the right measure as for your own lost, ruined, and undone condition, you will soon receive the right measure as for the grace and ability of the Son of God, who is able to save to the uttermost those who come to God by him. Jesus is an almighty Saviour: there is no horrible crime, no unmentionable offence, no damnable sin, which he cannot forgive. There is no criminality or baseness of character which he cannot overcome and remove, “All power is given to him,” and in the salvation realm he is King of kings, and Lord of lords, and nothing can resist his sway. Do you believe this? If so, trust yourself to him now, and the moment you do it, you will pass from death to life.

26. This man, again, through his being so lowly, did not have the conceit to question and doubt. Doubt is, in most cases, the daughter of pride. Think of a man criticizing God! Job might possibly have done that while he heard of God by the hearing of the ear; but when his eye saw him he abhorred himself in dust and ashes. How dare we criticize God’s way of saving the guilty! It is impertinence! It is insanity! Let us have none of it.

27. This lowly estimate of himself brought the centurion away from dictating to Jesus how the blessing should come. A great many people we meet are always mapping out courses for the Holy Spirit. They are willing to be saved if they can be saved by a certain mode. They will believe if they see signs and wonders, but not otherwise. Their peace must come in the way they have selected, and in no other: their mind is made up as for how it ought to be. The centurion might have said, “Lord, come under my roof, and then I will believe. The sign of your presence shall make me certain.” He did not ask for signs, or wonders, or comforts. Lots of you here are waiting until you feel some exceptional feeling, or see some strange vision, or undergo a special experience; you cannot believe Christ’s mere word: you are too proud to be saved by that only. Oh my hearers, if the Lord shows you your utter unworthiness you will be willing to be saved in the simplest manner. You will then ask nothing but this one thing, “Lord, save me, or I perish.” If Christ had come to the centurion’s house, he would have had a very remarkable experience; it would be strange for a Roman soldier to entertain the Saviour of the world; but he did not ask for that remarkable experience and particular honour. You read biographies, or you hear Christian people tell how they were saved, and you put your finger on certain memorable points, and you say, “If ever I feel that, or see that, I will believe in Christ; but not otherwise.” So it seems that the Lord must bow to your will, and not do as he thinks fit. Truly, the wind blows where it wishes, and none of our dictation will have weight with the free Spirit or with the sovereign Saviour.

28. If Christ had come to the man’s house, there would have been great joy in it; but he did not ask for that joy. Some will not believe in the Lord Jesus, unless they feel great transports; but, dear friend, is it right to resolve that if you feel no joy, you will not believe in him? No, rather, if you walk in darkness, and see no light, trust in the Lord. If all within seems to be contrary to the fact of your salvation, believe in Christ, and you are saved: and if every power and passion of your nature should vote you lost, you are not lost if you are simply hanging onto the mere word of the Lord Jesus Christ.

29. This man was so brought down that he was content with just a word. “Only speak the word, and my servant shall be healed.” This is the point to come to. Are you content to believe God’s mere word, and to be saved by God’s word alone? You would believe at once if I could perform a miracle for you, would you not? What would you believe? You would believe in me; and since I do not want you to believe in me, but in Christ, I will not perform any miracle. Oh, but if you could feel some very exceptional emotion, you would believe. What would you believe in? Why, in the exceptional emotion, that is all. You would not believe in God’s Word. He who cannot believe God’s Word without wonders, really fixes his belief in the wonders, and not in God’s Word. Take the naked word of God, which is this — “Believe in the Lord Jesus Christ, and you shall be saved.” Even though you neither sigh nor sing, though you neither have dream nor doubt, though you have neither great comfort nor sharp conviction, believe in Jesus! Sinful, unworthy as you are, say, “This is all my salvation, and all my desire. I accept the Lord Jesus as my all in all!”

30. And after all, such faith is the greatest of faith, for the Lord Jesus said, “I have not found such faith, no not in Israel.” One man stands up, and tells you the basis of his confidence, and you learn that at such a time he heard a voice, or in such a night he dreamed such a dream, or during certain months he had an awful experience of the fear of hell, or at another period he felt such joy that he was carried completely away. Do not think less of the believer who says, “My experience is only this: —

   I’m a poor sinner, and nothing at all,
   But Jesus Christ is my all in all.”

This last man’s experience has the least amount of dross about it. I find written in the infallible Book that if I trust the Lord Jesus he will perform his office of Saviour on me. I have trusted him, and he has saved me. “Is that all the witness you have?” one says. What more witness do I want? I may be able to mention certain incidents which accompanied my conversion; but these are not my hope. I place no reliance on what I have thought, or seen, or felt. If anyone could prove that I never saw, and never felt, and never heard anything of the kind, I should not be troubled about it, for one thing I know — I know that I heard that text, “Look to me, and be saved, all the ends of the earth”; and I did look, and I was saved. What is more, if I did not then look, and was not then saved, I do not care twopence to contest the point, for I am looking now, and therefore I am saved. That is the comfort: we do not have to rely on a past faith, but still to go on believing. Looking to Jesus always; coming to him always: that is the true position for peace. If I rest in Christ every day, the fruit of that believing will be seen every day. I must not only believe in Jesus, but keep right on believing. May God help you to do so! Set side by side with a deep sense of unworthiness a high appreciation of the power of Christ to cleanse you from sin, and to make you holy, even as God is holy. Make progress in these two things. They will not be like the legs of the lame, which are not equal; but they will be much alike in their happy effect on your life. Down with self, and up with Christ.

   Thus while I sink my joys shall rise
   Immeasurably high.
[Portions Of Scripture Read Before Sermon — Mt 8:1-13 Lu 7:1-10]
{See Spurgeon_Hymnal “Spirit of the Psalms — Psalm 100” 100 @@ "(Version 2)"}
{See Spurgeon_Hymnal “The Christian, Contrite Cries — Confession Of Sin” 597}
{See Spurgeon_Hymnal “Gospel, Received by Faith — The Only Plea” 556}

Spirit of the Psalms
Psalm 100 (Version 1)
1 Before Jehovah’s awful throne,
   Ye nations bow with sacred joy;
   Know that the Lord is God alone;
   He can create and he destroy.
2 His sovereign power, without our aid,
   Made us of clay and form’d us men,
   And when like wandering sheep we stray’d
   He brought us to his fold again.
3 We are his people, we his care,
   Our souls and all our mortal frame;
   What lasting honours shall we rear,
   Almighty Maker, to thy name?
4 We’ll crowd thy gates with thankful songs,
   High as the heavens our voices raise;
   And earth with her ten thousand tongues
   Shall fill thy courts with sounding praise.
5 Wide as the world is thy command;
   Vast as eternity thy love;
   Firm as a rock thy truth must stand,
   When rolling years shall cease to move.
                        Isaac Watts, 1719.

Psalm 100 (Version 2)
1 All people that on earth do dwell,
   Sing to the Lord with cheerful voice;
   Him serve with mirth, his praise forth tell;
   Come ye before him and rejoice.
2 Know that the Lord is God indeed;
   Without our aid he did us make;
   We are his flock, he doth us feed;
   And for his sheep he doth us take.
3 Oh enter then his gates with praise,
   Approach with joy his courts unto:
   Praise, laud, and bless his name always,
   For it is seemly so to do.
4 For why? the Lord our God is good,
   His mercy is for ever sure;
   His truth at all times firmly stood,
   And shall from age to age endure.
                        William Kethe, 1562.

Psalm 100 (Version 3)
1 With one consent let all the earth
   To God their cheerful voices raise;
   Glad homage pay with awful mirth,
   And sing before him songs of praise.
2 Convinced that he is God alone,
   From whom both we and all proceed;
   We, whom he chooses for his own,
   The flock that he vouchsafes to feed.
3 Oh enter then his temple gate,
   Thence to his courts devoutly press,
   And still your grateful hymns repeat,
   And still his name with praises bless.
4 For he’s the Lord, supremely good,
   His mercy is for ever sure;
   His truth, which always firmly stood,
   To endless ages shall endure.
                        Tate and Brady, 1696.

Psalm 100 (Version 4)
1 Ye nations round the earth, rejoice
   Before the Lord, your sovereign King,
   Serve him with cheerful heart and voice,
   With all your tongues his glory sing.
2 The Lord is God; ‘tis he alone
   Doth life, and breath, and being give:
   We are his work, and not our own,
   The sheep that on his pastures live.
3 Enter his gates with songs of joy,
   With praises to his courts repair;
   And make it your divine employ
   To pay your thanks and honours there.
4 The Lord is good, the Lord is kind;
   Great is his grace, his mercy sure;
   And the whole race of man shall find
   His truth from age to age endure.
                           Isaac Watts, 1719.

The Christian, Contrite Cries
597 — Confession Of Sin <7s.>
1 Sovereign Ruler, Lord of all,
   Prostrate at thy feet I fall;
   Hear, oh, hear my earnest cry;
   Frown not, lest I faint and die.
2 Vilest of the sons of men,
   Chief of sinners I have been;
   Oft have sinn’d before thy face,
   Trampled on thy richest grace.
3 Justly might thy fatal dart
   Pierce this bleeding, broken heart;
   Justly might thy angry breath
   Blast me in eternal death.
4 Jesus, save my dying soul;
   Make my broken spirit whole;
   Humbled in the dust I lie;
   Saviour, leave me not to die.
                  Thomas Raffies, 1812, a.

Gospel, Received by Faith
556 — The Only Plea
1 Jesus, the sinner’s Friend, to thee,
   Lost and undone, for aid I flee;
   Weary of earth, myself, and sin,
   Open thine arms and take me in.
2 Pity and heal my sin sick soul;
   ‘Tis thou alone canst make me whole;
   Fallen, till in me thine image shine,
   And lost I am, till thou art mine.
3 At last I own it cannot be
   That I should fit myself for thee:
   Here, then, to thee I all resign;
   Thine is the work, and only thine.
4 What shall I say thy grace to move?
   Lord, I am sin, but thou art love:
   I give up every plea beside,
   Lord, I am lost — but thou hast died!
                        Charles Wesley, 1739.

Spurgeon Sermons

These sermons from Charles Spurgeon are a series that is for reference and not necessarily a position of Answers in Genesis. Spurgeon did not entirely agree with six days of creation and dives into subjects that are beyond the AiG focus (e.g., Calvinism vs. Arminianism, modes of baptism, and so on).

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Modernized Edition of Spurgeon’s Sermons. Copyright © 2010, Larry and Marion Pierce, Winterbourne, Ontario, Canada. Used by Answers in Genesis by permission of the copyright owner. The modernized edition of the material published in these sermons may not be reproduced or distributed by any electronic means without express written permission of the copyright owner. A limited license is hereby granted for the non-commercial printing and distribution of the material in hard copy form, provided this is done without charge to the recipient and the copyright information remains intact. Any charge or cost for distribution of the material is expressly forbidden under the terms of this limited license and automatically voids such permission. You may not prepare, manufacture, copy, use, promote, distribute, or sell a derivative work of the copyrighted work without the express written permission of the copyright owner.

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