Proverbs 24 - Charles Simeon's Horae Homileticae

DISCOURSE: 807
THE FOLLY OF VAIN EXCUSES

Proverbs 24:11-12. If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; if thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his works?

OFFICIAL influence is a valuable talent: but to use it aright is often very difficult, and painful to the feelings. Hence those who are possessed of it, are apt to shrink back, when the exercise of it is likely to involve them in much trouble; and they will connive at abuses, which they cannot easily prevent. For such connivance they have excuses ever ready at hand; “They were not aware of the circumstances;” or, “They thought their interposition would be to no purpose.” But power and responsibility are inseparable: and the magistrate who neglects his duty, must give an account of such neglect to God, and have his excuses weighed in the balance of the sanctuary. To succour the needy, and to relieve the oppressed, is a sacred duty, which no man can neglect, but at the peril of his soul: and to deceive ourselves with vain excuses is folly in the extreme.
We shall not however limit our views of this subject to magistrates, but shall extend them generally to all those excuses which men make for their neglect of acknowledged duties; and shall consider,

I. The excuses by which men deceive their own souls—

None are so hardy as to deny their obligation to serve God: yet the great mass of mankind will plead excuses for their neglect,

1. Of religious duties—

[“They have not time to attend to their spiritual concerns.” Not time? For what then is their time given them? and what other business have they in comparison of this? But, if they would speak the truth, is not their disregard of religion to be traced rather to their want of inclination to spiritual things — — — their want of faith in the divine records — — — their want of all fear of God and all concern about their souls? — — — How vain then their plea of want of time, when their neglect arises from a total alienation of their hearts from God!]

2. Of moral duties—

[The duties of sympathy, of compassion, of activity in succouring the distressed, are mentioned in our text. Now for the neglect of these duties, such as the visiting of the sick, the instructing of the ignorant, the relieving of the needy, and the comforting of the afflicted, men will plead ignorance, inadvertence, forgetfulness, inability. But is there not a great degree of criminality attaching to us, if we do not search out the poor and afflicted, on purpose to alleviate their distresses? — — — and is not the true cause of our supineness, that we have no love to our fellow-creatures, no zeal for God, no gratitude for redeeming love? — — — It is in vain to think that our neglects are venial under any circumstances, and more especially when they originate in cowardice, and sloth, and selfishness.]
Seeing then that such excuses are vain. let us mark,

II.

The folly of resting in them—

Were there no God to call us into judgment, our delusions would be of less consequence: but there is a God by whom all our excuses will be weighed; and he,

1. Will judge with truth—

[He looketh not at the outward appearance: “He searcheth the heart and tries the reins,” and is privy to the most secret workings of our minds. We may easily deceive ourselves; but him we cannot deceive. See how forcible is the appeal made to us in our text. Can we have any doubt whether he sees our conduct, or forms a correct estimate of it? Let us remember, that “he will bring to light the hidden things of darkness, and make manifest the counsels of the heart:” and that, whatever our judgment be, his will be according to truth.]

2. Will award with equity—

[Here again the appeal is strong, and carries conviction with it. We are sure that “God will judge the world in righteousness,” and “give to every man according to his works. “Whatsoever we have sowed, that shall we also reap: if we have sowed to the flesh, we shall of the flesh reap corruption; but if we have sowed to the Spirit, we shall of the Spirit reap life everlasting.”]

Let this subject teach us,
1.

To be jealous over ourselves with a godly jealousy—

[We are apt to think that conscience is a safe guide, and that we may rest satisfied with its testimony. But conscience is corrupted by the Fall, as well as all the other faculties of the soul. It is blinded, bribed, partial, and in many instances “seared as with an hot iron.” Hence it is that “every man’s way is right in his own eyes.” Paul thought he ought to do many things contrary to the name of Jesus; and was applauded by his own conscience, whilst he was sinning against God with all his might. Be not therefore satisfied merely because you feel no condemnation in your own minds; but beg of God to enlighten your conscience, that it may guide you aright, and keep you from those delusions which would involve you in everlasting ruin.]

2. To live in daily expectation of the future judgment—

[Ask yourselves, not merely, What do I think of this or that conduct? but, What would God say to it, if I were instantly summoned to his tribunal? Such a question as this would often lead you to a very different estimate of yourselves from that which you have formed; and the consideration of his recording every thing in order to a future judgment would tend to keep you vigilant in all your conduct. Walk then as in his sight, and be satisfied with nothing which you are not well assured will satisfy him.]

DISCOURSE: 808
THE SLUGGARD’S VINEYARD

Proverbs 24:30-34. I went by the field of the slothful, and by the vineyard of the man void of understanding: and, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down. Then I saw, and considered it well: I looked upon it, and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall thy poverty come as one that travelleth, and thy want as an armed man.

IF we have an observant eye, and a mind open to receive instruction, there is not any thing in the creation which may not afford us some useful lessons. We may learn as much from what we see, as what we hear: and as much from what is evil, as from what is good. Indeed it is a mark of true wisdom to exact a tribute, as it were, from every thing which comes within our reach, and to suffer nothing to pass without contributing its quota to our stock of useful knowledge. Solomon has set us a good example in this respect: he saw a vineyard that had been shamefully neglected: and instead of turning away from it, as incapable of affording either pleasure or profit to his mind, he set himself to “consider it well, and to derive instruction from it.” Surely then we cannot be unprofitably employed while we consider,

I. The sight which he observed—

It is not uncommon to see ground ill cultivated, or business neglected; but as persons reprehensible for inattention to their worldly concerns are comparatively few, we apprehend that the remedying of the evils arising from it comes rather within the province of private admonition than of public discussion. We shall therefore take occasion from the text to speak of a vineyard which all ought to cultivate, but which all are too prone to neglect. This vineyard is the soul; which, with the generality, lies,

1. Uncultivated—

[A man possessed of a common vineyard, ought to procure good plants for it, and to water it regularly, and to weed it carefully, in order that it may yield him its fruits of increase [Note: Matthew 21:33.]. And we have the same labour to perform for our souls. We ought to get it filled with the choicest graces from heaven. We should water it with prayers and tears, and seek to have it nourished with the influences of the Holy Ghost, which when duly sought, will descend on it as the dew, and distil upon it as rain upon the new-mown grass. We should be daily occupied in pulling up the thorns and nettles that spontaneously rise, and which, if suffered to remain, will materially impede the growth of every good plant. But is there not reason to fear that the greater part of us have shewn ourselves “slothful, and void of understanding? Have we not been shamefully remiss in our attention to these great concerns? Have not the fruits produced by us, been “grapes of Sodom, and clusters of Gomorrha?” Have not unbelief and impenitence, pride and anger, envy and malice, covetousness and impurity, with ten thousand other noxious weeds, been suffered to spring up and grow within us, till they have even “covered the face of the ground?” Alas! the proofs of spiritual sloth are but too evident in us all.]

2. Unprotected—

[Whatever care a man should take of his vineyard, he would lose his labour, if he should forget to fence it in; “the wild beast of the field would soon root it up and devour it.” What then can be expected to spring up in our souls, when they are left at the mercy of every enemy that chooses to tread them down? We should long since have fortified them with holy purposes and resolutions. These, it is true, can avail nothing, if made in our own strength; but, if made in reliance upon God, they will be no slight barrier against the invading foe. Joshua [Note: Joshua 24:15.], David [Note: Psalms 119:106.], Nehemiah [Note: Nehemiah 6:11.], Paul [Note: Acts 21:13.], found them useful and effectual for their preservation. We should also have had our souls strengthened by the grace of Christ. That would have proved “sufficient for us:” it would have been even as a wall, yea, “as a wall of fire, round about us.” Above all, we should have taken care to have them encompassed by God’s holy covenant, “which is ordered in all things and sure.” Inclosed by that, we might defy all the assaults of earth and hell.

But have we been careful thus to protect our souls? Have we not rather left them open to the incursion of our enemies, the sport of every temptation, the prey of every lust?]
Such a melancholy sight should make us doubly attentive to,

II.

His reflections upon it—

Solomon was more desirous to benefit himself, than to criminate others, even though their conduct was justly reprehensible. His reflections therefore on the sight which he beheld, were of a general nature respecting the evil and danger of sloth. The state of our souls may well lead us to similar reflections, and convince us that sloth is,

1. Deceitful—

[The slothful man does not intend to involve himself in ruin: he only pleads for a little more indulgence of his indolent habits: but, alas! His “little slumber” insensibly becomes a great deal; his time passes away, and his work is left undone. The rest which he takes, instead of refreshing him, enfeebles all his powers, and indisposes him for action; so that, though he never intends to plunge himself into difficulties, he does it most effectually. And how lamentably does an indisposition to spiritual labour deceive us! No man intends to destroy his own soul: he only pleads for a little more delay, a little more slumber: he thinks he shall awake time enough to do all that is necessary. Thus, while he sleeps, the thorns and nettles grow, and seed, and multiply, and take such deep root, that they can scarcely ever be eradicated: in the mean time, every good desire that may at any time have sprung up within him, is choked; and the decaying wall that should protect him falls to the ground. Ah! how many thousands have perished, like Felix, while they were waiting for “a more convenient season!” There has always been some “lion in the way [Note: Proverbs 26:13-15.],” whenever the time came for labour and exertion: and thus they have lost the only season which the great Husbandman had allotted for the performance of their work.]

2. Ruinous—

[The ruin of a man who neglects his farm or merchandize is gradual and irresistible: his circumstances become more and more embarrassed: and at last he is apprehended for debt, immured in a prison, and reduced to utter “poverty and want.” What a picture does this exhibit of a man who neglects his soul! He does not feel the consequences all at once; but “his poverty comes as one that travelleth:” it proceeds gradually step by step: it is not one hour, or day, that makes a very great difference to a man that is travelling many hundred miles on foot: but every step in reality brings him nearer to his journey’s end: and so it is with the man that indulges spiritual sloth; his ruin approaches, though imperceptibly, every day and hour: but though it comes insensibly, yet it will seize upon him irresistibly, even “as an armed man.” How glad would many be in their dying hours, if a portion of the time which they have wasted, could be restored to them! How glad would they be if they could recover the seasons they have lost! But death waits not their leisure: when sent, he executes his office, and transmits them, however reluctant, to the tribunal of their Judge. O that we would endeavour to realize these reflections in our minds, that we may not learn the truth and awfulness of them by bitter experience!]

By way of improving this subject, we will entreat you all,
1.

To inquire into the state of your vineyard—

[Look well, and compare your ground with that of others; not of sluggards like yourselves, but of the Apostles and primitive Christians. And do not mistake, as, alas! too many do, weeds for plants (worldliness for prudence, levity for chcorfulnes, formality for devotion, or pride and hypocrisy for zeal and piety;) but consult those who are able to instruct you, and by willing to have your vineyard weeded, your plants pruned, your wall reared, and your habits of indolence subdued and reetigied.]

2. To cultivate it with speed and diligence—

[Had we improved our past time with diligence, how different would have been the state of our souls! O think of the time that is irretrievably lost; and the probable shortness of that which remains! Let not sloth deceive you any more. There is not one amongst us who may not see in his own soul what advanees it has made, and what an increase of work it has occasioned. Let us be thankful that the period for cultivation is not yet ended: and let us henceforth “walk, not as fools, but as wise, redeeming the time, because the days are evil.”]