A MAN WORTHY OF REMEMBRANCE
by
Stanford E. Murrell
(1662-1714)
If any
receive spiritual benefit by my
poor endeavors, it will be a comfort to me,
but let God
have all the glory.
AD 1662 - AD 1680
The Birth Of Matthew Henry
Matthew
Henry was the second son given by the Lord to Katherine and Philip Henry. He was born on October 18, 1662 in Broad
Oak, in a farmhouse located in Flintshire in Iscoyd township in the county of
Salop. Being born prematurely, there
was fear that Matthew Henry would die at birth or soon thereafter. Therefore, he was baptized the day after his
birth which happened to be a Sabbath.
Mr. Holland, the Rector of Malpas,
administered the holy ordinance to the weak infant. The child's infirmities was just another
burden for Matthew's father, Philip Henry, who knew great sorrow as a servant
of the Saviour. He was one of about two
thousand ministers who resigned or were ejected from their pulpits by the
Church of England for daring to dissent to the conditions set forth in the Act
of Uniformity (1662). Matthew’s
mother came from a well respected family.
Her modest inheritance allowed her husband to continue to live at Broad
Oak and minister to the people without pay.
Education
Though
in poor health physically, intellectually and spiritually Matthew was gifted.
As a child prodigy he was able to read out loud a chapter of the Bible when he
was only three years old. Recognizing
their son's unusual mental gifts Philip and Katharine Henry provided a capable
teacher in the person of Mr. William Turner.
From him Matthew studied Grammar and Latin. In later years Mr. Turner became the Vicar of Walburton in Sussex
and the author of A History of Remarkable Providences.
A
serious soul by nature, Matthew Henry always reflected a maturity beyond his
years illustrated by extracts from a letter written in 1671. He was only nine years old at the time when he wrote to his father in
London. "Every day since you
went, I have done my lesson, a side of Latin, or Latin verses, and two verses
in the Greek Testament. I hope I have
done all well, and so I will continue till you come." The letter concludes with words reflecting deep spiritual insight. "By
this providence we may see that sin is the worst of evils, for sickness came
with sin. Christ is the chief good;
therefore, let us love Him. Sin is the
worst of evils, therefore, let us hate that with a perfect hatred."
Childhood Sickness
Matthew Henry was born into
a world where children died at an early age.
His own brother John did not survive infancy. When he was ten years old, Matthew suffered the ravages of a
lingering fever. Once more it seemed
that he was going to die. Once more the
Lord had mercy and his life was spared.
The Saving Of His Soul
As the Lord saved Matthew
Henry from an early death, He also saved him from an eternal damnation. The glorious day when he was translated from
the kingdom of darkness into the kingdom of God's dear Son may be discerned
from a document dated October 18, 1675.
On his thirteenth birth day Matthew Henry wrote down A Catalogue Of
Mercies detailing the progress of religion in his soul. There is a section in the manuscript dealing
with conversion.
A Catalogue Of Mercies
I
think it was three years ago that I began to be convinced, hearing a sermon by
my father on Psalm 51:17. 'The
sacrifices of God are of a broken spirit; a broken and a contrite heart, O God,
thou will not despise.' It think it was
that that melted me; afterwards I began to inquire after Christ.
December
7, 1673. on a Sabbath-day morning, I
heard a sermon that had in it the marks of true grace. I tried myself by them, and told my father
my evidences; he liked them and said, if those evidences were true, (as I think
they were) I had true grace. Yet, after
this, for two or three days, I was under great fear of hell, till the Lord
comforted me. I having been engaged in
serious examination--What hope I have that when I die, and leave this earthly
tabernacle, I shall be received into heaven--I have found several marks that I
am a child of God. His ministers say:
1. There is true conversion where there have
been covenant transactions between God and the soul. And I found that there have been such between God and my soul,
and I hope in truth and righteousness.
If I never did this before, I do it now; for I take God in Christ to be
mine. I give up myself to be his in the
bond of an everlasting covenant never-to-be-forgotten. But hath it been in truth? As far as I know my own heart, I do it in
truth and sincerity. I did it December
7, and September 5, and October 13, and many other times. I do it every day.
2. Where there hath been true repentance for
sin, and grief, and shame, and sorrow, for it, as to what is past, with all the
ingredients of it, as confession, aggravation, self-judging, self condemning,
&c. And I have found this in me,
though not in that measure that I should ever affront him as I have done; and
ministers have assured me, that having repented of sin and believed on Christ,
I am to believe that I am pardoned. Now
I have done this, and I do really believe I am forgiven for Christ's sake. This is grounded on several Scriptures,
Proverbs 28:13; Isaiah 55:7; Matthew 5:4; Acts 2:37,38; Acts 3:19; 1 John
1:9. And many other Scriptures there
are where God doth expressly call people to return and repent. But hath this sorrow been true? As far as I
know my own heart, it hath been true. 'But I sin often.' I lament and bewail it before the Lord, and
I endeavor, by the grace of God, to do so no more.
3. Where there is true love of God. For to love the Lord our God with all our
soul, and with all our strength, is better than whole burnt-offerings and
sacrifices. Now, as far as I know my own
heart, I love God in sincerity. But is
that love indeed sincere? As far as I
can judge it is so; for,
(1) I love the people of God; all the Lord's
people shall be my people.
(2) I love the Word of God. I esteem it above all. I find my heart so inclined. I desire it as the food of my soul. I greatly delight in it, both in reading and
hearing of it; and my soul can witness subjection to it in some measure. I think I love the Word of God for the
purity of it. I love the ministers and
messengers of the Word. I am often
reading it. I rejoice in the good
success of it. All which were given as
marks of true love for the Word, in a sermon I lately heard on Psalm 119:140:
'Thy word is pure, therefore thy servant loveth it.'" It is remarkable writing and spiritual
maturity for a young person who has not yet turned eleven.
A Life Of Self-Examination
The spiritual sensitivity
evident in the soul of Matthew Henry was enhanced by his father Philip. A strong believer in honoring the Sabbath as
a special holy day, Philip Henry expected his family to prepare for it. Each Saturday afternoon they were to spend
an hour in devotional exercises. In
later years his sisters would remember and comment on their brother's
admonitions to them during these days.
A Call To The Ministry
With such a holy background,
it would have been astonishing if Matthew Henry were not inclined to the
ministry. He read the Bible with
eagerness, sought out the company of ministers, loved to read sermons, and practiced
the art of preaching emphasizing propriety, gravity, and judgment. Some older people thought he was moving too
quickly towards the ministry but the wise counsel of his father prevailed. "Let him go on, he fears God, and
designs well, and I hope God will keep him, and bless him."
AD 1680 - AD 11685
Preparation For The Pastorate
With a view towards the
ministry in 1680, Philip Henry placed his son under the instruction of a godly
and faithful fellow minister, Mr. Thomas Doolittle of Islington. At the Academy in Islington, Matthew Henry
was able to form lasting friendships among the thirty other young candidates
for the ministry. Years later, men such
as Mr. Henry Chandler would comment on these days and on Matthew Henry himself.
"I am sure it was the common opinion,
that he was a sweet tempered, courteous, and obliging a gentleman as could come
into a house; his going from us was universally lamented."
When
official religious persecution came to Islington, Dr. Doolittle was driven from
town and his young seminarians had to relocate as well. Matthew Henry returned to Broad Oak where he
studied independently. The Lord
continued to work a work of grace in his soul reflected in a manuscript he
wrote entitled Mercies Received.
Mercies Received
1. That I am endued with a
rational, immortal soul, capable of serving God here, and enjoying Him
hereafter, and was not made as the beasts that perish.
2. That having powers and
faculties, the exercise of them has been no wise obstructed by frenzies,
lunacy, &c., but happily continued in their primitive (nay happily advanced
to greater) vigor, and activity.
3. That I have all my senses;
that I was neither born, nor by accident made, blind, or deaf, or dumb, either
in whole, or in part.
4. That I have a complete body in
all its parts; that I am not lame or crooked, either through original, or
providential want, or a defect, or the dislocation of any part, or member.
5.
That I was formed, and
curiously fashioned by an All wise hand in the womb, and there kept, nourished,
and preserved, by the same gracious hand, till the appointed time.
6. That, at that appointed time,
I was brought into the world, the living child of a living mother; and that,
though means were wanting, yet He that can work without means, was not.
7. That I have been ever since
comfortably provided for with bread to eat, and raiment to put on, not for
necessity only, but for ornament, and delight; and that without my pains or
cares.
8. That I have had a very great
measure of health (the sweetness of all temporal mercies), and that when
infectious diseases have been abroad, I have hitherto been preserved from them.
9. That, when I have been visited
with sickness, it hath been in measure, and heath hath been restored to me,
when a brother dear, and companion as dear, hath been taken away at the same
time, and by the same sickness.
10.
That I have been kept and protected from many dangers that I have
been exposed to by night and by day, at home and abroad, especially in
journeys.
11. That I have had comfortable
accommodations as to house, lodging, fuel, &c.' and have been a stranger to
the wants of many thousands in that hand.
12. That I was born to a competency
of estate in the world so that, as long as God pleases to continue it, I am
likely to be on the giving, and not on the receiving hand.
13. That I have had, and still
have comfort, more than ordinary, in relations; that I am blessed with such parents
as few have, and sisters also that I have reason to rejoice in.
14. That I have had a liberal
education, having a capacity for, and been bred up to, the knowledge of the
language, arts, and sciences; and that, through God's blessing on my studies, I
have made some progress therein.
15. That I have been born in a
place and time of gospel light; that I have had the Scriptures, and means for
understanding them, by daily expositions, and many good books; and that I have
had a heart to give myself to, and delight in the study of them.
16. That I have been hitherto
enabled so to demean myself, as to gain a share in the love, and prayers of
God's people.
17. That I was in infancy brought
within the pale of the visible Church in my baptism.
18. That I had a religious
education, the principles of religion instilled into me with my very milk, and
from a child have been taught the knowledge of God.
19. That I have been endued with a
good measure of praying gifts, being enabled to express my mind to God in
prayer, in words of my own, not only alone, but as the mouth of others.
20. That God hath inclined my
heart to devote and dedicate myself to him, and to His service, and the service
of His Church in the work of the ministry, if ever He shall please to use me.
21. That I have had so many sweet,
and precious opportunities, and means of grace, Sabbaths, sermons, sacraments,
and have enjoyed, not only the ordinances, themselves, the shell, but communion
with God the Kernel.
22. That I have a good hope,
through grace, that, being chosen of God from eternity, I was, in the fullness
of time called, and that good work begun in me, which I trust God will perform.
23. That I have had some sight of
the majesty of God, the sweetness of Christ, the evil of sin, the worth of my
soul, the vanity of the world, and the reality, and weight of invisible things.
24. That when I have been in doubt
I have been guided; in danger I have been guarded; in temptation I have been
succored [comforted]; under guilt I have been pardoned; when I have prayed, I
have been heard and answered; when I have been under afflictions they have been
sanctified; and all by Divine grace.
25. That I am not without hope,
that all these mercies are but the earnest of more, and pledges of better in
the kingdom of glory; and that I shall rest in Abraham's bosom, world without
end.
26.
Lastly; thanks be to God
for Jesus Christ, the fountain and foundation of all my mercies. Amen.
Hallelujah. Matthew Henry,
October 18, 1682
AD 1685 - AD 1686
Learning The Law
After Matthew Henry left
Islington, and returned to Broad Oak, he sought counsel as to the future. The thought arose that the study of law
would be a proper area to concentrate in.
Meeting with his father's approval, in April, 1685, Matthew Henry
returned to London and in Holborn Court, Gray's Inn, and began a new field of
study.
Though
he gave himself diligently to the learning of law, Matthew Henry was not
happy. "The more I see of the
world," he wrote, "and the various affairs of the children of
men in it, the more I see of the vanity of it, and the more I would fain have
my heart taken off from it, and fixed upon the invisible realities of the other
world."
It
was only a matter of months before Matthew Henry would return to a pursuit of
the ministry. However, during his stay
in London, he did what he could. He
studied French, visited the persecuted saints in prison, kept the Sabbath, and
continued to think of Christ. On March
1, 1686, writing to his friend George Illidge of Grays Inn in Nantwich, Matthew
Henry, at age twenty four, spoke of the need to honor the Lord. "I remember to have read, that when the
famous Bishop Usher and Dr. Preston, who were intimate friends, were talking
together; after much discourse of learning and other things, the bishop would
say--Come, Doctor, one word of Christ now before we part. Christians who owe their all to Christ,
should be often talking of Him. And
surely those that know the worth of souls cannot but be concerned for their
ignorant careless neighbors; which concern should put us upon doing all we can
to help them out of that condition. And
if there be any that are asking the way to Zion, with their faces thitherwards,
pray tell them the way. Tell them,
1.
There is but one gate into this way,
and that is the straight gate of sound conversion.
2.
Tell them that the way is
narrow, that there is not elbow room for their lusts. Let them know the worst of it.
And that those who would be good soldiers of Christ must endure
hardness.
3. Tell them, notwithstanding this, it
is a way of pleasantness; it gives spiritual, though it prohibits sensual
pleasures.
4. Tell them that there is life eternal
at the end, and let them be assured that one hour of joy in heaven, will make
them amends for an age of trouble upon earth.
One sheaf of that harvest will be recompense enough for a season of
tears, Psalms 136:5,6."
AD 1686 - AD 1687
Back To Broad Oak
In June, 1686, Matthew Henry
returned to Broad Oak. More determined
than ever to "make known the mystery of the gospel." In the providence of the Lord,
opportunities arose to preach. Souls
were saved as spiritual truths were set forth without compromise. When asked as to the reason of the apostasy
of so many who began well, Matthew Henry did not hesitate to answer. "They never had," he wrote, "the
law in their hearts; they never acted from a principle. A man may not only have the shape of a
Christian, but he may have it drawn so much to the life as that it may pass for
a living Christian; there may be some kind of breath, and motion, and sense;
and yet he that knows our works may say--'Thou art dead.' The scale in such a case hangs in a manner
even; but sin and lust at last preponderate.
Hypocrisy is the way to apostasy, and apostasy is the great proof of
hypocrisy."
But
"those," he continued, " who are sincere are willing
and desirous to be tried; they desire the day of judgment, because every thing
will then be manifested; they are frequent and inward in secret duty; they have
a low and mean opinion of themselves and their own performances: they bewail and mourn over the remains of
hypocrisy; they make the word of God their counselor in all doubtful cases;
they ascribe the glory of all to Christ, and to take none to themselves; they
keep themselves from their own iniquity."
Leaving For London
About the end of the year,
1686, it was evident that the government was going to grant indulgences for
dissenting ministers. When asked to
come to London to preach to the scattered saints, Matthew Henry agreed. On January 24, 1687, his journey towards
London began. He would stay for a short
time at Gray's Inn and then seek a people to pastor.
The Honor Of Ordination
In order to be a credible
minister, Matthew Henry sought ordination.
To that end he composed a paper which he called "A Serious Self
Examination Before Ordination." "That is very requisite,"
he wrote, "for a man to examine himself seriously at such a time, will
readily be granted by those who consider the nature of the ordinance, and
of that work into which it is a solemn
entrance." Selected portions
of the composition reveal a man wanting to be found worthy of Christ's glory.
"Q
[uestion]. What am I? This is a
needful question, because in ordination I give up myself to God in a peculiar
manner; and will God accept the torn, and the blind, and the lame? Surely no.
The sacrifice must be searched before it was offered, that it might be
sure to fit its end. Now, though the
truth of grace be not perhaps necessary to the esse of a minister (for Judas
himself was an apostle), yet it is necessary to the bene esse. A man cannot be a good minister without
it. And therefore come, my soul, let us
inquire what am I? And let the inquiry
be strict and serious, for a mistake here is fateful.
Q[uestion] II. What have I done? This is also a needful question,
that searching and examining what hath been amiss, I may repent of it, and make
even reckonings in the blood of Christ, that I may not come loaded with old
guilt to put on a new character, especially such a character as this. Aaron and his sons must offer a sin-offering
to make atonement before they were consecrated, Lev. 8:34. For he that comes near to God under guilt of
sin unrepented of, comes at his peril, and the nearer the more dangerous. And therefore, O my soul, what have I done? My soul cannot but answer, I have sinned, I
have perverted that which is right, and it hath not profited me.
Q[uestion] III. From what principles do I act in this undertaking? This is also a very material
inquiry in every action, to ask whence it comes, especially in so great a turn
of life as this.
1. I hope I can say that it is of faith; and I am concerned it
should be so, for 'whatever is not of faith is sin.' It is good for every man that he be fully persuaded in his own
mind. etc.
2. I hope I can say, I act herein from a principle of true zeal for
the glory of God; that this great thing I do, as I should do every thing to the
glory of God, that my light may shine, that Christ's kingdom may be advanced,
the power of godliness. The desire of
my soul is, that 'whether I live I may live to the Lord, or whether I die I may
die to the Lord, and that living and dying I may be the Lord's.'
Q[uestion] IV. What are the ends that I am at in this great
undertaking? It is a common
saying, that the end specifies the action; and, therefore, it is of great
consequences to fix that right, that the eye may be single, for otherwise it is
an evil eye. A bye and base end will
certainly spoil the acceptableness of the best actions that can be
performed. Now what is the mark I am at
in this great turn of my life? Let
conscience be faithful herein, and let the Searcher of hearts make me known to
myself.
1. I think I can say with confidence, that I do
not design to take up the ministry as a trade to live by, or to enrich myself
by, out of the greediness of filthy lucre. etc.
2. I think I can say with as much assurance, that my design is not
to get myself a name amongst men, or to be talked of in the world, as one that
makes somewhat of a figure. No; that is
a poor business.--If I have but a good name with God, I think I have enough,
though among men I be reviled, and have my name trampled upon as mire in the
streets. etc.
3. I can appeal to God, that I have no design
in the least to maintain a party, or to keep up any schismatic faction; my
heart rises against the thoughts of it.
I hate dividing principles and practices, and whatever others are, I am
for peace and healing; and if my blood would be sufficient balsam, I would
gladly part with the last drop of it, for the closing up of the bleeding wounds
of differences that are amongst true Christians. etc. My ends then are according to my principles, and I humbly appeal
to God concerning the integrity of my heart in them.
Q[uestion] V.
What do I want? And what special things am I now to desire of God, the God of all
grace? When I know whither to go for
supplies. I am concerned to inquire
what my necessities are. The requests I
have to put to God are such as these.
i. That he would fix and confirm and establish my heart in my
dedication of myself to the work of the ministry.
ii. That He would in a special manner be present
with me in the ordinance of dedication, filling my heart with such an
experimental sense of the excellency of Christ, and the comforts of the Holy
Ghost, as that I may have cause to remember it, by a good token, as long as I
live; that He would manifest Himself to me, mark me for Himself; and leave some
sign behind him in my soul, that may make it evident God was there of a truth;
that He would give me a comfortable earnest of the success of my ministry, by a
single owning of me in my entrance upon it.
iii. That He would fit and qualify me for this
great work to which He is calling me.
When Saul was anointed king, 'God gave him another heart, an heart fit
for kingship.' I would fain have
another heart, a heart fit for ministerial work, filled with ministerial gifts
and graces. 1. Ministerial gifts. etc. 2. Ministerial graces. etc. (1) Sincerity. etc. (2) Humility. etc.
iv. That God would open a door of opportunity to
me, and make my way plain before me, that the call I have to my work may be
clear and satisfying, and that God would bless and succeed my endeavors for the
good of souls.
Q[uestion] VI. What are my purposes and resolutions for the
future? This is also a
requisite inquiry, when I am to put on a new character, and one so
honorable. What shall I do that I may
'walk worthy of the vocation wherewith I am called?'
1. I purpose and resolve by the grace of God,
that I will have no more to do with the unfruitful works of darkness, seeing it
will not only be my duty as a Christian, but my office as a minister to reprove
them rather. 'Pride, passion,
worldliness, wantonness, vanity, are things the man of God must flee.' 1 Timothy 6:11. etc.
2. I purpose and resolve that, by the grace of
God, I will abound more than ever in all manner of gospel obedience; that I
will strive to be more humble, serious, and watchful, and self-denying, and
live more above the world and the things of it; that I will pray with
more life, and read the Scriptures with more care,
and not be slothful in business, but fervent in spirit, serving the Lord; that
I will abound in good discourse, as I have ability and opportunity with
prudence; endeavoring as much as I can 'to adorn the doctrine of God my Saviour
in all things.'
3. In particular, I resolve in the strength,
spirit and grace of Jesus Christ my Lord, to consider well and perform my
ordination vows; to hold fast the form of sound words which I have heard and
received in 'faith and love which is in Christ Jesus;' and never to let go any
truth, whatever it cost me; ever owning the Scripture as 'the only rule of
faith and practice.' etc.
AD 1686 - 1694
A Crisis Of Identity
Being found worthy of
ordination, a determination had to be made of formal association. By birth and conviction Matthew Henry was a
non-conformist. However, perhaps he
could be of service in the established state Church of England. For a brief period Matthew Henry seriously
considered the possibility of an Episcopal ordination. On April 28, 1687, he abandoned the idea for
specific reasons.
(1)
It is a tacit owning of the
prelatical power of ordination, which the [Episcopal] bishops usurp and claim
as the sacred prerogative of their miters; and will by no means allow to every
gospel presbyter. And doth not our
submission thereto implicitly justify that usurpation?
(2) The pretended fasts, and too formal
prayers with which the bishops manage that solemn service, render it less
comfortable to a serious, honest heart, that knows the weight of that work upon
which ordination is an entrance.
(3)
The making of two distinct orders of
deacons and priests is certainly owned by submitting to two distinct
ordinations; a Scripture deacon seems to be ordained to serve tables, and not
to give himself to the Word and prayer, and it is very hard for one who is
self-devoted to the ministry, to say that he thinks himself moved by the Holy
Ghost to take upon him the office of a deacon. etc.
Matthew
Henry would not be an Anglican minister.
He would identify himself with the non-conformist. He would seek to be ordained by the leading
Presbyterian ministers of London.
A Confession Of Faith
The Presbyterian ministers
gladly welcomed the opportunity to ordain Matthew Henry. To that end that asked for a written Confession
Of Faith. On May 9, 1687 Matthew
Henry offered the following.
A Confession Of Faith
1.
I believe that there is a
God, an incomprehensible, perfect Being; a Spirit, infinite, eternal,
unchangeable in His being, wisdom, power, holiness, justice, and truth, having
His being of Himself, and giving being to all things.
I
believe that the living and true God is but one. And that in the unity of the Godhead there is a trinity of
persons, Father, Son, and Holy Ghost, and that these Three are but One God, the
same in substance, equal in power, and glory.
This is a revealed mystery which I do believe, but cannot comprehend.
2. I believe that this God,
who was God from eternity, did in the beginning of time, create, or make out of
nothing, the world, the heaven, and earth, and all things visible and
invisible, and this He did by the Word of His eternal power, in the space of
six days, and all very good.
And
that the same God doth by the same power uphold and maintain the creatures in
that being which He at first gave them, by the constant concurrence of
providence, for by Him all things subsist, from the highest angel to the
meanest worm.
And
that this God in the right of creation and preservation, is the supreme
absolute Sovereign and rector of the world, ruling and governing all His
creatures and all their actions, according to the wise, holy, and eternal
counsel of His own will, to the praise and glory of His own good name.
3. I believe that God, as the
governor of the world, hath given a law to His rational creatures, according to
which they are to walk, in order to their glorifying and enjoying Him.
And
that to the present sons of men, the Scriptures of the Old and New Testament
are given, as the only rule to direct them both in faith and practice.
That
this Book of Scripture was given by inspiration of God, holy men speaking and
writing as they were moved by the Holy Ghost.
And
that this is the foundation of all revealed religion, and a perfect sufficient
rule of direction to the children of men.
4. I believe that God made man
upright in His own image, consisting in knowledge, righteousness and holiness,
with dominion over the inferior creatures.
And
that He made a covenant of works with him, promising life, upon condition of a
perfect and perpetual obedience, threatening death upon disobedience; and
giving him command of trial, not to eat of the tree of the knowledge of good
and evil upon pain of death.
5.
I believe that man
being left to the freedom of his own will, at the instigation of the devil,
sinned against God in eating the forbidden fruit, and so fell from his estate
of holiness and happiness; and he being a common person, all his posterity fell
with him into an estate of sin and misery.
That
all the sons of men are born children of disobedience, wanting original
righteousness, and under a corruption of the whole nature, slaves to the flesh,
the world, and the devil.
And
consequently children of wrath, obnoxious to the justice of God, and the
condemnation of the law.
And
that no creature is able to deliver them out of this condition.
6. I believe that God having
from all eternity, of His mere good pleasure, elected a remnant of mankind to
everlasting life, did, in infinite wisdom, find out a way to save and deliver
them out of this sinful and miserable estate, and to bring them into a state of
salvation; and that was by giving His only begotten Son to be their Redeemer,
who being
God, and one with the Father, according to the
determinate counsel of God, did, in the fullness of time, take upon him, our
nature, a true body, and reasonable soul, and became man, being conceived by
the Holy Ghost, born of the Virgin Mary, and called Jesus.
I believe that this Jesus was the
true Messiah, promised to, and expected by the patriarchs under the old
testament.
That
He lived a holy sinless life, and fulfilled all righteousness, being made under
the law; that He underwent the miseries of this life, the wrath of God for our
sins, and as a sacrifice for sin died a cursed death upon the cross, thereby
satisfying divine justice for the sins of man, and so reconciling us to God,
and bringing in an everlasting righteousness.
That He was buried, and
that having conquered death, he rose again the third day, and having
commissioned His apostles and ministers to preach the gospel to all the world,
He ascended into heaven, where He is and continued to be, God and man, our
prevailing Intercessor with the Father, and the glorified Head over all things
to the Church. In all this gloriously
executing the three great offices of Prophet, Priest, and King.
7. I believe that in Jesus Christ
there is a new covenant of grace made and published in the gospel, the tenor of
which is, that all those who in the sight and sense of their lost and undone
condition by nature come to Jesus Christ, and truly repent of all their sins,
and heartily renounce the devil, the world, and the flesh, and all their own
righteousness in point of justification, and by a lively faith cordially resign
themselves to Jesus Christ as their Prince and Saviour, covenanting to be His
humble servants, and serving Him accordingly, ( sincerely though not
perfectly), in all manner of gospel obedience, shall have all their sins
pardoned, their peace made, their persons justified, their natures sanctified,
and their souls and bodies eternally saved.
8. I believe that the Holy
Spirit doth effectually apply the redemption purchased by Christ to all the
elect, by working in them that which is required of them, convincing them of
sin, enlightening their minds with the knowledge of Christ, renewing their
wills, and not only persuading them, but powerfully enabling them to embrace
Jesus Christ, as He is freely offered in the gospel.
And
that the same Spirit continues to dwell in them, and to work all their works in
them, weakening their corruptions, strengthening their graces, guiding their
way, comforting their souls, witnessing their adoption, enabling them more and
more to die unto sin, and to live unto righteousness, and keeping them faithful
and steadfast unto the end.
9. I believe that all true
believers make up one invisible sanctified Church, which is the mystical body
of Jesus Christ, receiving vital influence from Him as from their Head, and
having communion in the same spirit of faith and love.
And
that all those who by baptism outwardly profess faith in Christ, as the true
Messiah, make up the universal visible Church of Christ on earth, of which
Jesus Christ is the only ruling Head, and as such hath instituted ordinances
for worship and discipline, which are to be observed and kept pure in
particular churches, which are to be observed and kept pure in particular
churches, and hath appointed the standing office of a gospel ministry, for the
due administration of those ordinances, to the edification of the Church, and
hath promised to be with them always to the end of the world.
10. I believe that God hath
appointed a day in the which He will judge the world in righteousness by that
Man whom He hath ordained, who will raise the bodies of all men from the grave,
and judge them all according to their works, sending the wicked, impenitent,
and unbelievers, into everlasting punishment, and receiving the righteous into
life eternal, to be together for ever with the Lord.
And
that then He shall deliver up the kingdom to God, even the Father, that God may
be all in all to eternity."
An Hour Of Honor
On March 8, 1687, Matthew
Henry was formally ordained to preach the glorious gospel of redeeming
grace. Those who ordained him offered a
surprisingly brief testimonial.
"We, whose names are subscribed, are well assured that Mr. Matthew
Henry is an ordained minister of the gospel.
Sic Testor. W. Wickens.
Fran. Tallents. Nath. Vincent.
James Owen. Rich. Steele. March 9, 1687.
A Man With A Message
On June 1, 1687, standing
before his new congregation at Chester, Matthew Henry preached from 1
Corinthians 2:2, "I am determined not to know any thing among you save
Jesus Christ and Him crucified."
According to one witness on this occasion, the man and the message was
received with joy and thankfulness. The
Lord blessed and many souls were brought under the sound of the gospel.
The Making Of A Marriage
Matthew
Henry would labor at Chester for many wonderful years. It was at Chester that he would meet his
future wife, Katharine Hardware.
Unfortunately, the relationship was not without initial opposition. Mrs. John Hardware felt her daughter should
marry well which in context meant that she should marry for social prominence
and financial security. She did not
feel that the life of a non-conformist minister could provide these things.
By
the grace of God the relationship between Matthew Henry and Katharine
progressed despite the parental protest.
Love for the man himself and a willingness to endure hardships for
Christ moved the couple towards the altar.
In August, 1687, all obstacles were overcome and the marriage was
consummated. After the ceremony, the
newlyweds resided with Mr. and Mrs. John Hardware who grew to love, admire, and
appreciate their son-in-law and esteem him in the Lord.
One Dark Day
Having overcome so many
difficulties, the tragedy that came to Matthew Henry was all the more
painful. While laboring in childbirth,
Mrs. Henry contracted smallpox. She
died on Thursday, February 14, 1689, at the tender age of twenty-five. Overcome with grief Matthew Henry would
latter say, "I know nothing that could support me under such a loss as
this, but the good hope that she is gone to heaven, and that, in a little time,
I shall follow her thither." The
funeral service was held at Trinity Church in Chester, on Saturday evening,
February 16. Mr. Lawrence preached the
sermon from Philippians 1:21--"To die is gain."
A Child Is Born
While a beloved wife and
mother died, the child she conceived survived to be publicly baptized by
grandfather Philip Henry. Dedicated to
the Lord, the child was named in honor of her mother, Katharine. Speaking briefly at the baptismal service,
Matthew Henry was able to comment, "Although my house be not now so with God, yet he hath made
with me an everlasting covenant, ordered in all things and sure, and this is
all my salvation, and all my desire, although He make me not to grow; and,
according to the tenor of this covenant, I offer up this my child to the Great
God, a plant out of a dry ground, desiring it may be implanted into
Christ."
To Live Again
In the months that followed
the death of Katharine, Matthew Henry and his daughter continued to reside in
the home of Mr. and Mrs. John Hardware.
As time progressed, it was obvious that Matthew Henry should marry
again. He needed a companion and the
child needed a mother. Mrs. Hardware
suggested one of her own relatives as a possible match for her son-in-law. The name of the lady was Mary Warburton, the
daughter of Robert Warburton , Esquire of Grange, in the county of Chester. Because she was a good and godly young lady,
Matthew Henry pursued the relationship with success. On July 8, 1690, the marriage was solemnized at Grange. Mr. and Mrs. Philip Henry were present to
rejoice with their son and to receive into the family a new
daughter-in-law. After the service,
Matthew Henry and Mary went to Chester.
A Daily Diary
On November 9, 1690, Matthew
Henry decided to keep a diary of his life's journey. He would be faithful in this endeavor until the end of his
life. The first record notes a simply
entry of a soul searching for sanctification.
"November 9, 1690. This day
I concluded my subject of redeeming time from Eph. 5:16; and, among other
things, directed as very useful, to keep a short account every night how the
day has been spent. This will discover
what are the thieves of our time, and will show us what progress we make in
holiness; and now, why should not I make the experiment?"
The Birth Of A Baby
A happy event occurred on
April 12, 1691. Matthew Henry and Mary
received into their arms and hearts a daughter who was named Elizabeth. Once more grandfather Philip Henry was
called upon to administer the ordinance of baptism. With great joy he spoke from the text, Isaiah 43:10, "Ye
are my witnesses, saith the Lord, and my servant whom I have chosen."
In The Valley Of The Shadow Of Death
As wonderful as the birth of
baby Elizabeth was, she would not live to maturity in this world. Heaven was to be her home. Young Elizabeth, a victim of an era of
poor medical knowledge, contracted hooping-cough and a fever. Three days before she died, Matthew Henry
sensed the worse and wrote about what he was thinking. "The child has had an ill night; she is
very weak, and in all appearance worse; but I am much comforted from her
baptism. I desire to leave her in the
arms of Him who gave her to me. The
will of the Lord be done. I have said,
if the Lord will spare her, I will endeavor to bring her up for Him. I am now sitting by her, thinking of the
mischievous nature of original sin, by which death reigns over poor
infants."
On
July 19, 1692, Elizabeth was gently carried by angels from the arms of her
earthly father to the bosom of her heavenly Father. Her days of suffering were soon over and she was safe in the arms
of Jesus. Bowed down with sorrow like
Job, Matthew Henry did not hide his grief. "In the morning I had the child in my arms, endeavoring
solemnly to give her up to God, and to bring my heart to His will; and
presently there seemed some reviving.
But while I was writing this, I was suddenly called out of my
closet. I went for the doctor, and
brought him with me; but, as soon as we came in, the sweet babe quietly
departed between the mother's arms and mine, without any struggle, for nature
was spent by its long illness; and now my house is a house of mourning. She was a pretty, forward child, and very
apprehensive; she began to go and talk, and observe things very prettily. I had set my affection much upon her."
New Mercies And Miseries
In due seasons, the Lord was
pleased to heal the hearts of Matthew Henry and Mary. Their love was renewed and hope revived that God would be pleased
to give them another child. On April 3,
1693, their desires were honored with the birth of a daughter. Who else but grandfather Philip Henry would
be asked to baptize the child? The text
he chose for the blessed occasion was Genesis 35:5. "Esau asked, who are those with thee? And he said, the children which God hath
graciously given thy servant." Two
major points were made: (1) children are the gifts of God and, (2) children of the covenant are His gracious gifts.
While
new mercies bring great joy, they can also be the harbinger of new
miseries. Such was the present
situation for in less than three weeks little Mary died. The day and date was Friday, April 21,
1693. After only one day of illness,
the child suddenly died. With great
grace admist deep sorrow Matthew Henry simply said, "The Lord is
righteous. He takes and gives, and
gives, and takes again. I desire to
submit: but, O Lord, shew me wherefore thou contendest with me." Later, the Lord would enlarge the courage of
this saint to counsel others in the same situation. "They are His by right,"
Matthew Henry proclaimed, "and His by your consent. You should restore them when He calls for
them, and do it freely. I know it is
hard, but it must be done."
A Review Of Righteousness
As 1693 came to a
conclusion, Matthew Henry took notice of the year and wrote his thoughts. "I am now come to the close of
another year, which has begun and ended with a Sabbath. I have received many mercies the year that
is past. I have been brought low, and
helped. My dear wife is spared. I am yet in the land of the living, though
many have been taken away. But how
little have I have done for God! What
will become of me I know not. I find
little growth. If any thing hath at any
time affected me this year it hath been some sweet desires of the glory which
is to be revealed. I have often thought
of it as that which would help me in my present duty."
AD 1694 - AD 1699
A Period Of Spiritual Prosperity
In
1693, Mrs. Hardware passed through the portals heaven. The death of Matthew Henry's first
mother-in-law was the last personal sorrow he would have to endure for three
years. During this period of personal
spiritual prosperity, he was able to enjoy the presence of Christ and success
in ministry to souls.
A Harvest Of Death
Beginning
in April of 1696, the sorrows of life returned to torment the soul of Matthew
Henry. Latter, he would reflect that, "those
who were to be witnesses of Christ's agony, were the witnesses of His
transfiguration." On the
14th day of the month, Matthew Henry's second father-in-law, Mr. Warburton,
went to heaven. Then, almost without
warning, Philip Henry was dying. At about eight o'clock in the evening [June
23], Matthew went to see his father for the last time. "As soon as he saw me he said, 'O
son, you are welcome to a dying father; I am now ready to be offered up; and
the time of my departure is at hand.'" A little after midnight, with his faithful wife holding his hand,
Philip Henry went home to heaven.
On
September 8, 1697, Matthew Henry wrote a precious letter to his sisters
offering comfort. Little did he know
that death would continue to stalk him and all whom he loved. In 1698, his little daughter Ann died after
contracting the measles. The day of
death was November 16, 1698. Once more
Matthew Henry left to wonder and to write.
"We resign the soul of the child to Him who gave it; and, if the
little ones have their angels, doubted not of their ministration in death; we
have hopes, through grace, that it is well with the child."
The
next year, 1699, brought more distress with the death of his sister and her
husband. Three sisters and one son were
left behind. What could be done? What should be done? Matthew Henry and his wife agreed. The orphaned children would be taken into
their household. It is a matter of
record that the children grew to maturity, embraced Christ as Lord and Savior,
and forever appreciated their aunt and uncle who came to them in their hour of
need.
AD 1700 - AD 1704
A New Beginning
The dawning of the
eighteenth century offered a new beginning for Matthew Henry. "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, 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 for ever."
Despite
the prevailing presence of death and personal loss that he had already endured
in life, Matthew Henry had also known great grace from the hand of God. He was therefore anxious to see what the
future would bring.
A Season Of Grace
The years 1700-1701-1702 and
1703 passed swiftly. These were years
of unusual Divine favor and personal peace.
These were years of spiritual refreshing. Such a prolonged season of grace was needed because, beginning
on the Lord's day, August 27, 1704, Matthew Henry would again know severe
affliction.
A Sudden Seizure
While reading the Scriptures
in the morning worship service Matthew Henry suddenly fainted. He should have rested but instead, he continued
to travel and preach. It was a
mistake. Within a week he was in bed
where he would have to remain for the next three weeks. While Matthew Henry's heart longed to preach
Christ, he conceded to his situation and told his family that if he could not
go to the house of God, he would at least go to the God of the house.
A Second Season Of Grace
Recovering from his personal
ordeal, spiritual strength was added to physical health for the years
1705-1708. These would be years of
great grace marred only by the death of his beloved mother in 1707. The years were moving rapidly now. Matthew Henry sensed the passage of time and
lamented that he had not been more diligently for the Master. On October 18, 1708, Matthew Henry would
record his thoughts in his diary.
"To-day I have finished the forty-sixth year of
my life. My infancy, however, was
useless; and even in my mature age, how many months, and days have I spent to
little purpose! So that I have lived
scarcely one-tenth part of my time.
Forgive, O Lord, my idleness and sloth.
For me to live may it be Christ."
While it is a characteristic of conscientious men that they are too
critical of themselves, it is to their eternal credit that they have such
sensitive souls.
AD 1709 - AD 1712
A Greater Sphere Of Service
As Matthew Henry grew in
grace and in knowledge of the Saviour, his labor of love for the Lord was
recognized by many. Numerous
congregations invited him to pastor their assemblies. Preaching engagements abounded.
Despite opportunities for a greater sphere of service in Hackney, in
Manchester, and in London, Matthew Henry declined to do more than what he
thought his gifts and talents merited.
His heart for the time, belonged to the congregation of Chester.
Leaving At Last
Despite
turning down many opportunities, from 1687 onward to go elsewhere, in 1711,
Matthew Henry finally found the Lord's permission to leave the Church at
Chester. The congregation at Hackney
simply would not rest until he came to be their pastor. Finally, he consented. "In May, 1711, I went to them, and
stayed till the end of July, and before I parted with them signified to them my
acceptance of their invitation, and my purpose to come to them, God willing,
the spring following." His
reasons for leaving Chester are recorded in detail. One reason in particular is poignant. "Though the people at Chester are a
most loving people, and many of them have had, and have an exceeding value for
me, and my ministry, yet I have not
been without my discouragement there, and those such as have tempted me to
think that my work in that place has been in a great measure done; many that
have been catechized with us, and many that have been long communicants with
us, have left us, and very few have been added to us." Little did Matthew Henry know that he had
but a short time to live.
Graduation Into Glory
While
at Hackney (1712-1714), Matthew Henry pursued his pastoral duties with zeal and
care all the while very much aware of how little pastoral fruit is truly
produced in the lives of people. "There
are," he wrote, "but
few who are truly religious; who believe the report of the gospel, and who are
willing to take the pains, and run the hazards of religion. Many make a fair show in the flesh, but few only
walk closely with God. Where is he that
engageth his heart, or that stirs up himself to take hold of his Maker?"
At fifty-one years of age,
Matthew Henry, a faithful servant of the Saviour was wearing out. The spirit was willing to continue but the
flesh was weak. The end of his earthly
labors came on Tuesday, June 22, 1714 at 8:00 AM. With his eyes fixed on heaven, Matthew Henry fell asleep in the
Lord.
In vain our fancy strives to paint
The moment after death,
The glories that surround the saint,
When he resigns his breath.
One gentle sigh his fetters breaks;
We scarce can say, 'He's gone,"
Before the willing spirit takes
Her mansion near the throne.
Faith strives, but all its efforts fail
To trace her heavenward flight;
No eye can pierce within the veil,
Which hides that world of light.
Thus much (and this all) we know,
They are supremely blest;
Have done with sin, and care, and woe,
And with their Saviour rest.
On harps of gold His name they praise,
His presence always view;--
And if we here their footsteps trace,
There we shall praise Him too.