the Gospel requires, and what amazing prospects it unfolds? We wish no other evidence. "If they hear not Moses and the prophets, we set up no new doctrine: we only say, examine the foundation for yourselves. Other foundation can no man lay than that is laid, which is Jesus Christ." Hymenæus, or Philetus, or a thousand others, may teach as many new doctrines. There may be shades of difference on minor points, to the distraction of weak minds, but still "the foundation of God standeth sure, having this seal, The Lord knoweth them that are his." This is the inscription on one side of this seal. On it is deeply engraven the Omniscience of God. There can be no question upon this point. No reasonable man can doubt that God Almighty knows everything, as well those things which are to come, as those which are past. "All things are naked and open to the eye of Him with whom we have to do." He is about my bed," &c. It is the littleness of our own comprehension which leads us to doubt the unfathomable immensity of the divine attributes. "With the Lord one day is as a

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thousand years, and a thousand years as one day." "The Lord," says the Psalmist, "knoweth the righteous; but the ungodly, and him that delighteth in wickedness, doth his soul abhor." The Lord sees and knows not merely the outward act, but the inward motives to action. He has power to appoint, and he has wisdom to bestow upon man such a portion of free will as shall be for his good. He leads him to choose the good, and to refuse the evil: with Mary, the sister of Lazarus, to choose that good part which shall never be taken from her. In the book of Psalms, the omniscience of God, as extending to the most minute objects in the creation, is often named : "I know all the fowls upon the mountains; and the wild beasts of the field are in my sight." This Almighty Being, speaking again by his prophet, knew Cyrus, and called him by name, as the restorer of his people Israel, and the rebuilder of his temple or city, two hundred years before he came into the world. Thus God calleth things that are not as though they were; thus He can bring to pass events many years after they have been

predicted.

He knew Nathanael sitting under the fig-tree, and Matthew at the receipt of custom. He knew them, and called them into his service. "These things are the Lord's doing, they are marvellous in our eyes." It is the Lord's prerogative. "The Lord knoweth them that are his." In the rebellion of Corah, Dathan, and Abiram, Moses fell on his face and said,

Even to-morrow the Lord will show who are his, and who is holy, and will cause him to come near unto him; even him whom he hath chosen will he cause to come near unto him."

But what a useful lesson should this great truth teach us—what practical lessons are to be drawn from it! If known to God are all his works from the beginning of the world, we should adore, with the deepest submission, this infinite wisdom. We must be careful not to suffer an idle curiosity to lead us even to wish to pry into the secrets of Omnipotence. It was well said by Moses, when speaking of the heavy wrath of God, as it fell upon the wicked Canaanitish nations, and as it should fall upon the Jews if they were disobedient,

"Secret things belong unto the Lord our God, but those which are revealed belong unto us, and to our children." Our duty is to obey the revealed will of God. The Lord knows and hath done all things well. In one of his most endearing parables, he says, "I am the good Shepherd, and know my sheep, and am known of mine."

But our duty, as connected with the foreknowledge of God, is apparent. Here we turn to the other side of this seal. Here we find an inscription which meets our own case in yet plainer characters. "Let every one that nameth the name of Christ depart from iniquity;" and that, because the unrighteous shall not inherit the kingdom of God. Here is an injunction of general, of universal extent: here is indeed our duty. How many bitter controversialists have delighted in speculating upon the first of these inscriptions, whilst they have wholly forgotten the second side of this seal! It is so easy to preach, but so difficult to practise. Here is something practical-Shall we continue in sin, that grace may abound?-God forbid!" Well may the apostle say immediately, "But in

a great house (meaning the church) there are not only vessels of gold and of silver, but also of wood and of earth, and some to honour, and some to dishonour." If a man, therefore, purge himself from these, he shall be a vessel unto honour, sanctified and meet for the master's use, and prepared unto every good work." Thus we are taught not merely to abstain from evil, but how and in what manner we are to do our good works. We see the purpose of God concerning us-we see our duty. "God hath not called us unto uncleanness, but unto holiness." "Let every one that nameth the name of Christ depart from iniquity." It is not merely profession, but practice. "Why call ye me Lord, Lord, and do not the things which I say? Not every one that saith unto me Lord, Lord, shall enter into the kingdom, but whoso doeth the will of my Father which is in heaven."

Our duty, then, as connected with the foreknowledge of God, is evident. "Let every one that nameth the name of Christ depart from iniquity." If this text were better understood, men professing to believe the Gospel would be better Chris