There are certain great principles regulating the Divine government, and these are abiding. The seer spoke in harmony with these when he declared beforehand the ruin of Nineveh. Men, through unbelief, are slow to accept these principles and to acknowledge the inevitable results of their working. They are deceived by present appearances. They reason from things as they are, and conclude that, where there is material prosperity, this will of necessity continue Such was the difficulty with which Nahum had to contend. Assyria m his day was the dominant power, acknowledged and, on account of its tyranny and ambition, dreaded by all How, then, could the Hebrews credit the announcements of this prophet? Nahum felt their difficulty, and hence, in enforcing his teaching, he wisely turned from the future to the past, and, by referring to what God had done, he indicated what might yet be expected, lie appealed to No-Amon as a sign. Consider -

I. NO-AMON A SIGN TO THE PEOPLE OF JUDAH CONCERNING NINEVEH. By "No" (ver. 8) is intended the renowned city of Thebes, the capital of Upper Egypt, called No-Amon, from the idol Ammon enshrined there and represented in the Egyptian monuments by a ram or by a man seated on a chair and with a ram's head. The sign thus chosen by the prophet by way of enforcing his teaching was singularly appropriate. Could Nineveh boast of remarkable natural advantages? So could No-Amon (ver. 8). "It was situate among the rivers," etc. It was surrounded by the Nile and its canals (rhetorically here called "the sea," and actually so called still by the Bedouins), and which served as a natural fortification or bulwark. Could Nineveh pride herself in the multitude of her hosts ready to do her bidding? So could No-Amon. In this respect "her strength was infinite" (ver. 9). Cato computed the number of Egyptians connected with Thebes at seven millions. Could Nineveh glory in her foreign alliances? So could No-Amon (ver. 9). Yet despite all these advantages, No-Amon suffered defeat, and experienced the cruelties attendant thereon (ver. 10). The reference is not to the complete destruction of No-Amon (which was mainly effected by Cambyses, B.C. 525, and entirely completed by Ptolemy Lathyrus, B.C. 81), but to the expedition of Sargon against Egypt (Isaiah 20:3, 4), B.C. 714. Profane history gives no record of this; but the inscriptions on the monuments found in the palace at Khorsabad, built by Sargon, mention Egypt in connection with the wars of that king, and, when clearly deciphered, appear likely to strikingly confirm the scriptural representations (see Spiegel's 'Nineveh and Assyria' in Herzog's 'Cyclopaedia'). And as No-Amon, despite her resources, suffered at the hands of Assyria, so in the time to come should Assyria, notwithstanding her present glory, suffer through the foes who should rise up against her. Complete destruction should overtake her, and the records of her past triumphs and glories lie hidden under the mounds (ver. 11). No power enabling her to withstand the enemy should be available (ver. 11). Her strongholds when assailed should prove like fig trees with the first ripe figs, which fall without effort on his part into the eater's mouth (ver. 12). Her proud warriors should be in her midst as weak and timid women, their hearts failing them for terror. Her gates should be thrown wide open, and their belts consumed by fire (ver. 13).

II. NO-AMON AND NINEVAH A SIGN TO MODERN NATIONS. No-Amon, which in Nahum's day. had only been partially subjugated by the Assyrians, subsequently fell beneath the power of the conqueror, and so "proud Thebes," "the world's great empress on the Egyptian plains," came to nought. Nineveh, too, which in his time was great indeed in worldly glory, has likewise passed away, and is no more seen. Solemn impressions must be excited within the minds of reflecting men when they are privileged to visit the sites of these ancient despotisms, and to gaze upon the relics of departed greatness (see Stanley's 'Sinai and Palestine,' Introd. 38-45.; Wilkinson's 'Ancient Egypt,' 3:266, 329, 330; Layard's 'Nineveh and its Remains,' 1:6, 7. A voice comes to us from the colossal stature, the decorated palace halls, and the royal tombs of No-Amon; and from the uncovered mounds at Nimrond and Khorsabad, and which seems to say to us:

1. "The Word of our God shall stand forever. (Isaiah 40:8.)

2. National stability is not secured merely by

(1) Strong natural defends;

(2) influential foreign alliances;

(3) vast accumulated treasure;

(4) great military prowess and success.

3. Permanent influence, whether for individuals or for nations, has its foundation laid in righteousness and in the fear and love of God. (Psalm 144:15; Psalm 67.) - S.D.H.

These were certainly close environments; but whence had they come? From still closer ones, like those of pride and enervating habits among a luxurious people; from neglect of the higher demands of the spiritual life; from living too much on the lower plane, which prophets in all ages have warned against. It did not require miraculous power then to discern what causes would be sure to produce disintegration of a city or nation. It does not require any superhuman gift to-day. Every clear seeing mind knows that dissipation will make nations and individuals weak and easily overcome. Certain courses will tend to strengthen and fortify; opposite courses will produce final disaster. There is no power enduring and sufficient but the power of the Spirit; and if this be neglected there remains, of course, nothing with which to repel invasions. This is true of a single individual, or of many united. Not the force from without, but the weakness within, should cause apprehension. We have often seen good work done in overcoming environments. Hard, crushing, discouraging environments do not hinder brave spirits. There have been crises in the world's history when the massed power of dauntless spirit has finally swept away seemingly immovable environment. It is not in the nature of our surroundings to hold us caged for ever, or even for this life. There are no chains for the free spirit. Let us beware of the chains of pride, resentment, envy, of criticism and complaint, and break those that we can break.

(Mrs. E. M. Hickok.)