HOMILIES BY VARIOUS AUTHORS. Vers. 1--4.-Inevitable fudgment. The thought of the Divine omniscience is a welcome thought to the friend, the child of God. But to the impenitent transgressor no thought is so distasteful, so distressing. If be cannot persuade himself that there is no God, he at all events hopes that the Divine eye does not rest upon him, that he is overlooked and forgotten. This vain refuge of sinners is discovered and destroyed by the revelation of this prophecy. The idolatrous temple shall be dismantled, the idola- trous altar shall be overthrown, when the Lord enters into controversy with unfaithful Israel. And in that day the sinful and deluded worshippers and priest~ shall be scattered. Whether slain or carried into captivity, none shall escape the eye or elude the chastening hand of the God who has been defied or forgotten. Every individual shall be dealt with upon the principles of eternal justice. I. THE FOOLISH AND VAIN ENDEAVOURS OF BlliNERS TO AVOID THE RECOMPENSE OF THEIR INIQUITY. The language of the prophet is vigorous and poetical. He pictures the smitten and scattered Israelites as delving into the abyss, as suaring to the heights of heaven, as hiding in the caves of Carmel, as crouching beneath the waters of the ocean; and all in vain. This figurative language represents the sophi8try and the self- deception and the useless wiles and artifices by which the discovered sinner seeks to persuade himself that his crimes shall be unpunished. II. 'l'HE OllU."IPRESENCE OF THE RIGHTEOUS JUDGE. We are reminded of that ancient acknowledgment, "Thou God seest me!" as we read this dechratiDn," I will set mine eyes upon them." The psalmist, in the hundred and thirty-ninth psalm, bas given us the most wonderfully impressive description which is to be found even in sacred literature of the omnipresence and the omniscience of God. Next to that descriptiun, for vigour and effectiveness, comes perhaps this passage of the prophecies of Amos. At every point and at every moment the universal and all-comprehending Spirit is in closest contact with every created iatelligeoce; and that presence which may be dis- cerned in operation wherever any work of God in the realm of nature is studied, is equally recognizable in the intellectual, the spiritual kingdom. Every conscience is a witness to the e:ver-present, all-observing Deity. Jll. THE CONSEQUENT CERTAINTY OF THE CARRYING OUT OF ALL THE REGAL AND JUDI0IAL DECISIONS OF THE DIVINE RuLEB. The circumstances of Israel led to the application of this great principle to tbe case of the sinful and rebellious. It was a painful duty which the prophet bad to perform, but as a servant of God be felt that there was no choice left him. It was his c>ffice, and it is the office of every preacher of righteousness, to say unto the wicked," Thou sbalt surely die."-T. Ver. 7.-Nationnl pride and presumption. It is usual for nations to boast of their history, their position, their great qualities, their good fortune, their invincibility. We know this from our own observation of the nations of modern times. And in this respect all ages seem alike. 'l'here were, no doubt, very peculiar grouuds for self- confidence and boastfulness on the part of the Jews. Yet such dispositious and habits were again and again censured and condemned by the inspired servants of Jehovah. J. IT IB A BIIOAD GENEUAL FACT THAT TllE MOVEMENTS OF NATIONS AIIE UNDER THE GUIDANCE OR SUPERINTENDENCE OF THE ALMIGHTY RULER. Amos is directed to point out that what was true of Israel in this respect was equally true of the Cushitcs, the Philistines, and the Syrians. In the case of all these nations there had been remarkable migrations and settlements. The band of God is recognized iu one as much as in the other. The Hebrews are sometimes charg,•d with narrowness and vanity in their interpretations of Divine providence. Doubtless many of thelll nrn.y be justly SIJ 188 '!'HE BOOK OF AMOS. ten. 1x. 1-1/i.
charged. But the langu11ge of Amos is a proof that the enlightened Jews took a far wider view. There is no contradiction between general and special providence. The nations of men, because they are men, arc subject to the control and direction of God. Not one !-ribe is un~orthy of_his rega~. In what m~nner, and to wha~ e_xtent, the great Ruler interposes m the poht1cal affurs of peoples 1t is not for our hm1ted wisdom to decide. But the pet.ty notion that one favoured nation enjoyR the protection and guidance of Heaven, whilst other nations are neglected and uncared for, is utterly inconsistent with the teaching of the text. Il. 'I'lra GUIDANCE A'!>'D PROTECTION WHICH NATIONS HAVE ENJOYED IN THE PAST IS NO GROUND OF EXEMPTION FROM THE OPERATION OF THE MORAL GOVERNMENT OF GoD. There were those in Israel who deemed it incredible that a nation so favoured as t~eirs had been could P?ssibly be call~ ~pon to _experience defeat, conquest, captivity, disaster. _B_u_t the fact 1s that great_ PI:vtleges simply :place men upon a higher level of respons1b1hty. To whom much 1s given, of them will much be required. Unfaith- fulness is the one great ground of censure, condemnation, punishment. Israel had sinned in separating from Judah, in setting up rival altars at Dan and Bethel, in intro- ducing an alien religion, idolatrous sacrifices and worship, in giving way in times of prosperity to luxury, pride, covetousness, and ambition. All the mercies accorded to their forefathers could not release the Israelites from the obligation to maintain the pure religion of Jehovah, and to keep his laws and ordinances. Nor could they be a ground for exemption from the action of those laws of Diviiie government which are universal in their operation, and disciplinary and morally beneficial in their tendency. The Captivity and the dispersion were conclusive proofs that there is no favouritism in the administration of God's rule; that his laws are not to be defied with impunity by the most privileged of nations. Presumption is irrational and foolish, and is the sure, swift road to destruction.-T.