A Body of Doctrinal Divinity 
 
Book 1Chapter 16 
 
OF THE GOODNESS OF GOD. 
 
Having treated of the love, grace, mercy, and longsuffering of God, it will be proper to take some notice of his "goodness", from whence they all proceed; for that God loves any of his creatures, in the manner he does, bestows favours upon them, shows mercy to them, and bears much with them, is owing to the goodness of his nature. Hence one of his names and titles by which he is described and made known, is, that of Good; "thou, Lord, art good", (Ps. 86:5) and in many other places; when God proclaimed his name before Moses, this was one part of it, "abundant in goodness" (Ex. 34:6). Philo says[1], God is the name of goodness. And our English word God seems to be a contraction of the word "Good"; or, however, is the same with the German "Gott" and "Godt"; which came, as it is thought[2], from the Arabic word "Gada", which so signified; so that the German and English name of the divine Being, in common use, is taken from the attribute of his goodness. The name the heathens give to their supreme deity, is "optimus"[3], the "best"; he being not only good, as they supposed, and better than others, but the best of beings. Our Jehovah, the true God, is superlatively good; good in the highest degree, good beyond all conception and expression. Cotta in Cicero[4], charges Epicurus with taking away from God the property of the best and most excellent nature, by denying the grace and goodness of God; for what, says he, is better, or what is more excellent, than goodness and beneficence? It is a common notion, Sallustius says[5], that God is good; and Simplicius[6] calls him, the Goodness of goodnesses. Concerning the goodness of God, let the following things be observed: 
1. Goodness is essential to God; without which he would not be God; he, is by nature good[7]. The evil god of Cerdon and Marcion is not the true God; and this goodness being wanting in heathen deities, whatever pretensions may be made unto it, excludes them from the claim of deity; yea, goodness is itself the nature and essence of God; as he is love itself, wisdom itself, &c. so he is goodness itself, and it is himself, it includes his whole nature and essence. When God promised Moses that he would make "all his goodness" pass before him, it was not a single attribute only which was proclaimed and made known; but the several attributes of mercy, grace, longsuffering, truth, faithfulness, justice, and holiness (Ex. 33:19, 34:6,7). The goodness of God is not distinct from his essence; for then he must be compounded of that, and his essence; which is contrary to his simplicity: he is good in and of himself, and by his own essence; and not by participation of another; for if he was not good of himself, and by his own essence, but of and by another; then there would be some being both better than him, and prior to him; and so he would not be the eternal God, nor an independent Being, since he must depend on that from whence he receives his goodness; nor would he be the most perfect being, since what communicates goodness to him must be more perfect than he: all which, to say of God, is very unbecoming. It remains, then, that he is essentially good; is so in and of himself, by his own nature and essence. 
2. Goodness only belongs to God; he is solely good; "There is none good but one; that is, God"; is the assertion of Christ, (Matthew 19:17) which is to be understood not to the exclusion of the Son, and Spirit of God, who are, with the Father, the one God; and so equally good: but with respect to creatures, who are not of themselves inderivatively and independently good; this is only true of God. Whatever goodness is in creatures, it is all from him, who made them good originally; or put into them, or bestowed upon them, what goodness they have: what goodness there is in the elect angels, who never sinned; what goodness was in Adam, in a state of innocence; what goodness is in any good man, who partakes of the grace of God, or is or will be in the saints in heaven, is all from God; every good and perfect gift comes from him; nor have creatures anything but what they receive from him; he is the source and fountain of all, and therefore all goodness, originally, ultimately, and solely, is to be referred to God. 
3. God is the "summum bonum", he is t' agayon, as Plato calls him, "the Good"[8]; the chiefest good; the sum and substance of all felicity. Unwearied have been the pursuits of men to attain this; but have always failed, when they place it or expect it in anything out of God, and short of him: innumerable have been the sentiments of men about it. Solomon seems to have reduced them to these three, wisdom, riches, and pleasure; and he made an experiment of them, what happiness could be enjoyed in them, as far as a king, a wise man, and a good man, could go; and when he had finished it, pronounced all "vanity and vexation of spirit". God only can make men happy; he is the Father of mercies, the Fountain of all goodness, the Source of all felicity. There may be a show of happiness in such and such outward circumstances of life, some may be in, with respect to the above things; but there is no solidity in them; he is the only "happy man whose God is the Lord", (Ps. 144:12-15) wherefore good men, who are sensible of the vanity of the creature, and all creature enjoyments, pant after him, and are importunately desirous of the enjoyment of him, and cannot be satisfied without him, placing all their happiness in him: while others are saying, "Who will show us any good?" taking up their contentment in worldly good; they say, "Lord, lift thou up the light of thy countenance upon us"; which gives the greatest pleasure, joy, and satisfaction, that can be had (Ps. 4:6,7 52:1, 73:25). 
4. There is nothing but goodness in God, and nothing but goodness comes from him; there is no iniquity in him, nothing evil in his nature, no unrighteousness in any of his ways and works; he is "light" itself; all purity, holiness, truth, and goodness; "and in him is no darkness at all", of sin, error, and ignorance, (1 John 1:5) nor does anything that is evil come from him; he is not the author of sin, nor does he impel, nor persuade to it, nor tempt with it; but strongly forbids it, under pain of his displeasure, (James 1:13, 14) indeed, his decree is concerned about it; for it could not be, he not willing it by his permissive will; but then, though he suffers it to be, he overrules it for good; as in the case of the selling of Joseph, (Gen. 50:20) the evil of punishment of sin, or of affliction, is from God; in this sense "there is no evil in a city, and the Lord hath not done it", (Amos 3:6) but then punishment of sin is a good, as it is a vindication of the honour of divine justice, and of the righteous law of God; and the affliction of the people of God is for their good; and all evil things of that kind work for their good, both here and hereafter. 
5. God is infinitely good; as his understanding, wisdom, knowledge, and other perfections of his, are infinite; so is his goodness; he is abundant in it; it is so great, that it cannot be said how great it is; finite minds cannot comprehend it; the height, depth, length, and breadth of it, are unmeasurable; it knows no bounds nor limits; it is so perfect that nothing can be added to it: the goodness of a creature extends not to God, nor is it capable of communicating any to him, "who hath first given to him", &c. (Rom. 11:35, 36). 
6. God is immutably and eternally good; the goodness of creatures is but as the morning cloud, and early dew, which soon passes away; of which there has been instances in angels and men: but the goodness of God is invariably the same, and endures continually; and though there has been, and are, such large communications of it to creatures, it is the same as ever, and remains an inexhaustible fountain. 
7. The goodness of God is communicative and diffusive; he is good, and he does good; "the whole earth is full of his goodness", (Ps. 119:68, 33:5) there is not a creature but what partakes of it, more or less, in some manner or another; but then it is communicated according to his sovereign will and pleasure. A heathen writer[9] argues the goodness of God from the existence of the world; since it is by the goodness of God the world is, God must be always good. 
8. This attribute of goodness belongs to each divine person, Father, Son, and Spirit; when Christ says, as quoted above, "there is none good but one, that is, God", it is to be understood not of God personally considered, or of one person, to the exclusion of the other; but of God essentially considered: and the design of Christ was, to raise the mind of the young man to whom he spoke, to an higher opinion of himself than what he had; even of him, not as a mere man, whom, as such, he called good; but as the true God, to whom this epithet, in its highest sense, only belongs: and it is predicated of the Father, (2 Chron. 30:18) of Christ, (John 10:11) and of the Spirit, (Neh. 9:20; Ps. 143:10) and they must, indeed, in the same sense, be good, since they partake of one common undivided nature and essence (1 John 5:7). 
The goodness of God, with respect to each of the objects of it, may be considered as general and special; in like manner as his love and mercy. There is the general goodness of God, which is as extensive as his mercy; "The Lord is good to all, and his tender mercies are over all his works" (Ps. 145:9). All creatures are made by God, and as they came from him, they are all very good; there is a goodness put into them, whereby they become good and beneficial to others, and especially to men: there is a goodness in inanimate creatures, in the metals and minerals of the earth; in the luminaries of the heavens, the sun, moon, and stars; they are pleasant, good to look at, their form, magnitude, and splendour: they are profitably good; by their light they themselves are seen, and other objects; by this men see to walk and work, and do the several businesses of life; and through their kind and benign influences shed on the earth, many precious fruits are brought forth, and the advantages of them all men share in; God "makes his sun to rise on the evil and on the good", (Matthew 5:45) which is one great instance of his general goodness. In the vegetable creation there is a large display of the goodness of God; some herbs, plants, and trees, being good for medicine, others for food, both for the cattle of the field and for the service of men (Ps. 104:14, 15). Among the animals, some are for one use, and some for another, and many are meat for men; and even every creature of God is good, and to be received with thanksgiving, (1 Tim. 4:4) and all creatures, both men and beast, partake of the goodness of God in the preservation of them, (Ps. 36:6; 1 Tim. 4:10) and in the provision of food for them (Ps. 104:27,28, 145:15, 16, 147:8; Acts 14:16, 17, 17:25, 28; 1 Tim. 4:8). 
There is indeed a difference made by God in the distribution of his general goodness, in the effects of it; which are not imparted to all creatures alike. God gives more of his goodness to men than to brutes; since he gives them reason and understanding; whereby they become more knowing, and to be wiser than the beasts of the field, and the fowls of the heavens, (Job 35:11) and angels have a greater share of his goodness than men; who excel as in strength, so in wisdom and knowledge; hence man is said to be made a little lower than the angels, (Ps. 8:5) and some men have a greater share in the general and providential goodness of God than others; either have larger endowments of mind, are the wise and prudent of the world; or have more comeliness, strength, and health of body; or are possessed of greater wealth and riches (Eccl. 9:11). 
The special goodness of God, as to the effects of it, elect angels, and elect men, only partake of, which is sovereign and distinguishing; God is good to the elect angels, in choosing them in Christ, preserving them from apostasy, confirming them in the estate they were created in, granting them nearness to himself, and many other peculiar favours; when the angels that sinned are not spared by him, but are reserved to judgment (1 Tim. 5:21; 2 Peter 2:4). Elect men, the spiritual and mystical Israel of God, have a share in his special goodness; "truly God is good to Israel", (Ps. 73:1) and that in a very distinguishing manner, as he is not to reprobates; "the election hath obtained" all the special blessings of goodness, grace here, and glory hereafter; light, life, and happiness; while "the rest" are "blinded", (Rom. 11:7) they are made to differ from others thereby in time, and to all eternity; and yet among them there are different displays of divine goodness in the present state; some have greater spiritual gifts for usefulness than others; some have larger measures of grace; though they have all the same grace, yet not to the same degree; they have all alike precious faith, but in some it is weaker, in others stronger; and some have more spiritual light in the Gospel, and more spiritual peace and joy, and larger discoveries of the love of God, and have more communion with him. All which must be referred to his sovereign good will and pleasure. 
Many are the acts and instances of divine goodness to the people of God in common. It has been observed, that the attribute of "goodness", and the epithet of "good", belong to each of the three divine persons, Father, Son, and Spirit; and they have each of them manifested their goodness in acts of it. 
Jehovah the Father, has displayed his goodness to his special people, in his good designs towards them, and thoughts of them; in setting them apart for himself, his own glory, and their good; in laying up all good things for them in Christ, and in the covenant of his grace; in making promises of good things to them, both for this life, and that which is to come; and in bestowing good gifts on them, the gift of himself, the gift of his Son, and the gift of his Spirit; and all the blessings of goodness, as of adoption, justification, pardon of sin, &c. and all the graces of the Spirit, as the gift of faith, of repentance, of a good hope of eternal life, and also the gift of eternal life itself. Jehovah the Son, has manifested his goodness to the same persons; in becoming a Surety, and undertaking for their good; in partaking of their nature, in which good will to men was expressed; and in working out the great and good work of their redemption and salvation; he is the good Shepherd, and has shown himself to be so, by laying down his life for the sheep, and by providing a good fold, and good pasture for them: he is, and has been, in all ages, the Fountain of goodness and grace to all his people, for the supply of all their wants; and he ever lives to speak a good word, and intercede for good things for them. Jehovah the Spirit, is good unto them, as a Teacher, Sanctifier, and Comforter of them, as a Spirit of adoption, grace, and supplication; as the author of the good work of grace in them; as the guide of them through this world; and as the earnest and pledge of their future glory, and a sealer of them up unto the day of redemption. 
ENDNOTES: 
 
[1] Leg. Alleg. l. 2. p. 74. 
 
[2] Vid. Hinckelman. Praefat. ad Alkoran. 
 
[3] "Optimus maximus quidem ante optimus, id est, beneficentissimus quam maximus", Cicero de Natura Deorum, l. 2. 
 
[4] Ibid. l. 1. prope finem. 
 
[5] De Diis, c. 1. 
 
[6] In Epictetum. 
 
[7] agayov gar hn fusei, Hierocles in Carmin. Pythag. p. 21. 
 
[8] De Republica, l. 6. p. 687. 
 
[9] Sallust de Diis, c. 7.

A Body of Doctrinal Divinity 
 
Book 1—Chapter 16 
 
OF THE GOODNESS OF GOD. 
 
Having treated of the love, grace, mercy, and longsuffering of God, it will be proper to take some notice of his "goodness", from whence they all proceed; for that God loves any of his creatures, in the manner he does, bestows favours upon them, shows mercy to them, and bears much with them, is owing to the goodness of his nature. Hence one of his names and titles by which he is described and made known, is, that of Good; "thou, Lord, art good", (Ps. 86:5) and in many other places; when God proclaimed his name before Moses, this was one part of it, "abundant in goodness" (Ex. 34:6). Philo says[1], God is the name of goodness. And our English word God seems to be a contraction of the word "Good"; or, however, is the same with the German "Gott" and "Godt"; which came, as it is thought[2], from the Arabic word "Gada", which so signified; so that the German and English name of the divine Being, in common use, is taken from the attribute of his goodness. The name the heathens give to their supreme deity, is "optimus"[3], the "best"; he being not only good, as they supposed, and better than others, but the best of beings. Our Jehovah, the true God, is superlatively good; good in the highest degree, good beyond all conception and expression. Cotta in Cicero[4], charges Epicurus with taking away from God the property of the best and most excellent nature, by denying the grace and goodness of God; for what, says he, is better, or what is more excellent, than goodness and beneficence? It is a common notion, Sallustius says[5], that God is good; and Simplicius[6] calls him, the Goodness of goodnesses. Concerning the goodness of God, let the following things be observed: 
1. Goodness is essential to God; without which he would not be God; he, is by nature good[7]. The evil god of Cerdon and Marcion is not the true God; and this goodness being wanting in heathen deities, whatever pretensions may be made unto it, excludes them from the claim of deity; yea, goodness is itself the nature and essence of God; as he is love itself, wisdom itself, &c. so he is goodness itself, and it is himself, it includes his whole nature and essence. When God promised Moses that he would make "all his goodness" pass before him, it was not a single attribute only which was proclaimed and made known; but the several attributes of mercy, grace, longsuffering, truth, faithfulness, justice, and holiness (Ex. 33:19, 34:6,7). The goodness of God is not distinct from his essence; for then he must be compounded of that, and his essence; which is contrary to his simplicity: he is good in and of himself, and by his own essence; and not by participation of another; for if he was not good of himself, and by his own essence, but of and by another; then there would be some being both better than him, and prior to him; and so he would not be the eternal God, nor an independent Being, since he must depend on that from whence he receives his goodness; nor would he be the most perfect being, since what communicates goodness to him must be more perfect than he: all which, to say of God, is very unbecoming. It remains, then, that he is essentially good; is so in and of himself, by his own nature and essence. 
2. Goodness only belongs to God; he is solely good; "There is none good but one; that is, God"; is the assertion of Christ, (Matthew 19:17) which is to be understood not to the exclusion of the Son, and Spirit of God, who are, with the Father, the one God; and so equally good: but with respect to creatures, who are not of themselves inderivatively and independently good; this is only true of God. Whatever goodness is in creatures, it is all from him, who made them good originally; or put into them, or bestowed upon them, what goodness they have: what goodness there is in the elect angels, who never sinned; what goodness was in Adam, in a state of innocence; what goodness is in any good man, who partakes of the grace of God, or is or will be in the saints in heaven, is all from God; every good and perfect gift comes from him; nor have creatures anything but what they receive from him; he is the source and fountain of all, and therefore all goodness, originally, ultimately, and solely, is to be referred to God. 
3. God is the "summum bonum", he is t' agayon, as Plato calls him, "the Good"[8]; the chiefest good; the sum and substance of all felicity. Unwearied have been the pursuits of men to attain this; but have always failed, when they place it or expect it in anything out of God, and short of him: innumerable have been the sentiments of men about it. Solomon seems to have reduced them to these three, wisdom, riches, and pleasure; and he made an experiment of them, what happiness could be enjoyed in them, as far as a king, a wise man, and a good man, could go; and when he had finished it, pronounced all "vanity and vexation of spirit". God only can make men happy; he is the Father of mercies, the Fountain of all goodness, the Source of all felicity. There may be a show of happiness in such and such outward circumstances of life, some may be in, with respect to the above things; but there is no solidity in them; he is the only "happy man whose God is the Lord", (Ps. 144:12-15) wherefore good men, who are sensible of the vanity of the creature, and all creature enjoyments, pant after him, and are importunately desirous of the enjoyment of him, and cannot be satisfied without him, placing all their happiness in him: while others are saying, "Who will show us any good?" taking up their contentment in worldly good; they say, "Lord, lift thou up the light of thy countenance upon us"; which gives the greatest pleasure, joy, and satisfaction, that can be had (Ps. 4:6,7 52:1, 73:25). 
4. There is nothing but goodness in God, and nothing but goodness comes from him; there is no iniquity in him, nothing evil in his nature, no unrighteousness in any of his ways and works; he is "light" itself; all purity, holiness, truth, and goodness; "and in him is no darkness at all", of sin, error, and ignorance, (1 John 1:5) nor does anything that is evil come from him; he is not the author of sin, nor does he impel, nor persuade to it, nor tempt with it; but strongly forbids it, under pain of his displeasure, (James 1:13, 14) indeed, his decree is concerned about it; for it could not be, he not willing it by his permissive will; but then, though he suffers it to be, he overrules it for good; as in the case of the selling of Joseph, (Gen. 50:20) the evil of punishment of sin, or of affliction, is from God; in this sense "there is no evil in a city, and the Lord hath not done it", (Amos 3:6) but then punishment of sin is a good, as it is a vindication of the honour of divine justice, and of the righteous law of God; and the affliction of the people of God is for their good; and all evil things of that kind work for their good, both here and hereafter. 
5. God is infinitely good; as his understanding, wisdom, knowledge, and other perfections of his, are infinite; so is his goodness; he is abundant in it; it is so great, that it cannot be said how great it is; finite minds cannot comprehend it; the height, depth, length, and breadth of it, are unmeasurable; it knows no bounds nor limits; it is so perfect that nothing can be added to it: the goodness of a creature extends not to God, nor is it capable of communicating any to him, "who hath first given to him", &c. (Rom. 11:35, 36). 
6. God is immutably and eternally good; the goodness of creatures is but as the morning cloud, and early dew, which soon passes away; of which there has been instances in angels and men: but the goodness of God is invariably the same, and endures continually; and though there has been, and are, such large communications of it to creatures, it is the same as ever, and remains an inexhaustible fountain. 
7. The goodness of God is communicative and diffusive; he is good, and he does good; "the whole earth is full of his goodness", (Ps. 119:68, 33:5) there is not a creature but what partakes of it, more or less, in some manner or another; but then it is communicated according to his sovereign will and pleasure. A heathen writer[9] argues the goodness of God from the existence of the world; since it is by the goodness of God the world is, God must be always good. 
8. This attribute of goodness belongs to each divine person, Father, Son, and Spirit; when Christ says, as quoted above, "there is none good but one, that is, God", it is to be understood not of God personally considered, or of one person, to the exclusion of the other; but of God essentially considered: and the design of Christ was, to raise the mind of the young man to whom he spoke, to an higher opinion of himself than what he had; even of him, not as a mere man, whom, as such, he called good; but as the true God, to whom this epithet, in its highest sense, only belongs: and it is predicated of the Father, (2 Chron. 30:18) of Christ, (John 10:11) and of the Spirit, (Neh. 9:20; Ps. 143:10) and they must, indeed, in the same sense, be good, since they partake of one common undivided nature and essence (1 John 5:7). 
The goodness of God, with respect to each of the objects of it, may be considered as general and special; in like manner as his love and mercy. There is the general goodness of God, which is as extensive as his mercy; "The Lord is good to all, and his tender mercies are over all his works" (Ps. 145:9). All creatures are made by God, and as they came from him, they are all very good; there is a goodness put into them, whereby they become good and beneficial to others, and especially to men: there is a goodness in inanimate creatures, in the metals and minerals of the earth; in the luminaries of the heavens, the sun, moon, and stars; they are pleasant, good to look at, their form, magnitude, and splendour: they are profitably good; by their light they themselves are seen, and other objects; by this men see to walk and work, and do the several businesses of life; and through their kind and benign influences shed on the earth, many precious fruits are brought forth, and the advantages of them all men share in; God "makes his sun to rise on the evil and on the good", (Matthew 5:45) which is one great instance of his general goodness. In the vegetable creation there is a large display of the goodness of God; some herbs, plants, and trees, being good for medicine, others for food, both for the cattle of the field and for the service of men (Ps. 104:14, 15). Among the animals, some are for one use, and some for another, and many are meat for men; and even every creature of God is good, and to be received with thanksgiving, (1 Tim. 4:4) and all creatures, both men and beast, partake of the goodness of God in the preservation of them, (Ps. 36:6; 1 Tim. 4:10) and in the provision of food for them (Ps. 104:27,28, 145:15, 16, 147:8; Acts 14:16, 17, 17:25, 28; 1 Tim. 4:8). 
There is indeed a difference made by God in the distribution of his general goodness, in the effects of it; which are not imparted to all creatures alike. God gives more of his goodness to men than to brutes; since he gives them reason and understanding; whereby they become more knowing, and to be wiser than the beasts of the field, and the fowls of the heavens, (Job 35:11) and angels have a greater share of his goodness than men; who excel as in strength, so in wisdom and knowledge; hence man is said to be made a little lower than the angels, (Ps. 8:5) and some men have a greater share in the general and providential goodness of God than others; either have larger endowments of mind, are the wise and prudent of the world; or have more comeliness, strength, and health of body; or are possessed of greater wealth and riches (Eccl. 9:11). 
The special goodness of God, as to the effects of it, elect angels, and elect men, only partake of, which is sovereign and distinguishing; God is good to the elect angels, in choosing them in Christ, preserving them from apostasy, confirming them in the estate they were created in, granting them nearness to himself, and many other peculiar favours; when the angels that sinned are not spared by him, but are reserved to judgment (1 Tim. 5:21; 2 Peter 2:4). Elect men, the spiritual and mystical Israel of God, have a share in his special goodness; "truly God is good to Israel", (Ps. 73:1) and that in a very distinguishing manner, as he is not to reprobates; "the election hath obtained" all the special blessings of goodness, grace here, and glory hereafter; light, life, and happiness; while "the rest" are "blinded", (Rom. 11:7) they are made to differ from others thereby in time, and to all eternity; and yet among them there are different displays of divine goodness in the present state; some have greater spiritual gifts for usefulness than others; some have larger measures of grace; though they have all the same grace, yet not to the same degree; they have all alike precious faith, but in some it is weaker, in others stronger; and some have more spiritual light in the Gospel, and more spiritual peace and joy, and larger discoveries of the love of God, and have more communion with him. All which must be referred to his sovereign good will and pleasure. 
Many are the acts and instances of divine goodness to the people of God in common. It has been observed, that the attribute of "goodness", and the epithet of "good", belong to each of the three divine persons, Father, Son, and Spirit; and they have each of them manifested their goodness in acts of it. 
Jehovah the Father, has displayed his goodness to his special people, in his good designs towards them, and thoughts of them; in setting them apart for himself, his own glory, and their good; in laying up all good things for them in Christ, and in the covenant of his grace; in making promises of good things to them, both for this life, and that which is to come; and in bestowing good gifts on them, the gift of himself, the gift of his Son, and the gift of his Spirit; and all the blessings of goodness, as of adoption, justification, pardon of sin, &c. and all the graces of the Spirit, as the gift of faith, of repentance, of a good hope of eternal life, and also the gift of eternal life itself. Jehovah the Son, has manifested his goodness to the same persons; in becoming a Surety, and undertaking for their good; in partaking of their nature, in which good will to men was expressed; and in working out the great and good work of their redemption and salvation; he is the good Shepherd, and has shown himself to be so, by laying down his life for the sheep, and by providing a good fold, and good pasture for them: he is, and has been, in all ages, the Fountain of goodness and grace to all his people, for the supply of all their wants; and he ever lives to speak a good word, and intercede for good things for them. Jehovah the Spirit, is good unto them, as a Teacher, Sanctifier, and Comforter of them, as a Spirit of adoption, grace, and supplication; as the author of the good work of grace in them; as the guide of them through this world; and as the earnest and pledge of their future glory, and a sealer of them up unto the day of redemption. 
ENDNOTES: 
 
[1] Leg. Alleg. l. 2. p. 74. 
 
[2] Vid. Hinckelman. Praefat. ad Alkoran. 
 
[3] "Optimus maximus quidem ante optimus, id est, beneficentissimus quam maximus", Cicero de Natura Deorum, l. 2. 
 
[4] Ibid. l. 1. prope finem. 
 
[5] De Diis, c. 1. 
 
[6] In Epictetum. 
 
[7] agayov gar hn fusei, Hierocles in Carmin. Pythag. p. 21. 
 
[8] De Republica, l. 6. p. 687. 
 
[9] Sallust de Diis, c. 7.

A Body of Doctrinal Divinity Book 1—Chapter 16 OF THE GOODNESS OF GOD. Having treated of the love, grace, mercy, and longsuffering of God, it will be proper to take some notice of his "goodness", from whence they all proceed; for that God loves any of his creatures, in the manner he does, bestows fa

Of the Goodness of God.

A Body of Doctrinal Divinity Book 7—Chapter 2 OF THE IMMORTALITY OF THE SOUL Though the body dies, and when it dies, the soul dies not; it survives the body, and not only lives after it, but lives for ever, it never dies: though the body without the soul is dead, yet the soul without the body is not

Of the Immortality of the Soul.

A Body of Doctrinal Divinity Book 1—Chapter 9 OF THE OMNISCIENCE OF GOD Having considered such attributes of God, which belong to him as an active and operative Spirit; as the Life of God, and his Power, or Omnipotence; I proceed to consider such perfections, which may be ascribed to him as an intel

Of the Omniscience of God.

The Free Grace of God Exalted In The Character Of The Apostle Paul Occasioned by the Death of Mr. John Brine, Baptist Minister. Preached at St. Albans, Hertfordshire, May 26, 1765. But by the grace of God, I am what I am. —1 Corinthians 15:10 The apostle is treating in the context of the important d

The Free Grace of God exalted in the Character of St. Paul.

A. ORIGIN OF SATAN 1. What light is shed on the origin of Satan in: (1) Isa. 14:12? That prior to his fall he was called “Lucifer” (“day star”) and “son of the morning,” probably because he was the beginning of God’s creation. (2) Ezek. 28:15? That he is a created being and as such does not possess 

Study Notes - Satan

There is a great need in the body of Christ for consistent reading of the Holy Scriptures in their entirety, book by book, chapter by chapter, verse by verse. In this case we are encouraging a chronological reading of the Scriptures. Most of the confusion is created when certain teachers, groups, or denominations take singular verses out of context and compare them with others. Though it is a good spiritual principle to compare spiritual truths with spiritual truths,1139 yet this must all be done in the larger context of God’s Word. Therefore we are encouraging all of God’s saints to have a consistent discipline of reading through the whole Scriptures once a year as a supplemental reading plan. 
This plan takes just 10-25 minutes of your day to read through the given chapters. One recommendation is to mark or underline one verse that stood out to you that you can apply into your life or memorize.1140 In your reading, see the person of the Lord Jesus Christ in all the chapters for our Lord said that the Scriptures testified of Him.1141 Learn of the character of God and spend time praying to the Lord what you have learnt. Also, we recommend that believers spend extra time reading through the Book of Acts on an ongoing basis for it is a clear blueprint for the Church and need for the Holy Spirit. 
Lastly, we highly recommend you spend much more time in the Scriptures on your own where the Holy Spirit is leading you to meditate on.1142 Let this plan be a possible solution for you to ensure you are reading through all the Scriptures at least once per year. You can check the boxes * beside each passage as a checklist. 
 
 
1139 1 Corinthians 2:13 
1140 James 1:22, Psalm 119:11 
1141 Luke 24:27 
1142 Psalm 119:15-16 
 
 
 
 
 
READING SCHEDULE 
 
Jan 1: Genesis 1-3 * 
Jan 2: Genesis 4-7 * 
Jan 3: Genesis 8-11 * 
Jan 4: Job 1-5 * 
Jan 5: Job 6-9 * 
Jan 6: Job 10-13 * 
Jan 7: Job 14-16 * 
Jan 8: Job 17-20 * 
Jan 9: Job 21-23 * 
Jan 10: Job 24-28 * 
Jan 11: Job 29-31 * 
Jan 12: Job 32-34 * 
Jan 13: Job 35-37 * 
Jan 14: Job 38-39 * 
Jan 15: Job 40-42 * 
Jan 16: Genesis 12-15 * 
Jan 17: Genesis 16-18 * 
Jan 18: Genesis 19-21 * 
Jan 19: Genesis 22-24 * 
Jan 20: Genesis 25-26 * 
Jan 21: Genesis 27-29 * 
Jan 22: Genesis 30-31 * 
Jan 23: Genesis 32-34 * 
Jan 24: Genesis 35-37 * 
Jan 25: Genesis 38-40 * 
Jan 26: Genesis 41-42 * 
Jan 27: Genesis 43-45 * 
Jan 28: Genesis 46-47 * 
Jan 29: Genesis 48-50 * 
Jan 30: Exodus 1-3 * 
Jan 31: Exodus 4-6 * 
Feb 1: Exodus 7-9 * 
Feb 2: Exodus 10-12 * 
Feb 3: Exodus 13-15 * 
Feb 4: Exodus 16-18 * 
Feb 5: Exodus 19-21 * 
Feb 6: Exodus 22-24 * 
Feb 7: Exodus 25-27 * 
Feb 8: Exodus 28-29 * 
Feb 9: Exodus 30-32 * 
Feb 10: Exodus 33-35 * 
Feb 11: Exodus 36-38 * 
Feb 12: Exodus 39-40 * 
Feb 13: Leviticus 1-4 * 
Feb 14: Leviticus 5-7 * 
Feb 15: Leviticus 8-10 * 
Feb 16: Leviticus 11-13 * 
Feb 17: Leviticus 14-15 * 
Feb 18: Leviticus 16-18 * 
Feb 19: Leviticus 19-21 * 
Feb 20: Leviticus 22-23 * 
Feb 21: Leviticus 24-25 * 
Feb 22: Leviticus 26-27 * 
Feb 23: Numbers 1-2 * 
Feb 24: Numbers 3-4 * 
Feb 25: Numbers 5-6 * 
Feb 26: Numbers 7 * 
Feb 27: Numbers 8-10 * 
Feb 28-29: Numbers 11-13 * 
Mar 1: Numbers 14-15; Psalm 90 * 
Mar 2: Numbers 16-17 * 
Mar 3: Numbers 18-20 * 
Mar 4: Numbers 21-22 * 
Mar 5: Numbers 23-25 * 
Mar 6: Numbers 26-27 * 
Mar 7: Numbers 28-30 * 
Mar 8: Numbers 31-32 * 
Mar 9: Numbers 33-34 * 
Mar 10: Numbers 35-36 * 
Mar 11: Deuteronomy 1-2 * 
Mar 12: Deuteronomy 3-4 * 
Mar 13: Deuteronomy 5-7 * 
Mar 14: Deuteronomy 8-10 * 
Mar 15: Deuteronomy 11-13 * 
Mar 16: Deuteronomy 14-16 * 
Mar 17: Deuteronomy 17-20 * 
Mar 18: Deuteronomy 21-23 * 
Mar 19: Deuteronomy 24-27 * 
Mar 20: Deuteronomy 28-29 * 
Mar 21: Deuteronomy 30-31 * 
Mar 22: Deuteronomy 32-34; Psalm 91 * 
Mar 23: Joshua 1-4 * 
Mar 24: Joshua 5-8 * 
Mar 25: Joshua 9-11 * 
Mar 26: Joshua 12-15 * 
Mar 27: Joshua 16-18 * 
Mar 28: Joshua 19-21 * 
Mar 29: Joshua 22-24 * 
Mar 30: Judges 1-2 * 
Mar 31: Judges 3-5 * 
Apr 1: Judges 6-7 * 
Apr 2: Judges 8-9 * 
Apr 3: Judges 10-12 * 
Apr 4: Judges 13-15 * 
Apr 5: Judges 16-18 * 
Apr 6: Judges 19-21 * 
Apr 7: Ruth * 
Apr 8: 1 Samuel 1-3 * 
Apr 9: 1 Samuel 4-8 * 
Apr 10: 1 Samuel 9-12 * 
Apr 11: 1 Samuel 13-14 * 
Apr 12: 1 Samuel 15-17 * 
Apr 13: 1 Samuel 18-20; Psalms 11, 59 * 
Apr 14: 1 Samuel 21-24 * 
Apr 15: Psalms 7, 27, 31, 34, 52 * 
Apr 16: Psalms 56, 120, 140-142 * 
Apr 17: 1 Samuel 25-27 * 
Apr 18: Psalms 17, 35, 54, 63 * 
Apr 19: 1 Samuel 28-31; Ps 18 * 
Apr 20: Psalms 121, 123-125, 128-130 * 
Apr 21: 2 Samuel 1-4 * 
Apr 22: Psalms 6, 8-10, 14, 16, 19, 21 * 
Apr 23: 1 Chronicles 1-2 * 
Apr 24: Psalms 43-45, 49, 84-85, 87 * 
Apr 25: 1 Chronicles 3-5 * 
Apr 26: Psalms 73, 77-78 * 
Apr 27: 1 Chronicles 6 * 
Apr 28: Psalms 81, 88, 92-93 * 
Apr 29: 1 Chronicles 7-10 * 
Apr 30: Psalms 102-104 * 
May 1: 2 Samuel 5:1-10; 1 Chronicles 11-12 * 
May 2: Psalm 133 * 
May 3: Psalms 106-107 * 
May 4: 2 Samuel 5:11-6:23; 1 Chronicles 13-16 * 
May 5: Psalms 1-2, 15, 22-24, 47, 68 * 
May 6: Psalms 89, 96, 100-101, 105, 132 * 
May 7: 2 Samuel 7; 1 Chronicles 17 * 
May 8: Psalms 25, 29, 33, 36, 39 * 
May 9: 2 Samuel 8-9; 1 Chronicles 18 * 
May 10: Psalms 50, 53, 60, 75 * 
May 11: 2 Samuel 10; 1 Chronicles 19; Psalm 20 * 
May 12: Psalms 65-67, 69-70 * 
May 13: 2 Samuel 11-12; 1 Chronicles 20 * 
May 14: Psalm 32, 51, 86, 122 * 
May 15: 2 Samuel 13-15 * 
May 16: Psalm 3-4, 12-13, 28, 55 * 
May 17: 2 Samuel 16-18 * 
May 18: Psalms 26, 40, 58, 61-62, 64 * 
May 19: 2 Samuel 19-21 * 
May 20: Psalms 5, 38, 41-42 * 
May 21: 2 Samuel 22-23; Psalm 57 * 
May 22: Psalms 95, 97-99 * 
May 23: 2 Samuel 24; 1 Chronicles 21-22; Psalm 30 * 
May 24: Psalm 108-110 * 
May 25: 1 Chronicles 23-25 * 
May 26: Psalm 131, 138-139, 143-145 * 
May 27: 1 Chronicles 26-29; Psalm 127 * 
May 28: Psalms 111-118 * 
May 29: 1 Kings 1-2; Psalms 37, 71, 94 * 
May 30: Psalm 119:1-88 * 
May 31: 1 Kings 3-4; 2 Chronicles 1; Psalm 72 * 
Jun 1: Psalm 119:89-176 * 
Jun 2: Song of Songs * 
Jun 3: Proverbs 1-3 * 
Jun 4: Proverbs 4-6 * 
Jun 5: Proverbs 7-9 * 
Jun 6: Proverbs 10-12 * 
Jun 7: Proverbs 13-15 * 
Jun 8: Proverbs 16-18 * 
Jun 9: Proverbs 19-21 * 
Jun 10: Proverbs 22-24 * 
Jun 11: 1 Kings 5-6; 2 Chronicles 2-3 * 
Jun 12: 1 Kings 7; 2 Chronicles 4 * 
Jun 13: 1 Kings 8; 2 Chronicles 5 * 
Jun 14: 2 Chronicles 6-7; Psalm 136 * 
Jun 15: Psalms 134, 146-150 * 
Jun 16: 1 King 9; 2 Chronicles 8 * 
Jun 17: Proverbs 25-26 * 
Jun 18: Proverbs 27-29 * 
Jun 19: Ecclesiastes 1-6 * 
Jun 20: Ecclesiastes 7-12 * 
Jun 21: 1 Kings 10-11; 2 Chronicles 9 * 
Jun 22: Proverbs 30-31 * 
Jun 23: 1 Kings 12-14 * 
Jun 24: 2 Chronicles 10-12 * 
Jun 25: 1 Kings 15:1-24; 2 Chronicles 13-16 * 
Jun 26: 1 Kings 15:25-16:34; 2 Chronicles 17 * 
Jun 27: 1 Kings 17-19 * 
Jun 28: 1 Kings 20-21 * 
Jun 29: 1 Kings 22; 2 Chronicles 18 * 
Jun 30: 2 Chronicles 19-23 * 
Jul 1: Obadiah; Psalms 82-83 * 
Jul 2: 2 Kings 1-4 * 
Jul 3: 2 Kings 5-8 * 
Jul 4: 2 Kings 9-11 * 
Jul 5: 2 Kings 12-13; 2 Chronicles 24 * 
Jul 6: 2 Kings 14; 2 Chronicles 25 * 
Jul 7: Jonah * 
Jul 8: 2 Kings 15; 2 Chronicles 26 * 
Jul 9: Isaiah 1-4 * 
Jul 10: Isaiah 5-8 * 
Jul 11: Amos 1-5 * 
Jul 12: Amos 6-9 * 
Jul 13: 2 Chronicles 27; Isaiah 9-12 * 
Jul 14: Micah * 
Jul 15: 2 Chronicles 28; 2 Kings 16-17 * 
Jul 16: Isaiah 13-17 * 
Jul 17: Isaiah 18-22 * 
Jul 18: Isaiah 23-27 * 
Jul 19: 2 Kings 18:1-8; 2 Chronicles 29-31; Psalm 48 * 
Jul 20: Hosea 1-7 * 
Jul 21: Hosea 8-14 * 
Jul 22: Isaiah 28-30 * 
Jul 23: Isaiah 31-34 * 
Jul 24: Isaiah 35-36 * 
Jul 25: Isaiah 37-39; Psalm 76 * 
Jul 26: Isaiah 40-43 * 
Jul 27: Isaiah 44-48 * 
Jul 28: 2 Kings 18:9-19:37; Psalms 46, 80, 135 * 
Jul 29: Isaiah 49-53 * 
Jul 30: Isaiah 54-58 * 
Jul 31: Isaiah 59-63 * 
Aug 1: Isaiah 64-66 * 
Aug 2: 2 Kings 20-21 * 
Aug 3: 2 Chronicles 32-33 * 
Aug 4: Nahum * 
Aug 5: 2 Kings 22-23; 2 Chronicles 34-35 * 
Aug 6: Zephaniah * 
Aug 7: Jeremiah 1-3 * 
Aug 8: Jeremiah 4-6 * 
Aug 9: Jeremiah 7-9 * 
Aug 10: Jeremiah 10-13 * 
Aug 11: Jeremiah 14-17 * 
Aug 12: Jeremiah 18-22 * 
Aug 13: Jeremiah 23-25 * 
Aug 14: Jeremiah 26-29 * 
Aug 15: Jeremiah 30-31 * 
Aug 16: Jeremiah 32-34 * 
Aug 17: Jeremiah 35-37 * 
Aug 18: Jeremiah 38-40; Psalms 74, 79 * 
Aug 19: 2 Kings 24-25; 2 Chronicles 36 * 
Aug 20: Habakkuk * 
Aug 21: Jeremiah 41-45 * 
Aug 22: Jeremiah 46-48 * 
Aug 23: Jeremiah 49-50 * 
Aug 24: Jeremiah 51-52 * 
Aug 25: Lamentations 1:1-3:36 * 
Aug 26: Lamentations 3:37-5:22 * 
Aug 27: Ezekiel 1-4 * 
Aug 28: Ezekiel 5-8 * 
Aug 29: Ezekiel 9-12 * 
Aug 30: Ezekiel 13-15 * 
Aug 31: Ezekiel 16-17 * 
Sep 1: Ezekiel 18-19 * 
Sep 2: Ezekiel 20-21 * 
Sep 3: Ezekiel 22-23 * 
Sep 4: Ezekiel 24-27 * 
Sep 5: Ezekiel 28-31 * 
Sep 6: Ezekiel 32-34 * 
Sep 7: Ezekiel 35-37 * 
Sep 8: Ezekiel 38-39 * 
Sep 9: Ezekiel 40-41 * 
Sep 10: Ezekiel 42-43 * 
Sep 11: Ezekiel 44-45 * 
Sep 12: Ezekiel 46-48 * 
Sep 13: Joel * 
Sep 14: Daniel 1-3 * 
Sep 15: Daniel 4-6 * 
Sep 16: Daniel 7-9 * 
Sep 17: Daniel 10-12 * 
Sep 18: Ezra 1-3 * 
Sep 19: Ezra 4-6; Psalm 137 * 
Sep 20: Haggai * 
Sep 21: Zechariah 1-7 * 
Sep 22: Zechariah 8-14 * 
Sep 23: Esther 1-5 * 
Sep 24: Esther 6-10 * 
Sep 25: Ezra 7-10 * 
Sep 26: Nehemiah 1-5 * 
Sep 27: Nehemiah 6-7 * 
Sep 28: Nehemiah 8-10 * 
Sep 29: Nehemiah 11-13; Psalm 126 * 
Sep 30: Malachi * 
Oct 1: Luke 1; John 1:1-14 * 
Oct 2: Matthew 1; Luke 2:1-38 * 
Oct 3: Matthew 2; Luke 2:39-52 * 
Oct 4: Matthew 3; Mark 1; Luke 3 * 
Oct 5: Matthew 4; Luke 4-5; John 1:15-51 * 
Oct 6: John 2-4 * 
Oct 7: Mark 2 * 
Oct 8: John 5 * 
Oct 9: Matthew 12:1-21; Mark 3; Luke 6 * 
Oct 10: Matthew 5-7 * 
Oct 11: Matthew 8:1-13; Luke 7 * 
Oct 12: Matthew 11 * 
Oct 13: Matthew 12:22-50 * 
Oct 14: Matthew 13; Luke 8 * 
Oct 15: Matthew 8:14-34; Mark 4-5 * 
Oct 16: Matthew 9-10 * 
Oct 17: Matthew 14; Mark 6; Luke 9:1-17 * 
Oct 18: John 6 * 
Oct 19: Matthew 15; Mark 7 * 
Oct 20: Matthew 16; Mark 8; Luke 9:18-27 * 
Oct 21: Matthew 17; Mark 9; Luke 9:28-62 * 
Oct 22: Matthew 18 * 
Oct 23: John 7-8 * 
Oct 24: John 9:1-10:21 * 
Oct 25: Luke 10-11; John 10:22-42 * 
Oct 26: Luke 12-13 * 
Oct 27: Luke 14-15 * 
Oct 28: Luke 16-17:10 * 
Oct 29: John 11 * 
Oct 30: Luke 17:11-18:14 * 
Oct 31: Matthew 19; Mark 10 * 
Nov 1: Matthew 20-21 * 
Nov 2: Luke 18:15-19:48 * 
Nov 3: Mark 11; John 12 * 
Nov 4: Matthew 22; Mark 12 * 
Nov 5: Matthew 23; Luke 20-21 * 
Nov 6: Mark 13 * 
Nov 7: Matthew 24 * 
Nov 8: Matthew 25 * 
Nov 9: Matthew 26; Mark 14 * 
Nov 10: Luke 22; John 13 * 
Nov 11: John 14-17 * 
Nov 12: Matthew 27; Mark 15 * 
Nov 13: Luke 23; John 18-19 * 
Nov 14: Matthew 28; Mark 16 * 
Nov 15: Luke 24; John 20-21 * 
Nov 16: Acts 1-3 * 
Nov 17: Acts 4-6 * 
Nov 18: Acts 7-8 * 
Nov 19: Acts 9-10 * 
Nov 20: Acts 11-12 * 
Nov 21: Acts 13-14 * 
Nov 22: James * 
Nov 23: Acts 15-16 * 
Nov 24: Galatians 1-3 * 
Nov 25: Galatians 4-6 * 
Nov 26: Acts 17-18:18 * 
Nov 27: 1 Thessalonians; 2 Thessalonians * 
Nov 28: Acts 18:19-19:41 * 
Nov 29: 1 Corinthians 1-4 * 
Nov 30: 1 Corinthians 5-8 * 
Dec 1: 1 Corinthians 9-11 * 
Dec 2: 1 Corinthians 12-14 * 
Dec 3: 1 Corinthians 15-16 * 
Dec 4: 2 Corinthians 1-4 * 
Dec 5: 2 Corinthians 5-9 * 
Dec 6: 2 Corinthians 10-13 * 
Dec 7: Acts 20:1-3; Romans 1-3 * 
Dec 8: Romans 4-7 * 
Dec 9: Romans 8-10 * 
Dec 10: Romans 11-13 * 
Dec 11: Romans 14-16 * 
Dec 12: Acts 20:4-23:35 * 
Dec 13: Acts 24-26 * 
Dec 14: Acts 27-28 * 
Dec 15: Colossians; Philemon * 
Dec 16: Ephesians * 
Dec 17: Philippians * 
Dec 18: 1 Timothy * 
Dec 19: Titus * 
Dec 20: 1 Peter * 
Dec 21: Hebrews 1-6 * 
Dec 22: Hebrews 7-10 * 
Dec 23: Hebrews 11-13 * 
Dec 24: 2 Timothy * 
Dec 25: 2 Peter; Jude * 
Dec 26: 1 John * 
Dec 27: 2 John; 3 John * 
Dec 28: Revelation 1-5 * 
Dec 29: Revelation 6-11 * 
Dec 30: Revelation 12-18 * 
Dec 31: Revelation 19-22 *

There is a great need in the body of Christ for consistent reading of the Holy Scriptures in their entirety, book by book, chapter by chapter, verse by verse. In this case we are encouraging a chronological reading of the Scriptures. Most of the confusion is created when certain teachers, groups, or denominations take singular verses out of context and compare them with others. Though it is a good spiritual principle to compare spiritual truths with spiritual truths,1139 yet this must all be done in the larger context of God’s Word. Therefore we are encouraging all of God’s saints to have a consistent discipline of reading through the whole Scriptures once a year as a supplemental reading plan. 
This plan takes just 10-25 minutes of your day to read through the given chapters. One recommendation is to mark or underline one verse that stood out to you that you can apply into your life or memorize.1140 In your reading, see the person of the Lord Jesus Christ in all the chapters for our Lord said that the Scriptures testified of Him.1141 Learn of the character of God and spend time praying to the Lord what you have learnt. Also, we recommend that believers spend extra time reading through the Book of Acts on an ongoing basis for it is a clear blueprint for the Church and need for the Holy Spirit. 
Lastly, we highly recommend you spend much more time in the Scriptures on your own where the Holy Spirit is leading you to meditate on.1142 Let this plan be a possible solution for you to ensure you are reading through all the Scriptures at least once per year. You can check the boxes * beside each passage as a checklist. 
 
 
1139 1 Corinthians 2:13 
1140 James 1:22, Psalm 119:11 
1141 Luke 24:27 
1142 Psalm 119:15-16 
 
 
 
 
 
READING SCHEDULE 
 
Jan 1: Genesis 1-3 * 
Jan 2: Genesis 4-7 * 
Jan 3: Genesis 8-11 * 
Jan 4: Job 1-5 * 
Jan 5: Job 6-9 * 
Jan 6: Job 10-13 * 
Jan 7: Job 14-16 * 
Jan 8: Job 17-20 * 
Jan 9: Job 21-23 * 
Jan 10: Job 24-28 * 
Jan 11: Job 29-31 * 
Jan 12: Job 32-34 * 
Jan 13: Job 35-37 * 
Jan 14: Job 38-39 * 
Jan 15: Job 40-42 * 
Jan 16: Genesis 12-15 * 
Jan 17: Genesis 16-18 * 
Jan 18: Genesis 19-21 * 
Jan 19: Genesis 22-24 * 
Jan 20: Genesis 25-26 * 
Jan 21: Genesis 27-29 * 
Jan 22: Genesis 30-31 * 
Jan 23: Genesis 32-34 * 
Jan 24: Genesis 35-37 * 
Jan 25: Genesis 38-40 * 
Jan 26: Genesis 41-42 * 
Jan 27: Genesis 43-45 * 
Jan 28: Genesis 46-47 * 
Jan 29: Genesis 48-50 * 
Jan 30: Exodus 1-3 * 
Jan 31: Exodus 4-6 * 
Feb 1: Exodus 7-9 * 
Feb 2: Exodus 10-12 * 
Feb 3: Exodus 13-15 * 
Feb 4: Exodus 16-18 * 
Feb 5: Exodus 19-21 * 
Feb 6: Exodus 22-24 * 
Feb 7: Exodus 25-27 * 
Feb 8: Exodus 28-29 * 
Feb 9: Exodus 30-32 * 
Feb 10: Exodus 33-35 * 
Feb 11: Exodus 36-38 * 
Feb 12: Exodus 39-40 * 
Feb 13: Leviticus 1-4 * 
Feb 14: Leviticus 5-7 * 
Feb 15: Leviticus 8-10 * 
Feb 16: Leviticus 11-13 * 
Feb 17: Leviticus 14-15 * 
Feb 18: Leviticus 16-18 * 
Feb 19: Leviticus 19-21 * 
Feb 20: Leviticus 22-23 * 
Feb 21: Leviticus 24-25 * 
Feb 22: Leviticus 26-27 * 
Feb 23: Numbers 1-2 * 
Feb 24: Numbers 3-4 * 
Feb 25: Numbers 5-6 * 
Feb 26: Numbers 7 * 
Feb 27: Numbers 8-10 * 
Feb 28-29: Numbers 11-13 * 
Mar 1: Numbers 14-15; Psalm 90 * 
Mar 2: Numbers 16-17 * 
Mar 3: Numbers 18-20 * 
Mar 4: Numbers 21-22 * 
Mar 5: Numbers 23-25 * 
Mar 6: Numbers 26-27 * 
Mar 7: Numbers 28-30 * 
Mar 8: Numbers 31-32 * 
Mar 9: Numbers 33-34 * 
Mar 10: Numbers 35-36 * 
Mar 11: Deuteronomy 1-2 * 
Mar 12: Deuteronomy 3-4 * 
Mar 13: Deuteronomy 5-7 * 
Mar 14: Deuteronomy 8-10 * 
Mar 15: Deuteronomy 11-13 * 
Mar 16: Deuteronomy 14-16 * 
Mar 17: Deuteronomy 17-20 * 
Mar 18: Deuteronomy 21-23 * 
Mar 19: Deuteronomy 24-27 * 
Mar 20: Deuteronomy 28-29 * 
Mar 21: Deuteronomy 30-31 * 
Mar 22: Deuteronomy 32-34; Psalm 91 * 
Mar 23: Joshua 1-4 * 
Mar 24: Joshua 5-8 * 
Mar 25: Joshua 9-11 * 
Mar 26: Joshua 12-15 * 
Mar 27: Joshua 16-18 * 
Mar 28: Joshua 19-21 * 
Mar 29: Joshua 22-24 * 
Mar 30: Judges 1-2 * 
Mar 31: Judges 3-5 * 
Apr 1: Judges 6-7 * 
Apr 2: Judges 8-9 * 
Apr 3: Judges 10-12 * 
Apr 4: Judges 13-15 * 
Apr 5: Judges 16-18 * 
Apr 6: Judges 19-21 * 
Apr 7: Ruth * 
Apr 8: 1 Samuel 1-3 * 
Apr 9: 1 Samuel 4-8 * 
Apr 10: 1 Samuel 9-12 * 
Apr 11: 1 Samuel 13-14 * 
Apr 12: 1 Samuel 15-17 * 
Apr 13: 1 Samuel 18-20; Psalms 11, 59 * 
Apr 14: 1 Samuel 21-24 * 
Apr 15: Psalms 7, 27, 31, 34, 52 * 
Apr 16: Psalms 56, 120, 140-142 * 
Apr 17: 1 Samuel 25-27 * 
Apr 18: Psalms 17, 35, 54, 63 * 
Apr 19: 1 Samuel 28-31; Ps 18 * 
Apr 20: Psalms 121, 123-125, 128-130 * 
Apr 21: 2 Samuel 1-4 * 
Apr 22: Psalms 6, 8-10, 14, 16, 19, 21 * 
Apr 23: 1 Chronicles 1-2 * 
Apr 24: Psalms 43-45, 49, 84-85, 87 * 
Apr 25: 1 Chronicles 3-5 * 
Apr 26: Psalms 73, 77-78 * 
Apr 27: 1 Chronicles 6 * 
Apr 28: Psalms 81, 88, 92-93 * 
Apr 29: 1 Chronicles 7-10 * 
Apr 30: Psalms 102-104 * 
May 1: 2 Samuel 5:1-10; 1 Chronicles 11-12 * 
May 2: Psalm 133 * 
May 3: Psalms 106-107 * 
May 4: 2 Samuel 5:11-6:23; 1 Chronicles 13-16 * 
May 5: Psalms 1-2, 15, 22-24, 47, 68 * 
May 6: Psalms 89, 96, 100-101, 105, 132 * 
May 7: 2 Samuel 7; 1 Chronicles 17 * 
May 8: Psalms 25, 29, 33, 36, 39 * 
May 9: 2 Samuel 8-9; 1 Chronicles 18 * 
May 10: Psalms 50, 53, 60, 75 * 
May 11: 2 Samuel 10; 1 Chronicles 19; Psalm 20 * 
May 12: Psalms 65-67, 69-70 * 
May 13: 2 Samuel 11-12; 1 Chronicles 20 * 
May 14: Psalm 32, 51, 86, 122 * 
May 15: 2 Samuel 13-15 * 
May 16: Psalm 3-4, 12-13, 28, 55 * 
May 17: 2 Samuel 16-18 * 
May 18: Psalms 26, 40, 58, 61-62, 64 * 
May 19: 2 Samuel 19-21 * 
May 20: Psalms 5, 38, 41-42 * 
May 21: 2 Samuel 22-23; Psalm 57 * 
May 22: Psalms 95, 97-99 * 
May 23: 2 Samuel 24; 1 Chronicles 21-22; Psalm 30 * 
May 24: Psalm 108-110 * 
May 25: 1 Chronicles 23-25 * 
May 26: Psalm 131, 138-139, 143-145 * 
May 27: 1 Chronicles 26-29; Psalm 127 * 
May 28: Psalms 111-118 * 
May 29: 1 Kings 1-2; Psalms 37, 71, 94 * 
May 30: Psalm 119:1-88 * 
May 31: 1 Kings 3-4; 2 Chronicles 1; Psalm 72 * 
Jun 1: Psalm 119:89-176 * 
Jun 2: Song of Songs * 
Jun 3: Proverbs 1-3 * 
Jun 4: Proverbs 4-6 * 
Jun 5: Proverbs 7-9 * 
Jun 6: Proverbs 10-12 * 
Jun 7: Proverbs 13-15 * 
Jun 8: Proverbs 16-18 * 
Jun 9: Proverbs 19-21 * 
Jun 10: Proverbs 22-24 * 
Jun 11: 1 Kings 5-6; 2 Chronicles 2-3 * 
Jun 12: 1 Kings 7; 2 Chronicles 4 * 
Jun 13: 1 Kings 8; 2 Chronicles 5 * 
Jun 14: 2 Chronicles 6-7; Psalm 136 * 
Jun 15: Psalms 134, 146-150 * 
Jun 16: 1 King 9; 2 Chronicles 8 * 
Jun 17: Proverbs 25-26 * 
Jun 18: Proverbs 27-29 * 
Jun 19: Ecclesiastes 1-6 * 
Jun 20: Ecclesiastes 7-12 * 
Jun 21: 1 Kings 10-11; 2 Chronicles 9 * 
Jun 22: Proverbs 30-31 * 
Jun 23: 1 Kings 12-14 * 
Jun 24: 2 Chronicles 10-12 * 
Jun 25: 1 Kings 15:1-24; 2 Chronicles 13-16 * 
Jun 26: 1 Kings 15:25-16:34; 2 Chronicles 17 * 
Jun 27: 1 Kings 17-19 * 
Jun 28: 1 Kings 20-21 * 
Jun 29: 1 Kings 22; 2 Chronicles 18 * 
Jun 30: 2 Chronicles 19-23 * 
Jul 1: Obadiah; Psalms 82-83 * 
Jul 2: 2 Kings 1-4 * 
Jul 3: 2 Kings 5-8 * 
Jul 4: 2 Kings 9-11 * 
Jul 5: 2 Kings 12-13; 2 Chronicles 24 * 
Jul 6: 2 Kings 14; 2 Chronicles 25 * 
Jul 7: Jonah * 
Jul 8: 2 Kings 15; 2 Chronicles 26 * 
Jul 9: Isaiah 1-4 * 
Jul 10: Isaiah 5-8 * 
Jul 11: Amos 1-5 * 
Jul 12: Amos 6-9 * 
Jul 13: 2 Chronicles 27; Isaiah 9-12 * 
Jul 14: Micah * 
Jul 15: 2 Chronicles 28; 2 Kings 16-17 * 
Jul 16: Isaiah 13-17 * 
Jul 17: Isaiah 18-22 * 
Jul 18: Isaiah 23-27 * 
Jul 19: 2 Kings 18:1-8; 2 Chronicles 29-31; Psalm 48 * 
Jul 20: Hosea 1-7 * 
Jul 21: Hosea 8-14 * 
Jul 22: Isaiah 28-30 * 
Jul 23: Isaiah 31-34 * 
Jul 24: Isaiah 35-36 * 
Jul 25: Isaiah 37-39; Psalm 76 * 
Jul 26: Isaiah 40-43 * 
Jul 27: Isaiah 44-48 * 
Jul 28: 2 Kings 18:9-19:37; Psalms 46, 80, 135 * 
Jul 29: Isaiah 49-53 * 
Jul 30: Isaiah 54-58 * 
Jul 31: Isaiah 59-63 * 
Aug 1: Isaiah 64-66 * 
Aug 2: 2 Kings 20-21 * 
Aug 3: 2 Chronicles 32-33 * 
Aug 4: Nahum * 
Aug 5: 2 Kings 22-23; 2 Chronicles 34-35 * 
Aug 6: Zephaniah * 
Aug 7: Jeremiah 1-3 * 
Aug 8: Jeremiah 4-6 * 
Aug 9: Jeremiah 7-9 * 
Aug 10: Jeremiah 10-13 * 
Aug 11: Jeremiah 14-17 * 
Aug 12: Jeremiah 18-22 * 
Aug 13: Jeremiah 23-25 * 
Aug 14: Jeremiah 26-29 * 
Aug 15: Jeremiah 30-31 * 
Aug 16: Jeremiah 32-34 * 
Aug 17: Jeremiah 35-37 * 
Aug 18: Jeremiah 38-40; Psalms 74, 79 * 
Aug 19: 2 Kings 24-25; 2 Chronicles 36 * 
Aug 20: Habakkuk * 
Aug 21: Jeremiah 41-45 * 
Aug 22: Jeremiah 46-48 * 
Aug 23: Jeremiah 49-50 * 
Aug 24: Jeremiah 51-52 * 
Aug 25: Lamentations 1:1-3:36 * 
Aug 26: Lamentations 3:37-5:22 * 
Aug 27: Ezekiel 1-4 * 
Aug 28: Ezekiel 5-8 * 
Aug 29: Ezekiel 9-12 * 
Aug 30: Ezekiel 13-15 * 
Aug 31: Ezekiel 16-17 * 
Sep 1: Ezekiel 18-19 * 
Sep 2: Ezekiel 20-21 * 
Sep 3: Ezekiel 22-23 * 
Sep 4: Ezekiel 24-27 * 
Sep 5: Ezekiel 28-31 * 
Sep 6: Ezekiel 32-34 * 
Sep 7: Ezekiel 35-37 * 
Sep 8: Ezekiel 38-39 * 
Sep 9: Ezekiel 40-41 * 
Sep 10: Ezekiel 42-43 * 
Sep 11: Ezekiel 44-45 * 
Sep 12: Ezekiel 46-48 * 
Sep 13: Joel * 
Sep 14: Daniel 1-3 * 
Sep 15: Daniel 4-6 * 
Sep 16: Daniel 7-9 * 
Sep 17: Daniel 10-12 * 
Sep 18: Ezra 1-3 * 
Sep 19: Ezra 4-6; Psalm 137 * 
Sep 20: Haggai * 
Sep 21: Zechariah 1-7 * 
Sep 22: Zechariah 8-14 * 
Sep 23: Esther 1-5 * 
Sep 24: Esther 6-10 * 
Sep 25: Ezra 7-10 * 
Sep 26: Nehemiah 1-5 * 
Sep 27: Nehemiah 6-7 * 
Sep 28: Nehemiah 8-10 * 
Sep 29: Nehemiah 11-13; Psalm 126 * 
Sep 30: Malachi * 
Oct 1: Luke 1; John 1:1-14 * 
Oct 2: Matthew 1; Luke 2:1-38 * 
Oct 3: Matthew 2; Luke 2:39-52 * 
Oct 4: Matthew 3; Mark 1; Luke 3 * 
Oct 5: Matthew 4; Luke 4-5; John 1:15-51 * 
Oct 6: John 2-4 * 
Oct 7: Mark 2 * 
Oct 8: John 5 * 
Oct 9: Matthew 12:1-21; Mark 3; Luke 6 * 
Oct 10: Matthew 5-7 * 
Oct 11: Matthew 8:1-13; Luke 7 * 
Oct 12: Matthew 11 * 
Oct 13: Matthew 12:22-50 * 
Oct 14: Matthew 13; Luke 8 * 
Oct 15: Matthew 8:14-34; Mark 4-5 * 
Oct 16: Matthew 9-10 * 
Oct 17: Matthew 14; Mark 6; Luke 9:1-17 * 
Oct 18: John 6 * 
Oct 19: Matthew 15; Mark 7 * 
Oct 20: Matthew 16; Mark 8; Luke 9:18-27 * 
Oct 21: Matthew 17; Mark 9; Luke 9:28-62 * 
Oct 22: Matthew 18 * 
Oct 23: John 7-8 * 
Oct 24: John 9:1-10:21 * 
Oct 25: Luke 10-11; John 10:22-42 * 
Oct 26: Luke 12-13 * 
Oct 27: Luke 14-15 * 
Oct 28: Luke 16-17:10 * 
Oct 29: John 11 * 
Oct 30: Luke 17:11-18:14 * 
Oct 31: Matthew 19; Mark 10 * 
Nov 1: Matthew 20-21 * 
Nov 2: Luke 18:15-19:48 * 
Nov 3: Mark 11; John 12 * 
Nov 4: Matthew 22; Mark 12 * 
Nov 5: Matthew 23; Luke 20-21 * 
Nov 6: Mark 13 * 
Nov 7: Matthew 24 * 
Nov 8: Matthew 25 * 
Nov 9: Matthew 26; Mark 14 * 
Nov 10: Luke 22; John 13 * 
Nov 11: John 14-17 * 
Nov 12: Matthew 27; Mark 15 * 
Nov 13: Luke 23; John 18-19 * 
Nov 14: Matthew 28; Mark 16 * 
Nov 15: Luke 24; John 20-21 * 
Nov 16: Acts 1-3 * 
Nov 17: Acts 4-6 * 
Nov 18: Acts 7-8 * 
Nov 19: Acts 9-10 * 
Nov 20: Acts 11-12 * 
Nov 21: Acts 13-14 * 
Nov 22: James * 
Nov 23: Acts 15-16 * 
Nov 24: Galatians 1-3 * 
Nov 25: Galatians 4-6 * 
Nov 26: Acts 17-18:18 * 
Nov 27: 1 Thessalonians; 2 Thessalonians * 
Nov 28: Acts 18:19-19:41 * 
Nov 29: 1 Corinthians 1-4 * 
Nov 30: 1 Corinthians 5-8 * 
Dec 1: 1 Corinthians 9-11 * 
Dec 2: 1 Corinthians 12-14 * 
Dec 3: 1 Corinthians 15-16 * 
Dec 4: 2 Corinthians 1-4 * 
Dec 5: 2 Corinthians 5-9 * 
Dec 6: 2 Corinthians 10-13 * 
Dec 7: Acts 20:1-3; Romans 1-3 * 
Dec 8: Romans 4-7 * 
Dec 9: Romans 8-10 * 
Dec 10: Romans 11-13 * 
Dec 11: Romans 14-16 * 
Dec 12: Acts 20:4-23:35 * 
Dec 13: Acts 24-26 * 
Dec 14: Acts 27-28 * 
Dec 15: Colossians; Philemon * 
Dec 16: Ephesians * 
Dec 17: Philippians * 
Dec 18: 1 Timothy * 
Dec 19: Titus * 
Dec 20: 1 Peter * 
Dec 21: Hebrews 1-6 * 
Dec 22: Hebrews 7-10 * 
Dec 23: Hebrews 11-13 * 
Dec 24: 2 Timothy * 
Dec 25: 2 Peter; Jude * 
Dec 26: 1 John * 
Dec 27: 2 John; 3 John * 
Dec 28: Revelation 1-5 * 
Dec 29: Revelation 6-11 * 
Dec 30: Revelation 12-18 * 
Dec 31: Revelation 19-22 *

There is a great need in the body of Christ for consistent reading of the Holy Scriptures in their entirety, book by book, chapter by chapter, verse by verse. In this case we are encouraging a chronological reading of the Scriptures. Most of the confusion is created when certain teachers, groups, or

76 - Chronological Bible Reading of Scriptures

All studies of the Kingdom of Heaven must begin with the King Himself. No kingdom is greater than its king, nor more wise or powerful than the one who is best qualified to rule it. The Bible tells us about this King, the greatest Ruler of all, the King of all Kings. If we study it carefully what doe

The King and His Kingdom

A Sermon      (No. 1511)      Delivered by      C. H. SPURGEON,      At the Metropolitan Tabernacle, Newington      (This was followed by a farewell address from his son, Thomas Spurgeon.)      "But none saith, Where is God my Maker, who giveth songs in the night; who teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven?"--Job 35:10-11.      ELIHU PERCEIVED the great ones of the earth oppressing the needy, and he traced their domineering tyranny to their forgetfulness of God: "None saith, Where is God my Maker?" Surely, had they thought of God they could not have acted so unjustly. Worse still, if I understand Elihu aright, he complained that even among the oppressed there was the same departure in heart from the Lord: they cried out by reason of the arm of the mighty, but unhappily they did not cry unto God their Maker, though he waits to be gracious unto all such, and executeth righteousness and judgment for all that are oppressed. Both with great and small, with oppressors and oppressed, there is one common fault in our nature, which is described by the apostle in the Romans, "There is none that understandeth, there is none that seeketh after God." Until divine grace comes in and changes our nature there is none that saith, "Where is God my Maker, who giveth songs in the night?" This is a very grave fault, about which we shall speak for a few minutes, and may the Holy Ghost bless the word.      I. And first, LET US THINK OVER THESE NEGLECTED QUESTIONS, beginning with "Where is God my Maker?" There are four questions in the text, each of which reminds us of the folly of forgetting it. First, Where is God? Above all things in the world we ought to think of him. Pope said, "The proper study of mankind is man"; but it is far more true that the proper study of mankind is God. Let man study man in the second place, but God first. It is a sad thing that God is all in all, that we owe everything to him, and are under allegiance to him, and yet we neglect him. Some men think of every person but God. They have a place for everything else, but no place in their heart for God. They are most exact in the discharge of other relative duties, and yet they forget their God. They would count themselves mean indeed if they did not pay every man his own, and yet they rob God. They rob him of his honor, to which they never give a thought they rob him of obedience, for his law has no hold on them; they rob him of his praise, for they are receiving daily at his hands, and yet they yield no gratitude to their great Benefactor. "None saith, Where is God?" My dear hearer, do you stand convicted of this? Have you been walking up and down in this great house, and never asked to see the King whose palace it is? Have you been rejoicing at this great feast, and have you never asked to see your Host? Have you gone abroad through the various fields of nature, and have you never wished to know him whose breath perfumes the flowers, whose pencil paints the clouds, whose smile makes sunlight, and whose frown is storm. Oh, it is a strange, sad fact--God so near us, and so necessary to us, and yet not sought for!      The next point is, "None saith, Where is God my Maker?" Oh! unthinking man, God made you. He fashioned your curious framework, and put every bone into its place. He, as with needlework, embroidered each nerve, and vein, and sinew. He made this curious harp of twice ten thousand strings: wonderful it is that it has kept in tune so long: but only he could have maintained its harmony. He is your Maker. You are a mass of dust, and you would crumble back to dust at this moment if he withdrew his preserving power: he but speaks, and you dissolve into the earth on which you tread. Do you never think of your Maker? Have you no thought for him without whom you could not think at all? Oh, strange perversity and insanity that a man should find himself thus curiously made, and bearing within his own body that which will make him either a madman or a worshipper; and yet for all that he lives as if he had nothing to do with his Creator--"None saith, Where is God my Maker?"      There is great force in the next sentence: "Who giveth songs in the night." That is to say, God is our Comforter. Beloved friends, you that know God, I am sure you will bear witness that, though you have had very severe trials, you have always been sustained in them when God has been near you. Some of us have been sick--nigh unto death, but we have almost loved our suffering chamber, and scarce wished to come out of it, so bright has the room become with the presence of God. Some of us here have known what it is to bury our dearest friends, and others have been short of bread, and forced to look up each morning for your daily manna; but when your heavenly Father has been with you--speak, ye children of God--have you not had joy and rejoicing, and light in your dwellings? When the night has been very dark, yet the fiery pillar has set the desert on a glow. No groans have made night hideous, but you have sung like nightingales amid the blackest shades when God has been with you. I can hardly tell you what joy, what confidence, what inward peace the presence of God gives to a man. It will make him bear and dare, rest and wrestle, yield and yet conquer, die and yet live. It will be very sad, therefore, if we poor sufferers forget our God, our Comforter, our song-giver.      Two little boys were once speaking together about Elijah riding to heaven in the chariot of fire. One of them said, "I think he had plenty of courage. I should have been afraid to ride in such a carriage as that." "Ah!" Ah!" said the other, "but I would not mind if God drove it." So do Christians say. They mind not if they are called to mount a chariot of fire if God drives it, We speak as honest men what we do know and feel, and we tell all our fellow-men that as long as God is present with us we have no choice of what happens to us, whether we sorrow or whether we rejoice. We have learned to glory in tribulations also when God's own presence cheers our souls, Why do not they also seek to know the Giver of songs?      And then there is a fourth point. "None saith, Where is God my Maker, who teacheth us more than the beasts of the earth, and make/h us wiser than the fowls of heaven?" Here we are reminded that God is our Instructor. God has given us intellect; it is not by accident, but by his gift, that we are distinguished from the beasts and the fowls. Now, if animals do not turn to God we do not wonder, but shall man forget? Strange to say, there has been no rebellion against God among the beasts or the birds. The beasts obey their God, and bow their necks to man. There are no sin-loving cattle or apostate fowls, but there are fallen men. Think, O man, it may have been better for thee if thou hadst been made a frog or a toad than to have lived a man if thou shouldst live and die without making peace with thy Maker. Thou gloriest that thou art not a beast: take heed that the beast do not condemn thee. Thou thinkest thyself vastly better than the sparrow which lights upon thy dwelling: take heed that thou do better and rise to nobler things. Methinks if there were a choice in birds, and souls dwelt in them, their minstrelsy would be as pure as now it is: they would scorn to sing loose and frivolous songs, as men do, but they would carol everlastingly sweet psalms of praise to God. Methinks if there were souls in any of the creatures, they would devote themselves to God. as surely as angels do. Why then, O man, why is it that thou with thy superior endowments must needs be the sole rebel, the only creature of earthly mould that forgets the creating and instructing Lord?      Four points are then before us. Man does not ask after his God, his Maker, his Comforter, his Instructor: is he not filled with a fourfold madness? How can he excuse himself?      II. Supposing you do not ask these questions, let me remind you that THERE ARE QUESTIONS WHICH GOD WILL ASK OF YOU.      When Adam had broken God's command he did not say, "Where is God my Maker?" but the Lord did not therefore leave him alone. No, the Lord came out, and a voice, silvery with grace, but yet terrible with justice, rang through the trees, "Adam, where art thou?" There will come such a voice to you who have neglected God. Your Judge will enquire, "Where art thou?" Though you hide in the top of Carmel, or dive with the crooked serpent into the depths of the sea, you will hear that voice, and you will be constrained to answer it. Your dust long scattered to the wind will come together, and your soul will enter into your body, and you will be obliged to answer, "Here am I, for thou didst call me."      Then you will hear the second question, "Why didst thou live and die without me?" And such questions as these will come thick upon you, "What did I do that thou shouldst slight me? Did I not give you innumerable mercies? Why did you never think of me? Did I not put salvation before you? Did I not plead with you? Did I not entreat you to turn unto me? Why did you refuse me? "You will have no answer to those questions: and then there will come another question--ah! how I wish it would come to you while there is time to answer it--"How shall we escape if we neglect so great salvation?" To-night I put it to you that you may propose a way of escape, if your imagination is equal to the task. You will be baffled even in trying to invent an escape now, and how much more when your time of judgment really comes! If you neglect the salvation of God in Christ you cannot be saved. In the next world, how will you answer that question--"How shall we escape?" You will ask the rocks to hide you, but they will refuse you that dread indulgence. You will beseech them to crush you, that you may no longer see the terrible face of the King upon the throne, but even that shall be denied you. Oh, be wise, and ere you dare the wrath of the King eternal and dash upon the bosses of his buckler, turn and repent, for why will ye die?      III. Now, if any seek an answer to the grave enquiries of the text, and do sincerely ask, "Where is God my Maker?" let us GIVE THE ANSWERS. Where is God? He is everywhere. He is all around you now. If you want him, here he is. He waits to be gracious to you. Where is God your Maker? He is within eye-sight of you. You cannot see him, but he sees you. He reads each thought and every motion of your spirit, and records it too. He is within ear-shot of you. Speak, and he will hear you. Ay, whisper--nay, you need not even form the words with the lips, but let the thought be in the soul, and he is so near you--for in him you live and move and have your being--that he will know your heart before you know it yourself. Where is your Comforter? He is ready with his "songs in the night." Where is your Instructor? He waits to make you wise unto salvation.      "Where, then, may I meet him?" says one. You cannot meet him--you must not attempt it--except through the Mediator. "There is one God and one Mediator between God and men, the man Christ Jesus." If you come to Jesus you have come to God. "God was in Christ reconciling the world unto himself; not imputing their trespasses unto them, and hath committed unto us the word of reconciliation," which word we preach. Believe in Jesus Christ, and your God is with you. Trust your soul with Jesus Christ, and you have found your Creator, and you shall never again have to say, "Where is God my Maker?" for you shall live in him, and he shall live in you. You have found your Comforter and you shall joy in him, while he shall joy in you. You have also in Christ Jesus found your Instructor, who shall guide you through life, and bring you to perfection in yon bright world above.      May the Holy Ghost use this little sermon as a short sword to slay your indifference; for Christ's sake.      PORTIONS OF SCRIPTURE READ BEFORE SERMON--Psalms 42, 53.      HYMNS FROM "Our Own Hymn Book"--550, 711, 606, 522.

A Sermon (No. 1511) Delivered by C. H. SPURGEON, At the Metropolitan Tabernacle, Newington (This was followed by a farewell address from his son, Thomas Spurgeon.) "But none saith, Where is God my Maker, who giveth songs in the night; who teacheth us more than the beasts of the earth, and maketh us 

Job 35:11