Proverbs 11

Proverbs 11:1-9

LECTURE XXIII.

Proverbs 11:1-9 .

“A false balance is abomination to the Lord: but a just weight is his delight. When pride cometh, then cometh shame: but with the lowly is wisdom. The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them. Riches profit not in the day of wrath: but righteousness delivereth from death. The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness. When a wicked man dieth, his expectation shall perish: and the hope of unjust men perisheth. The righteous is delivered out of trouble, and the wicked cometh in his stead. An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.”

It is common for a general sentiment to be conveyed under a limited form of expression; for an individual case to be selected, to illustrate and enforce a universal principle. Thus it is iii the first of these verses. The general affirmation is manifestly couched under a particular one, that all unjust dealing is “an abomination to the Lord;” while all righteous dealing is “his delight.” The God of the Bible is-“the righteous Lord who loveth righteousness, and whose countenance doth behold the upright.” And the pervading injunctions of his word are in harmony with this representation of his character. Under similar terms to those before us, the divine injunctions and prohibitions are frequent and strong,*1 and the violation of this maxim is one of the sins which we find complained of by the prophets, as amongst the causes of the divine judgments upon Israel.*2

*1 See Leviticus 19:35-36 ; Deuteronomy 25:13-16 ; Proverbs 16:11 , &c.

*2 Hos 12:7 ; Amos 8:4-6 ; Micah 6:10-11 , &c.

I speak to many who are men of business. Do not, pray, take the language literally, as if it had application only to such as, in their business, actually require the use of scales and weights? It involves the principle of all your mutual dealings. In all these, the eye of God is upon you.

Many are pleased at the dexterity with which they practise their deceptions. The fraud is undiscovered; and, being undiscovered, is unfelt by those on whom it is practised:-and what is never known and never felt, can be no harm. So they think. But God sees it; and He estimates the action on no such principle:-no; nor is it the principle on which you would estimate it, were you the party defrauded. You have no idea, in your own case, of admitting that what is not missed is not lost; or that the cleverness of the fraud is any palliation of it. You do not think the better of the merchant with his “balances of deceit,” that the unfairness of the balance is ingeniously concealed. You do not regard it as a compensation for the property abstracted from your plundered house or warehouse, that the impression of your keys has been adroitly obtained, or the mode of entrance skillfully devised and expertly executed. You do not approve of the laws of ancient Sparta, which, to encourage cleverness and sleight of hand, rewarded instead of punishing the youthful thief who could steal without detection. Depend upon it, if you plume yourself on the dexterity with which you have contrived and executed a plan for cozening your neighbour, it will be no palliation with God, nor will any amount of such dexterity produce any abatement of His sentence of condemnation. It is the moral principle, or want of principle, in which the evil lies; and the very measure of thought and contrivance expended for the purpose of ensuring success in the contravention of God’s law, instead of diminishing, will serve to aggravate your guilt in His sight. The “abomination” will be only the more loathsome.

Many are the subterfuges, many the quirks and evasions, to which men betake themselves, with a view to shelter their consciences and keep them easy in the practice of iniquity. And amongst others may be particularized the commonness of certain modes of deception and fraudulent dealing. Oh! say they, there is no man in the line by whom it is not more or less done; and if we do not conform to the custom, we shall be undersold by our neighbours, and may shut shop at once. Then, I reply, if you are Christians, do so. Run all risks, incur all losses, rather than offend God. What you do is not the less “abomination” to Him, that it is done by many as well as by you. That is only so much the more lamentable; and the stronger is the reason why Christians should, by their stern adherence to integrity, rebuke the prevalent practice, by acting as exceptions to it.-There are few departments, for instance, in which fraud is so little thought of, as when it is practised upon the revenue of the country. And yet there is nothing as to which the requisitions of the Bible are more peremptory, and which is more distinctly and strongly put under the regulation of a sensitive conscience. The difference between the man who cheats a single customer and the man who cheats the revenue is, that the former defrauds one, while the latter defrauds millions. Let not your question be, fellow-Christians, What is interest? but, What is duty? not, What will man think? but, What will God think? Shun every approach to what you know, from His word, to be “an abomination” to Him; and practise unvaryingly, in defiance of human opinions and of all apprehended consequences, that in which He delights;-for of all evils the worst is God’s displeasure, and of all blessings the richest is God’s favour. The latter is cheaply purchased by the loss of every earthly good; nor is there any amount of such good that can be a compensation for the former. Let it be the sentiment of every mind, and the feeling of every heart, that one frown of God is enough to annihilate every kind and degree of benefit that can arise from transgression.

If there is anything in which the phrase an honourable pride might be used with propriety, it is the case now mentioned of unbending, uncompromising integrity of principle. But the very next verse teaches us that pride, in every form, must be denied-" When pride cometh, then cometh shame: but with the lowly is wisdom." The entire Bible, from the beginning to the close, points against pride. All that is said in it of what man is; and all that is revealed of the way of salvation, both as it regards the ground of the sinner’s hope, and as it regards the means of the believer’s preservation to the end, has the same tendency-“to hide pride from man,"-to “lay him low, and keep him there.” It is the avowed design of the gospel, that “the lofty looks of man should be humbled, and the haughtiness of man bowed down, and that the Lord alone should be exalted.” Against pride shafts are aimed at every turn. God frowns upon it; and shows it to be His purpose throughout to mortify and humble it. It is the pervading maxim of the Divine word-“Every one that exalteth himself shall be abased.” In the end, pride must bring “shame.”

Perhaps, however, the reference in the words before us, may especially be to the influence of pride in our intercourse with men. And in this view of them, they are verified in different ways. For example-The manifestation of pride,-of supercilious loftiness and self-sufficiency, strongly tempts others to spy out defects, and to bring down the haughty man from his imaginary elevation. Every one takes a pleasure in plucking at him, and leaving the laurel-wreath which he has twined for his own brow, as bare of leaves as possible; and thus to cover him with “shame.”

Another way in which it tends to “shame” is, that it leads him who is the subject of it to undertake, in the plenitude of his confident self-sufficiency, to fill stations for which he is incompetent; by which means, he ere long exposes himself to the derision or the pity of his fellows. He shortly finds himself in the position of those described in our Lord’s parable who “choose for themselves the highest seats,” but in the end, abashed and crest-fallen, “begin with shame to take the lowest rooms.”*-That parable is a graphic commentary on the words before us.

• Luke 14:7-11 .

On the contrary, “with the lowly is wisdom.” In the highest departments this is true. The lowly, distrustful of themselves, ask wisdom of God, who “giveth to all liberally and upbraideth not.” And wisely distrustful of their own strength as well as knowledge, they receive strength from above, and are “strong in the Lord.” And moreover, the lowly act otherwise than has been described, in their intercourse with men. They remember the words of the apostle, “I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly.”* The man of this character all are disposed to take by the hand-to respect, to encourage, and to put forward.

• Romans 12:3 .

I have recommended a principle of unbending rectitude, as the principle which the God of truth and righteousness approves. I may further recommend it, as the best of all casuists,-our surest and most ready director in the right way. Such is the spirit of the third verse-“The integrity of the upright shall guide them: but the perverseness of transgressors shall destroy them.”

Or even, in regard to “transgressors,” suppose the contrary-so far as this life is concerned. Suppose them by their well-contrived and well-covered arts to succeed and to accumulate wealth-still, “Riches profit not in the day of wrath: but righteousness delivereth from death.”*

• For further illustration of verses Proverbs 11:3-4 , see Proverbs 10:2 ; Proverbs 10:9 ; Proverbs 10:13 .

“The day of wrath” evidently means the day of judgment!* O my friends, what an affecting commentary will the transactions of that day read to an assembled world on the solemn question of our Lord,-“What is a man profited, if he shall gain the whole world, and lose his own soul?” Matthew 16:26 .

• See Romans 2:5 .

The same general sentiment-of the superior advantages of the righteous, both now and in the end, is expanded in the next two verses-“The righteousness of the perfect shall direct his way: but the wicked shall fall by his own wickedness. The righteousness of the upright shall deliver them: but transgressors shall be taken in their own naughtiness.”

“The perfect” are those whose hearts are sincere, and undivided; given up in their dominant principles and affections, decidedly and unreservedly, to God. They are the same with the upright; whose uprightness, as before shown, “directs their way”-in safety, and to safety; while the wicked, by their worldly and crafty devices, often involve themselves as well as others in mischief. And while, in their progress through this world, they are many a time ensnared in the meshes of their own arts of deceit, their feet are entangled in a snare from which, in the end, there is no deliverance-the “snare of the devil.” By him they are “taken captive at his will;” and, having abandoned God, have then-part with him and his angels. They “fall by their own wickedness”-fall beyond recovery. They are “taken”-taken finally and irretrievably, “in their own naughtiness.” The frequent repetition of this truth should impress it on the memory and heart. Let it be indelibly impressed on yours. Nothing can be more certain than that lies, deceptions, breaches of promise, plans of doubledealing and artifice, however they may seem to prosper for a time, are the sure road to ruin. The man who has recourse to them is weaving the shroud for his reputation, and digging the grave for his interest here,-while he is fitting himself for destruction hereafter, “treasuring up wrath against the day of wrath.”

The same strain of thought is still followed in verse seventh-“When a wicked man dieth, his expectation shall perish; and the hope of unjust men perisheth.”*

• Comp. Proverbs 10:28 .

There have been some who have questioned whether the doctrine of a future state was understood under the former dispensation. They have regarded that economy as to such an extent carnal, worldly, and temporary, as to have excluded from it all reference to that subject. I might show you, from many passages, the falsity of such a sentiment. In this verse we have one of them. Nothing can be clearer than that, were there not such a future state, the expectation and hope of righteous and wicked alike must perish together, and that the very distinction so evidently made here between the one and the other, proceeds upon the assumption of a state beyond the present. The maxim of wisdom would otherwise be-“Let us eat and drink, for to-morrow we die.” Such expressions, having evident reference to expectations and hopes entertained at the time of death, clearly evince that a future state was matter of full conviction with Solomon himself, and that its sanctions were by no means held back, but were pressed upon the people.

The next verse may be taken by itself, as expressing a frequently occurring case-“The righteous is delivered out of trouble, and the wicked cometh in his stead.”

This was a thing which Solomon had often observed; and which harmonized to such an extent with general observation as to have become marked and striking. The general state of things was then what it is now; * yet had it been frequently noticed, how singularly good men had been, by divine interposition, preserved from trouble, and delivered out of it,-and especially when the trouble had arisen from the conscientious exercise of principle; while the wicked, especially if in any way they had been the authors of the trouble, impending or suffered, have “come in their stead,” and found their feet taken in their own snares. Thus was it in the case of Mordecai and Haman; and thus in the case of Daniel and his unprincipled accusers.

• Ecclesiastes 9:1-3 .

But the verse naturally connects with the preceding verses to complete the antithesis between the righteous and the wicked occurring so regularly throughout the passage. When thus taken together, they may be considered as having reference to the same period-the period of death. “When a wicked man dieth, his expectation shall perish; and the hope of unjust men perisheth: the righteous,” when he dieth, “is delivered out of trouble, and the wicked cometh in his stead.” This will express the same sentiment as that of the prophet, “The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come. He shall enter into peace: they shall rest in their beds, each one walking in his uprightness,” Isaiah 57:1-2 . And while he is thus “taken away,” the wicked, his enemy, succeeds to the trouble of which that enemy had been the cause; or, if not to it, to some other. Thus has it many a time been with blood-thirsty persecutors, when they have succeeded in their vindictive plots of death against God’s servants. They have dismissed the saint from his sins and sorrows; but have themselves become the victims of divine visitation. Thus it was with Herod. Thus it was with the persecuting Jews, who “both killed the Lord Jesus and their own prophets,” and pursued with the same unrelenting malignity the apostles of the Lamb.

But of true religion there is the semblance as well as the reality: and the semblance is worse than worthless. It avails not the professor himself, and is injurious to others:-verse Proverbs 11:9 . “An hypocrite with his mouth destroyeth his neighbour: but through knowledge shall the just be delivered.”

This verse, indeed, may be understood with a reference to all insincere professions of friendship and good intentions-to all insinuating and nattering pretensions, adopted for the purpose of effecting a particular end. How many are there, who for objects of their own deceive others; no matter what the result may be to the deceived, provided the deceiver but accomplishes his selfish aim:-though even that is frequently lost to the hypocrite, injuring and destroying both his neighbour and himself,-the flattered and the flatterer alike suffering. In religion, the hypocrite has a purpose. His religion is not real. He assumes the cloak to cover some secret design. The verse itself suggests the design-the undermining of the principles of others. He makes great pretensions. He insinuates himself into confidence. He gets a character. The confidence increasing, he becomes by degrees more and more bold, till, by slow steps, he unsettles the principles, shakes the faith, dissipates the seriousness, and ruins the souls of others. Moreover, hypocrites are awful stumblingblocks. Full many has the detection of their true character hardened in sin and worldliness, and established in infidelity. Full many have they thus “destroyed.”*

• The character of the hypocrite is given, Matthew 7:15 ; 2 Corinthians 11:13-15 . The tendency of it may be illustrated from such cases as that of the lying prophet in 1 Kings 13:18 , &c; 1 Kings 22:6 , &c.

“But by knowledge shall the just be delivered."-By general knowledge, the result of experience, and observation of character, and natural and acquired sagacity,-the just man is placed on his guard against false and flattering professions, and is enabled to detect and expose them, and to shun the consequences. And still further, by the knowledge of God’s word, he is enabled to discern the symptoms of false professions of religion, and so to avoid the insinuations of the religious deceiver. He repels by his knowledge the assaults of " the wicked one,” and of his crafty and malignant emissaries; as the Lord Jesus foiled Satan by the sword of the Spirit.

Observe in conclusion-

1. None can condemn hypocrisy more severely than the Bible itself does. What character is there that is branded in this Book with a broader and deeper brand of divine reprobation? But the same Bible which condemns and reprobates hypocrisy, recommends godliness, and affirms and urges its necessity. My friends, all would be well, if, agreeing with the Bible in the one sentiment, you agreed with it also in the other. The Bible is consistent. It proportions the vehemence of its reprobation of hypocrisy to its right estimate of the thing that is desecrated and dishonoured by the false assumption of it. Oh! that you would but show the genuineness of your hatred of hypocrisy by your admiration and love, your adoption and practice of the reality of which it is the semblance-TRUE RELIGION!

2. Fellow-Christians, see to it, that you let the world have no such cause of offence as the world are so disposed to find. Be honest. Be upright. Be consistent. “Give no occasion to the adversary to speak reproachfully.” “Be sincere and without offence until the day of Christ!”

Proverbs 11:10-17

LECTURE XXIV.

Proverbs 11:10-17 .

“When it goeth well with the righteous, the city rejoiceth: and when the wicked perish, there is shouting. By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked. He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace. A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter. Where no counsel is, the people fall: but in the multitude of counsellors there is safety. He that is surety for a stranger shall smart for it: and he that hateth suretiship is sure. A gracious woman retaineth honour: and strong men retain riches. The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.”

The first of these verses states a fact. The fact is, that the life, the safety, the well-being of righteous rulers,-of men in high station and of extensive influence, actuated by the principles of justice and goodness,-are much set by on the part of the members of a community; that the general wish is for their preservation in life and office; and that their deliverance from any danger occasions congratulation and joy; while, on the contrary, “when the wicked perish”-when unprincipled men, selfish, unjust, and cruel oppressors, are cast down from their “high estate,"-even though it should be by sudden and violent death,-instead of grief, there is gladness; instead of wailing, “there is shouting.” He “departs without being desired;” and the people, when the fear that before restrained them is removed, speak out their feelings. Delivered from the malaria of despotic oppression, they breathe freely, and quickly discover in each other’s minds at once the unanimity of hatred, and the unanimity of satisfaction.

For this fact the reason is assigned in next verse-“By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.”

Upright men-men of sound principle, alive to the rights and solicitous for the happiness of all over whom their power or influence extends, and above all, men animated by the highest of all principles, the fear of God,-are an eminent blessing to a community. By their means “the city is exalted;"-the commonwealth advanced and elevated in character, in honour, and in general prosperity; and especially in the “righteousness that exalteth a nation.” The rule of such men is in itself an inestimable benefit. Their prayers, their example, their pious efforts, their self-denying devotedness to the public good, all bring down the blessing of Heaven. They are men for whom, on principles of personal attachment and of public-spirited patriotism, not a few might even “dare to die.”

On the contrary, “by their mouth”-that is, by their unsound counsels, their pernicious maxims, their false sentiments, and, it may be, their lewd, irreligious, blasphemous talk,-“the wicked” corrupt the public mind and morals, and subvert the true glory and the true prosperity of a country. This accords with the anticipations of reason, and with the general recorded experience of mankind. The decline and fall of states have to be traced, in most instances, to the misgovernment of unprincipled men.

Let it be our constant and earnest prayer for our country, that right principle may direct her councils, supreme and subordinate, as the surest means, under the blessing of God, of elevating her character, prolonging her existence, and augmenting her prosperity!

Verse Proverbs 11:12 . “He that is void of wisdom despiseth his neighbour: but a man of understanding holdeth his peace.” From the antithesis in the verse it is evident, that the word “despiseth” is not to be understood of secret and silent contempt, but of contempt expressed, whether in words, in actions, or in looks. The man who is destitute of wisdom, or sound discretion, ridicules and exposes his neighbour, for every little failing he happens to discover in him. In this he not only violates “the royal law,” but acts unwisely on his own account. The man of prudence-the wise man, “holdeth his peace.” He considers, in the first place, that every one has his failings, of which, from the power of custom, he may not be sensible; and that he, therefore, may have his,-notorious enough to others, though unperceived by himself: and under this impression, he is tender toward others from a sense of his own defects and his liability to more. He is further aware, that by the expression or manifestation of scorn, he may bring upon himself odium and resentment, and even serious mischief; or at any rate, were he indulging in this satirical and contemptuous disposition, render himself universally disagreeable, and reap, as his merited reward, a studied exclusion from the social circle. No man can be a more unpleasant member of society, in the private walks of life especially, (of which free and confidential familiarity is the very zest) than he who makes it his business to spy out failings, to detect and fasten upon every thing that is ridiculous or ludicrous in the appearance, the motions, the character, or the manners of all with whom he comes into contact, and to expose it. “The man of understanding”-the man who has a proper regard for his own comfort and enjoyment, who duly appreciates the principle of “the golden rule,” and considers how large an amount of the social happiness of mankind arises from things that are in themselves of minor importance,-even when the failings of others do not escape his notice, but may be such as strongly to tempt the propensity to exposure-will lay a restraint upon himself, and “hold his peace.”

This is one case, then, in which silence is wisdom. It does not stand alone. There follows another:-verse Proverbs 11:13 . “A talebearer revealeth secrets: but he that is of a faithful spirit concealeth the matter.”

But, while in this case there is wisdom, there is more. There is the principle of fidelity. The “talebearer” is at once one of the most odious and most mischievous of characters;-the man with whom no secret is safe; who cannot be at ease, till he has it out; who goes from one to another, and from party to party, big with it, and watching his opportunity to introduce it appropriately; and when no such opportunity offers, unable to contain himself any longer, and forcing it in, “in season or out of season.”

The propensity to reveal secrets-to a certain degree common to all, though in some discovering its unsubdued power by an unrestrained indulgence-is imputable to different causes. In the first place, we are ever apt to be vain of knowing what others are ignorant of;-but this of course cannot be known to others, and can procure no gratification to this vanity, without disclosure. Then, further, we are equally apt to be vain of the confidence reposed in us-of our having been made the confidants of others,-and especially when these are persons of any name and notoriety. This is a very self-contradictory vanity; for it is impossible to give indulgence to the propensity inspired by it, without, in the very act of doing so, showing that the confidence placed in us, and on which we are pluming ourselves, has been misplaced. The very revealing of the secret is an avowal that we should not have been trusted, and a warning against trusting us again.

There are various ways of acting the “talebearer.” There is that of open blabbing. And this, as it is the simplest, is, in truth, the least dangerous. The character becomes immediately known; and all who have secrets which they really wish kept will take care to withhold them from him.

There is next that of confidential communication. The secret-holder affects to look this way and that, to ascertain that no one is within hearing; and then, with many whispered doubts whether he is doing right, and whispered no-doubts that he is perfectly safe with the dear friend to whom he speaks, imparts it in a breath that enters only his solitary ear, as a thing received in the profoundest secrecy, and not, on any account whatever, to go further, to be kept still as the grave;–thus setting the example of broken confidence as the encouragement and inducement to keep it! Then he goes, and finds out some other dear friend, with whom the same scene is repeated.

There is that also of sly insinuation. The person who has the secret neither openly blabs it, nor confidently whispers it, but throws out hints of his having it-allusions more or less remote to its nature,-by which curiosity is awakened, inquiry stimulated, and the thing ultimately brought to light; while he who threw out the leading notices plumes himself on his having escaped the imputation of being a talebearer. The story was not of his telling! Now these, and whatever others there may be, are all bad; and the greater the amount of pretension and hypocrisy, so much the worse.

A “faithful spirit” is what all should cultivate, and maintain at whatever risk or cost. But all should be cautious. It is very wrong, generally speaking, to come under an obligation to secrecy, without knowing what it is that is about to be imparted.* We may thus bring ourselves into a snare, entrammelling our consciences; for the secret may be something which ought not to be concealed. It may involve the interests of others; it may involve the cause of religion and the honour of God. Beware, then, of rashly receiving secrets. It cannot be the duty of any man to keep a secret which he has thus ignorantly and indiscreetly pledged himself to keep, on his discovering what it is, and what are its bearings and results. Yet it may cost him a severe struggle to bring himself to break his word. To keep a secret of the description in question, however, would evidently be to add a greater sin to a less;-to add to the sin of rashly committing ourselves, the further and heavier sin of allowing others to suffer undeservedly by our silence, or the interests and honour of religion to be compromised and injured. And again, if a man is sensible of the strength either of his propensity to reveal what he knows, or of the temptations to discovery to which he has the prospect of being exposed, let him at once decline being the confidential depositary of any secrets. As for the known “talebearer,” the hunter after secrets, of which he immediately, and of previous purpose, manifests his unworthiness of having intrusted to him-his desert is to be shunned and detested, to be hissed and hooted out of society.

• Hence one strong objection on the part of Christians to the system of Free-masonry, which withholds its secrets till those who seek initiation take solemn oath never to reveal them.

Many things in this Book-as from Solomon’s own official station might have been anticipated-have an immediate relation to Rulers. Generally, however, the principles of what is said relative to them, are capable of easy transference, and sufficiently pointed application to ordinary life. Thus-

Verse Proverbs 11:14 . “Where no counsel is, the people fall: but in the multitude of counsellors there is safety.” It is obvious enough that there is something here to be understood. The counsel that keeps the people from ruin must be wise and good; and when given, it must be taken and followed. There may be no lack of counsel; but it may be counsel that “causeth to err from the way of understanding;” and both ruler and people would have been better without it. But the case supposed, appears to be that of a self-willed, self-sufficient, head-strong ruler, who glories in his power; who determines to wield the rod of that power in his own way, and who plays the hasty, jealous, resolute, sensitive, and vindictive tyrant; who disdains to call in counsel, or who does it only for the pleasure of showing his superiority to it by setting it at nought. I conceive the phrase “where no counsel is” to be intended to convey not a little of the character of him by whom it is declined or disregarded. He is a character under whose rule “the people fall.” We have an example of such a character-foolish, high-minded, insolent-in Solomon’s own successor Rehoboam.

And yet, at the same time, in his case we are taught the necessity of understanding all such maxims as maxims that admit of exceptions. Rehoboam did take counsel;-and his counsellors were not few. Had they been fewer, there would, in that instance, have been more safety. Had he stopped with the “old men who had stood before David his father,” all would have been well.-But in the verse before us-“the multitude of counsellors” stands contrasted with “no counsel;” and the sentiment is in accordance with reason and with experience. The character intended is that of one who, instead of, in his own, self-sufficiency, refusing counsel, betakes himself, especially in cases of difficulty, to different judgments; compares their respective decisions, and adopts, after due deliberation, what appears to recommend itself as the best, or frames a measure from the hints and dictates of the whole. Still it is implied that the counsellors be selected, as men of understanding, prudence, and principle. “In the multitude of counsellors,” unless they are suitable characters,-not a multitude taken capriciously and at random, or under the influence of any improper disposition,-there might be distraction and hazard rather than guidance and security.-How much better would it have been for Ahab, had he taken for his sole counsellor Micaiah the son of Imlah,

________________ “faithful found

Among the faithless-faithful only he,”

-than it was when he preferred the four hundred prophets of Baal! “The multitude of counsellors” was, in that case, his destruction.

The maxim, therefore, is general. It affirms the danger of solitary self-sufficiency, and the safety of deliberate and, in proportion to the complexity and difficulty of each case, and the nature and amount of its consequences, of extensive and diversified consultation. And the principle applies to all as well as to rulers. Consultation is right in regard to what may materially affect our own interests. It is specially incumbent when the interests of others, whether as to character, or property, or personal and domestic comfort, are implicated. These are never to be sported with-never to be treated with hasty indifference; and a truly right-hearted man will be anxious to avoid having on his conscience the painful reflection, that others should have suffered through any over-confidence on his part in his own judgment.

The fifteenth verse we had occasion to take in formerly, in connexion with a previous passage, on which the general principles regarding suretiship were discussed;-the desirableness and even duty of shunning it; the impropriety and cruelty of urging it; and the special instances in which it might, and even ought, to be complied with.*

• See Lecture on Proverbs 6:1-5 .

In verse sixteenth ( Proverbs 11:16 ), agreeably to a Hebrew idiom far from uncommon, a comparison is manifestly designed:-“As strong men retain riches, so doth a gracious woman retain honour.” The immediate allusion probably is to spoil taken in battle. The valiant and powerful, by whose prowess and might it has been gained, defend their booty-their wealth-against all aggressors and plunderers. They will not suffer it to be touched. They watch it with an eye of fire and an arm of strength. And thus is it as to the honour of a virtuous and pious woman. She holds it dearer than the riches of the wealthy; dearer than the prey of the warrior, which not its own value merely but the point of honour renders precious in his eyes, and the object of vigilant sensitiveness; dearer than life itself. She holds it as a jewel of inestimable value, maintaining it in unsullied purity; repels, with dignified and indignant determination-with the appalling firmness of sensitive and offended principle, indicated by an eye that flashes with the quickness of lightning, and a cheek that flushes with the vehemence of unutterable scorn-every act, or word, or look, that presumes on a freedom, or dares a reflection on her untainted fame.

True religion has ever been associated with assigning to the female portion of the community their due estimation, and rank, and influence in society. It was so under Judaism; it is so still more under Christianity. If Christian women would but contrast their situation, as daughters, wives, and mothers, with that of females under any of the forms of idolatry and false religion, they could not but be thankful for the amount of “honour” they have of which to be jealous; and thankful for the religion to which they are indebted for the treasure. And as the character of human society depends to so very great a degree on the illumination, the dignity, the purity, and the influence of the female mind,-I cannot avoid again, in “words that burn,” or at least that utter the indignation of a burning heart, denounce that brutal and brutifying system, which has presumed of late, with an unblushing effrontery, to offer itself to the acceptance of an enlightened and civilized and Christian community, and which, by degrading the dignity, tainting the purity, and quenching the vestal flame of womanhood, would more than annihilate its salutary influence; and, inflicting on human society a corresponding degradation, assimilate it, in the extinction of all its holiest and happiest ties, to the promiscuous herding of the beasts that perish. The subject is one on which, I freely own, I cannot speak with patience. When I think of the feature of the system of Socialism to which I have just adverted, independently of its atheism, its fatalism, and its anarchy, I again denounce it as meriting alike the contempt of every person of understanding, and the abhorrence of every person of principle.

Verse Proverbs 11:17 . “The merciful man doeth good to his own soul: but he that is cruel troubleth his own flesh.” There are two descriptions of mercy. There is mercy to sufferers, and mercy to offenders. Mercy to sufferers is the disposition to relieve; mercy to offenders is the disposition to forgive. The two are infinitely united in God. Under his government all sufferers are offenders. It is only as offenders that they are sufferers; and when he pardons the offence, he cancels the sentence to suffering. And in every good man the two are united. They should, indeed, be regarded as one principle, operating in different departments.

Now, “the merciful man,” whether considered in the one light or in the other,-in exercising forgiveness or in relieving distress-“doeth good to his own soul:” he effectually consults his own interests. He does so, even for present enjoyment; for in the exercise of the generous and kindly affections there is a genuine and exquisite happiness. The divine sentiment of the Saviour,-“It is more blessed to give than to receive,” has its full application here. Jesus himself, above all that ever lived on earth, experienced its truth. He “delighted in mercy.” He came from above on an errand of mercy. The divine authority of that errand of mercy he proved by innumerable works of mercy, diffusing around him an incalculable amount of blessing. His heart melted over human suffering; and ho “went about doing good.” “The merciful man” participates in this blessedness of the Son of God!

“The merciful man,” moreover, procures favour with his fellow-men;-he “makes himself friends of the mammon of unrighteousness;” he causes society to feel an interest in him,-to regard and treat him as its friend and benefactor. This is eminently gratifying and pleasing;-to know that in the hearts of fellow-men our names are associated with affection and blessing, and that when we “fail,” there will be some ready to welcome us into “everlasting habitations,” who had been made friends by our kindness during their sojourn in the wilderness.

But above all, the mercy of the merciful is associated with the enjoyment of the favour and blessing of God.-“Blessed are the merciful, for they shall obtain mercy.” Thus in the most emphatic sense, “the merciful man doeth good to his own soul.” With regard to the unmerciful it is in every way the reverse: “The cruel troubleth his own flesh.” He ensures his own wretchedness. He stirs up resentment, instead of conciliating favour; so that on every hand, in every face, he sees an enemy, from whom, on his own account or on account of others, he dreads the fulfilment of the Saviour’s maxim-“With what measure ye mete it shall be measured to you again.” How can he be happy? There is unhappiness in his very passions. The opposite of the character of God, they cannot but be associated with misery. They are the counterpart of his who was “a murderer from the beginning.” And as likeness to God in mercy is joined with likeness to God in blessedness; so likeness to the devil in malignity is joined with likeness to the devil in misery and ruin. “He shall have judgment without mercy who hath showed no mercy.”*

• See Matthew 18:21-33 .

Proverbs 11:18-23

LECTURE XXV.

Proverbs 11:18-23 .

“The wicked worketh a deceitful work: but to him that soweth righteousness shall be a sure reward. As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death. They that are of a froward heart are abomination to the Lord: but such as are upright in their way are his delight. Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered. As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion. The desire of the righteous is only good: but the expectation of the wicked is wrath.”

The expression in the first of these verses, “a deceitful work” does not mean a work of deceit practised by the wicked upon others, but a work deceitful to himself. By some the phrase is rendered “an unprofitable work,” which, in point of effect, is much the same; unprofitable meaning, obviously, the reverse of that which he himself anticipates: hence “deceitful.” As to present happiness, his course proves so; for even amid wealth, should he acquire it, and the temporal honours and earthly benefits which wealth brings with it, he still feels the truth of His words who never uttered aught but what was in accordance with fact-“A man’s life consisteth not in the abundance of the things which he possesseth,” Luke 12:15 . And if he looks for anything else in the end than the final ruin of all to which he had trusted, he will find himself still more deceived,-his fondest hopes blasted for eternity! Although it was not all truth that was spoken by Job’s three friends, and though even of what was true the principle and motive were wrong; yet much of what was true they did speak; and their descriptions are at times very forcible and striking. Such is that of Bildad the Shuhite, “Can the rush grow up without mire? can the flag grow without water? Whilst it is yet in his greenness, and not cut down, it withereth before any other herb. So are the paths of all that forget God; and the hypocrite’s hope shall perish: whose hope shall be cut off, and whose trust shall be a spider’s web,” Job 8:11-14 . And the apostle Paul represents the connexion between wickedness and final destruction as of the same certainty with that between the seed and the harvest-“Whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting,” Galatians 6:7-8 . The connexion is equally sure on both sides of the alternative. The reaping must be according to the sowing. He who, with the hand of faith, “sows righteousness”-sows the seeds of spiritual obedience-shall, as his “sure reward” reap life; while he who scatters in this world the seeds of earthly-mindedness and sin shall reap, as his “sure reward,” in the world to come, a harvest of death. This is a law of the moral world as infallible in its operation as any law of the physical world.

The same general thought is continued in verse Proverbs 11:19 . “As righteousness tendeth to life: so he that pursueth evil pursueth it to his own death.”

The “sure reward” in the preceding verse is “life” in this: and as that reward is sure in the one case, the “deceitfulness of the wicked’s work” lies in its effecting “death” as its result, instead of “life.” He who “pursueth evil” may overtake it, and may boast himself in the success of his pursuit. But the very evil that he overtakes shall slay him. It is as if a man were to pursue a serpent, captivated by the beauty of its appearance in its shifting and glistering hues, but ignorant of the venom of its sting or its fang, and, in the act of laying hold of it, were to receive the deadly wound. Death treads on the very heels of the man who “pursueth evil;” and when he overtakes the evil, Death overtakes him. And in the next verse we have the reason why “life” is attached to “righteousness,” and “death” to “evil.” It is, that God, from the holiness of Ids nature, infinitely loves the one, and infinitely hates the other. “They that are of a froward heart are abomination to the Lord: but such as are upright in their way are his delight.” Many a time, and in various and striking ways, has God given testimony to the truth of this declaration, but nowhere and at no time was it so impressively displayed, as in the deeply awful scenes of Gethsemane and Calvary. On the cross it was written in blood-the blood of His own Son!

And while God’s hatred of sin is infinite, his determination to punish it is immutable, and his power on the part of sinners irresistible, verse Proverbs 11:21 . “Though hand join in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered.”

The terms “though” and “join” are supplementary. The words stand literally-“Hand in hand the wicked shall not be unpunished.” It is said that no fewer than sixteen interpretations have been given of the words; and, as not seldom happens, the most common seems to be by far the most natural. “Hand in hand” is the emblem of union; of united power; of pledged combination:-and the sentiment seems to be, as expressed in our authorised version, that sinners, combining their counsel and their power,-encouraging one another in evil,-braving the “terrors of the Lord,"-jointly laughing away their fears, and perpetrating evil with a high and determined hand, shall not be the more secure from the penal consequences of their sins. “There is no wisdom, nor understanding, nor counsel,” no, nor might, whether personal or combined, “against the Lord.” They may combine successfully against human authority and vigilance, and may successfully resist the power of an earthly government; but if God be against them, escape they cannot.

To the counterpart of the sentiment in the previous verses an addition is made in the second clause of this. It is not said merely “the righteous,” but “the seed of the righteous shall be delivered.” This implies the divine favour and blessing to the righteous themselves in the first instance:-and then there is a regard to “the seed” for their sakes. Their offspring have many a time been regarded and kept from evil on their account. We see in the divine conduct, at times, the principle operating which David expressed when he said, “Is there yet any that is left of the house of Saul, that I may show him kindness for Jonathan’s sake?” 2 Samuel 9:1 . Thus it was in the case of Noah. Thus it was in the case of Lot. Thus it was of old, and thus it is still, in the case of Abraham, Isaac, and Jacob, whose posterity, even in the midst of their continued unbelief and rebellion, are “beloved for the fathers’ sakes.” The promise of the covenant to Abraham was-“I will be a God to thee, and to thy seed after thee in their generations;” in which promise, although it related to the spiritual seed, there was evidently a primary reference to the natural offspring, among whom, both in the outset and at the end, the spiritual children and their appropriate blessing were to be found. “Salvation was of tho Jews;” and it was “to the Jews first.” And among the proofs that God “had not cast away his people,” Paul says, “For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.”

The promise of the covenant remains.* But “let not the seed of the righteous”-the children of the godly-deceive themselves. God may act kindly and mercifully towards them for their parents’ sakes:-they may, on their account, enjoy many blessings, and be dealt with in much patience and longsuffering. But let them not fancy they can be saved in virtue of any connexion whatever, even with the very best of men,-the holiest saints that ever lived. No, my young friends. If you do not make a right use yourselves of the privileges with which God is pleased to favour you-no such relation can give you safety in the end. Your advantages will only aggravate your guilt and your condemnation. Your godly parents shall have their place on the right hand of the Judge, while-O heart-rending thought!-heart rending to both parent and child!-severed from them, you shall find your station on the left, and be banished, not from them only, but from the God of light and love, the source of all the happiness in the universe, for ever. O join heart and hand with your parents in the love and service of God; and a double blessing will rest upon you for their sakes.

• Psalms 103:13-18 , and Psalms 112:1-2 .

In the idiom of the Hebrew and of other Eastern languages, a comparison was sometimes expressed by the simple juxtaposition of the things intended to be compared. Thus it is in the next verse-“As a jewel of gold in a swine’s snout, so is a fair woman which is without discretion.”

The “as” and the “so ‘is” are supplementary. The original stands thus:-“A jewel of gold in a swine’s snout-a fair woman who is without discretion."-I doubt not, you may find expositors by whom this simile will be traced out in not a few ingenious and some far-fetched points of resemblance. This, however, is more a display of ingenuity than of wisdom. Obviously the great general idea intended to be conveyed by it, is that of offensive and disgusting incongruity. Nose-jewels, sometimes very elegant and costly, were, as they are still, worn by females as a part of Eastern finery. They are mentioned among the ornaments of the vain and wanton daughters of Zion, for whose light and ungodly walk the judgments of God were denounced, in Jehovah’s name, by the prophet. Nothing can well be more expressive than the simile, when understood as the image of incongruity. “Discretion” must here be understood in its largest and best sense; not of mere worldly prudence,-though even in that or any other restricted sense, there would be truth in the comparison,-but of true feminine propriety, both of sentiment and feeling, and deportment, springing from and guided by a pious and well-ordered mind.

A nose-jewel in a swine’s snout is ridiculously out of place, the subject of merriment and laughter. And is it not thus with beauty without discretion? The features may be admired; but the words and acts of imbecility, absurdity, and folly expose their possessor to the titter and the mirth mingled in some bosoms with pity, but in more with scorn, of the company,-and are many a time enjoyed afterwards as the topics of jest, and sarcasm, and scandal. But this is not all. The nose-jewel in the swine’s snout,-as it alters not the nature of the animal nor abates its propensities to filthiness, must be for ever raking amidst mud and garbage and all manner of pollution. And thus beauty without discretion-unguided by the firmness of principle or any correct and consistent sense of propriety-is ever liable to be degraded by the artful designs of flattery, to serve, by its own degradation, the basest and most unworthy purposes.

We cannot, if we are ourselves right-minded,-if we have even good sense, apart from piety,-admire such beauty. It hardly deserves the name. True loveliness consists not in the mere exquisite symmetry of features. It cannot exist without expression. To constitute true beauty, the countenance must be the index of the mind and the heart-of what is intellectual and what is amiable. The very finest and best-turned assortment of features can inspire no complacency, no admiration, if there looks out from them, or even looks in them, the expression of unlovely passions,-of pride, of impiety, of vanity, of cruelty, of revenge. The incongruous unseemliness of such expression in such features, makes us turn away with loathing, instead of hanging on the countenance with admiration and love.

And the woman here described-the mindless, heartless, senseless beauty (if we may use terms so self-contradictory) becomes one of the most pitiable objects in nature, when the flower fades; when the bloom departs and the wrinkles appear; when the food of her vanity, and the source of her attraction, such as it was, is gone; when admiring fools cease to flatter, and to her own quenched eye and fretted spirit the mirror too faithfully reveals the cause. Whether the want of discretion be considered as meaning silliness, emptiness, an unfurnished mind,-in which case there are no inward resources of enjoyment when what was merely outward is gone; or whether it be understood of the absence and violation of propriety and feminine seemliness,-in which case there is the forfeiture of all esteem, and the substitution of unmingled contempt-unmingled unless with pity,-and the consequent absence of all that can impart solid satisfaction in the intercourse of others. In either case, there is not a more wretched being than a faded beauty; whose place, when thus unceremoniously thrown aside, others come forward to fill, awakening the spirit of heart-consuming envy-the “rottenness of the bones.” O my female auditors, seek the beauties of the mind, and heart, and character; and especially those of true piety. These will never fade; but will increase in attraction to the end. These will ensure esteem, respectability, and comfort, when encroaching age has defaced the outward charms of youth. Such a character possesses within itself resources of enjoyment, and will command the interest of affectionate regard, whether in single or in wedded life. Above all remember-“favour is deceitful and beauty vain; but the woman that feareth the Lord, she shall be praised.”

The 23d verse ( Proverbs 11:23 ) is capable of two meanings:-1. It may refer to the matter of the desires cherished, respectively, by the righteous and the wicked. “The desire of the righteous,” for others, “is only good.” They cherish the principle of benevolence. They delight in seeing all around them happy. This is part of the character of the good man, that he wishes well to all-evil to none, not even to his enemies. Nor is he satisfied with desiring good. He shows the sincerity of the desire in “doing good to all as he has opportunity.” On the contrary, “the expectation of the wicked is wrath”-or, as those who take this view of the passage understand the word,-misfortune, disappointment. These are what he seeks, waits, longs for in regard to others, and enjoys when they come upon them.

2. It may refer to the issue of their respective desires and expectations. The desires of the one-of “the righteous,” terminating in the possession of good, only good; and good infinitely surpassing all that those desires could take in or anticipate; while the expectation of the other, his vain and groundless expectation, issues in wrath-in the fearful effects of the anger of God, incomparably exceeding all that his apprehensions could forebode, and in spite of all his selfflattering hopes and fond delusions. We close with two reflections:-

3. True honour lies, not in condition, but in character. This is the maxim of wisdom. “Better is the poor that walketh in his integrity, than he that is perverse in his ways, though he be rich.” One of our poets has expressed the same sentiment thus-

“Honour and shame from no condition rise;

Act well your part-there all the honour lies.”

But O do not forget, that character must be estimated on Bible principles. All that, in the sight of God, is truly good, must have its basis in TRUE RELIGION.

2. Let sinners beware of the danger and the inevitable result of fighting against God! “He is wise in heart, and mighty in strength; who hath hardened himself against Him, and hath prospered!” What fearful odds-the creature against the Creator!-the sinner against his rightful Judge!-the arm of flesh against the arm of omnipotence! “Hand in hand, the wicked shall not be unpunished.” Though they could league all creation with them in the conspiracy and rebellion, how powerless the combination!” He that sitteth in the heavens should laugh; the Lord should have them in derision. He should speak unto them in his wrath, and vex them in his hot displeasure.” Companions in sin shall be companions in banishment and in suffering. “Forsake the foolish, then, and live.” Choose another fellowship. Give your hand to God’s people, giving your heart to God himself. “Hand in hand” with them in God’s service here, you shall be one with them in the enjoyment of His love and blessing hereafter. This is the only fellowship that can end well. All the people of God, with one heart and one soul, concur in saying to you-“Come with us, and we will do you good; for the Lord hath spoken good concerning Israel.”

Proverbs 11:24-31

LECTURE XXVI.

Proverbs 11:24-31 .

“There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty. The liberal soul shall be made fat; and he that watereth shall be watered also himself. He that withholdeth com, the people shall curse him: but blessing shall be upon the head of him that selleth it. He that diligently seeketh good procureth favour: but he that seeketh mischief, it shall come unto him. He that trusteth in his riches shall fall: but the righteous shall flourish as a branch. He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart. The fruit of the righteous is a tree of life; and he that winneth souls is wise. Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.”

The farmer who is desirous to have an abundant harvest, must not sow his seed with a sparing and niggardly hand. A thin sowing must of necessity produce a scanty crop. Now, according to the representations of the word of God, that which is the case in nature, in the physical world, is the case also in regard to the use which a man makes of the means of doing good which providence commits to his care, in regard to the virtue of liberality, or practical charity.

Such is the general sentiment in the first two verses of this passage; and the sentiment is in harmony with the statements of the New Testament on the same subject.*

• 2 Corinthians 9:6 .

The fact which Solomon states is, that there is such a thing-nay, that it is frequent and reasonably to be expected,-as gaining by giving; as augmenting substance by its free distribution.

The fact has its origin in the promised smile and blessing of the Lord on the labours and the pursuits of the man of diffusive benevolence. That man, in the use he makes of his means, resembles the Divine Being himself, the universal Giver; and he acts in conformity to His will and purpose in the bestowment of His benefits. “When He fills the clouds with rain, it is that they may “empty themselves upon the earth,” “that it may give seed to the sower and bread to the eater.” So, when He blesses a man, it is that he may be a blessing. Mere selfish enjoyment is in no case God’s purpose. He constitutes every man a debtor to his fellow-men, in every case in which He puts it into his power to do them service. “God is love.” “His tender mercies are over all his works.” And God’s word is like himself. It is full of love; full of the principles, the precepts, and the examples of benevolence. Mark the fact, then, here stated. Scattering, does not seem a likely way of increasing-giving away, a likely means of acquisition. Yet here stands the declaration, “There is that scattereth, and yet increaseth.” On the other hand, it seems a natural and reasonable sequence, that the more a man keeps the more he should have, that the less is given away, the more should remain; yet, “there is that withholdeth more than is meet, and it tendeth to poverty.”

It is a question, then, for the serious consideration of God’s people-whether, in this matter, they have sufficient confidence in Him; whether they trust Him as they ought to do. I fear not. They have more reliance on their own plans of saving than on God’s blessing on giving; more dependence on the bank than on the promise. But is not the injunction of Jesus fully applicable here-“have Faith In God?” Is not this just one of the appropriate ways of putting faith to the test on God’s part, and showing its reality on ours? Is it not precisely the defectiveness of this faith that makes us timid, cautious, parsimonious in giving? ever fearing that we may stint ourselves, and feel the want of what we expend on suffering humanity and on the cause of God? Is it not thus by unbelief that we are tempted to sow sparingly? And ought it to be, that the husbandman trusts more to the laws of nature than the Christian does to the covenant of his God? Might He not say to each of us, in terms of gentle but merited reproof, “O thou of little faith, wherefore didst thou doubt?” Even when we do give, give we not with a misgiving, as if we were not quite sure whether we were right,-rather hoping that God’s promises may be fulfilled than believing that they will? Alas! if the principle of proportion contained in the words, “According to thy faith be it unto thee,” were applied in the present case, could we expect a large return? And may not this be the very secret of seeming failures, when they do occur?-He, bo assured, who gives to others in proportion as God gives to him, takes the surest method of opening still more widely the fountain of the divine benevolence to himself.

The next verse continues and further developes the same thought-“The liberal soul shall be made fat; and he that watereth shall be watered also himself.”

“The liberal soul” may signify, according to a common acceptation of the term, the liberal person; and “fat” being considered as a metaphor for rich-full of substance, the sentiment would simply be, the liberal man shall be the prosperous man. Or we may render the words thus, “The soul of the liberal shall enjoy abundance;” that is, ho shall both best attain it, and best relish it.

“And he that watereth shall be watered also himself.” The man of unaffected, unostentatious benevolence, who lays himself out, in the use of his substance, for the good of others, attracts to himself general favour, both for his own sake, and for the sake of the community of which he is so useful a member.

And further, he shall be compensated by blessing from God. God will smile upon him; and will so order His providence as to maintain and promote his prosperity. Or, if, to God’s infinite wisdom, that should not seem best for his higher interests, He will give him, in lieu of worldly prosperity, when that is abridged or suspended, such an amount of spiritual benefit as shall infinitely more than countervail the loss. Thus “he that waters shall,” in one or other of two ways, “be watered himself;” either in kind or in kindness; either in increase of earthly acquisition, or in the nourishing condition of his soul by the very privation of his worldly joys. The streams of his bounty flow all around, to refresh and gladden the parched wastes of poverty and affliction;-and streams of supply keep flowing in, more than adequate to supply the waste. His wealth is like a reservoir, which, while it is ever sending out, is ever receiving;-and, to supply it, the God of love will even “open fountains in the wilderness, and springs in the desert,"-bringing its tributary rills from the most unexpected sources. O! it is a vile maxim, and at utter variance with the entire tenor, and most explicit and energetic statements of the word of God,-that stinting, and saving, and griping, and holding is the way to wealth. The plan may indeed at times succeed. Immense sums may be amassed. But what enjoyment is there in them? There is no blessing with the riches, either from God or man:-no disposition to promote the miser’s interest; no regret when his losses and disappointments come; no tear of pity; no hand to help in time of need. O how much happier the man who can say-“The blessing of him that was ready to perish came upon me, and I caused the widow’s heart to sing for joy;” and of whom it is said-“Blessed is he that considereth the poor; the Lord will deliver him in time of trouble,” Psalms 41:1 .

The beneficence to which the divine favour is pledged is, of course, beneficence practised on right principles. The same thing done from self-righteousness or ostentation, is not the same thing in God’s sight with what is done in the spirit of the gospel-the spirit of self-renouncing humility, of lowly and lively gratitude for God’s redeeming grace. When, therefore, there appear, in the providence of God, cases that seem like failures in the promised prosperity of the liberal, there are two considerations which we do well to bear in mind. The first is, that the Lord, who corrects his children not for “his pleasure but for their profit,"-their spiritual profit, that is-may at times, in his unerring wisdom, see trials in their substance to be the trials most appropriate for the effectual attainment of this end; in which case it would be unkind in the highest sense, and a breach of promise instead of a fulfilment of it, were he to allow them to gain this world at the risk of the next,-to grant them temporal prosperity at the expense of their soul’s wellbeing in time, and safety for eternity. This is what they, if rightly minded, could not desire; and what He, in the exercise either of faithfulness or love, could not possibly do. The second is,-that we, who cannot search the heart, can never tell how far, even in the characters of God’s people, there may be the intrusion and intermixture of those less pure and hallowed impulses, of which they are ever so much in danger, and which He may see operating in no small degree, even when they are escaping our detection.

The specific case mentioned in the following verse, contains still an illustration of the same principle as in the two preceding, “He that withholdeth corn, the people shall curse him: but blessing shall be upon the head of him that selleth it.” The prevailing maxim of the world ever since the first murderer gave utterance to the tendencies of human nature after its fall, in the question, “Am I my brother’s keeper?"-has been, “Every man for himself.” And sometimes they who are loudest in denouncing this maxim when nothing immediately affects themselves, afford the most melancholy examples of its operation when they are put to the test. The identity of human nature in all ages is stamped on almost every sentence of this book of Proverbs. What presented itself to view in Solomon’s days is no rarity still. There are such selfish wretches now, as there were then; who, when multitudes are famishing around them, will retain such supplies of the “staff of life” as are in their possession; aye, and, if they have any spare capital, will buy up as much as they can obtain from others, for the purpose of wringing a still higher price from a starving and dying community. There can hardly be a more affecting exemplification than this, of the power of an avaricious disposition in hardening the heart-in draining it of its last warm drops of sympathy.

The man may gain his end. He may get a high price for his corn. But he pays a still higher for his money:-he pays for it in the forfeiture of character and sympathy and good-will. He is banished from the affections of his townsmen and his countrymen,-driven with curses out of their hearts. He may affect to despise this. He may hug himself in self-gratulation, that he has secured the pelf, and that their curses can’t take his money from him. But this only renders him the more odious and despicable;-and, although for the time pluming himself on his independence; the time may come when he will be made to feel the truth of the saying, “A good name is rather to be chosen than great riches, and loving favour rather than silver and gold.” What a contrast to his is the situation of the man, who, content with a moderate profit, disdaining, or rather conscientiously dreading, to take advantage of the pinching necessities of others, and to starve them into compliance with his unconscionable demands, feels for prevailing distress, opens his granaries, and supplies the market for the poor and the famishing; who will rather do this at a loss than see others perish for want that he may have abundance. How enviable his emotions! How precious the blessing of the poor,-how sweet to the ear and to the heart!

The word rendered “selleth” is by some interpreters understood of distributing or breaking bread to the hungry. This of course obtains a still more spontaneous and abundant blessing, than parting with it at a small profit, or even at cost. It was such disinterested kindness that brought a blessing upon Job from those who experienced it.*1 And it is this with which is associated the promised blessing of God.*2

*1 Job 29:11-13 . rr

*2 Isa 58:6-11 .

What in the verse before us is said of individuals is true also of Governments. As there are few things in a community so fearful as famine, the government that, in a season of dearth, makes it its first concern to provide supplies of corn and provision for the poor, will bring on itself the blessing of the poor, and establish itself in the affection and confidence of the people. On the other hand, laws of which the tendency and the effect are to keep up the price of bread, and which thus press hard on the labouring classes,-whose families, on low wages, are scantily fed, and deprived of education to their minds by the difficulty of providing sustenance for their bodies,-it would require very clear and strong grounds indeed to justify. And, when their operation is felt, and the dissatisfaction is indicated by universal and indignant remonstrance,-as there is nothing so unhappy and so perilous as a discontented and murmuring population, cursing their rulers instead of blessing them,-there would require to be very cogent reasons for refusing the trial at least of a change.-This is not the place for discussions on political economy. One thing, however, is clear, that laws which “withhold corn” can never be popular, and that it is the very first principle and duty of every paternal government,-of every government that would settle itself in the confidence and affection of its subjects,-to “DO NOTHING BY PARTIALITY.”

The sentiment is similar, though more general, in verse Proverbs 11:27 . “He that diligently seeketh good procureth favour: but he that seeketh mischief it shall come unto him.”

“He that seeketh good” stands here in contradistinction to “him that seeketh mischief.” There can be no doubt, therefore, that the meaning is, “He that seeketh good to others; that is, makes the good of others his aim.” The word rendered “diligently” signifies in the morning, or early. This is a Hebraism, and a natural one. When we make anything our business-when we set our hearts upon it-we set about it immediately; we give it our morning energies,-beginning the day with it, and occupying it as it was begun. The character designed, then, is that of one who desires, and industriously and perseveringly seeks, the well-being of all around him. That man “procureth favour”-favour both from men and from God; not only the kindly and grateful affections of men, but, in time of need, the practical manifestation of those affections. And as to God-it stands on record in his own word, that “with the merciful man he will show himself merciful.”

The connexion thus explains the meaning of what follows. No man ever “seeketh mischief” to himself. And he that seeketh it to others does in effect seek it to himself. “It shall come unto him:” that is, his attempts to do harm will recoil upon himself. Enmity will be the result, instead of favour. All about him will be made his foes. And, what is worse, he will be exposed to the divine displeasure; for it also stands recorded in the same word, “He shall have judgment without mercy who hath showed no mercy.”

The trust in riches mentioned in the 28th verse ( Proverbs 11:28 ), we have already had before us.* How prone is the possessor to “say to the gold, Thou art my hope, and to the line gold, Thou art my confidence!” The possession ought, according to its proper and legitimate tendency, to lead the heart to God, from whom cometh down every good gift; but alas! it too often draws it away from Him, and produces confidence in itself instead of the giver. The giver banished by his gift!

• Proverbs 10:15 .

From the connexion in which the words stand, there may perhaps be a special reference to riches gained by means such as those that had just been specified. And in that case, the language of Jeremiah becomes peculiarly appropriate, “As the partridge sitteth on eggs, and hatcheth them not; so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool,” Proverbs 17:11 . If a man so trusts in his wealth, as to be emboldened by his confidence to acts of high-minded oppression and injustice-that man “shall fall.” He shall fall into decay. His riches shall “make themselves wings.” God shall blight and blast his hopes and wishes. Or, if he continues to maintain his eminence, he shall finally fall with the more tremendous and frightful ruin.

“But the righteous shall flourish as a branch”-a vigorous, fresh, extending, blossoming, fruitful branch. The image is a beautiful one. It is applied, in the dying blessings of Jacob, to his favourite son, “Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall,” Genesis 49:22 . Whether understood temporally or spiritually, it is equally true and equally beautiful. God shall bless that man. He shall “spread out his roots by the waters, and the dew shall lie all night upon his branch.” “His beauty shall be as the olive-tree, and his smell as Lebanon.” He shall be “filled with the fruits of righteousness,” and at the same time with those of peace and joy in his own bosom.

Verse Proverbs 11:29 . “He that troubleth his own house shall inherit the wind: and the fool shall be servant to the wise of heart.” There are many ways in which a man may “trouble his own house.” He may by the violence and irritability, the peevishness, fretfulness, and selfishness of his temper; he may by his avarice on the one hand, or by his reckless prodigality on the other-involving his family in starvation and suffering by opposite means; he may by intemperance, with all its horrid attendants; he may by sloth and idleness, and indisposition to work. “He shall inherit the wind.” The expression is a very strong one. Could any words more impressively convey the idea of loss, disappointment, and ultimate destitution and misery?-heir to the wind! Beggary shall be his portion. He shall be “clothed with rags."-The result he himself deserves. A man’s family is his first charge from heaven, and ought to be his chief and constant solicitude. The only evil to be lamented is, that he brings the destitution upon them as well as upon himself. It often happens, however, in the providence of God, and by the natural operation of human sympathy, that the family is looked after and provided for, while the “troubler of his house” is left to the consequences of his guilt and folly.

“And the fool shall be servant to the wise of heart.” The meaning evidently is-and it accords with what has more than once been under notice,-that the prudent and discreet, the just and good, shall have the superiority. The posts of station and influence,-the mastery shall be theirs. They get on in society; while the foolish, the indiscreet, and unprincipled, are left behind in the race of competition.

Verse Proverbs 11:30 . “The fruit of the righteous is a tree of life; and ho that winneth souls is wise.” An eminent commentator thus expounds the verse-connecting its two clauses ingeniously and happily together;-“The good example, pious discourse, wise instructions, fervent prayers, and zealous good works, of the righteous, become exceedingly beneficial to those around them: they are as fruit from the tree of life; they promote the salvation of sinful men. And, as immortal souls are valuable beyond all estimation, he who thus wins souls, and allures them into the way of eternal life, is emphatically the wise man; he proposes to himself the noblest end; he uses the only proper means; he perseveres, and is prospered by God himself.”

I am aware that of the last clause the expositions have been various; but there is no occasion. “The wise winneth” or gaineth “souls,” is literal; and it accords sufficiently well with the former part of the verse. It expresses the very best and highest effect of wise benevolence-the benevolence of “the righteous.” The soul outweighs the world in value. So was its preciousness estimated by the most competent of all judges. It is not enough, however, to admit this in words. The admission must be followed out in action. I know not which is the more foolish-to deny the position, or to admit it in words and contradict the admission in conduct. There is a difference in the kind of folly. The former, could we conceive it possible, would indicate a disordered intellect; the latter is more the product and indication of a disordered heart. There is in it more of criminality.-The wise men of the world may set at nought the efforts of him who makes it the aim of his life to “win souls;” they may hold in scorn the kind of knowledge by which souls are won; they may scoff at futurity and at the Gospel provision for securing its happiness; but their scorn is only a fulfilment of the intimations of the very Book they despise; which has prepared us to expect that “not many wise men after the flesh” should be found in the number of its believers, and the subjects of its saving influence,-and which pronounces “the wisdom of this world foolishness with God.” Surely he who views man as immortal, and moreover as sinful and guilty, acts wisely, when he sets his heart on winning him from sin to holiness, from guilt to forgiveness, from the “fearful looking for of judgment” to the possession of inward peace, from the desire and pursuit of things temporal to the desire and pursuit of things “unseen and eternal;” from death to life, from hell to heaven. He who thus “winneth souls” is wise in regard even to his own interests-for they that turn many to righteousness shall shine as the stars for ever and ever,” (Daniel 12:3 .)

This Book is ever impressing our minds with the character of God as “the righteous Lord, who loveth righteousness.” In every form does this sentiment come before us. We have it in the last verse. “Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.” The meaning here is not, that in the present world there is a regular and constant distribution of reward and punishment. This is not the fact; nor is it any part of the doctrine or Scripture. The reference evidently is to the convictions of chastisements of God’s people; which are the results of sin remaining in them; the testimonies of their heavenly Father’s displeasure against it, but love to them. He hates their sins, but loves their souls; and seeks the final salvation of the latter by the means adopted by him to deliver them from the former. The expression, “How much more the wicked and the sinner,” may be interpreted of temporal judgments-present tokens of the divine displeasure. But for the full sense we must look further. The text is quoted by the apostle Peter, according to the version of the Septuagint,-“If the righteous scarcely be saved, where shall the ungodly and the sinner appear?” 1 Peter 4:18 . Here, the connexion leaves us at no loss as to the ultimate and most important reference of the words. The sin even of God’s people is visited with the indications of God’s displeasure; so that the righteous are saved with difficulty-by a series of inflictions involving in them at times a large amount of heavy suffering; which the Lord is not willing to employ, were it not that He sees them to be necessary for the attainment of the great end oi his love in their final well-being. If so-if sin be thus, in God’s sight so “exceeding sinful,”-“where shall the ungodly and the sinner appear?” How can they “escape the damnation of hell?”

Let the people of God, then, hold in abhorrence that which exposes them to the displeasure and frown of their heavenly Father-a frown the more distressing that it is the frown of love; and implore the accompanying influence of the Holy Spirit with every stroke of paternal discipline, that it may work in them the peaceable fruits of righteousness, and make them “partakers of the divine holiness.” And let “the ungodly and the sinner” be assured that their sin will find them out. No covering can vail it from the eye of “Him that sitteth on the throne;” nor is there any power in the universe that can protect from his righteous vengeance.

If he that “winneth souls is wise “-the souls of others; surely, the first province and the first mark of wisdom must be, for a man to seek the salvation of his own soul. This is indeed “The One Thing Needful.”

Ye who have felt the preciousness of your own souls, and, in solicitude for their security, have committed them where alone they can be safe,-even into the hands of that Saviour who “is able,” and who alone is able, “to keep that which is so committed to him against that day,"-seek the wisdom necessary to “win the souls” of others; and be in earnest in the use of it. Selfishness is the reigning sin of fallen nature; but it is dislodged from its throne by the power of the cross. Then “no one liveth to himself.” Every believer’s life is felt by him to be no longer his own. He lives for God, for Christ, for souls,-for the temporal and eternal well-being of his race. O live thus. Identify the happiness of all around you with your own. Seek the latter in the former. In seeking and. finding the good of others, you will most effectually seek and find your own. Your own substance will grow, while you “deal your bread to the hungry;” and you will experience that the spiritual life in your own souls is never more prosperous than when you are engrossed in the benevolent work of doing good to the souls of others, of “seeking the profit of many, that they may be saved.”