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The Character of Christ's People
A Sermon 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 beautiful prayer through, only one question arises to our
minds; Who are the people that are described as "them," or as "they?"
Who are these favoured individuals, who share a Saviour's prayers, are recognized by a
Saviour's love, have their names written on the stones of his precious breastplate, and
have their characters and their circumstances mentioned by 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 altogether from it. "They are not of the
world, even as I am not of the world."
"When all created streams are dry,
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, the trial of adversity is less severe to the spiritual man
than that of prosperity. "As the fining pot for silver, so is a man to 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
had a 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 his property. No! "The prayers of the
congregation are he has need of much grace to keep him humble in the midst of
riches." That is the kind of prayer that ought to be put up; for prosperity is a hard
thing to bear. Now, perhaps you have become almost intoxicated with worldly delights, even
as a Christian. Everything goes well with you; you have loved, and you are loved. Your
affairs 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 ever
feel,—
"These can never satisfy;
Did you feel that these comforts were
nothing but the leaves of the tree, and not the fruit, and that you could not live upon
mere 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 the world;
but if your spirit went up above your prosperity so that you still lived near to God, then
you proved that you were a child of God, for you were not of the world. These are testing
points; both prosperity and adversity.
I shall treat my text, first of all, docrtrinally; 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 not so 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 not Christians. Amongst these I would mention
sentimentalists—people who are always crying and groaning in affected sentimental
ways. Their spirits are so refined, their characters are so delicate, that they could not
attend to ordinary business. They would think it rather degrading to their spiritual
nature to attend to anything connected with the world. They live much in the air of
romances and novels; love to read things that fetch tears from their eyes; they would like
continually to live in a cottage near a wood, or to inhabit some quiet cave, where they
could read "Zimmerman on Solitude" for ever; for they feel that they are
"not of the world." The fact is, there is something too flimsy about them to
stand the wear and tear of this wicked world. They are so pre-eminently good, that they
cannot bear to do as we poor human creatures do. I have heard of one young lady, who
thought herself so spiritually-minded that she could not work. A very wise minister said
to her, "That is quite correct! you are so spiritually-minded that you cannot work;
very well, you are so spiritually-minded that you shall not eat unless you do." That
brought her back from her great spiritual-mindedness. There is a stupid sentimentalism
that certain persons nurse themselves into. They read a parcel of books that intoxicate
their brains, and then fancy that they have a lofty destiny. These people are "not of
the world," truly; but the world does not want them, and the world would not miss
them much, if they were clean gone for ever. There is such a thing as being "not of
the world," from a high order 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, who are not of the world.
They are so awfully good, that they could not live with us sinful creatures at all. They
must be distinguished from us altogether. They must not wear, of course, a boot that would
at all approach to a worldly shoe, but they must have a sole of leather strapped on with
two or three thongs, like the far-famed Father Ignatius. They could not be expected to
wear worldly coats and waistcoats; but they must have peculiar garbs, cut in certain
fashions, like the Passionists. They must wear particular dresses, particular garments,
particular habits. And we know 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 fancy it would be wrong to indulge in anything in which ordinary
mortals indulge. Such persons are, however, reminded, that their being "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 making ourselves singular in unimportant points, as those
poor creatures do, but being different from the world in those respects in 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 human nature, which was born of the Virgin Mary, was
begotten of the Holy Ghost, and therefore was so pure that in it rested nothing that 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 of us; when we were children, earthliness and carnality were
bound up in our nature. But Christ was not so. His nature was not a worldly one; it was
essentially different from that of every one else, although he sat down and talked with
them. Mark the difference! He stood side by side with a Pharisee; but every one could see
he was not of the Pharisee's world. He sat by a Samaritan woman, and though he conversed
with her very freely, who is it that fails to see that he was not of that Samaritan
woman's world—not a sinner like her? He mingled with the Publicans, nay, he sat down
at the Publican's feast, and eat with Publicans and sinners; but you could see by the holy
actions and the peculiar gestures he there carried with him, that he was not of the
Publicans' world, though he mixed with them. There was something so different in his
nature, that you could not 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 to which Jesus belonged; for even he once in his Boanergean spirit, said words
to this effect, "Let us call down fire from heaven on the heads of those who oppose
thee,"—a thing that Christ could not endure for a moment, and thereby proved
that he was something even 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 fallen nature, but in his new nature. There is something in
a Christian that is utterly and entirely distinct from that of anybody else. Many persons
think that the difference between a Christian and worldling consists in this: one goes to
chapel twice on 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 the world even in his nature. You could not make him a
worldling. You might do what you liked; you might cause him to fall into some temporary
sin; but you could not make him a worldling. You might cause him to backslide; but you
could not make him a sinner, as he used to be. He is not of the world by his nature. He is
a twice-born man; in his veins run the blood of the royal family of the universe. He is a
nobleman; he is a heaven-born child. His freedom is not merely a bought one, but he hath
his liberty his new-born nature; he is essentially and entirely different from the world.
There are persons in this chapel now who are more totally distinct from one another than
you can even conceive. I have some here who 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 Christ was 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 of this 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
doctrines of morality, doctrines that concern earthly dealings 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 his own applause, his own fame, his own honour;
his very office was not of the world. And, O believer! what is thy office? Hast thou none
at all? Why, yes, man! Thou art a priest unto the Lord thy God; thy office is to offer a
sacrifice of prayer and praise each day. Ask a Christian what he is. Say to him:
"What is your official standing? What are you by office?" Well, if he answers
you properly, he will not say, "I am a draper, or druggist," or anything of that
sort. No; he will say, "I am a priest unto 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 cannot be hid.
That is my office. My office is not a worldly one." Whether yours be the office of
the minister, or the deacon, or the church member, ye are not of this world is your
office, even as Christ was not of the world; your occupation is not a 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 from
doctrine to practice before I get rightly to this part of the subject; for I must reprove
many of the Lord's people, that they do not sufficiently manifest that they are not of the
world in character, even as Christ was not of the world. Oh! how many of you there are,
who will assemble around the table at the supper of your Lord, who do not live like your
Saviour. How many of you there are, who join our church and walk with us, and yet are not
worthy of your high calling and profession. Mark you the churches all around, and let your
eyes run 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 the very elect! ye make clean the outside of the cup and
platter, but your inward part is very wickedness. O that a thundering voice might speak
this to your ears!—"Those whom Christ loves are not of the world," but ye
are of the world; therefore ye cannot be his, even though ye profess so to be; for those
that love him are not such as you. Look at Jesus character; how different from every other
man's—pure, perfect, spotless, even such should be the life of the believer. I plead
not for the possibility of sinless conduct in Christians, but I must hold that grace makes
men to differ, and that God's people will be very different from other kinds of people. A
servant of God will be a God's-man everywhere. As a chemist, he could not indulge in any
tricks that such men might play with their drugs; as a grocer—if indeed it be not a
phantom that such things are done—he could not mix sloe leaves with tea or red lead
in the pepper; if he practised any other kind of business, he could not for 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 Quakers
always do." That is the way Christians always ought to do—to swim against the
stream. The Lord's people should not go along with the rest in their worldliness. Their
characters should be visibly different. You should be such men that your fellows can
recognise you without any difficulty, and say, "Such a man is a Christian." Ah!
beloved, it would puzzle the angel Gabriel himself, to tell whether some of you are
Christians or not, if he were sent down to the world to pick out the righteous from the
wicked. None but God could do it, for in these days of worldly religion they are so much
alike. It was an 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, when Christians and worldlings are so mixed,
that you cannot tell the difference between them. God save us from a day of fire that may
devour 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 hunted about like partridges; and wherever in history you find God's
servants, you can recognise them by their distinct, unvarying character—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 no Christians; for Christians will be always
different from the world. They are not of the world; even as Christ is not of the world.
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 not of 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 believer sitting 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 come from my shop, and worldliness is still hanging about me."
Another says, "I have been in trouble and my mind is 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. Part of 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, when they come to the turning point. Now, to-night is not a turning
point, for you are sitting with worldly people here, but at other 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 gets into 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 creature comfort 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 the night—then it is that the Christian feels, "I am not
of the world." His cloak is torn from him, and the cold wind whistles almost through
him; and then he says, "I am a stranger in the world, as all my fathers were. Lord,
thou hast been my dwelling-place in all generations." You have had at times deep
sorrows. Thank God for them! They are testing moments. When the furnace is hot, 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 you rather sat down, and said, "Oh! I do not deserve this trouble?" Did
you break under it? Did you bow down before it and let it crush you while you cursed your
Maker? Or did your spirit, even under its load, still lift itself unto him, like a man all
dislocated on the battle-field, whose limbs are cut away, but who still lifts himself up
as best he can, and looks over the field to see if there be a friend approaching. Did you
do so? Or did you lie down in desperation and despair? If you 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 "not of the world," because you could master affliction; because you
could tread it under foot, and say—
His goodness is the same;
With this I well am satisfied,
And glory in his name."
Give me Christ, or else I die."
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, and think of them as the eyes of God looking down upon me! And oh! does
it not seem glorious at times to consider the heavens when 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 the glittering way, or be carried by seraphs far beyond
them, and be there!" Have you felt in solitude that you are not of the world? And so
again in company. Ah! beloved, believe me, company is one of the best tests for a
Christian. You are invited to an evening party. Sundry amusements are provided which are
not considered exactly sinful, but which certainly cannot come under the name of pious
amusements. You sit there with the rest; there is a deal of idle chat going on, you would
be thought puritanical to protest against it. Have you not come away—and
notwithstanding all has been very pleasant, and friends have 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 without the 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 will prove 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't talk of doctrine. Give me doctrine ground into experience. Doctrine is good; but
experience is better. Experimental doctrine is 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 shall pass away when the sun rises, as the ghosts sleep in
their grave at the crowing of the cock. Thou hast some pleasure in that professioned
religion of 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
distinction between thyself and the worldly, the doom of the worldly shall be thy doom. If
thou wert marked and watched, thy next 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, this is
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, with all your profession, "in the gall of bitterness;"
with all your boastings, ye are "in bonds of iniquity;" for ye act as others and
ye shall come where others come; and it shall be done with you as with more notorious
heirs of hell. There is an old story which was once told of a Dissenting minister. The old
custom was, that a minister might stop at an inn, and not pay anything for his bed or his
board; and when he went to preach, from place to place, he was charged nothing for the
conveyance in which he rode. But on one occasion, a certain minister stopped at an inn and
went to bed. The landlord listened and heard no 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 not let you go." Now, it
strikes me, that this will be the case with some of you when you come to God's bar. Though
you pretended to be a Christian, you acted like a sinner, and you shall fare like a sinner
too. Your actions were unrighteous; they were far from God; and you shall have a portion
with those whose character was the same as yours. "Be not deceived;" it is easy
to be so. "God is not mocked," though we often are, both minister and people.
"God is not mocked; whatsoever a man soweth, that shall 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 to you, because you are my brother, and in speaking to you I speak to myself also,
for I am as guilty as thou art. Brother, have we not often been too much like the world?
Do we not sometimes in our conversation, talk too much like the world? Come, let me ask
myself, are there not too many idle words that I say? Ay, that there are. And do I not
sometimes give occasion to the enemy to blaspheme, because I am not 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;
and where we are wrong, amend us! Allow me to tell a story to you; I told it when I was
preaching last Tuesday morning, but it is worth telling again. There is a great evil in
many of us being too light and frothy in our conversation. A very solemn thing once
happened. A minister had been preaching in a country village, very earnestly and
fervently. in the midst of his congregation there was a young man who was deeply impressed
with a sense of sin under the sermon; he therefore sought the minister as he went out, in
hopes of walking home with him. They walked till they came to a friend's house. On the
road the minister had talked about anything except the subject on which he had preached,
though he had preached very earnestly, and even with tears 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 conversation was very far from what it should be, and the
minister indulged in all kinds of jokes and light sayings. The young man had gone into the
house with eyes filled with tears, feeling like a sinner should feel; but as soon as he
got outside, after the 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 minister did not know him. "Do you remember preaching at such-and-such
a village?" asked the young man. "I do." "your text was very deeply
laid to my heart." "Thank God for that," said the minister. "Do not be
so quick about thanking God," said the young man. "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 you were the means of scattering all my
impressions." That is a solemn thought, brother, and teaches us how we should curb
our tongues, especially those who are so light hearted, after solemn services and earnest
preachings, that we should not betray levity. 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 care much 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 with a little inconvenience, because you are not of the world,
even as Christ is not of the world; and by-and-bye, up yonder, you shall be gathered into
your father's house, and there you will find that there is a new heaven and a new earth
provided for those who are "not of the world."
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