others gain from their insinuating address. But the wicked man speaketh the words of deceit and folly, for what can be expected from a bad tree but corrupt fruit ? and what shall be the end of a corrupt tree, but to be cut down, and cast into the fire?

CHAPTER XI.

Ver. 1. A false balance is abomination to the Lord but a just weight is his delight *.

COMMERCE is a blessing of great value to men. In the same light are we to consider the invention of weights and balances, by which it is facilitated. These are instances of the divine goodness, for God has taught discretion to the merchant as well as to the husbandman. But by corrupt men, these, as well as every other instance of the goodness of God, have been abused. Whilst God furnishes them with the means of practising justice, the devil teaches them to turn the instruments of righteousness, into the means of defrauding one another.

But

Falɛe balances are not only hated, but abhorred by God. They are abomination itself in his eyes. what is the meaning of this? Is the Lord's indignation excited against pieces of wood or of stone? No; this manner of expression points out the greatness of

his displeasure against such as use them, and shews that such instruments of iniquity should be dashed in pieces.

As money was weighed in ancient times, bad money comes within the compass of this proverb. But not to limit its operations, we must observe, that villainy of every kind, and that especially which is committed under colour of justice, is condemned by it. As no iniquity is so odious to God as that which is cloaked by religion, so that injustice is the most detestable in his sight which is masked by hypocritical pretences of fair dealing. How deep in the pit must that man sink who is borne down by this double load of guilt in one sin! or if this be not heavy enough, oppression of the poor, whose cause God hath promised to avenge, will fill up the measure of the sin.

"But a just weight is his delight." For the righteous Lord loveth righteousness, and beholdeth the upright with a pleasant countenance. Honesty in dealing, though not an infallible mark of true piety, must always form a part of it.

Ver. 2. When pride cometh, then cometh shame: but with the lowly is wisdom.

The contrast between the two branches of this verse gives us this meaning.-Pride is joined with folly, and ends in shame. The humble man is wise, and shall

be exalted to honour.

Pride consists in an immoderate self-esteem, and places its happiness in esteem and honour from others. No sin is more foolish than this; it springs from ignorance of God, of ourselves and other men, and by the very means which it uses for the accomplishment of its ends, ensures disappointment. In seeking glory, it finds disgrace. Pride made Nebuchadnezzar a brute. It destroyed Herod with worms. It turned Lucifer into Beelzebub. By other sins, man rebels against God;

by pride he usurps his crown and dignity. No won◄ der, then, that God looks upon all those that are proud, and abaseth them.

"But with the lowly is wisdom." Humble men think of themselves as they ought to think. They desire that God may be honoured, even at the expense of their own honour; but they shall be exalted by him to the highest glory *. Christ humbled himself, and was highly exalted, and became the brightest example of what he so often declared, "He that humbleth himself shall be exalted."

Ver. 3. The integrity of the upright shall guide them; but the perverseness of transgressors shall destroy them.

"I will teach thee," says David t. And what are the great lessons that he introduces by this preface? They are truths which the generality of mankind suppose they have already learned: it shall be ill with the wicked, and well with the righteous. Solomon knew that but few had learned these instructions sufficiently, and therefore we find that on them he insists at considerable length.

Sincerity is one eminent branch of the good man's character, and is of great use to him, for it guides him in a safe way. The upright man earnestly desires to stand perfect and complete in all the will of God. Whilst others regulate their behaviour by their interests and passions, and the course of this world, he endeavours to know the will of God, and to comply with it in every instance. Nor does he deviate from this rule, even when it leads in direct opposition to his dearest interests and friendships. Conscious that he cannot direct his own steps, he humbly commits himself to Jesus, who is given to be a Leader to the people,

* Matt, v. 5. VOL. I.

Psal. xxxii. 8, 9.
I

Ver. 10.

that he may be led by his good Spirit to the land of uprightness. Thus the upright man is kept from every dangerous mistake*.

"But the perverseness of transgressors shall destroy them." Their deceitful conduct shall be, not only the cause, but not unfrequently the means also, of their destruction.

Nathanael was a man without guile. We accordingly find, that though prejudiced against Jesus of Nazareth, his sincerity appeared in the means which he employed to arrive at the knowledge of the truth, and he was led by it in the right way. Christ's enemies were men of perverse spirits. They crucified him with a view to maintain their honour, and preserve their nation; but by their perverse conduct both were destroyed.

Ver. 4. Riches profit not in the day of wrath: but righteousness delivereth from death.

"Treasures of wickedness profit nothing," said the wise man, in a preceding part of this book t. But mistake him not; he did not say that well-gotten treasures profit much. Though we should allow that they are of some little use in the time of prosperity, they are altogether useless in the time of calamity. When God punishes a land, riches only make their owners a fairer mark, and a richer booty to the spoilers. When conscience stings, its wounds are poisoned by reflections on the abuse of riches. They make death more terrible. To the wicked who possessed wealth, it shall be said at the last judgment, "I was an hungered, and ye gave me no meat." Nothing of the world shall follow them to hell, but the bitter remembrance of the good things they possessed, and the guilt contracted by the influence of such a possession.

* Psal. xxv, 4, 5, 8, 9, 12, 13. + Chap. x, 2.

"But righteousness delivereth from death." In Jerusalem's day, the poor and the righteous alone escaped. The righteous shall not be subdued by the first, nor touched by the second death.

Ver. 5. The righteousness of the perfect shall direct his way-(and so he shall be delivered from death)but the wicked shall fall by his own wickedness.

His

If the righteous man should turn aside from the right way, he shall not wander to destruction. righteousness will rectify his way. He cannot enjoy pleasure in the way of sin, for it is contrary to the tastes that have been excited, and are still preserved, by the Holy Spirit *. When Christ's sheep wander into the paths of sin and error, the eye of the Shepherd is upon them, and his grace shall reclaim them t. But the wicked wander from mountain to hill, till they fall irrecoverably into the pit of destruction.

Ver. 6. The righteousness of the upright shall deliver them; but transgressors shall be taken in their own naughtiness.

"Who is he that will harm you, if ye be followers of that which is good?" Righteousness disposes men to walk unblameably and inoffensively, so that none but savages will hurt them. There are such savages among the sons of Adam, but their mischief shall come down on their own head, whilst the righteous are delivered from their malice; for they wait on the Lord, and keep his way, which is the way of life and peace. They cry unto God, and God delivers them, not only from their troubles, but from all their fears. Christ is the Captain of their salvation, and he will lose none of his soldiers. Though they should lose their lives in his cause, they are still overcomers

* 1 John iii. 9.

+ Psal. xxiii. 3.

Rom. viii. 37.