SERMON III.

ON THE YOUTH OF SOLOMON.

1 KINGS III. 7, &c.

"And Solomon said: And now O Lord my God! Thou hast made thy servant king instead of David my father; and I am but a little child: I know not how to go out and to come in.

"Give, therefore, thy servant an understanding heart to judge thy people, that I may discern between good and bad, for who is able to judge this so great a people?

"And the speech pleased the Lord, that Solomon had asked this thing."

THESE words are part of that celebrated prayer in which Solomon is represented as addressing himself to God on his accession to the throne of Israel. The form of the book in which it is related, permits it only to be considered as a fact in the history of his reign, and necessarily leaves the sentiments and disposition which led to this beautiful address, to the imagination of the reader to supply. But in the apocryphal book of his wisdom, it is related at much greater length; and represents the feelings and character of the author, with a simplicity which is singularly affecting, and with an eloquence which cannot be too much ad

mired. It opens with a very beautiful description of the character and effects of wisdom, and of the early admiration which it had excited in his mind.

"Now, when I considered these things," says he, "by myself, and pondered it in mine heart, how "that to be joined to wisdom is immortality, and 66 great pleasure in her friendship, and glory by "communing with her, I went about seeking how "I might take her unto me. Nevertheless, when I "perceived that I could not enjoy her, except God "gave her me, I went unto the Lord and besought "Him, and with my whole heart I said,

"O! God of my Fathers, and Lord of Mercy, "who hath made all things by thy word, and or"dained man through thy wisdom, that he should "have dominion over the creatures which Thou "hast made, and govern the world according to "equity, and execute judgment with an upright "heart, give me that wisdom which sitteth by thy "throne, and put me not out from among thy chil"dren; and send her out of thy holy Heavens, and "from the throne of thy Majesty, that she may "dwell with me, and that I may know what is plea"sing unto Thee. So shall my works be accepta❝ble,—so shall I govern thy people righteously, "and be meet for my father's throne."

There is not, perhaps, in the history of mankind, a more beautiful picture than that which is here represented :-A young man in the bloom of life, when every thing was gay and alluring around him, in the moment of ascending to a throne,

when pleasure and ambition were before him, and eastern servility, with its wonted adulation, told him, that all things were in his hand,-betaking himself thus humbly to his God, and imploring of Him that wisdom which might enable him to resist the temptations with which his situation surrounded him, and to fulfil the duties to which he was called. Had it been in the latter periods of his reign, when satiated with pleasure, and disappointed in ambition,-when fatigued with the cares and pageantry of a throne, he looked abroad for better comforts,-had it been at such a time that Solomon had directed his soul to Heaven, much of the merit of his piety would have been lost. It would have then appeared only as the last refuge of a discontented mind, which interest, not disposition, had led to devotion; and which sought only for repose in piety, when it had been disappointed in every thing else. But at such a season, to be guided by such sentiments,-in such an hour to betake himself to God,-bespeaks a mind so humble and yet so pure; a disposition so ardently and yet so rightly inclined; and a soul so well fitted for every kind of excellence, that no language of praise seems too great for its desert.

It is not, however, from the peculiar situation of Solomon, that the beauty of this memorable instance of devotion arises. The charm of it chiefly consists in its suitableness to the season of

youth; in its correspondence to the character and dispositions which distinguish that important age; and which no length of acquaintance with the world prevents us from wishing to find in the young. In all situations, indeed, of human life, piety is the duty and the interest of mankind : but in youth, it has something singularly graceful and becoming; something which ever disposes us to think well of the mind in which it is found ; and which, better than all the other attainments of life, appears to promise honour and happiness in future days.

It is suited, in the first place, we think, to the opening of human life,-to that interesting season, when nature in all its beauty first opens on the view, and when the wisdom and goodness of the Almighty fall on the heart, unmingled and unimpaired. It is suited, in the next place, to the nature of youthful imagination; to that love of excellence and perfection which nothing mortal ever can realize, and which can find only in the truths of religion, the objects of which it is in search. It is suited still more, perhaps, to the tenderness of young affections; to that sensibility which every instance of goodness can move; and to that warm and generous temper which meets every where with the objects of its gratitude or love. But, most of all, it is suited, in our opinion, to the innocence of the youthful mind, to that sacred and sinless purity which can lift its unpol

luted hands to Heaven; which guilt hath not yet torn from confidence and hope in God; and which can look beyond the world to that society of kindred spirits," of whom is the kingdom of Heaven." The progress of life, we know, may bring other acquisitions; it may strengthen religion by experience, and add knowledge to faith: But the piety which springs only from the heart,-the devotion which nature, and not reasoning inspires, -the pure homage which flows unbidden from the tongue, and which asks no other motive for its payment than the pleasures which it bestows,these are the possessions of youth, and of youth alone.

The feelings of piety, however, are not only natural and becoming in youth; they are still more valuable, as tending to the formation of future character; as affording the best and noblest school in which the mind may be trained to whatever is great or good in human nature. I shall, at present, endeavour to illustrate some of the important consequences which, in this respect, follow from youthful piety.

That the convictions of religion form the great foundation of moral conduct,-that piety, in itself, is fitted to exalt the human mind to its greatest degree of virtuous perfection,-are truths which every one acknowledges, and which the experience of mankind sufficiently proves.—But the misfortune is, that, in general, religion is acquired too late in