The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1896-10-03

trance. Elihu in the book OF Job (l3:
14-18 interprets the then prevalent be-
lief
God speaketb 10 one way.
Yea, in two. though man reg ardeth it not;
In dream, In a vision of the night.
When deep sleep falleth upon men,
In slumberings upon the bed;
Then H covereth the ears of men,
And sealeth their instruction,
That be may put away mans purpose.
That he may hide pride from man,
That he may kesp back his soul from the pitt
And bi; life from psrishing by the sword.
Solomon heard voice from the inner
deeps. 1t was to him in his entranced
state, the voice of God. 1t was, as the
interpreter of the nature of things, in
truth the voice of God 1t spoke to the
young man at the opening of his career,
saying: Ask aohat 1 shall giUe thee.
Solomon is requested to frame into
definite request his supreme desire.
Solomon replies. He beholds that his
fathers blessedness was in exact accord
ance to his faithfulness to the guiding
Voice. He acknowledges that his own
coming to the throne, as the son of his
father. is great kindness to his now alb
sent parent; it is the fulflment of his
dearest desire. And hoao, o Lord ny God,
continues the young king, thou hast
made thy servant king instead of David
mig father; and 1 an, but q little child:
knOao not hoaC to go out or come in.
He is humbled before his difficult du
ties; he feels child's need of guidance.
He does not, out of his own experience,
know what is right in the ordinary tasks
of daily lie.
Out of his sense of need rises his most
vital desire: Glue ting servant therefore
an understanding heart to judge ting
people. that mag discern betaceen good
and evil; for aoho is able to Judge this
ting great peopleP
He desires i'll the multiplicity of judg-
ments he must render, to discern and
decree the right. He desires to have
skill in government, that he may be, to
Gods great people. real exponent of
God.
No more sublime ambition ever thrill
ed young mans heart.
2. The choice pleasing to God,
VS.. 1912.
Solomon had not selfishly coveted any
external gratuity. He had not asked for
long life; nor for riches; nor for the
death of his enemies. Such things as
these would surely have been coveted
| by shallow mind; but he had chosen a
path which required constant self.re-
preston and unfailing alertness. He
had not chosen the fascinating path Of
ease and dalliance. He had chosen to
be a hard working servant; servant of
God and of Gods people.
The Voice which interpreted the ma
ture of things approved the noble
choice. Solomon was inwardly assured
that his life prayer for wisdom would
not be in vain.
3. Riches and HOnOrs and
Length of Days Added.-vs. 1915.
The Voice, speaking in the nature of
things, further Declares I haze also
| qiUen thee that achich thou hast not
asked, both riches and honor. This is
the essential prophecy: BY unselfish de-
votion to good government Israel will be
made prosperous, and in this prosperity
the king will share; and by the simple
aim to be discriminating and just in
every judgment the king will become
renowned far and near as wise man.
This accords with law of ethics and
the facts of human life.
Let US illustrate.
The way for physician to obtain
lucrative practice and become celebrated
in his profession is by unselfish devotion
to his calling. When he becomes pro-
ficient in his profession. his unsought
emoluments will be ample, his fame will
| be assured.
A politician who seeks an Office solely
for it's salary is not. as the rule, sue
cessfu Office seeker; but he who gives
AtuSOiA " thO otoUO DOOOuAo5 eAO AnUuA al
recipient of public honors.
A young man in mercantile estab-
| lishment who, without showing zeal in
his present duties. makes direct claim
on his employers for promotion, is not
| the rising man. But he who does his
present work heartily is the one who
will in due time be needed in place of
greater responsibility.
Such is the we'll known law of sue
cess.
1t is not to be denied. however. that
riches may be sometimes gained by a
seemingly direct aim,-as when, for 10
stance, saloon keeper makes fortune.
But money so gained does not in strict
equity belong to the one who accumu-
lates it. He has rendered for it no fair
equivalent. He is at the best poor
rich man.
The one who is entitled to the best the
world can give is he who does best bY
the world.
IT Solomon had exclusively coveted
riches and fame he would not have