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This is interesting in many ways, interesting as a picture, and as a specimen of counsel. It is an old man speaking to a young one, a king to his successor, an aged warrior to a youthful man of peace, a man of action to a man of knowledge, a dying man to a man on the threshold of his earthly career, one who had done with earth to one who was entering on its fulness, a father to a son, a David to a Solomon. When he advised Solomon to show himself a man, he attached no low and feeble sense to the term. David was a judge of manliness. Yet to his advice to Solomon to be manly he appends a description of character and of a course of action, which therefore was in his estimation manly, or at the least not unmanly. "Show thyself a man," he says, "and keep the charge of the Lord thy God, to walk in His ways, to keep His statutes, and His commandments, and His judgments, and His testimonies, as it is written in the law of Moses." Now all this is summed up in one word, and that is religion. In the opinion of King David, then, religion is manly. Religion then furnishes ample room for manly sentiments and manly courses of action. Nay, it requires them and makes them necessary.

I. IT INVOLVES THE CHOICE OF A GREAT OBJECT. It sets a man upon living for a great end, the greatest end that he can live for. To see grown-up men occupying themselves in petty concerns, suffering them to engross their thoughts and their time and their powers, making them their all, concentrating upon them their energies and their efforts, following them with a zeal, an earnestness, and a pertinacity utterly disproportionate and exaggerated, it is a pitiable sight, ridiculous if it were not also melancholy. This is puerile, boyish, effeminate. The things of a child are very proper things for a child. There is fitness, there is beauty, there is use, in his devotion to them. But how unseemly, how contemptible, how offensive, is such a devotion in a man. We judge of men by the elevation and magnitude of their pursuits. We think a fop a puerile creature, who lives to look pretty and smell sweet. And the man "whose God is his belly," who lives to eat, and lays out his mind on marketing and cookery, is another great child. Such men are still busy with their playthings a little changed in form. But does any man rise to the height of himself who lives for this world? Is there not in an such living the same sort of dwarfing and disparagement of the true greatness and dignity of human nature, the same sad incongruity and disproportion?

II. THERE IS MANLINESS AGAIN IN DECISION, FIRMNESS, AND CONSTANCY OF PURPOSE. It is characteristic of children that they do not know their own minds, that they are the sport of whim and caprice, unsteady, vacillating, freakish, easily diverted from their aim, easily discouraged by difficulties, deficient in persistency, resolution, and concentration. When we see a child more fixed and consistent in the choice of an end than children are wont to be, we call him precocious, a manly child; and if this quality is not so prominent as to be premature and unnatural, we say it augurs well for the boy's future. To see a grown man the victim of fugitive preferences, impressions, and impulses, "a wave of the sea, driven with the wind and tossed," is wretched. We say then that fixedness, concentration, steadfastness, are attributes of a man, are essential to the development of a truly manly character. And where are they so exhibited as in religion, if it be genuine and true? What else so tends to form and foster them? What else so draws the whole life as it were to a single focus? — so forces all its streams to run into one reservoir? What else gives life such unity, coherence, and connection of parts?

III. THERE IS MANLINESS IN INDEPENDENCE; and this is emphatically a religious virtue. The Christian must be singular, and pursue a path not trodden by the multitude. And he must be content ordinarily to pursue it in the face of misconception, misconstruction, remonstrance, and derision. This is to no small extent "the offence of the cross." To be unlike others, to be looked upon with curiosity, to be thought affected or ostentatious, is trying. So, to keep a separate and isolated position, to be one by one's self, and stand an anomaly and exception, self-centred and self-sustained, without the ordinary props of human opinion and usage, requires largely independence of character. Independence is a quality of manhood. A child is a conformist and a copyist. It leans upon the parent, and holds itself up by clinging to an older person, as the ivy hangs upon the tree or wall It goes in leading strings, and looks timidly out for examples and precedents and authorities. To think and act for himself, to mark out his own line of action and pursue it, to have the reasons and the law of his actions in himself, and not to swerve from his path at dictation or censure or contempt, is to vindicate one's maturity, to act the part of a man. Does not religion then stand vindicated from the charge of unmanliness? And is not David s counsel to Solomon his son justified and sustained — Be manly and be religious, be manly in your religion, and religious in order to be manly? Is not religion successfully rescued from one of, the most effective and damaging aspersions that is ever cast upon it — that it is unmanly, that it is a suitable thing for the softer sex, and pretty in children, but not at all fit for robust, hardy, deep-thinking, bold-acting men? It is not in the slightest degree true.

(R. A. Hallam, D. D.).

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KJV: I go the way of all the earth: be thou strong therefore, and shew thyself a man;

WEB: "I am going the way of all the earth. You be strong therefore, and show yourself a man;