great temptations for the sake of influence or of gaining the assertion of one truth at the expense of another, or of winning the esteem or regard of the clever, the powerful, and the successful by an external homage to their prejudices and false opinions, to apply Elisha's permission. It should both be used and made with the utmost caution and anxiety. There may be cases, where there is a perfect simplicity of character and uprightness of intention, where such a line may be not only allowable but wise, where in the long run the cause of truth may be advanced, and the temporary expression of its explicit statement lead fairly to no impression that it is belied. But the danger will be so largely on the other side, that the greatest anxiety and suspicion of self should ever in such cases be exercised.

Such remarks are applicable to the position of men in society in the world, where opinions are expressed in opposition to those held by many present, and where a difficulty arises as to the duty or advisability of publicly denouncing them; or where practices may be used, and sinful conventionalities complied with, which arouse the indignation of the hearer, and his desire to condemn them,-is he right in keep

ing silence, or would he do more harm than good by the expression of his sentiments?

The only answer which can be given is that suggested above. After deep search into the motives of conduct, and every one can make this, is there reason to believe that there is an entire sincerity of purpose and intention? If so, it is well: if not, there is deep ground for apprehension.

LXVIII.

AMOS.

THE REFINING POWER OF RELIGION.

AMOS I. 1.

"THE WORDS OF AMOS, WHO WAS AMONG THE HERDMEN OF TEKOA, WHICH HE SAW CONCERNING ISRAEL IN THE DAYS OF UZZIAH KING OF JUDAH, AND IN THE DAYS OF JEROBOAM THE SON OF JOASH KING OF ISRAEL, TWO YEARS BEFORE THE EARTHQUAKE." 1. Amos tells us that he was no prophet, and had received no consecration in the college of the prophets, but his untutored and uneducated mind had received an inspiration which directly transmitted the will of God to His servant.

His prophecy often bears marks of rude and bold thought, though occasionally marked with great elegance. It shows alike the uncultivated mind of the herdsman, and the natural force and beauty which religion will ever give to the expressions and thoughts of the least naturally-refined spirit.

His prophecy is interesting because, among other reasons, it throws considerable light on the manners and customs of the Jews, and incidentally mentions many occurrences of the time of Amos which happened to the Jewish nation and its vicinity. One grand point of interest in it is its testimony to the power of inspiration and religion on the untaught and uncultivated mind. It shows how such a mind may, and, as we have often seen, does strike out bold, simple pathways and forcible expressions, which arrest us with a greater force than even those of the more refined and cultivated.

Other subjects of interest are opened out by this. The manner in which we are to treat those energies and yearnings to proclaim God's Will in many who have not been prepared for it through the ordinary channel; and how far we may be doing wrong by being so attached to routine as to renounce the employment of any of those extraordinary powers which seem struggling for the mastery in many around us.

2. But before entering upon this question an examination of the structure of the prophecy of Amos will show the powers and peculiar

tendency of the mind which needs the consideration of which I have urged. Imagery borrowed from natural scenery and its circumstances, will be among the most forcible modes of expression which such men will use. GOD appears to the uneducated mind especially revealed in the sounds and sights of nature; and no minds are more open to the influence of the awe inspired by the terrible or sublime in natural scenery, than they whose minds have not been refined sufficiently to be preoccupied with images of their own. We may often gather important lessons from this influence of nature on the mind. She teaches us to dive more into her own calm and profound depth, to read the Will of GOD. The way in which the objects of nature affected Amos is shown in the rapid images which occur in the third chapter, 4-8: "Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing? Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the