MHCC 52: Why Was Eve Formed From Adam's Rib?

In the famous Commentary of Matthew Henry, we find a beautiful summary of why woman was created in the Garden of Eden from the rib of Adam rather than from the earth like Adam was. 

“ 4. That the woman was made of a rib out of the side of Adam; not made out of his head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, and near his heart to be beloved. Adam lost a rib, and without any diminution to his strength or comeliness (for, doubtless, the flesh was closed without a scar); but in lieu thereof he had a help meet for him, which abundantly made up his loss: what God takes away from his people he will, one way or other, restore with advantage. In this (as in many other things) Adam was a figure of him that was to come; for out of the side of Christ, the second Adam, his spouse the church was formed, when he slept the sleep, the deep sleep, of death upon the cross, in order to which his side was opened, and there came out blood and water, blood to purchase his church and water to purify it to himself. See Eph. v. 25, 26.” – Matthew Henry (1662-1714), Commentary Upon the Whole Bible (1708-1710, 1991, 2006), p. 10 (Gen. 2.21)

This quote, often-repeated, highlights the companionship that God intended for husband and wife. As Henry no doubt would acknowledge, this understanding of the relationship between man and wife was not unique to him. As it turns out (here I wish to thank Adam Brink for highlighting this point) there is a long theological pedigree to this idea which predates Matthew Henry by centuries. In this blog post, I will provide citations to other theologians who have made this very point. This list may not be complete (allusions to this idea may be found in Augustine and earlier), but it shows a trajectory of thought which is historically intriguing, at least to this researcher, and each contribution along the way has its own particular and profound eloquence.

“Adam lost a rib, but he got a better thing instead of it, even a help meet for him. Thus God uses to deal with his children: they lose sometimes some of their creature-comforts; but then perhaps they get more of the Creator’s comforts, and that’s a blessed exchange. This bone was taken out of Adam’s side, fitly noting the woman’s place: not out of his head, to be above him; nor out of his feet, to be trampled on by him; nor from before him, as his better; nor from behind him, as his servant; -- but out of his side, to be equal with him; near his heart, for he owes her love; under his arm, for he owes her protection. Surely they forget from whence the woman was taken, that carry themselves haughtily and abusively towards their wives.” – Philip Henry (1631-1696), An Exposition…Upon the First Eleven Chapters of Genesis (1682, 1839), p. 56 (Gen. 2.21) * This commentary by Matthew Henry’s father was written by the hand of Matthew Henry in 1682.

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 “The woman was taken out of this part, not out of the higher or lower parts, to show that she is neither to be her husband’s mistress, to usurp authority over him, 1 Tim. ii.12; nor yet to be his slave, to be abused, despised, or trampled under his feet; but to be kindly treated, and used like a companion, with moderation, respect, and affection.” – Matthew Poole (1624-1679), “Annotations Upon the Holy Bible” (1683-1685), Vol. 1, p. 7 (Gen. 2.21). * “One fact is certain from internal evidence, that Mr. Henry wrote his Commentary on the Old and New Testaments, with the learned compilation of Poole, called Criticorum Synopsis, open before him; as, in all difficult passages, he has judiciously selected that opinion from the many presented in this work, which, upon the whole, seems to be most probable.” – Archibald Alexander, Preface to Matthew Henry’s Commentary

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“To honour marriage more yet, or rather to teach the married how to honour one another, it is said that the wife was made of the husband's rib, Gen. ii.22; not of his head, for Paul calleth the husband the wife's head, Ephes. v. 23; not of the foot, for he must not set her at his foot. The servant is appointed to serve, and the wife to help. If she must not match with the head, nor stoop at the foot, where shall he set her then? He must set her at his heart, therefore she which should lie in his bosom was made in his bosom, and should be as close to him as his rib, of which she was fashioned.” – Henry Smith (1560-1591), A Preparative to Marriage (1591), p. 8

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"It was right for the woman to be made from a rib of man. First, to signify the social union of man and woman, for the woman should neither "use authority over man," and so she was not made from his head; nor was it right for her to be subject to man's contempt as his slave, and so she was not made from his feet." -- Thomas Aquinas (c. 1225–1274), Summa Theologiae (1265–1274, 1485), Pars Prima, Quest. 92, Art. 3 * Thomas Aquinas wrote a commentary on Peter Lombard’s Sentences.

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“It is not good for man to be alone; let us make him a help like unto himself” – “‘like unto himself’ – this corresponds to equivalence. By this is indicated that the woman must be the equal of the man, or his companion, not under him and not above him. Also, the woman was made from man’s rib, not from the upper part or from the lower, but from the middle, that by it might be designated that woman must be man’s equal.” – Robert of Sorbon (1201-1274), De Matrimonio (Of Marriage) (c. 1260-1270) on Gen. 2.18

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“WHY WOMAN WAS FORMED FROM THE MAN’S SIDE AND NOT FROM SOME OTHER PART OF HIS BODY. But although woman was made from man for these reasons, nevertheless she was formed not from just any part of his body, but from his side, so that it should be shown that she was created for the partnership of love, lest, if perhaps she had been made from his head, she should be perceived as set over man in domination; or if from his feet, as if subject to him in servitude. Therefore, since she was made neither to dominate, nor to serve the man, but as his partner, she had to be produced neither from his head, nor from his feet, but from his side, so that he would know that she was to be placed beside himself whom he had learned had been taken from his side.” -- Peter Lombard (1100-1160), Libri Quatuor Sententiarum (Sentences) (c. 1150), Bk. 2, Distinction 18, Ch. 2 (see also 3.18.3; 4.28.3.2; 4.28.4) * Peter Lombard was a pupil of Hugh of St. Victor.

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“XXXV. Why woman was made from man, and why from the side.

But afterwards as a help to generation woman was made from man himself, since, if she had been made from another source, surely the beginning of all men would not have been one. Now she was made from the side of man that it might be shown that she was created for association in love, lest perhaps, if she had been made from the head, she would seem to be preferred to man unto damnation, or, if from the feet, to be subject unto slavery. Since, therefore, she was furnished to man neither as a mistress nor a handmaid but as a companion, she had to be produced neither from the head nor from the feet but from the side, in order that he might realize that she was to be placed beside him, whom he learned had been taken from his very side.” -- Hugh of St. Victor (c. 1096-1141), De Sacramentis (Sacraments of the Christian Faith) (c. 1134), Book I, Part VI, Sec. 35

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“[God took one] of the ribs. Why was the woman formed from a rib? For if she were formed from his foot or hand or some other part she would stand in shame before him. Another interpretation is that it shows the greatest love, for the rib is, after all, closest to the heart, as it is said: the rib is the guardian of the heart.” – Anonymous (Irish), Commemoratio Geneseos (8^th Century)

MHCC 42: One-Year Status Update

One year ago, on January 1, 2010, I launched the Matthew Henry Commentary Challenge. It was aimed at encouraging Christians to take up his famous devotional commentary on the Bible and read through it, or as much as each person felt able to do so. After one year of reading, I am pausing to take stock of where I am and what has been gained.

As of July 1, 2010, I had read through Numbers 21. Now, as of December 31, 2010, I have read through 1 Chronicles 29. Progress has been slow but steady, and the pace of 1 or more chapters per day has worked for me, allowing me the opportunity to meditate upon that which I read. Each day's reading has given me food for thought, and I have grown in my understanding of God's Word. I have tried to pass along some bits of wisdom here and there, as well as some historical context, as I have had opportunity, but much that I read I am still digesting and aiming, by God's grace, to put into practice.

Of those who began the Challenge with me, some have discontinued the reading, while others have persevered, and others have picked up the commentary and read along according to their time and interest. I am thankful for all, because even reading a little Matthew Henry is, I am sure, a blessing to the reader. I am especially appreciative of all those who have posted Matthew Henry gems on the Facebook page to share with others. Most particularly, my friend Stefanie D. has been a real encouragement to us all in her diligent efforts and with respect to all the gems she has shared.

It's not too late. If you have an interest in reading along but find the prospect of reading it all overwhelming, simply pick it up and start where you like in 2011. Read as you can, and you too will be blessed.

I plan to keep reading as the Lord gives me the ability. Happy New Year (read here for New Year's thoughts from Matthew Henry and his father Philip), dear readers, and may the Lord bless each of you in the coming year and beyond.

Christ All and In All

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all (Col. 3.11).

And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all (1 Cor. 15.28).

Ralph Robinson, Christ All, and In All, pp. 4-5:

If Christ be all in all, then is nothing anything at all without Jesus Christ. All the world, the riches, pleasures, honours of the world, is but emptiness without Christ. 'Vanity of vanities; all is vanity,' Eccl. i. 2. That man hath just nothing that hath not Christ, who is all things; the world is but nigrum nihil [trans.: a thing of nothing]. Thy wisdom, thy parts, thy children, thy offices, thy preferments, thy lands and revenues, all thou hast, if thou want him that is all things, can amount to nothing. They are but ciphers without a figure. Oh that men would consider this!

Philip Henry, Christ All in All, pp. 363-364, 368:

I am this day, from this text, to show you, he is our all; or, as the apostle expresses it, our all in all. Twice, and but twice, is this phrase found in all the Bible; here, and in 1 Cor. xv. 28. Here, it is spoken of Christ, what he is in this world; there, of God the Father, what he will be to us in the other world, -- our complete happiness alone, without any other person or thing to help. -- And the one follows upon the other. If Christ be all in all with us now, the Father will be all in all to us to eternity; -- else not.

Doct. That Jesus Christ is a Christian's all, or his all in all.

There are two other Scripture phrases to the same purpose, -- The root of the matter, Job xix. 28, and The one thing needful, Luke x. 42. He alone is sufficient, himself without any other, to make us happy, and without him nothing else can do it.

What is a sick man's all in all? A physician. -- A condemned man's? A pardon. -- A captive's? A ransom. -- A hungry man's? Food. -- A thirsty man's? Drink. -- A man's in debt? A surety. -- This, in all respects, is our condition, and all this he is to us.
...

"Si Christum noscis, satis est, si caetera nescis.
Si Christum nescis, nihil est si caetera noscis."*

* If you know Christ, it is enough, if you are ignorant of other things. -- If you are unacquainted with Christ, it is nothing if you know everything else.

Katherine Savage (daughter of Philip Henry and publisher of her father's sermons on Christ All in All), Diary, in J.B. Williams, The Christian Lady of the Seventeenth Century; or the Life of Mrs. Savage, quoted in Philip Henry, Christ All in All, pp. x-xi:

1697. Sabbath. January 10. This day and the evening before I spent some time in reading my dear father's sermons on Col. iii. 11, 'Christ is all and in all.' With this he concludes that subject which he was so long upon, namely, what Christ is to true believers in forty particulars. He is their Foundation, Food, Root, Raiment, Head, Hope, Refuge, Righteousness, &c. What can be added? He is our all -- our all in all -- both in respect of the benefits we have by him -- election creation -- conversion -- justification -- consolation -- teaching -- redemption -- strength -- at death -- in judgment -- to eternity. In all these Christ is all in all. Further, as to duty to be performed to him. He is all in all to be known, chosen, loved, desired, delighted in, trusted, thought of, followed, preached. He is all in all in the Scriptures, in the sacraments, in sabbaths, in praying. Blessed be God for these sweet, wholesome truths to be food for my pour soul. He 'being dead yet speaketh.' And what is it, he says, but that which his heart was always full of? Christ -- Christ -- Christ. Methinks I hear him still: Oh, make Christ your all!

MHCC 33: Matthew Henry's Hair

In Matthew Henry's commentary, on the subject of appropriate hair length for men, one may naturally turn to 1 Corinthians 11 and read the comments of Henry's continuator, Simon Browne (1680-1732), on verses 13-15:

He enforces his argument from the natural covering provided for the woman (v. 13-15): "Judge in yourselves—consult your own reason, hearken to what nature suggests—is it comely for a woman to pray to God uncovered? Should there not be a distinction kept up between the sexes in wearing their hair, since nature has made one? Is it not a distinction which nature has kept up among all civilized nations? The woman's hair is a natural covering; to wear it long is a glory to her; but for a man to have long hair, or cherish it, is a token of softness and effeminacy." Note, It should be our concern, especially in Christian and religious assemblies, to make no breach upon the rules of natural decency.

Browne's emphasis on the distinction between the sexes with respect to hair length is consistent with what Henry has written elsewhere in the same commentary.

On Deut. 22.5, Henry writes:

The distinction of sexes by the apparel is to be kept up, for the preservation of our own and our neighbour's chastity, v. 5. Nature itself teaches that a difference be made between them in their hair (1 Cor. xi. 14), and by the same rule in their clothes, which therefore ought not to be confounded, either in ordinary wear or occasionally.

And on Ezek. 44.20, he writes:

Concerning their hair; in that they must avoid extremes on both hands (v. 20): They must not shave their heads, in imitation of the Gentile priests, and as the priests of the Romish church do; nor, on the other hand, must they suffer their locks to grow long, as the beaux, or that they might be thought Nazarites, when really they were not; but they must be grave and modest, must poll their heads and keep their hair short. If a man, especially a minister, wear long hair, it is not becoming (1 Cor. xi. 14); it is effeminate.

But are Henry's words consistent with the picture we have of him? J.B. Williams, in the preface to his Memoir of Matthew Henry wrote (pp. xv-xvi):

It is to be regretted that no verbal description of Mr. Henry's person has been preserved; and the more so, as the portrait which accompanied the Exposition, and which has been frequently copied, was not taken from a picture upon which full reliance can be placed. A pen and ink sketch only, the work of the engraver (Vertue), and now possessed by my excellent friend the Reverend Dr. Raffles, of Liverpool, is said to have been used upon that occasion.
...
On this account the engraving from an original picture, in my own possession, and now first published, will, it is hoped, be acceptable. The painting was executed when Mr. Henry was in his vigour at Chester; and is expressive of the animation and intelligence, for which he was pre-eminently distinguished. As it represents him in a wig, it must have been drawn subsequent to January 22, 1707-08.

We know that his father, Philip Henry, was strongly personally opposed to men wearing wigs. Matthew Henry's own memoir of his father records (p. 233) that:

He would never be persuaded to wear a perriwig or border, though he had but very little hair, and was like Elisha for a bald-head. He sometimes said, -- As long as I have three hairs of my own, I will never wear any body else's.

I have written before about the mixed views of Puritans towards male wigs, even noting the difference of opinion between Increase Mather and his son Cotton. Here we see Matthew's practice -- recall that he studied law and was around wigged jurists -- differed from his father's.

Yet, under his wig, Matthew's hair was cut as one would expect from his remarks above. His Diary for January 22, 1707-08, for instance, notes:

This day I was quite over-ruled by Brother H. and some of my friends, to cut off my hair, I having of late been very uneasy with coldness in my head, tooth-ache, and at present a deafness. I had purposed not to have done it, but feared, lest persisting in my refusal against the most earnest advice of my physician and friends, should arise from a secret pride in my own hair, and an affectation of singularity.

Although his wearing a wig is a distinct issue worthy of its own consideration, Henry was not personally inconsistent with respect to his writings and the length of his own hair.

Father of Fools

Edward Lawrence (1623-1695) was a well-respected Puritan minister. He was among those who contributed to the Morning Exercises at Cripplegate against Popery, his sermon being on the subject of transubstantiation. He was a close friend of Philip Henry and assisted at the ordination of Matthew Henry. When he died, Nathaniel Vincent preached his funeral sermon, The Perfect Man Described in His Life and End (1696), describing him thus: "I do believe there was not a man upon earth that better deserved to be, than our Mr. Edward Lawrence." Yet for all that, this father of nine, who suffered privation when he was ejected from his pulpit for nonconformity, considered himself to be, like Eli, a "father of fools," because of the conduct of two of children. He was lead in 1681 to publish his sermons on Prov. 17.25 entitled Parents' Groans Over Their Wicked Children, republished in 2003 by Soli Deo Gloria Publications as Parent's Concerns for their Unsaved Children. It begins with a heartfelt appeal to his children, that they might be reformed by the Word of God, "but if you hate to be reformed (God forbid) I shall mourn till I die for the loss of children, but you will be tormented forever for the loss of God." The treatise appeals to both godly parents to make use of right means and ungodly children to seek the Lord while he may be found.

I do not know what became of his wayward children, whether they ended up like Hophni and Phinehas or returned like prodigals to the Lord. Edward had a younger brother, William, who funeral sermon was preached by Philip Henry in 1695. William's son (Edward's nephew), Samuel Lawrence (1661-1712), was, like his father and uncle, a godly man. Matthew Henry preached his funeral sermon in 1712 and gave an account of his life, quoting also very movingly from Philip Henry's funeral sermon for his father. When it came to describing Edward, Matthew had this to say:

...his father's elder brother was Mr Edward Lawrence, an eminent minister in Shropshire first, and afterwards in London. A man of great integrity, and a substantial judicious preacher; who, to keep the peace of his conscience, left a good living, and threw himself and his numerous family upon divine Providence.

His book called 'Christ's Power over Bodily Diseases,' has been and will be of great use to many for their comfort in sickness, and their improvement of it. This nephew of his in many things resembled him much, and the comfort he had in him was the more valued by him, because of the great grief he had in some of his own children, which he let the world know something of in a book he published, called, 'Parents' Groans over Wicked Children.' He died in November, 1695.

Whether or not his erring children returned to the Lord, Edward Lawrence speaks a word even today to both parents and children that is a blessing to many, a comfort and encouragement to some, and a serious warning and reproof to others. His counsel is born of experience, and comes from loving the Lord above family relations, and thus speaking the truth to them in love, counting their souls as so very precious as to speak the truth and hide it not.

Matthew Henry's Family Psalter

In 1694, Matthew Henry published Family Hymns Gathered Mostly Out of the Translation of David's Psalms. It was his attempt to "promote the singing of psalms in families, as part of their daily worship." Most of the ninety-five or so selections that he chose to include were drawn from the metrical Psalms that appeared in the earlier psalters prepared by Sternhold and Hopkins (1562), William Barton (1644), Henry King (1651), Miles Smith (1668), Simon Ford (1688), Richard Baxter (1692), and, in the third edition of Henry's Family Hymns, that of Tate and Brady (1696).

The edition of William Barton (see his entry in John Holland, The Psalmists of Britain, or Henry A. Glass, The Story of the Psalters) was a strong rival to that of Francis Rous, whose psalter was favored by the Westminster Assembly, as well as the House of Commons, while the ministers of London and the House of Lords preferred the edition of Barton. "The result was a deadlock," says Millar Patrick, Four Centuries of Scottish Psalmody, p. 95. Ultimately, Westminster's revised edition, building upon the work of Francis Rous, was approved by the Scottish Presbyterian Church, but Barton's Psalms remained popular in certain circles, including that of Philip Henry, Matthew's father, who bequeathed copies to each of his daughters of "Mr. Barton's last and best translation of the Singing Psalms, requiring and requesting them to make daily use of the same for the instruction, edification, and comfort of themselves, and of their families."

Hughes Oliphant Old writes that "When we look at the contents of Henry's family Psalter we find that almost half the selections are designated for either morning or evening prayer on work days or the Lord's Day" ("Matthew Henry and the Puritan Discipline of Family Prayer," Calvin Studies VII (1994), p. 72). Henry drew mostly, but not exclusively, on the Psalms of David for his material, also including, as he notes in his preface to the third edition, "I have also taken in some of the New-Testament Hymns." Old notes: "Matthew Henry also includes metrical versions of the New Testament canticles, the Magnificat, Benedictus, Gloris, Nunc dimittis, and several of the hymns from the Book of Revelation" (ibid, p. 76). It should be noted, though this writer believes that the regulative principle of worship applies to both public and private worship*, that Henry intended this Psalter to be used for family worship, not public worship. However, only inspired Scripture songs were included, not uninspired hymns. Old observes that this "heavily edited Psalter," while it emphasizes morning and evening devotions, does not follow the liturgical calendar ("there are no psalms for Lent or Advent").

Several things are to be noted about Matthew Henry's use of psalmody. First, one observes that in a number of cases old traditions are maintained. Many of the morning and evening psalms which for centuries have been used for morning or evening are still used in the same way. Another thing to be noticed is that the psalms are not chosen in a lectio continua. Not all the psalms in the Psalter are used, and besides that, Henry carefully selects the portions of each psalm which he finds most appropriate.

It is an interesting study to consider how Henry edited a psalter for the promotion of family worship, but we should give heed to his aim. Henry himself writes:

The performance indeed is but very small, yet the design is honest; and it will be fruit abounding to a good account, if it do but help forward the work of singing psalms, in which the will of God is done on earth, somewhat like as it is in heaven, where singing hallelujahs to him that sits upon the throne, and unto the Lamb, is both the everlasting work, and the everlasting felicity, of those glorified beings, that wear the crown of perfection within the veil.

* William Young, “The Second Commandment,” in Frank J. Smith and David C. Lachman, eds., Worship in the Presence of God, p. 75:

The Holy Scripture prescribes the whole content of worship. By this is meant that all elements or parts of worship are prescribed by God Himself in His Word. This principle has universal reference to worship performed by men since the fall. In other words, it has equal application to the Old and the New Testaments. It is also universal in that it is regulative of all types of worship, whether public, family, or private.

He is No Fool

Did Jim Elliot read the life of Philip Henry? The October 28, 1949 entry found in Elisabeth Elliot, ed., The Journals of Jim Elliot, p. 174, contains Elliot's most famous aphorism: "He is no fool who gives what he cannot keep to gain that which he cannot lose."

Matthew Henry's biography of his father Philip, The Life of the Rev. Philip Henry, p. 35, records a saying that is most similar: "He is no fool who parts with that which he cannot keep, when he is sure to be recompensed with that which he cannot lose."

MHCC 15: Duty is Ours, Events are God's

Matthew Henry on Ex. 2.1-4:

Duty is ours, events are God's.

For more on the origin of this wise proverb, see this previous blog post, where I have traced its use back to Samuel Rutherford, whose letters were read by Matthew Henry's father, Philip.

MHCC 11: Annual Returns

Matthew Henry, who, along with New Year's reflections, made it a point to improve his birthday each year by meditations recorded in his diary, takes note of the lawful use and unlawful abuse of such anniversary observations in connection with Gen. 40.20:

The solemnizing of the birth-day of princes has been an ancient piece of respect done them; and if it be not abused, as Jeroboam's was (Hos. vii.5), and Herod's (Mark vi.21), is a usage innocent enough: and we may all profitably take notice of our birth-days, with thankfulness for the mercies of our birth, sorrow for the sinfulness of it, and an expectation of the day of our death as better than the day of our birth.

Matthew's father, Philip, who was born on Bartholomew's Day, August 24, 1631 -- which due to events in 1572 and 1662 was historically a day of great mourning and lamentation for Protestants -- himself recorded personal reflections on his birthday in his own diary each year. As Matthew wrote:

He was born at White-hall, in Westminster, on Wednesday, August 24, 1631. being Bartholomew-day. I find usually in his Diary, some pious Remark or other upon the Annual Return of his Birth-day: As in one Year he notes, that the Scripture mentions but two who observed their Birth-day with Feasting and Joy, and they were neither of them Copies to be written after: viz. Pharaoh, Gen. 40.20. and Herod, Mat. 14.6. But (saith he) I rather observe it as a Day of Mourning and Humiliation, because shapen in Iniquity, and conceived in Sin. And when he had completed the Thirtieth Year of his Age, he noted this, So old, and no older, Alexander was, when he had conquered the great World, but (saith he) I have not yet subdued the little World, my self. At his Thirty third Year he hath this Humble Reflection; A long time lived to small purpose, What shall I do to redeem it? And at another, I may Mourn as Caesar did when he reflected upon Alexander's early Achievements, that others, younger than I am, have done much more than I have done for God, the God of my Life. And (to mention no more) when he had lived Forty two Years, he thus writes; I would be loath to live it over again, lest instead of making it better I should make it worse, and besides, every Year and Day spent on Earth is less in Heaven. This last Note minds me of a Passage I have heard him tell of a Friend of his, who being grown into Years, was asked how old he was, and answer'd, On the wrong side of Fifty: Which (said Mr. Henry) he should not have said; for if he was going to Heaven, it was the right side of Fifty.

He always kept a Will by him ready made, and it was his Custom yearly, upon the return of his Birth-day, to review, and (if occasion were) to renew and alter it: For it is good to do that at a set time, which it is very good to do at some time.

Two particular specimens of Matthew's (who was born on October 18, 1662) "Birth-day Memorials" as found in his diary follow:

October 18, 1697. Through the good hand of my God upon me, I have finished my thirty-fifth year -- one half of the age of man: as if now in the zenith or [Gk.]; it is high noon with me; but my sun may 'go down at noon.' I was affected this morning, when alone, in thinking what I was born! A rational creature, a helpless creature, and a sinful creature. Where I was born! In the church of God; in a land of light; in a house of prayer. What I was born for! To glorify God my Maker, and prepare to get to heaven.
...
Oct. 18, 1711. I have now finished my seventh climacteric year, in which I have first felt the pain of the gravel and the stone, by which it is easy for me to discern that death is working in my body; for this disease is death begun; perhaps in a little time it will be death itself. The will of the Lord be done; only let patience have its perfect work. I enter now upon the jubilee of my life, my fiftieth year; the term of life approaches; may I be fitter for eternal life.

Henry on New Year's

It was the practice of both Philip Henry and his son Matthew to reflect at New Year's on the year past and the year to come. Here are some extracts from their diaries containing New Year's meditations and resolutions for consideration as we close one decade and enter into another. Diary of Philip Henry, January 1, 1661:

This day begins the new year, the Lord make it a year of mercy.

January 2, 1670:

Vows renewed this day of better obedience. Lord, give a new heart this year that the life may be new also.

January 1, 1671:

Covenants of new obedience solemnly renewed with God, and sealed, this new year's day, in the blood of Jesus Christ. Amen! Lord, be surety for thy servant for good! I yield myself, and all my concerns, to be at thy disposal; and I am heartily glad that my times are in thy hand, and not my own. Do with me, and mine, this year, as seemeth good in thine eyes! So be it!

January 1, 1673:

At Moston at John Lawrence's. Col. I. 18. That in all thee might have the pre-eminence, Lord Jesus, thine it is, I give it thee this day, beginning the year with thee, Lord, make it to me a year of mercy.

Matthew Henry seems to have made a special point to begin memorializing his anniversary reflections at the turn of the 18th century. Diary of Matthew Henry, [presumably January 1, 1700]:

This new-year's day, I have solemnly renewed the resignation and surrender of my whole self to God, as my God, deliberately, and upon good considerations. I have renounced the world and the flesh, as knowing they cannot make me happy; and have devoted my whole self to the blessed Spirit, to be enlightened, and sanctified, and so recommended to the Son, as qualified for an interest in his mediation, according to the tenor of the gospel. I likewise devote myself, through the Spirit, to the Lord Jesus Christ, as my Advocate with the Father, and my way to him; by him to be recommended to the grace and favor of God the Father, relying upon Christ's righteousness alone; for without him, I am less than nothing, worse than nothing. I, likewise, devote myself, through the Lord Jesus Christ, to God the Father, as my chief good and highest end; as the author of my being, to whom I am obliged in duty; and the felicity of my being, to whom I am obliged in interest. O Lord, truly I am thy servant; may I ever be free in thy service, and never desire to be free from it. Nail my ear to thy door posts, and let me serve thee forever.

January 1, 1701:

I solemnly renew the dedication of myself unto God, thankfully acknowledging and admiring his patience and forbearance towards me, that he has continued such a dry and barren tree as I am in his vineyard for so many years, and continued to me the gifts of his bounty and grace; and particularly acknowledging the last year to have been a year of much mercy especially in the encouragement given to my ministry. Lamenting and bewailing my great unfruitfulness, and that I have governed my thoughts, appetites, passions, and words, no better; that I have husbanded my time and opportunities no better; and improved so little in knowledge and grace, and done so little to the honor of my great Creator and Redeemer. But being also more and more confirmed in my belief of the being and attributes of God, of the mediation of the Lord Jesus Christ between God and man, and of the reality and weight of invisible things, and being more and more satisfied that this is the true grace of God, wherein I stand, and am resolved, in the strength of God, to stand in it. I do solemnly resign and give up my whole self to God in Jesus Christ. I commit my soul and all the concerns of my spiritual state to the grace of God. and to the word of his grace, subjecting myself to the conduct and government of the blessed Spirit, and to his influences and operations, which I earnestly desire and depend upon for the mortifying of my corruptions, the strengthening of my graces, the furnishing of me for every good word and work, and the ripening of me for heaven.

I commit my body, and all the concerns of my outward condition, to the providence of God, to be ordered and disposed by the wisdom and will of my heavenly Father. Not knowing the things which may befall me this year, I refer myself to God. Whether it shall be my dying year or no, I know not; but it is my earnest expectation and hope, that the Lord Jesus Christ shall be magnified in my body, whether it be by life or death, by health or sickness, by plenty or poverty, by liberty or restraint, by preaching or silence, by comfort or sorrow. Welcome, welcome the will of God, whatever it be. The Lord give me grace to stand complete in it.

December 31, 1701:

Believing prayer to be an instituted way of communion with God, and fetching in mercy and grace from him, I have comfort in it daily; my daily prayers are the sweetest of my daily comforts. Having of late had my body feasted above the ordinary meals, I desire this day to have my soul fed more plentifully with the duty of prayer, and thus to close the year, which (Janus-like) looks both ways. I have not had this year such remarkable afflictions as some other years. The greatest has been the death of my dear and honorable friend, Madam Hunt of Boreatton. But my errands to the throne of grace to-day are,

1. By way of lamentation and humiliation.

I have reason to lament greatly the strength of my own corruptions, and weakness of my graces. By reason of the former I am as smoking flax, by reason of the latter as a bruised reed. I am still full of vain thoughts, and empty of good thoughts; many of my secret prayers are wretchedly disfigured and spoiled, by a multitude of distractions and diversions of mind; the flesh, and the things of the flesh still minded, to the prejudice of the Spirit, and the neglect of the things of the Spirit.

I have lost a great deal of precious time, and not filled it up, or else I might have gone forwarder in my notes on the Evangelist John. [This was written before Matthew Henry began to write his famous Commentary on the Bible.] Sins easily beset me, and I do not do the things that I would.

I have very much reason to bewail my manifold defects in my ministerial work, my coldness in prayer, that I speak not of the things of God with more clearness and concern. O, how many, how great, are the iniquities of my holy things! 

I bewail the little success of my ministry, and the miscarriages of some this year, for hereby my God will humble me. Grief also, great grief for this sin of ------; some of the young ones whom I have catechised and taken pains with are no comfort to me. Lord, show me wherefore thou contendest with me? 

The low condition of the church of God ought to be greatly lamented; the protestant interest small, very small; a decay of piety; attempts for reformation ineffectual. Help, Lord!

2. By the way of prayer and supplication. I have many errands at the throne of grace this day. 

The pardon of sin, victory over my corruptions and temptations, mortifying of my lusts, which go not forth but by prayer and fasting. In reference to sin, I desire I may be enabled to act faith upon Rom. vi. 14. 'Sin shall not have dominion over you, for ye are not under the law, but under grace;' and Ezek. xxxvi. 25, 26, 27. 'Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from your idols will I cleanse you; a new heart also will I give you, and a new spirit will I put within you,' &c.

The increase of my ministerial gifts, a sound judgment, a clear expression, a door of utterance, readiness in the Scriptures; in reference to which I desire I may be helped to act faith upon Exod. iv. 12. 'Go, and I will he with thy mouth, and teach thee what thou shalt say;' and John xiv. 26, ' He shall teach you all things.'

The success of my ministerial labors, that sinners may be converted, saints built up, and the congregation flourish; in reference to this, I desire to act faith on Matt, xxviii. 20. 'Lo, I am with you always;' and Isaiah iv. 10, 11. 'As the rain cometh down,' &.c.

The blessing of God upon my wife and children; that God will give his grace to my dear little ones, and drive out the foolishness bound up in their hearts; in reference to which I desire to act faith on Isaiah xliv. 3. 'I will pour out my Spirit upon thy seed, and my blessing upon thine offspring.'

My other dear relations I would recommend to God's protection and blessing in prayer; my friends, acquaintance, brethren in the ministry, in London, in Dublin, in Cheshire, and Lancashire particularly; and the congregation at Broad Oak, and their minister, some Members of Parliament, and other gentlemen of my acquaintance.

January 1, 1702:

The covenant of grace being a new covenant, because ever new, and often to be renewed, I have, this new year's day, early in the morning, while it is yet dark, solemnly renewed it upon my knees; and be it a memorandum indeed, ever remembered, and never forgotten. 

Humbly acknowledging my dependence upon God, as my Creator and the Author of my being; my obligations in duty to him as my Sovereign Lord and Ruler, and my engagements in gratitude to him as my Protector and Benefactor; and mentioning, with thankfulness, the many mercies of my life hitherto, and particularly those of the year past; during which, I have found myself the care of a very kind Providence, which has made the steps of my pilgrimage comfortable; which has preserved to me the use of my reason and understanding, limbs and senses; hath continued my liberty and opportunity to exercise my ministry; hath provided plentifully for me and my family, and loaded me daily with his benefits. For all which I praise his name, and for the mediation of Jesus Christ, to which I owe all. 

Acknowledging, also, and lamenting the remaining strength of my corruptions, and my bent to backslide from the living God, taking to myself the shame of my many defects and follies, notwithstanding my frequent renewing of my covenant with God, and flying to Christ for righteousness, pardon, and peace.

I once more bind my soul with a bond to be the Lord's wholly, and only, and for ever his. Into thy hands, O God, I commit my spirit, to be ruled, cleansed, and sanctified throughout, qualified for thy service in this world, and for the fruition of thee in the other. My body I present unto thee a living sacrifice, holy and acceptable for it is my reasonable service. My ministry I devote to thy honor, and the continuance and success of it I submit to thy will. All my worldly comforts I lay at thy feet, to be disposed of as thou pleasest. My life itself is thine; O God of my life, 'my times are in thy hand.' Whatever maybe the events of this year, let divine grace be sufficient for me, to enable me to accommodate myself to the will of God in them; and then nothing can come amiss. If God will be with me, and keep me in the way that I go, throughout the remaining part of my pilgrimage, in the world where I am but a stranger, and will gfve me bread to eat and raiment to put on, and a heart to love him, and serve him, and live to him, so that I may come at last to my heavenly Father's house in peace, then shall the Lord be my God, my Lord, and my God forever. Amen. Hallelujah.

December 31, 1702:

1. As to myself and family, the days of another year are numbered and finished, a year not made particularly remarkable by any great change in my circumstances; no new thing created, but, as usual, (1.) The usual matter of complaint against myself; folly is still found, yea, bound up, in my heart; though I hope, through grace, corruption is dying, yet not without some struggles, and much opposition from a naughty heart. I desire to lament my unskillfulness, and unreadiness in scripture, my dullness in holy duties, particularly in secret. I wish I had prayed more for the success of my ministry, but sometimes I have thought I should pray for more grace, to make me faithful myself, that I may be accepted of God, though not of men; but, perhaps, I should pray more for the prosperity of the work of God, even in my hand, though most unworthy; vain thoughts, crowds of them, are matter of complaint daily; never was more corrupt soil more fruitful in weeds. (2.) The usual matter of thanksgiving to God. I have had great measure of health, few of my brethren so much. I note it, because, perhaps, the ensuing year may bring sickness or death with it. I have not ailed any thing considerable, and sometimes the highest degree of health is the next degree to sickness. I have not so many sensible memorandums of my frailty, as those have that are often ailing. The Lord grant I may, by the power of grace, be kept more mindful of it. Ever since brother Radford died, which is now three years ago, death has made no breach among my relations. Since I set out in the world, I never was so long without the death of children, or others near and dear to me. My children are very healthful, and have had no ill accident. My dear wife, though often indisposed, yet, blessed be God, under no languishing distemper ; and my dear mother still continued in usefulness. As to my ministry, that which has been most discouraging this year is, that few young ones have come into communion, I think fewer than any other year.

As to my estate, I have lived comfortably upon it with what I have received here, but while in these circumstances I cannot expect to lay by much; perhaps troubles may come which may sweep away all. I have some comfort, that I hope I do some good with what I have, and spend none of it ill.

2. As to the public, the death of the king [King William III] this year has made a great change in the face of things, though not yet such a change as many feared. Our successes abroad, both by sea and land, have been very great, which magnifies the present government, and that we have reason to rejoice in. The discontented in the last reign are now pleased. I wish they may ever be so. The high-church are very high, both against the low, and dissenters. Now, Lord, behold their threatenings. We are alarmed to think of sufferings, and we need such alarms.

I have heartily wished that the bigotry of some violent conformists, on the one side, and of some dissenters, on the other, might drive the sober, moderate, and peaceable on both sides, nearer together, and prepare things for a coalescence when God's time is come, which I earnestly pray for, and which, perhaps, might he effected if they could disentangle themselves as much from the high-church as I think we are from the high dissenters, or I wish we were.

January 1, 1703:

'Looking for the blessed hope.' This new-year's day I have in much weakness, and compassed about with many infirmities, upon my knees, made a fresh surrender of myself, my whole self, all I am, all I have, all I can do, to God the Father, Son, and Holy Ghost, my Creator, Owner, Ruler, and Benefactor; all my affections to be ruled by the divine grace, and all my affairs to be overruled by the divine providence, so that I may not come short of glorifying God in this world, and being glorified with him in a better.

Confirming and ratifying all former resignations of myself to God, and lamenting all the disagreeableness of my heart and life therewith, and depending upon the merit of the Redeemer to make this and all my other services acceptable, and the grace of the Sanctifier to enable me to make good these engagements, I again bind my soul with a bond to the Lord, and commit myself entirely to him; particularly as to the events of this year which I am now entering upon, not knowing the things that may abide me in it.

If this year should be a year of continued health and comfort, I commit myself to the grace of God, to be preserved from carnal security, and to be enabled in a day of prosperity to serve God with joy. 

If my opportunities, as a minister, should be this year continued, I commit my studies, and ministerial labors at home and abroad, to the blessing of God; having afresh consecrated them all to his service and honor, earnestly desiring mercy of the Lord to be faithful and successful.

If I should be this year at any time tried with doubts concerning my duty, I commit myself to the divine conduct, with an unbiased desire, praying to know what God will have me to do, with a fixed resolution by his grace to follow his direction in the integrity of my heart.

If I should this year be afflicted in my body, family, name, or estate, I commit my all to the Divine disposal. The will of the Lord be done; only begging that the grace of God may go along with the providence of God in all my afflictions, to enable me both to bear them well, and to use them well.

If this year I should be disturbed or molested in the exercise of my ministry, if I should be silenced, or otherwise suffer for well doing, I commit the keeping of my soul to God as a faithful Creator; depending upon him to guide me iu my call to suffer, and to make that clear, and to preserve me from perplexing snares : depending upon him to support and comfort me under my sufferings, and to bring glory to himself out of them; and then, welcome his whole will.

If this year should be my dying year, as perhaps it maybe, I commit my spirit into the hands of my Redeemer, to .be washed with his blood, and presented in his arms with exceeding joy. My wife and children I commit to him to be owned, blessed, and preserved by him when I am gone. 'In thee, O Lord, have I put my trust, let me never be ashamed.'

December 31, 1703:

[After reciting, as on some former occasions, his sins and mercies, and observing that, even under the gospel, there must be a remembrance of sins every year, he proceeds—] Not such as speaks any deficiency in the sacrifice, as that under the law did, but such as speaks deficiency in my daily repentance,—which ought, therefore, to be renewed,—and the imperfection of the work of sanctification,

Unfixedness of thought, a wretched desultoriness. Some speak of time well spent in thinking, but I find, unless in speaking, reading, or writing, my thinking doth not turn to much account. Though I have had comfort in some broken good thoughts, yet I can seldom fix my heart to a chain of them. O that the thought of my heart may be forgiven.

I have oft bewailed my barrenness in good discourse, and unskillfulness in beginning it, and coldness of concern for the souls of others ; and in reflection on this year, I find it has not been much better. I bless God I love good discourse, and would promote it, but I want zeal. The Lord pity me.

I have great reason to be thankful for continued health, for comfort in my soul, not made a terror to myself. I have oft thought this year, what a mercy it is to be kept out of the horrible pit and miry clay.

I have had much satisfaction this year in my nonconformity, especially by reading Mr. Hoadly's books, in which I see a manifest spirit of Christianity unhappily leavened by the spirit of conformity.

January 1, 1704:

Acknowledging my continued dependence upon God as my Creator, Preserver, and chief good; and my continued obligations to him in duty as my Lord and Ruler; and in interest, as my Benefactor and Protector; believing that he is, and that he is the rewarder of them that diligently seek him.

Relying upon the merit, mediation, and everlasting righteousness of my dear Lord and Saviour Jesus Christ, who loved me and gave himself for me, as my way to the Father, and the spotless robe wherein alone lean appear before him.

And submitting my soul to the operation and influences of the blessed Spirit of grace, without which, l am nothing, and can do nothing.

Thankfully owning God's goodness to me the last year, in lengthening out my life, health, comfort in soul, peace, plenty, settlement, relations, liberty, and opportunity: and admiring his patience, forbearance, longsuffering, in sparing me in his vineyard, who deserved to have been cut down and cast into the fire as a barren tree.

Lamenting my foolishness, the foolishness which is still bound up in my heart, and that which still breaks forth in my life; and particularly that my improvements in grace and usefulness last year did not answer the covenants which began it.

Because of all this I make a sure covenant and write it.

In the strength of the grace of Jesus Christ, on which alone I depend to work all my works in me and for me, I covenant for this new year, for my whole life, to walk closely with God in all holy conversation, to keep my heart with all diligence; and to thee, O my God, I commit the keeping of it. To take heed to my ways, that I sin not with my tongue; and do thou set a watch, O Lord, before the door of my lips. I covenant to redeem my time, and to thee, O God, do I consecrate this year, and all the hours of it. The Lord enable me to fill it up with good according as the duty of every day requires. I bind myself to follow the spirit of God in all my affections, and the providence of God in all my affairs, whatever God shall appoint me. to this year; to health or sickness, to plenty or loss, to evil report, or good report, to liberty or restraint, to the house of mourning or the house of rejoicing, to life or death. Behold, here I am, let him do with me as seemeth good in his eyes. Only, whatever the providence of God allots for me, let the grace of God be sufficient for me, to enable me to accommodate myself to it; and then welcome the will of God.

January 1, 1705:

Not renouncing, but repeating and ratifying., all my former covenants with God, and lamenting that I have not lived up more closely to them, I do, in the beginning of this new year, solemnly make a fresh surrender of myself, of my whole self, body, soul, and spirit, to God the Father, Son, and Holy Ghost; my Creator, Redeemer, and Sanctifier; covenanting and promising, not in any strength of my own, for I am very weak, but in the strength of the grace of Jesus Christ, that I will endeavor this year to stand complete in all the will of God. I know this is the will of God, even my sanctification. Lord grant that this year I may be more holy, and walk more closely than ever in all holy conversation. I earnestly desire to be filled with holy thoughts, to be carried out in holy affections, determined by holy aims and intentions, and governed in all my words and actions by holy principles. O that a golden thread of holiness may run through the whole web of this year.

I know it is the will of God that I should be useful, and by his grace I will be so. Lord, thou knowest it is the top of my ambition in this world to do good, and to be serviceable to the honor of Christ, and the welfare of precious souls. I would fain do good in the pulpit, and good with my pen; and, which I earnestly desire to abound more in, to do good by my common converse. O that the door of my opportunities may be still open, and that my heart may be enlarged with holy zeal and activity for God this year; and that I may be thoroughly furnished with knowledge, wisdom, and grace, for every good word and work.

If it be the will of God that this year should be a year of affliction to me, a year of sickness or reproach, or loss; if my family should be visited, if my liberties should be cut short, if public troubles should arise, if any calamity should befall me, which I am least apprehensive now, I earnestly desire to submit to the divine disposal. Welcome, the holy will of God. Let me have God's favor, and the assurances of that, and by his grace nothing shall come amiss to me.

If it be the will of God that I should finish my course this year, let me be found of Christ in peace, and by the grace of God, death shall be welcome to me. My wife and children, and relations, my congregation, which is very dear to me, my ministry, myself, and my all, I commit to God, whose I am, and whom I desire to serve. Let me be the Lord's only, wholly, and forever. Amen. The Lord say Amen to it.

December 31, 1705:

We bring our years to an end, like a tale that is told. Lord teach us to number our days.

In the review of the year I find,

1. That I have as much reason as ever to be thankful to God. It has been a year of much mercy. My life has been continued to the end of it, though many of my brethren in the ministry have been removed in the midst of their days, who, had they lived, would have done God more service than I can; particularly my dear brother Mr. Chorlton. I have had a good measure of health for my ministry and study; no returns or remains of my last year's illness.

God has this year brought my children through the small-pox, and borne up my dear wife under great weakness.

My mother also, though brought low, has been helped.

My door of opportunity continues open at home and abroad; and I am willing to hope some good is done.

That which is especially remarkable, as the mercy of this year, is the nappy posture of our public affairs, particularly at home. After a mighty struggle moderate counsels have prevailed. God has wonderfully inclined the queen's heart to such counsels; and useth her as an instrument of great good to the land, that the excellency of the power may be of God. Patrons of our liberty have been strangely raised up among those who have no kindness for us, or our way. The intemperate acts of bigots have proved to make mightily against themselves; there are many adversaries, and yet the door continues open. Great endeavors used to render us contemptible, odious, dangerous, and what not, and yet we live and go on, and young ones are coming in, and some hopeful ones. O that the power of godliness, holiness, seriousness, and heavenly-mindedness, might prevail more among us, and then we should have a very hopeful prospect. And who can tell but Infinite Wisdom may yet find out a way for comprehending us, though the present temper of our neighbors rather sets it at a greater distance than ever.

2. I have reason to make the old complaint of dullness and weakness, and coldness of affection to divine things. The Lord strengthen the things which remain!

Care about my children, providing something for them, has been often in my head; and perhaps, more than it should be. Lord, I cast the care upon thee, who hast provided well for me; the Lord care for them, and teach me my duty, and then with him I will leave the event.

January 1, 1706:

It is of the Lord's mercy that I am not consumed. By night, on my bed, I endeavored to seek him whom my soul loveth; and now I begin this new year,

1. Earnestly praying for the graces of the year with a humble subjection of soul to the blessed Spirit of God, that I may, some way or other, eminently honor and glorify God this year; that I may live this year to some purpose; to better purpose than I did the last. O that no temptation may so overtake me this year as to overcome me. To the conduct of divine grace, which is, I know, sufficient for me, I here solemnly resign myself, my thoughts, my affections, my will, and all the intents of my heart, to be directed into the right way, and kept and quickened in it Let me this year receive grace for grace.

2. Patiently waiting for the events of the year, with a humble submission to the holy will of God. I know not what the year shall bring forth; but I know it shall bring forth nothing amiss to me, if God be my God in covenant; if it bring forth death—that I hope shall quite finish sin, and free me from it—Lord let thy servant depart in peace, according to thy word. I commit my family to my heavenly Father, to God, even my own God, my father's God, my children's God. O pour out thy Spirit upon my seed, thy blessing, that blessing, that blessing of blessings, upon my offspring, that they may be praising God on earth when I am praising him in heaven. Amen, amen.

January 1, 1707:

My own act and deed, through the grace of God, I have made it many a time, and now I make it the first act of this new year, to resign myself afresh unto the Lord, not only for the year ensuing, but for my whole life, and forever.    

1. To thee, O God, I give up myself, to be used and employed for thee. I desire to live no longer than I may do thee some service. Make what use of me thou pleasest, only let me obtain mercy of the Lord, to be found diligent, humble, and faithful. O that the work of this year may be better done than that of the last, and my time more filled up; and that I may never grow weary of well doing.

2. To thee, O God, I give up myself, to be disposed of by thee as thou pleasest. I know not what the year may bring forth to me, or to my family. But welcome the holy will of God; and God, by his grace, make me ready for it. If it be the last year of my life, my dying year, may I but finish my course with joy; and farewell this world. Whatever afflictions may this year befall me, I desire none of them may move me from God and my duty.

December 31, 1707:

As to the year past I have as much reason as ever to lament my barrenness, and unfruitfulness, that I have not made a better proficiency in knowledge and grace. I find myself growing into years, being now turned forty-five. I begin to feel my journey in my bones, and I desire to be thereby loosened from the world, and from the body. The death of my dear and honored mother this year, has been a sore breach upon my comfort; for she was my skillful, faithful counsellor; and it is an intimation to me that now, in the order of nature, I must go next. My estate is somewhat increased: the Lord enlarge my heart to do good with it; but as goods are increased, they are increased that eat them. My children are growing up, and that reminds me that I am going down. As to my ministry here, Mr. Mainwaring's leaving me, and his wife, has been very much my discouragement. But Providence so ordered it that Mr. Harvey's congregation are generally come in to us, or else we begin to dwindle, so that I should have gone on very heavily.

January 1, 1708:

early. Christ is a Christian's all, and he is my all.

Unto thee, O blessed Jesus; my only Saviour and Redeemer, do I make a fresh surrender of my whole self this morning, body, soul, and spirit; to me to live is Christ, particularly this ensuing year. 

All my time, strength and service, I devote to the honor of the Lord Jesus; my studies and all my ministerial labors, and even my common actions. It is my earnest expectation and hope, and I desire it may be my constant aim and endeavor, that Jesus Christ may be magnified in my body.

In every thing wherein I have to do with God, my entire dependence is upon Jesus Christ for strength and righteousness; and whatever I do in word or deed, I desire to do all in his name, to make him my Alpha and Omega. The anointed of the Lord is the breath of my nostrils; through his hand I desire to receive all my comforts. I have all by him, and I would use all for him.

If this should prove a year of affliction, a sorrowful year upon my account, I will fetch all my supports and comforts from the Lord Jesus, and stay myself upon his everlasting consolations, and the good hope I have in him through grace.

And if it should be my dying year, my times are in the hand of the Lord Jesus; and with a humble reliance upon his mediation, I would venture into another world, looking for the blessed hope. Dying as well as living, Jesus Christ will, I trust, be gain and advantage to me.

Good Lord, keep this always in the imagination of the thought of my heart, and establish my way before thee.

January 1, 1713:

Firmly believing that my times are in God’s hand, I here submit myself and all my affairs for the ensuing year, to the wise and gracious disposal of God’s divine providence. Whether God appoints for me health or sickness, peace or trouble, comforts or crosses, life or death — may His holy will be done! 

 

All my time, strength, and service, I devote to the honor of the Lord Jesus–and even my common actions. It is my earnest expectation, hope, and desire, my constant aim and endeavor–that Jesus Christ may be magnified in me. In everything I have to do – my entire dependence is upon Jesus Christ for strength. And whatever I do in word or deed, I desire to do all in His name, to make Him my Alpha and Omega. 

I have all from Him – and I would use all for Him. 

If this should prove a year of affliction, a sorrowful year to me – I will fetch all my supports and comforts from the Lord Jesus and stay myself upon Him, His everlasting consolations, and the good hope I have in Him through grace. 

And if it should be my dying year–then my times are in the hand of the Lord Jesus. And with a humble reliance upon His mediation, I would venture into the eternal world looking for the blessed hope. Dying as well as living – Jesus Christ will, I trust, be gain and advantage to me. 

Oh, that the grace of God may be sufficient for me, to keep me always a humble sense of my own unworthiness, weakness, folly, and infirmity – together with a humble dependence upon the Lord Jesus Christ for both righteousness and strength.

Duties are Ours, Events are God's - Part 2

In a previous blog post, I aimed to identify the originator of the famous saying "Duties are ours, events are God's." It was a maxim of Matthew Henry, Stonewall Jackson, and others. I traced it back to a similar saying of Pierre Corneille, the French playwright, as used in a play that was produced in 1639.

Since then, I have done a little more research and found that besides Matthew Henry, it was a saying of his father Philip Henry. Philip, moreover, read the Letters of Samuel Rutherford, and in fact, Rutherford articulated this very expression in a letter dated March 7, 1637, to David Dickson.

Letter CX (March 7, 1637), Letters of Samuel Rutherford (1891 ed.), p. 226:

Now for my case: I think that the council should be essayed, and the event referred to God; -- duties are ours, and events are God's.

Story of Matthew Henry's Commentary

Matthew Henry writes in the Preface of his famous Commentary on the Whole Bible how he came to take up this great work of his life, his magnum opus:

If any desire to know how so mean and obscure a person as I am, who in learning, judgment, felicity of expression, and all advantages for such a service, am less than the least of all my Master's servants, came to venture upon so great a work, I can give no other account of it than this: It has long been my practice, what little time I had to spare in my study from the constant preparations for the pulpit, to spend it in drawing up expositions upon some parts of the New Testament, not so much for my own use as purely for my entertainment, because I knew not now to employ my thoughts and time more to my satisfaction. Trahit sua quemque voluptas—Every man that studies hath some beloved study, which is his delight above any other; and this is mine. It is that learning which it was my happiness from a child to be trained up in, by my ever honoured father, whose memory must always be very dear and precious to me: he often reminded me that a good textuary is a good divine; and that I should read other books with this in my eye, that I might be the better able to understand and apply the scripture. While I was thus employing myself came out Mr. Burkitt's Exposition, of the Gospels first, and afterwards of the Act and the Epistles, which met with very good acceptance among serious people, and no doubt, by the blessing of God, will continue to do great service to the church. Soon after he had finished that work, it pleased God to call him to his rest, upon which I was urged, by some of my friends, and was myself inclined, to attempt the like upon the Old Testament, in the strength of the grace of Christ.

In fact, his father Philip Henry had exposited a portion of Genesis, the transcript we have for the first eleven chapters from Matthew's own hand (dated 1682) (there is a separate exposition by Philip Henry of Gen. 22 dated October 1658, also written in Matthew's hand, included in Matthew's biography of his father, as edited by J.B. Williams). It was published in 1839 and is available to read online here. The editor of this work, John Lee, writes:

In Matthew Henry's interesting life of his father, it is stated that the latter always expounded the portion of scripture which he read in his family, and made it a part of the employment of his children, while they were with him, to write those expositions. And it is added, that the collections thus formed by the children of that good man in their younger days, were afterwards of great use to them and their families.

There are very satisfactory reasons for believing that the manuscript from which the following pages are taken, forms one of the expositions of Philip Henry, written by his son under these circumstances.

...Independent of its intrinsic excellence, it cannot but be regarded with interest, from the consideration that by this and other similar productions of Philip Henry, was probably first suggested to his son the idea of writing the Commentary which bears his name; a Commentary, -- to say the least of it, -- as useful as any which has yet been submitted to the Christian world.

J.B. Williams, in his memoir of Matthew Henry (3rd ed., 1829), has provided fascinating background to and extracted edifying notes from his diary, to enlighten the reader on how Henry's commentary came to be and how it progressed from day to day and year to year. I have abridged some of the diary entries, but the whole of Williams' work is worth reading. It is particularly noteworthy that 1) Henry wrote an exposition of Revelation which has never seen the light of day (Williams' memoir references an exposition of the Gospel of John written some years before he started writing his Commentary as well); and 2) "Henry devoutly acted upon the maxim of [John Wycliff], that the interpreter of Scripture 'must be a man of prayer'" (William Lindsay Alexander).

Some years before Mr. Henry commenced his general Exposition of the Bible for the press, he had, as we have seen, employed himself in the "pleasant work" of commentating. Upon the Apocalypse he appears to have bestowed particular attention: the circumstance is the rather noticed because it has not been mentioned by Mr. [William] Tong, either in his life of Mr. Henry, or in his prefatory remarks to that portion: of the Exposition which, it will be observed, he completed after Mr. Henry's decease.

Noticing his labours in the difficult part of scripture just mentioned, and mentioning Dr. [John] Lightfoot, and Mr. [Richard] Baxter, he says, "I am far from taking them to be the best interpreters of the Apocalypse, and greatly prefer [James] Durham; when I have sometimes had occasion to expound the Revelation, with all tenderness to the application of it to particular events which I doubt not of, its pointing to, I have attempted a moral or practical exposition of it; using it as a general key to God's providences concerning the church, and suppossing by way of accommodation, that it hath many fulfillings, (as Hos. xi. I .)

The foregoing extract will explain the reason why, in Mr. Henry's Exposition, there is no attempt to fix the definite sense of prophecy. Mr. [Edward] Bickersteth, in his introductory remarks, (ut supra, p. 239,) has noticed the circumstance; and in connexion with it, accurately states, that every commentator must fail of giving a sure view of the full meaning till events furnish the only certain exposition. "There is, however," he adds, "in Mr. Henry the edification and comfort of a spiritual lesson, if there be not with that the high advantage of an exact elucidation of the prophecy." And this, evidently, is what Mr. Henry intended.

In the year 1700, four years before the commencement of the Exposition, many of those commentaries were submitted to the perusal of his friend, the Reverend Samuel Clark, who seems in rather strong terms to hare advised the publication. Why it was that the counsel was not followed is uncertain. Mr. Henry, in a letter to that gentleman, dated Chester, 4th of December, 1700, says, "I leave it [the publishing] to you, and resolve to follow Providence, having often reflected with most comfort upon that which has been least my own doings. The work has been, and still is, to me its own wages, and the pleasure recompence enough for all the pains." He adds, "You will please to let me know, as there is occasion, what is done concerning them; if they return to the place from whence they came, they shall be heartily welcome. I shall not repent my writing of them, and I hope you will not repent the reading of them, though they go no further."

The probability, therefore, is, that the booksellers shrunk from the risk.

Many of those manuscripts are now in the possession of Mr. Joshua Wilson, of Highbury Place.

In the year 1704, the work was renewed upon a more extended scale, and in 1706, the design was announced to the public, in an advertisement, prefixed to Mr. Henry's funeral sermon for the Rev. James Owen. It is as follows, — " There is now in the press, and will shortly be published, an Exposition, with Practical Observations, on the Five Books of Moses, by the same author."

The following selections, almost entirely compiled from the Orig. MSS. of Mr. Henry's diary, will detail the progress, and illustrate the spirit, of the undertaking.

Vol. I. 1704. Nov. 12. This night, after many thoughts of heart, and many prayers concerning it, I began my Notes on the Old Testament. It is not likely I should live to finish it, or if I should, that it should be of publick service, for I am not par negotio; yet in the strength of God, and I hope with a single eye to his glory, I set about it; that I may endeavour something, and spend my time to some good purpose; and let the Lord make what use he pleaseth of me. I go about it with fear and trembling, lest I exercise myself in things too high for me, &c. The Lord help me to set about it with great humility.

January 17, 1705. Studied in Gen. xiv.
July 19. Through the good hand of my God upon me, I finished Genesis. The Lord still go on with me.
22. I began Exodus.
September 14. Studied in Exodus xxi. I am now come to the less pleasant part of the Mosaick writings; but thanks be to God all scripture is profitable.
November 7. I finished Exodus, and entered on Leviticus.
30. Leviticus xvi. O that I may find Christ in the Old Testament, and may be led into the mystery of godliness. God was manifested by degrees.
December 7. Finished Leviticus xix. The Lord make me learned in his laws.
December 31. I have pleasure in my study; for which I praise my God. Having obtained help from him I go on with much comfort to myself in my Notes on the Pentateuch. Whether ever they will be of use to any other and be accepted, He only knows who knows the hearts of all the children of men.

[1706.] January 2. Wrote Numbers ii. for a specimen of my Exposition, and sent it to Mr. Parkhurst, he desiring it, that if any thing be amiss in the model I may be advertised of it.
15. Numbers viii. and ix. Mr. Parkhurst writes to me that he will undertake the printing of the Exposition of the Pentateuch. The Lord direct in it.
March 8. Numbers 24. I had letters from the booksellers, and my friends at London, to urge me to send up what I have done of the Pentateuch.
1706. April 15. I finished Numbers through the good hand of my God.
August 18. Lord's-day. I almost finished Deuteronomy xxxiv. It is about a year and nine months since I began with Genesis. Blessed be God who has helped me. I have written it with a great deal of pleasure, but my thoughts of publishing it have been with fear and trembling.
20. I finished the review of Deuteronomy, and thanked God for his assistance; ashamed of my own defects and follies. The Lord grant they may not be a prejudice to my design, which is, to contribute something to that great divine intention -- to magnify the law and make it honourable.
September 9. Read eighteen or twenty sheets on Genesis to mark the errata. I have reason to be ashamed of my own errata.
24. Went on with the preface, in which I desired that every word may be a true copy of my heart.
27. Studied, preparing to begin Joshua in the strength of God.
Vol. II. 1706. October 4. I began Joshua i.
[December] 31. I who am unworthy to be employed for God at all, have been enabled by his free grace, to finish and publish, this year, the Exposition of the Pentateuch, with some hope of its being serviceable to the church of God. The glory of which I desire to give entirely to God. I have nothing in it to boast of.

[1707.] August 21. Finished 2 Sam. Blessed be God who has carried me on thus far, and makes my work a delight.
November 17. 2 Kings xi. to v. 16. I find that just here Peter Martyr was in his learned Expositions when he fell sick and died; Lord my times are in thy hand.

[1708]. [February] 9. Finished 2 Chron. In reading I meet with much that I have reason to be ashamed of, yet some which I hope I may give God thanks for, and recommend to him.
Vol. III. 1708. June 1. After earnest prayers to God for his presence, I this morning began the 3rd volume of Expositions: did the argument of the Book of Job.

[1709.] January 25. Psalm xxvi. and xxvii: a letter from one Mr Samuel Bere, unknown, dated from Exeter, owning good got by my Exposition, and encouraging me to proceed, for which I praise my God. It is an encouragement to me to continue here, for what reason have I to think that I should be more useful than I am, when God has been pleased to make me so much more useful than I worthy to be.
September 23. I finished the Book of Psalms, for which I bless the Lord. I computed when I began, it would be eighty sheets, and so it is, and not half a sheet more. Through God's goodness I have done just one hundred and four sheets in fifty-two weeks. Not unto me, O Lord.
30. I have reason to be ashamed in reviewing what I have written, that I have not myself been affected with these great things.
[December] 27. Finished the review of Proverbs. The Lord write in my heart all these lessons of wisdom.

[1710.] February 16. Canticles viii. ad finem. This day through the good hand of my God upon me, I finished the 3rd volume. Hitherto the Lord has helped me.
[Vol. IV.] December 31. And now through the good hand of my God upon me, I am brought to the end of another year. It has been a year of much mercy; the coming out of the 3rd volume, and the method for prayer, for which I desire to bless God, and give him all the glory of both; for what am I? I have reason to be ashamed of myself that I have not done my work better.

1711. January 1. What work I have to do for thee, O God, this year, I depend upon thy grace thoroughly to furnish me for it, and to work all my works in me; particularly to assist me in the great work of my Expositions, that I may write nothing that is frivolous, or foreign, or foolish, or flat, that may give just offence, or lead any into mistakes; but that all may be clear, and pertinent, and affecting: that I may find out genuine expositions; useful observations; profitable matter; and acceptable words; if it shall please God to spare me to go on with it.
6. Finished Isaiah through God's goodness. O that I might retain the tincture of it.
September 29. Ezekiel xxi. The excellent [John] Calvin died at the end of his expounding Ezekiel xx.

[1712.] [May] 29. Malachi iv. Through the good hand of God I have this day finished the Exposition of the Old Testament. Blessed be God.

Vol. VI. 1713. December 12. Began Acts, having first made an errand to the throne of grace for assistance.

1714. April 17. Finished Acts, and with it the 5th volume. Blessed be God that has helped me, and spared me. All the praise be to God.
19. Reviewed some sheets of the Acts.
April 21. Began the Preface, but did little in it.
23. Studied in the Preface.
24. Went on in the Preface.

Matthew Henry died on June 22, 1714, having completed his Commentary through Acts. He had begun work on Romans, which was completed by Dr. John Evans, and the rest of the (ultimately) six-volume work was completed by other friends. For more information on his continuators, see here.

Dear Pair

The following is a poem written by Philip Henry upon the occasion of his son Matthew's wedding.

Philip Henry, "Advice to the Rev. Matthew Henry, and Mrs. Henry, newly married, 1687."

Dear pair, whom God hath now of two made one,
Suffer a father's exhortation.
In the first place see, that with joint endeavour,
You set yourselves to serve the Lord together.
You are yok'd to work, but for work, wages write,
His yoke is easy, and his burden light.
Love one another, pray oft together, and see
You never both together angry be.
If one speak fire; t'other with water come;
Is one provok'd? be t'other soft or dumb.
Walk low, but aim high, spotless be your life,
You are a minister, and a minister's wife.
Therefore as beacons, set upon a hill,
To angels and to men a spectacle.
Your slips will falls be call'd, your falls, each one
Will be a blemish to religion.
Do good to all, be affable and meek,
Your converse must be preaching all the week.
Your garb and dress must not be vain and gay;
Reckon good works your richest, best array.
Your house must be a Bethel, and your door
Always stand open to relieve the poor.
Call your estate God's, not your own, engrave
Holiness to the Lord on all you have.
Count upon suffering, or you count amiss,
Sufficient to each day its evil is;
All are born once to trouble, but saints twice,
And, as experience shows, ministers thrice.
But if you suffer with and for your Lord,
You'll reign with him according to his word.

That We Are Really, Which We Are Relatively

What a man does in secret reflects his true character. As Thomas B. Macaulay said, "The measure of a man's real character is what he would do if he knew he would never be found out." J.C. Watts, Jr. put it another way: "Everyone tries to define this thing called Character. It's not hard. Character is doing what's right when nobody's looking."

Another measure is how a man behaves in his own household. No one knows our flaws, our weaknesses, our besetting sins, apart from God, better than our family members, those most close to us, who see us when we are "tired or worried or hungry" (C.S. Lewis). It is easy to be religious and upstanding around strangers and even friends, but much harder to exemplify the religious virtues of patience and love and longsuffering around those in our own home. Who we really are is reflected in how we are with our relations.

That is why Philip Henry, who spoke often of family religion, had a certain saying. His son Matthew, the famous Bible commentator, who was certainly in a position to know the true character of his father, wrote the following (J.B. Williams, ed., The Lives of Philip and Matthew Henry, Vol. 1, p. 69):

The Lord having built him up into a family, he was careful and faithful in making good his solemn vow at his ordination, that he and his house would serve the Lord. He would often say, -- That we are really which we are relatively. It is not so much what we are at church, as what we are in our families. Religion in the power of will be family religion. In this his practice was very exemplary; he was one that walked before his house in a perfect way, with a perfect heart, and therein behaved himself wisely. His constant care and prudent endeavour was not only to put away iniquity far from his tabernacle, but that where he dwelt, the word of Christ might dwell richly. If he might have no other church, yet he had a church in his house.

This saying comes from the Preface to the Reader of a work by George Swinnock, Heaven and Hell Epitomized (1663), found in his Works, Vol. 3, p. 219:

Exalt godliness in thy family. If once Christ be chief in thy heart, I am confident he will, to thy utmost power, be so in thy house -- that thou art really, which thou art relatively.

Bartholomew's Day Remembrance

In the history of the Christian Church, one of the darkest days on the calendar is August 24, known to some as St. Bartholomew's Day.

On August 24, 1572, the St. Bartholomew's Day Massacre, began in Paris and spread throughout France, led to the slaughter of thousands (perhaps as many as 100,000) French Huguenots. Among the slain were some of the crème de la crème of France, including:

• Admiral Gaspard de Coligny, statesman, military leader, visionary, who organized the first Protestant colonies in the New World, and whose murder triggered the massacre;
• Claude Goudimel, composer who contributed to the widespread success of the Genevan Psalter; and
  
• Pierre de la Ramée (Petrus Ramus), French scholar and educational reformer, whose "Ramist" methodology of rhetoric, logic and pedagogy influenced Puritan preaching.
  
  

On August 24, 1662, the Act of Uniformity went into effect mandating that all ministers in the Church of England submit to the Episcopal liturgy prescribed by the Book of Common Prayer or be deprived of office, resulting the Great Ejection of over 2,000 English nonconformist (mainly Presbyterian) ministers (another four hundred or so ministers were ejected from their pulpits in Scotland by the 1662 Act of Glasgow). Besides those ministers ejected, thousands were imprisoned for nonconformity, others were hunted, and many families suffered hunger and other deprivation. Those who would not conform were barred from all civil and ecclesiastical office within the kingdom. And so many were willing to sacrifice all for the sake of a pure conscience towards God that England, like France, almost a century before, lost a part of its soul that day. Besides the many farewell sermons recorded and not, Richard Baxter's poem The Resolution (found in his Poetical Fragments), which he says was "[w]ritten when I was silenced and cast out," tells of the pathos of that day, particularly in this one extract:

Must I be driven from my books?
From house, and goods, and dearest friends?
One of thy sweet and gracious looks,
For more than this will make amends.
The world's thy book: there I can read
Thy power, wisdom, and thy love;
And thence ascend by faith, and feed
Upon the better things above.

Philip Henry was among the ejected ministers and his journal records that he kept fast days on this sad anniversary in later years. Besides suffering persecution for righteousness' sake (Matt. 5.10-12), he did have another cause to rejoice soon after his ejection - on October 18, 1662, a son was born by the name of Matthew Henry, whose ministry to the world is still beloved today by many, particularly in the form of his commentary on the Bible.