Her words may be sweet and soft to the inexperienced ear of a thoughtless youth, but she is only flattering with her lips. Honey and milk seem to be under her tongue, but it is the cruel venom of dragons.

She is a monster of ingratitude to that husband who was the guide and protector of her youth. All the fervours of her first love are forgotten. She returns the most cruel treatment for all that fond affection by which he bound her to him in the most endearing obligations.

But her profaneness is still more shocking; for she violates that sacred bond which was instituted by him whom she presumes to call her God, and regards not the marriage-oath which she swore by his great and awful name,

Shall a woman unfaithful to the best and kindest of friends, a wretch that commits perjury without remorse, prove faithful to any man? When she speaks fair, believe her not, for there are seven abominations in her heart.

Miserable are they who trust to her alluring professions, for there is scarcely a hope that they will recover themselves from the snare of the devil. Her house is full of the pestilence of sin, and will infect every one that enters with a mortal and almost incurable distemper. The mind is darkened, and the conscience deadened; the affections, too, are by uncleanness sunk into sensuality. How then can they again take hold of the paths of life? No doubt there is virtue in the blood and Spirit of Christ for the remission of the greatest sins, and the purification of the most defiled souls. It is even admitted, that whoremongers have been made illustrious monuments of the power of divine grace*; but let it be remembered that these are miracles of grace. Who would cast himself into a deep pit, in the hopes of 1 Cor. vi. 11,

coming out alive, when almost all that fell into it were dashed in pieces or buried alive!

Whosoever pleaseth God, shall escape from this devouring deep. Let us therefore cleave to God's judgments, and follow their direction, and keep at a distance from the place of temptation. How worthy of our imitation is the example of Joseph, who was tempted day by day, but hearkened not to his mistress to lie by her or to be with her, because he would not sin against God *.

But wisdom will not only keep us from the paths of the wicked, it will also lead us in the way of good

men.

Ver. 20. That thou mayest walk in the way of good men, and keep the path of the righteous.

It is not enough to refrain from wickedness, we must also work righteousness. We profess to be the servants of God, and it will be no sufficient excuse for a servant that has slept all day, to say that he did no mischief. There are two ways, in one or other of which all men walk, the narrow way that leads unto life, and the broad way that leads to destruction. In the former way few walk, but it has been trodden by the feet of all who are worthy of our imitation. In it Abraham, and Job, and David walked, whilst those whose memorials are now perished, or whose names are remembered only to be execrated, were travelling in the broad way that leads to destruction. Which of these classes of persons would we chuse to follow in our course of life? If the former, we must take our directions from the wisdom taught by Solomon, and the other inspired writers. Those venerable men who have obtained a good report, and who through faith and patience inherit the promises, were close students

*Gen. xxxvii.

of the word of God, so far as they enjoyed the benefit of its instructions; and by faith in its doctrines and promises, and a constant regard to its precepts, they obtained their good report. Happy shall we be if, like them, we esteem the word of God more than our necessary food, and keep the judgments of God still in our view;

Ver. 21. For the upright shall dwell in the land, and the perfect shall remain in it.

They shall enjoy a long and a prosperous life, as far as it is for their real advantage, in that good land which God bestowed on his people, and shall, even when they are dead, possess it in the persons of their posterity, who are blessed for their sakes. Sinners enjoy not this happiness,

Ver. 22. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it.

Must not the righteous leave the earth too? Yes: But the earth is a very different thing to the righteous, and to the wicked. To the latter it is all the heaven they ever have; to the righteous it is a place of preparation for heaven. Death is a kind messenger sent to the righteous by their heavenly Father, calling them to the possession of their eternal inheritance; to the wicked it is a messenger of wrath, summoning them to the abodes of misery. It is almost the beginning of happiness to God's people, but the final conclusion of all that the wicked counted their happiness. To the righteous, death is a translation to a better life. To the wicked, it is destruction and woe. And is it all one to us whether we share with the wicked in the miseries of their latter end, or with Zion's travellers in those everlasting joys that shall crown them when they attain the end of their faith * ?

*Psal. xxxvii. 36-40.

CHAPTER III.

THIS chapter contains a variety of useful precepts, enforced by the strongest motives.

First, To remember and keep in our hearts the things written in this book, ver. 1, 2.

k

Ver. 1. My son, forget not my law, but let thine heart eep my commandments.

This inspired teacher is to be reverenced as a spiritual father. His word is to be regarded as a law published by Solomon, but binding on us by the authority of God *. We must never forget this law, but make it familiar to our memories, that we may have a guide ready to direct us in every situation in which we may be placed; and when we treasure it up in our memory, we are to keep it in our heart. Richly does it deserve to form the object of our constant love, and the subject of our meditation all the day. it must proceed from the heart. between good men, and false pretenders to religion? To the latter, the religion which they have is a burden, to the former a pleasure; to the one the law is a disagreeable restraint, to the other God's commandments are not grievous, for they rejoice in the way of his testimonies, more than in all riches. Interest dictates to us the propriety of keeping God's commandments

Our obedience to What is the difference

Ver. 2. For length of days, and long life, [Heb. years of life,] and peace, shall they add to thee.

A long and happy life is the desire of all men, and

* Mal. iv. 4.

riches and good physicians appear to them the most likely means of obtaining it. But religion is better than all the gold and physicians in the world, for it has the promise of this life, as well as of that to come. Solomon knew well that good men sometimes die young, while the wicked live, become old, yea, mighty in power; but still he asserts and often repeats the promise of long life which belongs to godliness. Surely, then, it is not without meaning and truth. The godly shall enjoy life as far as it is really a blessf ing in their particular circumstances, and the meaning carried beyond this would convert the blessing into a threatening. Peace is enjoyed by the godly, even that peace of God which passeth all understanding, and it keeps their hearts and minds through Jesus Christ. Outward prosperity is enjoyed by them, as far as it is consistent with their spiritual interests. Tribulations and enemies they may meet with, "but they live in peace. Though slaughtered by the hand of violence, or the sword of war, they die in peace; and when they die, they enter into everlasting peace. The second precept in this chapter, is one requiring us to live in the exercise of mercy and truth.

Ver. 3. Let not mercy and truth forsake thee. Bind them about thy neck, write them upon the table of thine heart.

Mercy and truth are to be exercised by us in every part of our intercourse with our fellow-creatures, however defective they may be in the practice of these virtues to us. They are to be tied about our necks as a precious ornament, to be worn through life, and made visible to all men. Our light should shine before men, not for our own praise, but for the glory of our heavenly Father.

But it is not enough to practise mercy and truth, so as to obtain a character for fidelity among men.