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.]