Sermon 78. The Character of Christ's People
Delivered on Thursday Evening, November 22, 1855, by the
REV. C.H. SPURGEON
At New Park Street Chapel, Southwark.
"They are not of the world, even as I am not of the world."-John 17:16.
CHRIST'S prayer was for a special people. He declared that he did not offer an universal intercession. "I pray for them," said he. "I pray not for the world, but for them which thou hast given me, for they are thine." In reading this beautifulprayer through, only one question arises to our minds; Who are the people that are described as "them," or as "they?" Whoare these favoured individuals, who share a Saviour's prayers, are recognized by a Saviour's love, havetheir names written on the stones of his precious breastplate, and have their characters and their circumstances mentionedby the lips of the High Priest before the throne on high? The answer to that question is supplied by the words of our text.The people for whom Christ prays are an unearthly people. They are a people somewhat, above the world, distinguished altogetherfrom it. "They are not of the world, even as I am not of the world."
I shall treat my text, first of all, doctrinally; secondly, experimentally; and thirdly, practically.
I. First, we shall take our text and look at it DOCTRINALLY.
The doctrine of it is, that God's people are people who are not of the world, even as Christ was not of the world. It is notso much that they are not of the world, as that they are "not of the world, even as Christ was not of the world." This is an important distinction, for there are to be found certain people who are not of the world, and yet they are notChristians. Amongst these I would mention sentimentalists-people who are always crying and groaning inaffected sentimental ways. Their spirits are so refined, their characters are so delicate, that they could not attendto ordinary business. They would think it rather degrading to their spiritual nature to attend to anything connected withthe world. They live much in the air of romances and novels; love to read things that fetch tears from their eyes; they wouldlike continually to live in a cottage near a wood, or to inhabit some quiet cave, where they could read "Zimmerman on Solitude"forever; for they feel that they are "not of the world." The fact is, there is something too flimsy about them to stand thewear and tear of this wicked world. They are so pre-eminently good, that they cannot bear to do as we poor human creaturesdo. I have heard of one young lady, who thought herself so spiritually-minded that she could not work. A very wise ministersaid to her, "That is quite correct! you are so spiritually-minded that you cannot work; very well, you are so spiritually-mindedthat you shall not eat unless you do." That brought her back from her great spiritual-mindedness. There is a stupid sentimentalismthat certain persons nurse themselves into. They read a parcel of books that intoxicate their brains, and then fancy thatthey have a lofty destiny. These people are "not of the world," truly; but the world does not want them, and the world wouldnot miss them much, if they were clean gone for ever. There is such a thing as being "not of the world," from a highorder of sentimentalism, and yet not being a Christian after all. For it is not so much being "not of the world," as being"not of the world, even as Christ was not of the world." There are others, too, like your monks, and those other made individuals of the Catholic church, whoare not of the world. They are so awfully good, that they could not live with us sinful creatures at all. They must be distinguishedfrom us altogether. They must not wear, of course, a boot that would at allapproach to a worldly shoe, but they must have a sole of leather strapped on with two or three thongs, like the far-famedFather Ignatius. They could not be expected to wear worldly coats and waistcoats; but they must have peculiar garbs, cut incertain fashions, like the Passionists. They must wear particular dresses, particular garments, particular habits. And weknow that some men are "not of the world," by the peculiar mouthing they give to all their words-the sort of sweet, savoury,buttery flavor they give to the English language, because they think themselves so eminently sanctified that they fancyit would be wrong to indulge in anything in which ordinary mortals indulge. Such persons are, however, reminded, that theirbeing "not of the world," has nothing to do with it. It is not being "not of the world," so much as being "not of the world,even as Christ was not of the world."
This is the distinguishing mark-being different from the world in those respects in which Christ was different. Not makingourselves singular in unimportant points, as those poor creatures do, but being different from the world in those respectsin which the Son of God and the Son of man, Jesus Christ, was not of the world in nature; that he was not of the world again,in office; and above all, that he was not of the world in his character.
1. First, Christ was not of the world in nature. What was there about Christ that was worldly? In one point of view his nature was divine; and as divine, it was perfect,pure unsullied, spotless, he could not descend to things of earthliness and sin; in another sense he was human; and his humannature, which was born of the Virgin Mary, was begotten of the Holy Ghost, and therefore was so pure that in it rested nothingthat was worldly. He was not like ordinary men.We are all born with worldliness in our hearts. Solomon well says, "Foolishness is bound up in the heart of a child."It is not only there, but it is bound up in it; it is tied up in his heart, and is difficult to remove. And so with each ofus; when we were children, earthliness and carnality were bound up in our nature. But Christ was not so. His nature was nota worldly one; it was essentially different from that of every one else, although he sat down and talked with them. Mark thedifference! He stood side by side with a Pharisee; but every one could see he was not of the Pharisee's world. He satby a Samaritan woman, and though he conversed with her very freely, who is it that fails to see that he was not of that Samaritanwoman's world-not a sinner like her? He mingled with the Publicans, nay, he sat down at the Publican's feast, and eat withPublicans and sinners; but you could see by the holy actions and the peculiar gestures he there carried with him, that hewasnot of the Publicans' world, though he mixed with them. There was something so different in his nature, that you couldnot have found an individual in all the world whom could have set beside him and said, "There! he is of that man's world,"Nay, not even John, though he leaned on his bosom and partook very much of his Lord's spirit, was exactly of that world towhich Jesus belonged; for even he once in his Boanergean spirit, said words to this effect, "Let us call down fire from heavenon theheads of those who oppose thee,"-a thing that Christ could not endure for a moment, and thereby proved that he was somethingeven beyond John's world.
Well, beloved, in some sense, the Christian man is not of the world even in his nature. I do not mean in his corrupt and fallennature, but in his new nature. There is something in a Christian that is utterly and entirely distinct from that of anybodyelse. Many persons think that the difference between a Christian and worldling consists in this: one goes to chapel twiceon a Sabbath-day, another does not go but once, or perhaps not at all; one of them takes the sacrament,the other does not; one pays attention to holy things, the other pays very little attention to them. But, ah, beloved,that does not make a Christian. The distinction between a Christian and a worldling is not merely external, but internal.The difference is one of nature, and not of act.
A Christian is as essentially difference from a worldling as a dove is from a raven, or a lamb from a lion. He is not of theworld even in his nature. You could not make him a worldling. You might do what you liked; you might cause him to fall intosome temporary sin; but you could not make him a worldling. You might cause him to backslide; but you could not make him asinner, as he used to be. He is not of the world by his nature. He is a twice-born man; in his veins runthe blood of the royal family of the universe. He is a nobleman; he is a heaven-born child. His freedom is not merelya bought one, but he hath his liberty his new-born nature; he is essentially and entirely different from the world. Thereare persons in this chapel now who are more totally distinct from one another than you can even conceive. I have some herewho are intelligent, and some who are ignorant; some who are rich, and some who are poor; but I do not allude to those distinctions:they all melt away into nothing in that great distinction-dead or alive, spiritual or carnal, Christian or worldling.And oh! if ye are God's people, then ye are not of the world in your nature; for ye are "not of the world, even as Christwas not of the world."
2. Again: you are not of the world in your office. Christ's office had nothing to do with worldly things. "Art thou a king them?" Yes; I am a king; but my kingdom is not ofthis world. "Art thou a priest?" Yes; I am a priest; but my priesthood is not the priesthood which I shall soon lay aside,or which shall be discontinued as that of others has been. "Art thou a teacher?" Yes; but my doctrines are not the doctrinesof morality, doctrines that concern earthlydealings between man and man simply; my doctrine cometh down from heaven. So Jesus Christ, we say, is "not of the world."He had no office that could be termed a worldly one, and he had no aim which was in the least worldly. He did not seek hisown applause, his own fame, his own honour; his very office was not of the world. And, O believer! what is thy office? Hastthou none at all? Why, yes, man! Thou art a priest unto the Lord thy God; thy office is to offer a sacrifice of prayer andpraiseeach day. Ask a Christian what he is. Say to him: "What is your official standing? What are you by office?" Well, if heanswers you properly, he will not say, "I am a draper, or druggist," or anything of that sort. No; he will say, "I am a priestunto my God. The office unto which I am called, is to be the salt of the earth. I am a city set on a hill, a light that cannotbe hid. That is my office. My office is not a worldly one." Whether yours be the office of the minister, or the deacon, orthe church member, ye are not of this world is your office, even as Christ was not of the world; your occupation is nota worldly one.
3. Again, ye are not of the world in your character; for that is the chief point in which Christ was not of the world. And now, brethren, I shall have to turn somewhat fromdoctrine to practice before I get rightly to this part of the subject; for I must reprove many of the Lord's people, thatthey do not sufficiently manifest that they are not of the world in character, even as Christ was not of the world. Oh! howmany of you there are, who will assemble around thetable at the supper of your Lord, who do not live like your Saviour. How many of you there are, who join our church andwalk with us, and yet are not worthy of your high calling and profession. Mark you the churches all around, and let your eyesrun with tears, when you remember that of many of their members it cannot be said, "ye are not of this world," for they are of the world. O, my hearers, I fear many of you are worldly, carnal, and covetous; and yet ye join the churches,and stand well with God's people by a hypocritical profession. O ye whitewashed sepulchres! ye would deceive even thevery elect! ye make clean the outside of the cup and platter, but your inward part is very wickedness. O that a thunderingvoice might speak this to your ears!-"Those whom Christ loves are not of the world," but ye are of the world; therefore yecannot be his, even though ye profess so to be; for those that love him are not such as you. Look at Jesus character; howdifferentfrom every other man's-pure, perfect, spotless, even such should be the life of the believer. I plead not for the possibilityof sinless conduct in Christians, but I must hold that grace makes men to differ, and that God's people will be very differentfrom other kinds of people. A servant of God will be a God's-man everywhere. As a chemist, he could not indulge in any tricksthat such men might play with their drugs; as a grocer-if indeed it be not a phantom that such things are done-hecould not mix sloe leaves with tea or red lead in the pepper; if he practised any other kind of business, he could notfor a moment condescend to the little petty shifts, called "methods of business." To him it is nothing what is called "business;"it is what is called God's law, he feels that he is not of the world, consequently, he goes against its fashions and its maxims.A singular story is told of a certain Quaker. One day he was bathing in the Thames, and a waterman called out to him,"Ha! there goes the Quaker." "How do you know I'm a Quaker?" "Because you swim against the stream; it is the way the Quakersalways do." That is the way Christians always ought to do-to swim against the stream. The Lord's people should not go alongwith the rest in their worldliness. Their characters should be visibly different. You should be such men that your fellowscan recognise you without any difficulty, and say, "Such a man is a Christian." Ah! beloved, it would puzzle the angelGabriel himself, to tell whether some of you are Christians or not, if he were sent down to the world to pick out therighteous from the wicked. None but God could do it, for in these days of worldly religion they are so much alike. It wasan ill day for the world, when the sons of God and the daughters of men were mingled together: and it is an ill day now, whenChristians and worldlings are so mixed, that you cannot tell the difference between them. God save us from a day of fire thatmaydevour us in consequence! But O beloved! the Christian will be always different from the world. This is a great doctrine,and it will be found as true in ages to come as in the centuries which are past. Looking back into history, we read this lesson:"They are not of the world, even as I am not of the world." We see them driven to the catacombs of Rome; we see them huntedabout like partridges; and wherever in history you find God's servants, you can recognise them by their distinct, unvaryingcharacter-they are not of the world, but were a people scarred and peeled; a people entirely distinct from the nations.And if in this age, there are no different people, if there are none to be found who differ from other people, there are noChristians; for Christians will be always different from the world. They are not of the world; even as Christ is not of theworld. This is the doctrine.
II. But now for treating this text EXPERIMENTALLY.
Do we, dearly beloved, feel this truth? Has it ever been laid to our souls, so that we can feel it is ours? "They are notof the world, even as I am not of the world." Have we ever felt that we are not of the world? Perhaps there is a believersitting in a pew to-night, who says, "Well, sire, I can't say that I feel as if I was not of the world, for I have just comefrom my shop, and worldliness is still hanging about me." Another says, "I have been in trouble and my mindis very much harassed-I can't feel that I am different from the world; I am afraid that I am of the world." But, beloved,we must not judge ourselves rashly, because just at this moment we discern not the spot of God's children. Let me tell you,there are always certain testing moments when you can tell of what kind of stuff a man is made. Two men are walking. Partof the way their road lies side by side. How do you tell which man is going to the right, and which to the left? Why, whentheycome to the turning point. Now, to-night is not a turning point, for you are sitting with worldly people here, but atother times we may distinguish.
Let me tell you one or two turning points, when every Christian will feel that he is not of the world. One is, when he getsinto very deep trouble. I do believe and protest, that we never feel so unearthly as when we get plunged down into trouble. Ah! when some creaturecomfort hath been swept away, when some precious blessing hath withered in our sight, like the fair lily, snapped at the stalk;when some mercy has been withered, like Jonah's gourd in thenight-then it is that the Christian feels, "I am not of the world." His cloak is torn from him, and the cold wind whistlesalmost through him; and then he says, "I am a stranger in the world, as all my fathers were. Lord, thou hast been my dwelling-placein all generations." You have had at times deep sorrows. Thank God for them! They are testing moments. When the furnace ishot, it is then that the gold is tried best. Have you felt at such a time that you were not of the world? Or, have yourather sat down, and said, "Oh! I do not deserve this trouble?" Did you break under it? Did you bow down before it andlet it crush you while you cursed your Maker? Or did your spirit, even under its load, still lift itself unto him, like aman all dislocated on the battle-field, whose limbs are cut away, but who still lifts himself up as best he can, and looksover the field to see if there be a friend approaching. Did you do so? Or did you lie down in desperation and despair? Ifyou did that,methinks you are no Christian; but if there was a rising up, it was a testing moment, and it proved that you were "notof the world," because you could master affliction; because you could tread it under foot, and say-
"When all created streams are dry,
His goodness is the same;
With this I well am satisfied,
And glory in his name."
But another testing moment is prosperity. Oh! there have been some of God's people, who have been more tried by prosperity than by adversity. Of the two trials, thetrial of adversity is less severe to the spiritual man than that of prosperity. "As the fining pot for silver, so is a manto his praise." It is a terrible thing to be prosperous. You had need to pray to God, not only to help you in your troubles,but to help you in your blessings. Mr. Whitfield once hada petition to put up for a young man who had-stop, you will think it was for a young man who had lost his father or hisproperty. No! "The prayers of the congregation are he has need of much grace to keep him humble in the midst of riches." Thatis the kind of prayer that ought to be put up; for prosperity is a hard thing to bear. Now, perhaps you have become almostintoxicated with worldly delights, even as a Christian. Everything goes well with you; you have loved, and you are loved.Youraffairs are prosperous; your heart rejoices, your eyes sparkle; you tread the earth with a happy soul and a joyous countenance;you are a happy man, for you have found that even in worldly things, "godliness with contentment is great gain." Did you everfeel,-
"These can never satisfy;
Give me Christ, or else I die."
Did you feel that these comforts were nothing but the leaves of the tree, and not the fruit, and that you could not live uponmere leaves? Did you feel they were after all nothing but husks? Or did you not sit down and say, "Now, soul, take thine ease;thou hast goods laid up for many years; eat, drink, and be merry?" If you did imitate the rich fool, then you were of theworld; but if your spirit went up above your prosperity so that you still lived near to God, then youproved that you were a child of God, for you were not of the world. These are testing points; both prosperity and adversity.
Again: you may test yourselves in this way in solitude and in company. In solitude you may tell whether you are not of the world. I sit me down, throw the window up, look out on the stars, andthink of them as the eyes of God looking down upon me! And oh! does it not seem glorious at times to consider the heavenswhen we can say, "Ah! beyond those stars in my house not made with hands; those stars are mile-stones on the road to glory,and I shall soon tread theglittering way, or be carried by seraphs far beyond them, and be there!" Have you felt in solitude that you are not ofthe world? And so again in company. Ah! beloved, believe me, company is one of the best tests for a Christian. You are invitedto an evening party. Sundry amusements are provided which are not considered exactly sinful, but which certainly cannot comeunder the name of pious amusements. You sit there with the rest; there is a deal of idle chat going on, you would be thoughtpuritanical to protest against it. Have you not come away-and notwithstanding all has been very pleasant, and friendshave been very agreeable-have you not been inclined to say, "Ah! that does not do for me; I would rather be in a prayer meeting;I could be with the people of God, than in fine rooms with all the dainties and delicacies that could be provided withoutthe company of Jesus. By God's grace I will seek to shun all these places as much as possible." That is a good test. You willprove in this way that you are not of the world. And you may do so in great many other ways, which I have no time to mention.Have you felt this experimentally, so that you can say, "I know that I am not of the world, I feel it; I experience it." Don'ttalk of doctrine. Give me doctrine ground into experience. Doctrine is good; but experience is better. Experimental doctrineis the true doctrine which comforts and which edifies.
IV. And now, lastly we must briefly apply this in PRACTICE. "They are not of the world, even as I am not of the world." And,first, allow me, man or woman, to apply this to thee. Thou who art of the world, whose maxims, whose habits, whose behaviour, whose feelings, whose everything is worldly and carnal, list thee to this.Perhaps thou makest some profession of religion. Hear me, then. Thy boasting of religion is empty as a phantom, and shallpass away when the sunrises, as the ghosts sleep in their grave at the crowing of the cock. Thou hast some pleasure in that professioned religionof thine wherewith thou art arrayed, and which thou carriest about thee as a cloak, and usest as a stalking-horse to thy business,and a net to catch the honour of the world, and yet thou art worldly, like other men. Then I tell thee if there be no distinctionbetween thyself and the worldly, the doom of the worldly shall be thy doom. If thou wert marked and watched, thynext door tradesman would act as thou dost, and thou actest as he does; there is no distinction between thee and the world.Hear me, then; it is God's solemn truth. Thou art none of his. If thou art like the rest of the world, thou art of the world.Thou art a goat, and with goats thou shalt be cursed; for the sheep can always be distinguished from the goats by their appearance.O ye worldly men of the world! ye carnal professors, ye who crowd our churches, and fill our places of worship, thisis God's truth! let me say it solemnly. If I should say it as I ought, it would be weeping tears of blood. Ye are, withall your profession, "in the gall of bitterness;" with all your boastings, ye are "in bonds of iniquity;" for ye act as othersand ye shall come where others come; and it shall be done with you as with more notorious heirs of hell. There is an old storywhich was once told of a Dissenting minister. The old custom was, that a minister might stop at an inn, and not pay anythingfor his bed or his board; and when he went to preach, from place to place, he was charged nothing for the conveyance inwhich he rode. But on one occasion, a certain minister stopped at an inn and went to bed. The landlord listened and heardno prayer; so when he came down in the morning, he presented his bill. "Oh! I am not going to pay that, for I am a minister.""Ah!" said the landlord, "you went to bed last night like a sinner, and you shall pay this morning like a sinner; I will notletyou go." Now, it strikes me, that this will be the case with some of you when you come to God's bar. Though you pretendedto be a Christian, you acted like a sinner, and you shall fare like a sinner too. Your actions were unrighteous; they werefar from God; and you shall have a portion with those whose character was the same as yours. "Be not deceived;" it is easyto be so. "God is not mocked," though we often are, both minister and people. "God is not mocked; whatsoever a man soweth,thatshall he also reap."
And now we want to apply this to many true children of God who are here, by way of caution. I say, my brother Christian, you are not of the world. I am not going to speak hardly toyou, because you are my brother, and in speaking to you I speak to myself also, for I am as guilty as thou art. Brother, havewe not often been too much like the world? Do we not sometimes in our conversation, talk too much like the world? Come, letme ask myself, are there not too manyidle words that I say? Ay, that there are. And do I not sometimes give occasion to the enemy to blaspheme, because I amnot so different from the world as I ought to be? Come, brother; let us confess our sins together. Have we not been too worldly?Ah! we have. Oh! let this solemn thought cross our minds: suppose that after all we should not be his! for it is written,"Ye are not of the world." O God! if we are not right, make us so; where we are a little right, make us still more right;andwhere we are wrong, amend us! Allow me to tell a story to you; I told it when I was preaching last Tuesday morning, butit is worth telling again. There is a great evil in many of us being too light and frothy in our conversation. A very solemnthing once happened. A minister had been preaching in a country village, very earnestly and fervently. in the midst of hiscongregation there was a young man who was deeply impressed with a sense of sin under the sermon; he therefore sought theministeras he went out, in hopes of walking home with him. They walked till they came to a friend's house. On the road the ministerhad talked about anything except the subject on which he had preached, though he had preached very earnestly, and even withtears in his eyes. The young man thought within himself, "Oh! I wish I could unburden my heart and speak to him; but I cannot.He does not say anything now about what he spoke of in the pulpit." When they were at supper that evening, the conversationwas very far from what it should be, and the minister indulged in all kinds of jokes and light sayings. The young manhad gone into the house with eyes filled with tears, feeling like a sinner should feel; but as soon as he got outside, afterthe conversation, he stamped his foot, and said, "It is a lie from beginning to end. That man has preached like an angel;and now he has talked like a devil." Some years after the young man was taken ill, and sent for this same minister. The ministerdidnot know him. "Do you remember preaching at such-and-such a village?" asked the young man. "I do." "your text was verydeeply laid to my heart." "Thank God for that," said the minister. "Do not be so quick about thanking God," said the youngman. "Do you know what you talked of that evening afterwards, when I went to supper with you. Sir, I shall be damned! And I will charge you before God's throne with being the author of my damnation. On that night I did feel my sin; but youwere the means of scattering all my impressions." That is a solemn thought, brother, and teaches us how we should curbour tongues, especially those who are so light hearted, after solemn services and earnest preachings, that we should not betraylevity. Oh! let us take heed that we are not of the world, even as Christ was not of the world.
And Christian, lastly, by way of practice, let me comfort thee with this. Thou art not of the world for thy home is in heaven.Be content to be here a little, for thou art not of the world, and thou shalt go up to thine own bright inheritance by-and-bye.A man in travelling goes into an inn; it is rather uncomfortable, "Well," says he, "I shall not have to stay here many nights;I have only to sleep here to-night, I shall be at home in the morning, so that I don't caremuch about one night's lodging being a little uncomfortable." So, Christian, this world is never a very comfortable one;but recollect, you are not of the world. This world is like an inn; you are only lodging here a little while. Put up witha little inconvenience, because you are not of the world, even as Christ is not of the world; and by-and-bye, up yonder, youshall be gathered into your father's house, and there you will find that there is a new heaven and a new earth provided forthosewho are "not of the world."