"Why call ye Me Lord, Lord, and do not the things which I say?" Luke vi, 46 by C. W. Sperry

Publishing Committee · Rochester, N. Y. · Sep 18, 1855

"Why call ye Me Lord, Lord, and do not the things which I say?" Luke vi, 46.

By C. W. Sperry

ThE above and many parallel passages, demand our careful and thorough investigation. When we say Lord, it implies that we are servants; and servant implies obedience to that Lord. We cannot effectually call Christ our Lord except we do as he says. "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven," &c. Christ is our example that we should follow his steps who did no sin, neither was guile found in his mouth. He came and fulfilled the law, an example for others to fulfill. His example was love, not hatred; mercy, not sacrifice; long-suffering, not revenge; meekness, not stubbornness; gentleness, not harshness. These sublime principles shone through all his walks of life, setting forth examples, illustrating them by saying, "Love those who hate you, pray for those who despitefully use you; and he that smiteth you on one cheek, turn the other, and he that taketh away thy goods, ask them not again."

Christ laid the axe at the root of all covetousness and selfishness. Sacrifice for injury, and revenge for insult, were abrogated by the Master of Christians. Love and mercy are the chief attributes of pure christianity; and living out these principles, as set forth by our Saviour, gives us the right of calling him Lord, and no other. This is what constitutes a Christian, completes a man's conversion and fits him for Paradise. The last angel of mercy says, "Here are they that keep the commandments of God and the faith of Jesus." If we keep the faith of Jesus, we shall have confidence in his principles and live them. There are many close points, a few of which I wish to notice. The Word informs us that whatsoever we do, we should do all to the glory of God. Without faith we cannot please God; and by works faith is made perfect. We may have works to be seen of men; but this is not of faith, and does not please God.

Our Saviour says, "When thou doest alms, let not thy left hand know what thy right hand doeth; that thine alms may be in secret, and thy Father which seeth in secret, himself shall reward thee openly."

Alms given in this way will more likely be done in faith, which will please God. Jesus says there is no reward to that which is done to be seen of men. A maxim of Wm. Penn is, "Do what good thou canst unknown, and be not vain of what ought rather to be felt than seen." If we can give a large sum for the cause of God, or write a good letter, we are apt to think much of it because we did it; and our name will be extolled. This is not of Christ nor of faith, and does not please God. The humble, in the parable of the day of judgment, forgot their good works, and said, Lord, when did we so and so; while others remembered theirs and claimed favor; but they were cast off.

We are apt to tell how much we have done for the cause, that others may know and make much account of what we do for God, while the things that we do to please ourselves are forgotten. If we have but two mites and give all, pride may lead us to keep this secret. But if we have much, and give a part, or all, it would seem that we should lose part if not all our reward, unless it was trumpeted that others might know our acts and deeds. O let the testimony search us lest we be deceived. It is not so easy a matter for self to think that the widow's two mites were doing more in the sight of God than they who cast in their abundance.

On the entire consecration of property, John Wesley says, "Must we not rank among those that desire to be rich, all that, in fact, 'lay up treasures on earth,' a thing as expressly and clearly forbidden by our Lord as either adultery or murder. By riches, I mean not thousands of pounds, but any more than will procure the conveniences of life. Yet who takes warning? Who seriously regards the awful declaration of the Apostle; even 'they that desire to be rich fall into temptation and a snare and into divers foolish and hurtful desires, that plunge men into destruction and perdition."

Do you that possess more than food and raiment, ask, 'What shall we do? shall we throw into the sea what God has given us? God forbid that you should. It is an excellent talent, and may be much employed to the glory of God. Your way lies plain before your face: if you have courage, walk in it. Having gained, in a right sense, all you can, and saved all you can, then, in spite of nature, and custom, and worldly prudence, give all you can. I do not say, Be a good Jew, giving a tenth part of all you possess. I do not say, Be a good Pharisee, giving a fifth of all your substance. I dare not advise you to give half of what you have; no, nor three quarters, but ALL. How is this done? 1st. Provide things needful for yourself, food, raiment, what nature moderately requires for preserving both health and strength. 2. Provide for your family or others who belong to your household. If when this is done, there is an overplus left, 'do good to them who are the household of faith.' If there is an overplus still, as you have opportunity, do good unto all men. In so doing, you give all you can, nay, in a sound sense, all you have."

Under this last message of mercy, let us not deceive ourselves, but be sure to lay up our treasure in heaven, that when we are turned out of our stewardship we "may be received into everlasting habitations." Let us remember the terrific woes denounced against those that lay up a treasure upon earth: The rust of them shall be a witness against us, and eat our flesh as it were fire. The Lord help us to measure ourselves by his word.

Again, let us examine ourselves. We may claim much virtue for the graces we possess. Says Penn, "Content not thyself that thou art virtuous in the general, for one link being wanting, the chain is defective. Perhaps thou art rather innocent than virtuous, and owest more to thy constitution than to thy religion. To be innocent is to be not guilty, but to be virtuous, is to overcome our evil inclinations. If thou hast not conquered thyself in that which is thy own particular weakness, thou hast no title to virtue, though thou art free of other man's." Some may be more liberal and less covetous than others, but it may be constitutional and not virtue. Some may be more patient, meek, gentle and forbearing and yet no true virtue. The Christian will possess these graces, but he will have to deny self and strive for them, and is tested by the declaration of our Saviour. "Love thy neighbor as thyself," a valuable principle, but more valuable when reduced to practice.

"And as ye would that men should do to you, do ye even so to them." This develops itself in buying and selling, in giving and receiving, in injuries and trespasses, in faults and mistakes, and has been heard many times, but imperfectly practiced; for how much easier it is to receive favors than to bestow them. If we would forgive as we would be forgiven, how easy to adjust all our difficulties. If we would love others as we would have others love us, how easy to go to them with their faults, and not report them to whom it does not belong; and be more ready to diminish than to magnify. If we would have others love to oblige us, we must love to oblige them, and do it from principle, and not from selfishness. It is selfishness to be kind to others for the purpose of having them kind to us; but it is of pure love to be kind to the evil and unthankful. If we would not desire others to speak of our faults, we should not speak of theirs, for the same that we measure to others will be measured to us again. When we are overtaken in a fault, we desire others to show us love and mercy, and we should do the same to them under like circumstances. When we observe these rules, our trials will be greatly diminished. If our enemy sue us at the law and take away our coat, forbid not to take our cloak. If a man compel you to go with him a mile, go with him twain. Overcome evil with good. If we forbid the cloak, or refuse to go the second mile, we are disobedient to our Master. Some said, "These are hard sayings, who can hear them;" but "why call ye me Lord, Lord, and do not the things which I say."

To be a Christian is to be Christ-like. Do you ask, Will it be safe to let the world know that we believe these principles? Jesus says, "Whosoever is ashamed of me and my word before this wicked and adulterous generation, of him will I be ashamed before my Father and the holy angels." Shall we put our light under a bushel, or on a table? How can I say, I am a Christian, or Christ-like, unless I am willing to suffer the loss of all things. When we live these principles before the world, then, and not till then, shall we be clear lights in the world. By these we shall know whether we think of life, more than meat. Some think they cannot keep the Sabbath, for fear they shall suffer for want of meat. But did God give commandments that were not essential? Did Jesus give testimonies that were vain? Nay, verily; and "Here are they that follow the Lamb (not occasionally, not when it is convenient, but) whithersoever he goeth." If we are afraid of our name, reputation, property or lives, Christ will be ashamed of us before his Father. If practicing these principles takes my name, I have a new name, above every name. If it takes my reputation, I have that honor that comes from above. If it takes my life, I shall live forevermore.

But our unbelief and fearfulness will bring before us many frightful images of robbers and ruffians; but faith in the promises of God will drive them all away, and we shall be prepared to say with the poet, "What beauties in my Saviour dwell?" and, "A palace would a toy appear, and prisons palaces prove, if Jesus but dwell with me there." Then we could say, "The reproaches of Christ are greater riches than the treasures of Egypt."

O let us not in heart call Christ a hard Master, reaping where he has not sown. We have not yet resisted unto blood, striving against sin. Don't let us claim a title under the last message of mercy, or think we follow the Lamb whithersoever he goeth, until we can sympathize with him in coming down to earth clothed in swaddling clothes, wearing a crown of thorns, blindfolded and smitten; sweating as it were drops of blood, his locks wet with the dews of night, and at last stretched between the heavens and the earth with the cold spear piercing his body, while he cried, "Lord forgive them for they know not what they do." And when we are afraid of a few acres of land, our name, or our lives, look at our Master and his faithful followers, wandering about in sheep-skins and goat-skins, dwelling in caves and dens of earth, and then blush at our sacrifices, and tremble for our faith, when we are so fearful of the principles which teach Christ and him crucified.

In order to be a true witness of Jesus, our testimony must correspond with his teachings. O wake up brother, wake up sister, to these last and solemn truths, and seek for a holy state, lest we deceive ourselves and be left out when God for his children shall call. Remember that the life of our Master was not one of care or of selfishness, but of toil and labor for the good of others. Then let us yield ourselves to him, not in word only, but in deed and in truth; and let his life be our life, his willingness to suffer for us our willingness to suffer for others, his reproaches our riches, his cross, our glory. Then he will be our Lord and we his servants, and when he comes we shall reign with him for ever and ever.