It is of the utmost significance that this reformer, this founder of the highest order of prophecy in Israel, should not only thus begin with facts, but to the very end be occupied with almost nothing else, than the vision and record of them. In Amos there is but one prospect of the Ideal. It does not break till the close of his book, and then in such contrast to the plain and final indictments, which constitute nearly all the rest of his prophesying, that many have not unnaturally denied to him the verses which contain it. Throughout the other chapters we have but the exposure of present facts, material and moral, nor the sight of any future more distant than to-morrow and the immediate consequences of to-day's deeds. Let us mark this. The new prophecy which Amos started in Israel reached Divine heights of hope, unfolded infinite powers of moral and political regeneration--dared to blot out all the past, dared to believe all things possible in the future. But it started from the truth about the moral situation of the present. Its first prophet not only denied every popular dogma and ideal, but appears not to have substituted for them any others. He spent his gifts of vision on the discovery and appreciation of facts. Now this is necessary, not only in great reformations of religion, but at almost every stage in her development. We are constantly disposed to abuse even the most just and necessary of religious ideals as substitutes for experience or as escapes from duty, and to boast about the future before we have understood or mastered the present. Hence the need of realists like Amos. Though they are destitute of dogma, of comfort, of hope, of the ideal, let us not doubt that they also stand in the succession of the prophets of the Lord.