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Delivered in Grove Chapel, Camberwell, Sunday Morning, June 10, 1849, BY THE REV. JOSEPH IRONS.

"They are not of the world, even as I am not of the world."
John xvii. 16.

THESE are the words of Him who "spake as never man spake;" these are the words which our glorious Intercessor uttered before the throne, in the position of a humble supplicant; and these words are so important that they are related as addressed to the Father in behalf of the Church. Do I hear Him now before the throne, giving utterance to the same solemn, searching, satisfactory statement? At the moment that we are about to contemplate so interesting a statement, does He look down from His high throne with the all-seeing, heartsearching eye of omniscience fixed upon every one here present, and appeal on their behalf to the Father-" They are not of the world." Must I pause to suppose an exception-to imagine it possible, if not probable, that He only singles out some, that He takes one from that pew, and two from another, passing by the rest, distinguishing a husband from a wife or a wife, from a husband, parents from children, or children from parents; and then only appealing on behalf of some of you when He says, "They are not of the world?"

Oh! let the solemn suspicion rest heavily upon every one of your hearts, that you may be ready to inquire with the disciples, "Is it I? is it I that He speaks of, or that He excepts?" God Almighty bring our minds to a close interrogation of ourselves, that we may be satisfied that this direct appeal of our glorious Mediator to the throne is in our behalf, and that He is saying concerning every one of us, "They are not of the world, even as I am not of the world." Will angelic Published in Weekly Nos., 1d., and Monthly Parts, 5d. F

VOL. II.

attendants bear the same testimony? You know they are said to be "ministering spirits, sent forth to minister to the heirs of salvation,” and will these invisible messengers proclaim, as they enter the portals of heaven, "They are not of the world," we have been ministering to them as the Church of God? Will the devil and all his agents retire in disappointment, having plied their temptations, tried their attractions, put forth their most plausible and specious seductions, but in vain, and in the howling of despair exclaim," They are not of the world," we cannot conquer them, "they are not of the world;" we cannot bring them into our snare, they are not of the world;" we cannot amalgamate them? Oh, my God, let this high and holy, original and eternal distinction be clearly discerned, personally possessed, and publicly exhibited by us as long as we stay upon earth!

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I have been led to look with deep solemnity at these words of my precious Lord, and I have no language to tell you what an overwhelming thing God's word is when God lays it upon the heart. Some of you may have felt a little of it. I cannot adequately explain that expression of the prophet, "The burden of the word of the Lord;" but I will endeavour, as the Lord shall enable me, to unburden myself, with all honesty and affection, and show what my Lord teaches in this sacred appeal to the Father. "They are not of the world, even as I am not of the world." Three things claim our attention. The first is, the original distinction of the Church, traced back as far as Christ's precious name; the second is, the living example, setting forth the fact, that "they are not of the world;" and the third is, the deep obligation involved in this precious statement relative to all who are interested in it. I beseech the Holy Ghost to give me liberty and power. I am more than ever averse to anything like using with lightness the precious truth of God; and though the natural levity of my disposition would sometimes betray me into it, I am always ashamed of it before God. I wish, however, to use weightiness this morning, if God shall enable me, instead of lightness, for they are weighty things of which we have to speak and hear.

I.—The original distinction-the Church is "not of the world." Am I to confine my explanation of this distinction to what is visible? Verily not; but I shall just insist, that this original distinction was founded in sovereign love in eternity-that it is accepted and acknowledged by God the Son in his mediatorial character-that the Spirit of Jehovah makes it visible in time when He comes forth to "separate the precious from the vile," and to distinguish, by His invincible operations, the objects of eternal love from the world. Let me glance at these three things under the first head.

"These are not of the world," for they were distinguished from the world before the foundation of the world, as an act of sovereign, paternal love-registered in heaven as the sons of God, and viewed with sacred delight. Hence our Lord has said, in the chapter we have been reading, "Thine they were, and thou gavest them me, and they have kept thy word. All mine are thine, and thine are mine, and I am glorified in them." Then the living Church of the living God is distinct from the world as His elect family, enrolled in heaven, and entrusted to a Mediator's care under solemn responsibility. The elect of God are thus distinguished from the world from everlasting, though worldly professors, and especially worldly teachers, are determined to

amalgamate the world and the Church. If I view for a moment the whole of the Old Testament dispensation, which was typical, I see nothing so strongly marked as the original distinction which God Himself formed and founded in His own love, between His people and the world at large. Why was Abraham selected from Ur of the Chaldees? Why was Abel made a man of faith, and Cain left a reprobate, with only the fruits of the earth and no lamb to offer? Why was Jacob loved and Esau hated, before either of them were born? Go on in like manner through the whole history of the Israelites, and ask why God so strictly enjoined that they should neither marry nor intermarry with the nations around them, should not serve their gods or their idols, should be kept distinct, a holy people, and set upon them the badge and mark of circumcision for that express purpose? Did not all these things proclaim the fact, that God had an elect people, that were distinct from the world, "not of the world?" How proud and presumptuous on the part of man-how paltry and puny his efforts to try to unite and amalgamate the classes that God has for ever distinguished and separated. Oh! the folly of man, when he would fain be wiser than God! Not only were His people elect of God in their covenant Head, "chosen in Him before the foundation of the world," as it is written, but they were enrolled in the Lamb's book of life; yea, more, not only enrolled in the book of life within the veil, but even engraven upon the palms of Jehovah's hands; as it is written, "I have engraven them upon the palms of my hands, and thy walls are continually before me.' And if we for a moment look at the engravings on the palms of Jesu's hands, when nailed to the cross, and compare them with the declaration already quoted, each would by faith read the letters of his own name in the drops of blood which trickled from His precious hands; and the dying voice of Christ might be listened to as conveying the declaration, "I have engraven thee on the palms of my hands.

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Moreover, this Church is distinct, entrusted to the hands of a Mediator. You will find this set down in a very early part of the Old Testament writings. When Moses was about to utter his song, a little before he left the world, he prefaces it with a bold and glorious declaration of gospel truth in these concise but precious words, "Yea, He loved the people," referring to the people of Israel-not all people, not the Philistines, not the Egyptians-but all the saints that were entrusted to His hands; and therefore in the tenth of John He says that none shall pluck them out of His hands. Moreover, the same sacred writer adds, that they are "struck at His feet." Our translation has it," sit down at His feet;" but they would never have sat down if they had not been struck down by the power of the Spirit of God. So that the testimony of the Old Testament writings, in harmony with the whole tenour of the Word of God, brings us to this precious, all-important point, that the living Church of the living God was His own peculiar heritage, His own precious jewels, His own family, His own sons and daughters from everlasting, and that the relationship can never be destroyed.

I have been the more explicit in stating this opening part of our subject, because of the vile character of modern divinity. Bear with me in using these strong expressions-nothing can be sufficiently strong to set forth such rebellion against God; for though He has said, "The people shall dwell alone, and shall not be reckoned among

the nations," modern divines are determined to obliterate all distinction in God's elect, as traced back to its origin, and own none but what, they urge, mortals can make for themselves. How terrible is this reversing of God's order of things! Oh, beloved, my soul would fain summon the little remaining strength of the crazy old tabernacle, and put forth powers more than I have ever yet possessed, to adore and exalt my covenant God for that distinction, and to reprobate, in the strongest terms, the Popish gospel that has now become so fashionable.

But it is the Spirit's work to make this distinction visible. All the children of God are said by the prophet to be "lying among the pots," ""children of wrath, even as others." "Death hath passed upon all men, because all have sinned;" and until the Spirit of God makes the individuals manifest we do not know at all who are the Church of God and who are not. Only this one thing we are authorized to conclude, that it is erroneous, unscriptural, and dangerous to hold any person for a Christian in whom the life of God does not exist manifestly. He calls them out of darkness into His marvellous light. And they are declared to be "called according to His purpose." Then God had a purpose towards them; and that purpose must be fulfilled at the time and place, in the manner and by the instrument appointed. You cannot alter His purpose. You may reject it, if you will, but it will stand against you at the last day. This Divine calling is always effectual. I may call, and I have called, to thousands, without their obeying my word. The publication of the gospel is to be to "every creature;" but the effectual calling is the Holy Spirit's work alone, and when He calls man hears, trembles, and falls, and cries out, "Lord, what wilt thou have me to do?" When this calling is felt in the heart it leads from uncleanness to holiness, from death to life, from sin to spirituality, from the world to the Church, from the slavery of Satan to the liberty of the gospel. It is a Divine, mighty, invincible calling. I know that many people term it an irresistible calling. I do not like the phrase, because it is not strong enough; for well do we know that most of the rebellious children of Adam resist it as long as they can; but it is invincible, and therefore resist it as long as they may, it will conquer them in the end. It will conquer their love of sin, and crucify it; it will conquer their Pharisaic pride, and tear it off; it will conquer their subjection to Satan's dominion, and bring them into the kingdom of God's dear Son; it will conquer their proud creature notions of human merit and righteousness, and make them glad enough, with all humility of soul, to receive "the righteousness which is of God by faith;" it will conquer their attachment to the world, and sound in their ears, as with a peal of thunder, "If any man love the world, the love of the Father is not in him."

The Holy Spirit's work calls them out, and makes them conspicuous and visible. Moreover, having called them out, so that they can pursue the broad road no further, the Holy Spirit causes all their powers and faculties, which were before yielded as "servants of sin," to be brought under the control of His own graces, and yielded as "servants of righteousness." The distinguished Church of God, visible and manifest in the earth. People talk of "A Visible Church," but it does appear to me the most profound nonsense. What! the Church of God consist merely of materials-animal beings, call them

-men and women who may or who may not be partakers of the grace of God? If they call that "A Visible Church," I confess I care nothing about belonging to it, because a very large portion of it really is the world. But when I speak of "THE CHURCH," I mean that mystical body of Christ, that chosen object of paternal love, that temple in which the Holy Ghost dwells, that living body that is consecrated to Christ's glory by the power of the Holy Ghost," not of the world," but belonging entirely to God.

II.-Let us proceed to the second particular of our subject. This distinguished Church, of ancient origin, made visible by the Spirit's powerful operations, has before it a living example of its distinction in the Person and glory of its covenant Head, who condescends to say, "Even as I am not of this world." I should like my hearers to look very closely at this blessed and solemn comparison; it seems to agree exactly with that oft-quoted Scripture, “As He is, so are we in this world." 66 Even as I am not of this world."

Now, without rehearsing the statement first made, respecting the ancient eternal origin of the Church of the living God, in grace union with their Head, let me just glance at a few prominent features of this example, pattern, or comparison. Our precious Christ had a holy nature, of heavenly origin, even the "body" which the Father prepared for Him. He was called in His very infancy" that holy thing;" He was and is declared to be "holy, harmless, undefiled, and separate from sinners," quite a contrast to the worldling. I wonder not that the apostle John should make the bold declaration he did concerning consistent believers, when he said, "We are of God, and the whole world lieth in wickedness." "They are of the world, therefore speak they of the world, and the world heareth them," very religiously, perhaps, in their way. "We are of God; he that knoweth God heareth us." How solemn the contrast with regard to the Head and the members, and the world and its head! Our precious, glorious Christ possesses an immaculate holiness, not only in His essential Deity, but in His true and proper humanity-as spotless and pure in the one as in the other—a holy nature, not derived from the creature, but bestowed for the very purposes of redemption and salvation, and kept clean and pure all through His ministry on earth.

Now I want my hearers to examine how much they are like Him. I tell you, beloved, you cannot be a Christian without having a holy nature and of heavenly origin. It is impossible to make a Christian of old Adam-he is to be "sown in corruption," and "dishonour," and " a natural body;" it is impossible to make a Christian without a new creation, without a heavenly birth. "Except a man be born again he cannot enter into the kingdom of heaven." Those, therefore, who are trying to make Christians of amiable dispositions, of moral qualities, by education, by rules, by systems of divinity, or (as they are sometimes termed) "bodies of divinity," will find out that they can never make one of whom God will accept. There are millions of man-made Christians that God will never own as belonging to His Church. It becomes each of us, therefore, to ask, "Is my Christianity merely some rectifying, training, instructing, subduing, employing of the natural powers and faculties in religious things; or is it the reception of a holy life, a holy nature, of heavenly origin, born from above, born of God?" Then read that statement of the apostle John, "That which

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