"To know wisdom and instruction; to perceive the words of understanding; to receive the instruction of wisdom, justice, and judgment, and equity; to give subtlety to the simple, to the young man knowledge and discretion. A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels: to understand a proverb, and the interpretation; the words of the wise, and their dark sayings. The fear of the Lord is the beginning of knowledge; but fools despise wisdom and instruction. My son, hear the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thy head, and chains about thy neck."
In the Introductory Lecture I took some notice of the title and author, the general structure and arrangement of this Book, purposely avoiding all minute and elaborate discussion, my special object being the elucidation and enforcement of the important truths themselves contained in this interesting portion of the Sacred Volume.
For the same reason I should deem it an unprofitable expenditure of your time, were I to enter into critical disquisition as to the exact shades of meaning which attach to various terms of very similar import employed in this and other passages. Excepting when such distinctions become really necessary for some important practical end, it is not my intention to trouble you with them.
From verse second to verse sixth, we have a statement of the general design of the Book.
The first object here indicated, in regard to the readers of it, is that they may "know," that is, understand aright "wisdom and instruction"-the wisdom and instruction that come from the highest source,-divine wisdom,-divine instruction.
The general idea of wisdom is that it consists in the choice of the best ends, and of the best means for their attainment. This definition admits of application both in a lower and in a higher department. In the first place, it may be applied to the whole conduct of human life, in all its daily intercourse and ordinary transactions, and amidst all its varying circumstances. We stand in different relations; we occupy different conditions; we are subjected to different trials; we are exposed to different temptations; our lot is characterized by different changes, difficulties, and perplexing incidents; one day, one hour, may shift our position, and require an entire alteration of our course. To accommodate our conduct to these variations,-to suit to all of them the application of the great general principles and precepts of the divine law, and to "guide our affairs with discretion" in them all-requires "wisdom." And for enabling us to act our part rightly, creditably, and usefully, from day to day, there is, in this Book, an immense fund of admirable counsel, and salutary direction.
And then, secondly, the knowledge of wisdom may be taken in its higher application, to interests of a superior order, to spiritual duties, to the well-being of the better part, to all that regards true religion and the salvation of the soul. Wisdom, in this Book, is generally understood in this its highest application, as might indeed be expected in a book of instructions from God. We would hardly imagine a communication from Him, confined to the mere prudential and successful regulation of our temporal affairs. How important soever this may be in a life, of which the personal and the social enjoyment, so long as it lasts, is to so great an extent made up of little things and dependent on their due adjustment;-yet in a divine communication to man, as an immortal creature, and occupying a position, in regard to God and his everlasting destinies, so peculiar and so pregnant with interesting results,-we cannot conceive these to be the only, or even the principal subjects. Nor are they. They are in every way subordinate. We shall see, ere the close of the present lecture, wherein the "Oracles of God" place the true wisdom of man.
Of important "instruction," both as it relates to temporal and to spiritual concerns, there is a vast amount compressed in this Book into narrow bounds,-presented in a condensed form. The proverbial sayings, being very generally unconnected with each other, so that in many instances it is hardly possible to discern any link of association or of suggestion between them, are by no means easily committed to memory in a series-in the order in which they stand. But each maxim, by itself, when rightly understood, becomes "as a nail fastened in a sure place;" and, being thus fixed in the mind, is ready for application in the practical business of life. The Book is thus fitted to store the mind with true, and excellent, and useful principles,-principles, not of merely speculative abstraction, but of daily and hourly use.
"To perceive the words of understanding"-is a phrase which may be interpreted as meaning the discrimination of these from the dictates of folly, so as to entertain the one, as worthy of consideration, and to reject the other;-the power of justly distinguishing between good and evil counsel,-that which is right in its principle and salutary in its operation, and that which is unsound and pernicious:-and, as a consequence of such discriminative knowledge, the possession of the necessary qualifications for being a counselor of others; for guiding them in "the way of understanding"-keeping them from evil and conducting them to good.
But it is not enough to possess the mere knowledge, or speculative understanding, of even the most profitable maxims of wisdom. There must be the acceptance of them, as really good, with an approving purpose of application. We must "receive the instruction of wisdom, justice, and judgment, and equity." A disposition to "receive instruction," is the first and most important lesson for all, and especially for youth;-a humble, docile, self-diffident temper,-a mind open to the admission of sound advice, and desirous to apply it to practice. This disposition is the opposite of self-conceit, and self-will, which are amongst the greatest obstacles to improvement.
"Justice, judgment, and equity," are terms which have different shades of import; but they may all be considered as meaning a correct apprehension of the principles of rectitude, and their impartial and judicious application, in all the private and in all the more public concerns of life: in the regulation of our own conduct; in the arbitrative settlement of appealed differences; in giving direction in cases of difficult and doubtful casuistry; or in the official administration of government. The Book is full of important and discriminative maxims, as to all that is right and just, fair and equitable, in an endless variety of situations and circumstances.
In the fourth verse, we have an instance or more instances than one, of the different senses in which the same word is used; and especially at different stages in the history of the same language.
The word subtlety is now generally understood in a bad sense, as meaning a cunning, artful deceitfulness-that is when it is applied to character. When used in reference to metaphysical or other recondite discussions, it has the sense of minuteness and refinement of discrimination in the process of investigation or of reasoning. It is obviously in a sense analogous to this that the term is employed here. I need not say that it does not, as used by our translators in their day, signify cunning or artfulness. This is a feature of character that is odious in all, wheresoever it may be found; and it is peculiarly distressing to witness it in the youthful mind. There, an open, frank, artless, generous disposition is what we look for and delight to find. Even when such a temper leads to occasional imprudences, we greatly prefer it to a shrewd and guileful craftiness. "Subtlety" means here-discriminative prudence. It may be considered as explained by the admonition of our Lord to his apostles-"Be ye, therefore, wise as serpents." And this wisdom of the serpent, He at the same time teaches them, was to be associated with the harmlessness of the dove, (Mat_10:16.)
It is contrasted with simplicity. Now simplicity is sometimes used in a good sense, in contrast with subtlety in its bad sense. Thus in Psa_106:6: "The Lord preserveth the simple;" and in 2Co_1:12: "Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world." But in the passage before us, "the simple" are the foolish and inexperienced; those who lack wisdom, and are in constant danger of being misled.
"To give subtlety to the simple" is not, then, to make the artless cunning; but to make the inconsiderate prudent,-the short-sighted discerning,-the foolishly wayward wisely submissive to superior guidance.
True wisdom has for its companion, in the mind that possesses it, true lowliness and self-diffidence: "A wise man will hear, and will increase learning: and a man of understanding will attain unto wise counsels." Ignorance and folly are generally self-conceited and self-confident. They don't need direction-not they. They are not, therefore, disposed to "hear"-to listen, that is, to the instructions and counsels of others. They think it would be more seemly that others should listen to them. But it is a mark of true wisdom to be ever ready to hear. It is ever conscious of its own deficiency, and desirous to gain new acquisitions to its stores of knowledge,-and to lay up hints for the regulation of its future course. The more a man knows, the more sensible will he become of his ignorance. As the circle of information widens before him, he sees the more of its unexplored extent. He becomes more and more convinced of the truth of the poet's answer to the question, "What is knowledge? Tis but to know, how little can be known." And mark it, my friends:-this hearing is the only way to "increase learning." A vast deal of information is many a time lost, from the mere fear and shame of discovering our ignorance; but he who hears, acquires new ideas by the intercourse of mind with mind. It is incomparably better, surely, to obtain the knowledge at the expense of the detection of our previous ignorance, so as to become wiser today than we were yesterday, than to retain the ignorance and forfeit the knowledge, for the sake of the false credit of having what we have not. There are few descriptions of vanity more pernicious than this.
The proverbial sayings of this book afford numberless instances of what are called parallelisms in Hebrew composition. The structure of this verse is an example of parallelism; the second clause corresponding very nearly in meaning with the first:-"A wise man will hear, and will increase learning; and a man of understanding shall attain unto wise counsels." While he who hears increases knowledge, he who intelligently attends to direction and counsel, grows in a profitable acquaintance with the principles of human conduct; and, while he learns to regulate his own course of life aright, acquires the capability of being himself a judicious and useful adviser of others. He "attains unto wise counsels." His understanding is enlarged and sharpened under divine teaching.
"To understand a proverb, and the interpretation," signifies, to understand at once its true original import, and the proper and beneficial application of it to practice. The word rendered "dark sayings," occurs also Psa_78:2; Psa_49:4. It means, properly, Enigmae or Riddles. These were used of old, as one of the methods of conveying instruction. It was conceived, that by giving exercise to the understanding in finding out the solution of the enigma, it was calculated to deepen on the mind the impression of the lesson which was wrapped up in it. This was not done for mere amusement, but for imparting serious instruction;-although to the young, there might, in some instances, be the blending of an intellectual entertainment with the conveyance of useful information or salutary counsel. These enigmatical maxims of wisdom were sometimes rendered the more attractive, by being thrown into the form of verse, and even being set to music. A poetical taste and a musical ear were thus made subservient to the communication and impression of truth. To this latter practice allusion is made in the second of the two passages just quoted, "I will open my dark saying upon the harp!'
We have, in verse seventh (Pro_1:7), an explicit declaration of what Solomon means by wisdom: "The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction." The fear of Jehovah* is a phrase which may fairly be interpreted as meaning true religion-all the principles of godliness. The same sentiment is to be found in other parts of Scripture; as in Psa_111:10; and in an inspired book of much greater antiquity, Job_28:12-28; a passage marked by a sublimity worthy of the lesson with which it closes;-a lesson which should be "graven with an iron pen and lead in the rock forever." Or rather, for that is of incomparably greater consequence, which ought to be written deeply and indelibly on the heart of every youth in this assembly. O that it were!-for if it be not written there,-on a heart softened to receive it by the Spirit of God, what would avail the permanent record of it on the flinty rock? It is preserved here-in this Book of God,-a Book under his own special keeping, and which, while the world lasts, can never be lost:-but if it be not transcribed from the book to the heart, what doth it profit?
* It is Jehovah in the Hebrew, in all cases where Lord is printed in small capitals in the English version.
This "fear of the Lord" is in invariable union with love, and in invariable proportion to it. You truly fear God just in proportion as you truly love him. It is founded in knowledge-in the knowledge of the divine character, especially as it is revealed in his word, and more especially still, in the gospel; where the lovely and blessed harmony of all the divine perfections is manifested in the work of man's , salvation.-In Psa_34:11, the Psalmist invites the young to him, and promises to "teach them the fear of the Lord"-to teach them, that is, the nature of true religion, in its principles and in its practice. And this is properly the first lesson for the young to learn. It is pronounced "the beginning of wisdom." All else is folly without it. All the previous part of life is spent in folly till this one lesson is learned,-till this fear takes possession of the heart. Every day's observation shows us, that a vast amount of knowledge may be accumulated in minds that are utter strangers to its residence and power; that a man may be eminent for learning, and science, and elegant literature, without religion-without the indwelling principles of godliness. Ah! How sadly true!-and how sadly exemplified in the literary and scientific history of our own day! Have we not seen men-
"Thro' learning, and thro' fancy, take
Their flight sublime, and on the loftiest top
Of Fame's dread mountain sit"-
who have, at the same time, discovered a melancholy destitution of the first lesson of true wisdom-" the fear of the Lord?" O that I could impress the conviction on the mind of every youth before me, that is engaged, and laudably engaged, in the pursuit of science and literature in all their departments, that valuable as their acquisitions may be, there is one thing that is above them all in dignity, and better than them all in real and permanent worth,-even this primary lesson of the wisdom of Heaven. "Without this, I repeat, all is comparatively folly; and the more ample the powers, and the more abundant and various the learning they enable their possessor to acquire-still the greater the folly; because the more fearful the responsibility and the final account of the man, who with such powers, by God bestowed, has lived without God; who instead of inscribing on them, and on the attainments they enabled him to make, "holiness to the Lord," has pursued his course with a lofty independence of his Maker, and has consecrated all to the idolatry of self; and, it may be, associated all the light and sublimity of genius with the darkness and the degradation of profligacy and vice. He who pursues any description of knowledge, however good and honorable in itself, while he "forgets God," is, according to this book, emphatically "a fool." He may be admired by men, as a very prodigy of science, or philosophy, or literature, and may be adorned with all the titles of human honor, and send down his name to future ages with a halo of the light of this world around it; but in the eye of God, he stands the object of deep and merited condemnation; and, while eulogized and extolled on earth, is pitied and deplored in heaven. Far be it, that I should be understood as under valuing or disparaging human science. It is interesting and useful to man; and its discoveries are glorifying to God. But what I say is, in the language of a second poet-that "an undevout astronomer is mad;" in other words, that the man is beside himself who, while ever busied about the works of God, disregards and forgets God himself; who lives in disobedience to his will, and in the neglect or contumelious rejection of his revealed mercy,-providing an imaginary immortality on earth and leaving unprovided for the real immortality of the world to come! When I think on conduct like this, I cannot but say of those who thus "spend the little wick of life's poor shallow lamp"-in the lofty and devout language of a third poet-
"When I see such games
Play'd by the creatures of a power who swears
That he will judge the earth and call the fool
To a sharp reck'ning that has liv'd in vain;
And when I weigh this seeming wisdom well,
And prove it in th' infallible result,
So hollow, and so false-I feel my heart
Dissolve in pity, and account the learned,
If this be learning, most of all deceived."
O let me recommend to you, first of all, the divine science here and throughout this book inculcated. There can be no infatuation more wretched than to "despise this wisdom and instruction." Such contempt has been lamented in tears of bitter anguish by many a one whom it has brought ultimately to ruin. To this contempt and negligence there is, alas! A sad tendency in the heart by nature, and it is strong in youth. And the foolish are very often found, by the language of ridicule, tempting each other to the scorn and mockery of religion as unmanly; as nursery prejudice and antiquated restraint, to which no youth of spirit will submit; or as at best befitting only the graver sobriety and dull decorum of a later stage of life. We shall have a full answer to everything of this kind in the closing verses of this chapter. Should you hear it, as you often may, applied to the restraining and salutary lessons of parental education "in the nurture and admonition of the Lord,"-let me recommend to you, in preference, the counsel which follows-
Pro_1:8. "My son, hear the instruction of thy father, and forsake not the law of thy mother."
Mark, my young friends, the dark list of characters in which the "disobedient to parents" are placed by an inspired apostle. He ranks them with "backbiters, haters of God, despiteful, proud, boasters, inventors of evil things," and others of like stamp, Rom_1:29-32. The command of God is, "Honour thy father and mother," Eph_6:2; and the judgment of God, couched in a beautiful figure, is-"The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it," Pro_30:17.
It is hardly necessary to say, that in all such counsels there is an implied restriction. It is implied that parental instructions, whether as to truth or duty, are in agreement with the mind and will of God made known in his word. Should they, in any case, be otherwise, no choice is left. The maxim with us all must be-"We ought to obey God rather than men," Act_5:29. When He commands the young to obey their parents, He cannot mean to enjoin that, in obedience to them, they should do what involves disobedience to Him. Parents, on their part, should be careful that they give no orders that are out of harmony with God's word. Children, on their part, must be diffident of their own judgment, and very sure of their ground, ere they venture to decline obedience. But when anything is taught, or anything commanded, that is manifestly inconsistent with the truth or with the will of God, then comes in the solemn declaration, "He that loveth father or mother more than me, is not worthy of me!"
Youth is naturally fond-and truly the fondness is not peculiar to youth-of what will recommend it to notice and regard. This is sought in a great variety of ways; sometimes by attention to external appearance; or by the cultivation of various attractive accomplishments. Solomon sets before you, young friends, the best of all recommendations-
Pro_1:9. "For they shall be an ornament of grace unto thy head, and chains about thy neck."
"The instruction of thy father" and "the law of thy mother" are to be regarded as the instruction and the law of true religion-the faith of its doctrines, and the practice of its precepts. And this is what Solomon here recommends, as the loveliest, the most beautiful, and the most precious ornament. The first question, with each one of you, ought surely to be, "On what does God set the highest value? What is it that is most attractive and estimable in His eyes!" He is infinite in wisdom. His judgment is infallibly right. And consider,-the judgment and taste of all whose opinion is worth having are in harmony with His;-all the wise, all the good. Would you set any value on what could recommend you only to fools? O! What avails their admiration and applause, how rapturously soever paid, if the eye of God loathes to look upon you; if the countenance of God frowns and turns away from you; if all holy and happy beings behold you with pity and aversion? Let me recommend to you, my youthful hearers, the beauty of early piety. O that I could so impress the conviction on your minds, that irreligion is degradation and deformity, the greatest that can attach to an intellectual and moral nature, and that of such a nature true piety is the only honour and the only loveliness, as that you might, with full purpose of heart, disown the one, and embrace the other! Alas! That in the eyes of fallen creatures, piety should so sadly have lost its charms!-They "savour not the things that be of God."
How affectingly was this perverted relish manifested, in regard to Jesus himself! His character was the perfection of sinless rectitude; yet what said the prophet of him-and bow literally was it verified,-"He shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him," Isa_53:2.
His holy loveliness had no attractions for the worldly and carnal mind. But let him, my young friends, be your pattern, who was indeed "fairer than the children of men,"-"altogether lovely." Seek to be like him, when, in his early years, he showed his subjection to his heavenly Father in his subjection to his parents on earth; and when, as he "grew in stature," he grew "in wisdom," "and in favour with God and man." The ornament of true religion is an ornament that shall endure forever;-that shall continue to be your adorning where "ornaments of grace upon the head, and chains about the neck" can be worn no more; and when the body which by these was decked, shall be humbled to the dust of the tomb, and be food for the loathsome worms. True religion is the ornament of the better, of the immortal part-the ornament of the soul; and shall continue its ornament forever in heaven. You may read at times, on festive days in the high places of the earth, of the elegance and splendor of royal and courtly attire; and your imaginations may be dazzled by the profusion of diamonds, and pearls, and brilliants, and tasteful decorations, and costly finery, indicating the anxiety felt and the pains expended, to adorn this "painted piece of living clay." Amidst all this profusion of cost and care for such a purpose-for the passing pomp and pageantry of the hour,-Ah! How little thought too generally is there about the adorning of the inner man-"the hidden man of the heart!"-of those "ornaments of grace," in a higher sense than that in which the word is used here, "which are, in the sight of God, of great price," and which shall last, in all their beauty and in all their worth,
"When gems, and monuments, and crowns,
Shall moulder down to dust!"
Let such be your adorning now, that it may be your adorning forever! For you must not forget-or if you do, it must not be by my ceasing to remind you-that those ornaments of heaven must be put on on earth. And in order to your putting them on here, remember where they are to be found. Study the Bible. Here is true religion. It is taught here, recommended here, exemplified here. May God grant, as to every one of you, that you may rightly learn its lessons, imbibe its pure and sacred spirit, and exemplify its holy and consistent practice!
