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<TITLE>Matthew Henry's Complete Commentary on the Whole Bible [Preface to Volume III].</TITLE>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1710)
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<BR><FONT SIZE=+2><B>P R E F A C E.</B></FONT>
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<P> &nbsp; &nbsp; &nbsp;
T<FONT SIZE=-1>HESE</FONT> five books of scripture which are contained
in this third volume and which I have here endeavoured, according to
the measure of the gift given to me, to explain and improve, for the
use of those who desire to read them, not only with understanding, but
to their edification--though they have the same divine origin, design,
and authority, as those that went before, yet, upon some accounts, are
of a very different nature from them, and from the rest of the sacred
writings, such variety of methods has Infinite Wisdom seen fit to take
in conveying the light of divine revelation to the children of men,
that this heavenly food might have (as the Jews say of the manna)
something in it agreeable to every palate and suited to every
constitution. If every eye be not thus opened, every mouth will be
stopped, and such as perish in their ignorance will be left without
excuse. <I>We have piped unto you, and you have not danced, we have
mourned unto you, and you have not lamented,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+11:17">Matt. xi. 17</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
I. The books of scripture have hitherto been, for the most part, very
plain and easy, narratives of matter of fact, which he that runs may
read and understand, and which are milk for babes, such as they can
receive and digest, and both entertain and nourish themselves with. The
waters of the sanctuary have hitherto been but to the ankles or to the
knees, such as a lamb might wade in, to drink of and wash in; but here
we are advanced to a higher form in God's school, and have books put
into our hands wherein are <I>many things dark and hard to be
understood,</I> which we do not apprehend the meaning of so suddenly
and so certainly as we could wish, the study of which requires a more
close application of mind, a greater intenseness of thought, and the
accomplishing of a diligent search, which yet the treasure hid in them,
when it is found, will abundantly recompense. The waters of the
sanctuary are here <I>to the loins,</I> and still as we go forward we
shall find the waters still risen in the prophetical books, <I>waters
to swim in</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+47:3-5">Ezek. xlvii. 3-5</A>),
not fordable, nor otherwise to be passed over--depths in which an
elephant will not find footing, <I>strong meat for strong men.</I> The
same method is observable in the New Testament, where we find the plain
history of Christ and his gospel placed first in the Evangelists and
the Acts of the Apostles; then the mystery of both in the Epistles,
which are more difficult to be understood; and, lastly, the prophesies
of things to come in the apocalyptic visions. This method, so exactly
observed in both the Testaments, directs us in what order to proceed
both in studying the things of God ourselves and in teaching them to
others; we must go in the order that the scripture does; and where can
we expect to find a better method of divinity and a better method of
preaching?</P>
<P> &nbsp; &nbsp; &nbsp;
1. We must begin with those things that are most plain and easy, as,
blessed be God, those things are which are most necessary to salvation
and of the greatest use. We must lay our foundation firm, in a sound
experimental knowledge of the principles of religion, and then the
super-structure will be well reared and will stand firmly. It is not
safe to launch out into the deep at first, nor to venture into points
difficult and controverted until we have first thoroughly digested the
elements of the oracles of God and turned them <I>in succum et
sanguinem--into juice and blood.</I> Those that begin their Bible at
the wrong end commonly use their knowledge of it in the wrong way. And,
in training up others, we must be sure to ground them well at first in
those truths of God which are plain, and in some measure level to their
capacity, which we find they comprehend, and relish, and know how to
make use of, and not amuse those that are weak with things above them,
things of doubtful disputation, which they cannot apprehend any
certainty of nor advantage by. Our Lord Jesus spoke the word to the
people <I>as they were able to hear it</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+4:33">Mark iv. 33</A>)
and had many things to say to his disciples which he did not say
because as yet they <I>could not bear them,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+16:12,13">John xvi. 12, 13</A>.
And those whom St. Paul <I>could not speak to as unto
spiritual</I>--though he blamed them for their backwardness, yet he
accommodated himself to their weakness, and spoke to them <I>as unto
babes in Christ,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+3:1,2">1 Cor. iii. 1, 2</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
2. Yet we must not rest in these things. We must not be always children
that have need of milk, but nourished up with that, and gaining
strength, we must <I>go on to perfection</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+6:1">Heb. vi. 1</A>),
that having, <I>by reason of use, our spiritual senses exercised</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+5:14">Heb. v. 14</A>),
we may come to full age, and put away childish things, and,
<I>forgetting the things which are behind,</I> that is, so well
remembering them
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:13">Phil. iii. 13</A>)
that we need not be still poring over them as those that are ever
learning the same lesson, we may reach forth to the things which are
before. Though we must never think to learn above our Bible, as long as
we are here in this world, yet we must still be getting forward in it.
<I>You have dwelt long enough in this mountain;</I> now turn and take
your journey onward in the wilderness towards Canaan. Our motto must be
<I>Plus ultra--Onward.</I> And then shall we know if thus, by regular
steps
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+6:3">Hos. vi. 3</A>),
we <I>follow on to know the Lord</I> and what the mind of the Lord
is.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The books of scripture have hitherto been mostly historical, but
now the matter is of another nature; it is doctrinal and devotional,
preaching and praying; and in this way of writing, as well as in the
former, a great deal of excellent knowledge is conveyed, which serves
very valuable purposes. It will be of good use to know not only what
others did that went before us, and how they fared, but what their
notions and sentiments were, what their thoughts and affections were,
that we may, with the help of them, form our minds aright. Plutarch's
Morals are reputed as a useful treasure in the commonwealth of learning
as Plutarch's Lives, and the wise disquisitions and discourses of the
philosophers as the records of the historians; nor is this divine
philosophy (if I may so call it), which we have in these books, less
needful, nor less serviceable, to the church, than the sacred history
was. Blessed be God for both.</P>
<P> &nbsp; &nbsp; &nbsp;
III. The Jews make these books to be given by a divine inspiration
somewhat different from that both of Moses and the prophets. They
divided the books of the Old Testament into the Law, the Prophets and
the <B><I>ktwbym</I></B>--<I>Writings,</I> which Epiphanius
emphatically translates <B><I>grapheia</I></B>--<I>things written,</I>
and these books are more commonly called among the Greeks
<B><I>Hagiographa</I></B>--<I>Holy writings:</I> the Jews attribute
them to that distinct kind of inspiration which they call <B><I>rwh
hqds</I></B>--<I>The Holy Spirit.</I> Moses they supposed to write by
the Spirit in a way above all the other prophets, for <I>with him</I>
God spoke <I>mouth to mouth, even apparently</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+12:8">Num. xii. 8</A>)
<I>knew him,</I> that is, conversed with him <I>face to face,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+34:10">Deut. xxxiv. 10</A>.
He was made partaker of divine revelation (as Maimonides distinguishes,
<I>De Fund. Legis, c.</I> 7) <I>per vigiliam--while
awake,</I><SUP><A HREF="#{1}">1</A></SUP> whereas God manifested
himself to all the other prophets in a dream or vision: and he adds
that Moses understood the words of prophecy without any perturbation or
astonishment of mind, whereas the other prophets commonly fainted and
were troubled. But the writers of the Hagiographa they suppose to be
inspired in a degree somewhat below that of the other prophets, and to
receive divine revelation, not as they did by dreams, and visions, and
voices, but (as Maimonides describes it, <I>More Nevochim--part</I> 2
<I>c.</I> 45) they perceived some power to rise within them, and rest
upon them, which urged and enabled them to write or speak far above
their own natural ability, in psalms or hymns, or in history or in
rules of good living, still enjoying the ordinary vigour and use of
their senses. Let David himself describe it. <I>The Spirit of the Lord
spoke by me, and his word was in my tongue; the God of Israel said, the
Rock of Israel spoke to me,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Sa+23:2,3">2 Sam. xxiii. 2, 3</A>.
This gives such a magnificent account of the inspiration by which David
wrote that I see not why it should be made inferior to that of the
other prophets, for David is expressly called <I>a prophet,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:29,30">Acts ii. 29, 30</A>.
But, since our hand is in with the Jewish masters, let us see what
books they account Hagiographa. These five that are now before us
come, without dispute, into this rank of sacred writers, and the book
of the Lamentations is not unfitly added to them. Indeed the Jews, when
they would speak critically, reckon all those songs which we meet with
in the Old Testament among the Hagiographa; for though they were penned
by prophets, and under the direction of the Holy Ghost, yet, because
they were not the proper result of a <I>visum propheticum--prophetic
vision,</I> they were not strictly prophecy. As to the historical
books, they distinguish (but I think it is a distinction without a
difference); some of them they assign to the prophets, calling them the
<I>prophet&aelig; priores--the former prophets,</I> namely, Joshua,
Judges, and the two books of the Kings; but others they rank among the
Hagiographa, as the book of Ruth (which yet is but an appendix to the
book of Judges), the two books of Chronicles, with Ezra, Nehemiah, and
the book of Esther, which last the rabbin have a great value for, and
think it is to be had in equal esteem with the law of Moses itself,
that it shall last as long as that lasts, and shall survive the
writings of the Prophets. And, <I>lastly,</I> they reckon the book of
Daniel among the Hagiographa,<SUP><A HREF="#{2}">2</A></SUP> for which
no reason can be given, since he was not inferior to any of the
prophets in the gift of prophecy; and therefore the learned Mr. Smith
thinks that their placing him among the Hagiographical writers was
fortuitous by mistake.<SUP><A HREF="#{3}">3</A></SUP> Mr. Smith, in his
Discourse before quoted, though he supposes this kind of divine
inspiration to be more "<I>pacate</I> and <I>serene</I> than that which
was strictly called <I>prophecy,</I> not acting so much upon the
imagination, but seating itself in the higher and purer faculties of
the soul, yet shows that it manifested itself to be of a divine nature,
not only as it always elevated pious souls into strains of devotion, or
moved them strangely to dictate matters of true piety and goodness, but
as it came in abruptly upon the minds of those holy men, and
transported them from the temper of mind they were in before, so that
they perceived themselves captivated by the power of some higher light
than that which their own understanding commonly poured out upon them;
and this, says he, was a kind of vital form to that light of divine and
sanctified reason which they were perpetually possessed of and that
constant frame of holiness and goodness which dwelt in their hallowed
minds." We have reason to <I>glorify the God of Israel who gave such
power unto men</I> and has here transmitted to us the blessed products
of that power.</P>
<P> &nbsp; &nbsp; &nbsp;
IV. The style and composition of these books are different from those
that go before and those that follow. Our Saviour divides the books of
the Old Testament into <I>the Law, the Prophets,</I> and <I>the
Psalms</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+24:44">Luke xxiv. 44</A>),
and thereby teaches us to distinguish those books that are poetical, or
metrical, from the Law and the Prophets; and such are all these that
are now before us, except Ecclesiastes, which yet, having something
restrained in its style, may well enough be reckoned among them. They
are books in verse, according to the ancient rules of versifying,
though not according to the Greek and Latin <I>prosodies.</I> Some of
the ancients call these five books <I>the second Pentateuch of the Old
Testament,</I><SUP><A HREF="#{4}">4</A></SUP> five sacred volumes which
are as the satellites to the five books of the law of Moses. <I>Gregory
Nazianzen</I><SUP><A HREF="#{5}">5</A></SUP> (<I>carm.</I> 33,
<I>p.</I> 98) calls these <B><I>hai sticherai pente</I></B>--<I>the
five metrical books;</I> first Job (so he reckons them up), then David,
then the three of Solomon-Ecclesiastes, the Song, and Proverbs.
<I>Amphilochius,</I> bishop at Iconium, in his iambic poem to
<I>Seleucus,</I> reckons them up particularly, and calls them
<B><I>sticheras pente Biblos</I></B>--<I>the five verse-books.
Epiphanius</I> (<I>lib. de ponder. et mensur. p.</I> 533)
<B><I>pente stichereis</I></B>--<I>the five verse-books.</I> And
<I>Cyril. Hierosol. Collect.</I> 4, <I>p.</I> 30 (<I>mihi--in my
copy</I>), calls these five books <B><I>ta stichera</I></B>--<I>books
in verse.</I> Polychronius, in his prologue to Job, says that as
<I>those that are without</I> call their tragedies and comedies
<B><I>poietika</I></B>--<I>poetics,</I> so, in sacred writ, those books
which are composed in Hebrew metre (of which he reckons Job the first)
we call <B><I>stichera biblia</I></B>--<I>books in verse,</I> written
<B><I>kata stichon</I></B>--<I>according to order.</I> What is written
in metre, or rhythm, is so called from <B><I>metros</I></B>--<I>a
measure,</I> and <B><I>arithmos</I></B>--<I>a number,</I> because
regulated by certain measures, or numbers of syllables, which please
the ear with their smoothness and cadency, and so insinuate the matter
the more movingly and powerfully into the fancy. Sir William
Temple,<SUP><A HREF="#{6}">6</A></SUP> in his essay upon poetry, thinks
it is generally agreed to have been the first sort of writing that was
used in the world, nay, that, in several nations, poetical compositions
preceded the very invention or usage of letters. The Spaniards (he
says) found in America many strains of poetry, and such as seemed to
flow from a true poetic vein, before any letters were known in those
regions. The same (says he) is probable of the Scythians and Grecians:
the oracles of Apollo were delivered in verse. Homer and Hesiod wrote
their poems (the very Alcoran of the pagan d&aelig;monology) many ages
before the appearing of any of the Greek philosophers or historians;
and long before them (if we may give credit to the antiquities of
Greece), even before the days of David, Orpheus and Linus were
celebrated poets and musicians in Greece; and at the same time
Carmenta, the mother of Evander, who was the first that introduced
letters among the natives of Greece, was so called <I>&agrave; carmine--from a
song,</I> because she expressed herself in verse. And in such
veneration was this way of writing among the ancients that their poets
were called <I>vates--prophets,</I> and their muses were deified. But,
which is more certain and considerable, the most ancient composition
that we meet with in scripture was the song of Moses at the Red Sea
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+15:1-27">Exod. xv.</A>),
which we find before the very first mention of writing, for that occurs
not until
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+17:14">Exod. xvii. 14</A>,
when God bade Moses write a memorial of the war with Amalek. The first,
and indeed the true and general end of writing, is a help of memory;
and poetry does in some measure answer that end, and even in the want
of writing, much more with writing, helps to preserve the remembrance
of ancient things. The book of <I>the wars of the Lord</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Nu+21:14">Num. xxi. 14</A>),
and the book of Jasher
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jos+10:13,2Sa+1:18">Josh. x. 13; 2 Sam. i. 18</A>),
seem to have been both written in poetic measures. Many sacred songs
we meet with in the Old Testament, scattered both in the historical and
prophetical books, penned on particular occasions, which, in the
opinion of very competent judges, "have in them as true and noble
strains of poetry and picture as are met with in any other language
whatsoever, in spite of all disadvantages from translations into such
different tongues and common prose,<SUP><A HREF="#{7}">7</A></SUP> nay,
are nobler examples of the true sublime style of poetry than any that
can be found in the Pagan writers; the images are so strong, the
thoughts so great, the expressions so divine, and the figures so
admirably bold and moving, that the wonderful manner of these writers
is quite inimitable."<SUP><A HREF="#{8}">8</A></SUP> It is fit that
what is employed in the service of the sanctuary should be the best in
its kind.</P>
<P> &nbsp; &nbsp; &nbsp;
The books here put together are poetical. Job is an heroic poem, the
book of Psalms a collection of divine odes or lyrics, Solomon's Song a
pastoral and an epithalamium; they are poetical, and yet sacred and
serious, grave and full of majesty. They have a poetic force and flame,
with out poetic fury and fiction, and strangely command and move the
affections, without corrupting the imagination or putting a cheat upon
it; and, while they gratify the ear, they edify the mind and profit the
more by pleasing. It is therefore much to be lamented that so powerful
an art, which was at first consecrated to the honour of God, and has
been so often employed in his service, should be debauched, as it has
been, and is at this day, into the service of his enemies--that his
corn, and wine, and oil should be prepared for Baal.</P>
<P> &nbsp; &nbsp; &nbsp;
V. As the manner of the composition of these books is excellent, and
very proper to engage the attention, move the affections, and fix them
in the memory, so the matter is highly useful, and such as will be
every way serviceable to us. They have in them the very sum and
substance of religion, and what they contain is more fitted to our
hand, and made ready for use, than any part of the Old Testament, upon
which account, if we may be allowed to compare one star with another in
the firmament of the scripture, these will be reckoned stars of the
first magnitude. <I>All scripture is profitable</I> (and this part of
it in a special manner) <I>for instruction</I> in doctrine, in
devotion, and in the right ordering of the conversation. The book of
Job directs us what we are to believe concerning God, the book of
Psalms how we are to worship him, pay our homage to him, and maintain
our communion with him, and then the book of the Proverbs shows very
particularly how we are to govern ourselves <B><I>en pase
anastrophe</I></B>--<I>in every turn of human life;</I> thus shall the
<I>man of God,</I> by a due attention to these lights, be <I>perfect,
thoroughly furnished for every good work.</I> And these are placed
according to their natural order, as well as according to the order of
time; for very fitly are we first led into the knowledge of God, our
judgments rightly formed concerning him, and our mistakes rectified,
and then instructed how to worship him and to choose the things that
please him. We have here much of natural religion, its principles, its
precepts--much of God, his infinite perfections, his relations to man,
and his government both of the world and of the church; here is much of
Christ, who is the spring, and soul, and centre, of revealed religion,
and whom both Job and David were eminent types of, and had clear and
happy prospects of. We have here that which will be of use to enlighten
our understandings, and to acquaint us more and more with the things of
God, with the deep things of God--speculations to entertain the most
contemplative, and discoveries to satisfy the most inquisitive and
increase the knowledge of those that are most knowing. Here is that
also which, with a divine light, will bring into the soul the heat and
influence of a divine fire, will kindle and inflame pious and devout
affections, on which wings we may soar upwards until we enter into the
holiest. We may here be in the mount with God, to behold his beauty;
and when we come down from that mount, if we retain (as we ought) the
impressions of our devotion upon our spirits and make conscience of
doing that good which the Lord our God here requires of us, our faces
shall shine before all with whom we converse, who shall take occasion
thence to <I>glorify our Father who is in heaven,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:16">Matt. v. 16</A>.
Thus great, thus noble, thus truly excellent, is the subject, and thus
capable of being improved, which gives me the more reason to be ashamed
of the meanness of my performance, that the comment breathes so little
of the life and spirit of the text. We often wonder at those that are
not at all affected with the great things of God, and have no taste nor
relish of them, because they know little of them; but perhaps we have
more reason to wonder at ourselves, that conversing so frequently, so
intimately, with them, we are not more affected with them, so as even
to be wholly taken up with them, and in a continual transport of
delight in the contemplation of them. We hope to be so shortly; in the
mean time, though like the three disciples that were the witnesses of
Christ's transfiguration upon the mount we are but dull and sleepy, yet
we can say, <I>Master, it is good to be here;</I> here <I>let us make
tabernacles,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+9:32,33">Luke ix. 32, 33</A>.</P>
<P> &nbsp; &nbsp; &nbsp;
I have nothing here to boast of--nothing at all, but a great deal to be
humbled for, that I have not come up to what I have aimed at in respect
of fulness and exactness. In the review of the work, I find many
defects, and those who are critical, perhaps, will meet with some
mistakes in it; but I have done it with what care I could, and desire
to be thankful to God who by his grace has carried me on in his work
thus far: let that grace have all the glory
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:13">Phil. ii. 13</A>),
which <I>works in us both to will and to do</I> whatever we will or do
that is good or serves any good purpose. What is from God will, I
trust, be to him, will be graciously accepted by him, <I>according to
what a man has, and not according to what he had not,</I> and will be
of some use to his church; and what is from myself (that is, all the
defects and errors) will, I trust, be favourably passed by and
pardoned. That prayer of <I>St. Austin</I> is mine, <I>Domine Deus,
qu&aelig;cunque dixi in his libris de tuo, agnoscant et tui; et qu&aelig; de meo,
et tu ignosce et tui--Lord God, whatever I have maintained in these
books correspondent with what is contained in thine grant that thy
people may approve as well as thyself; whatever is but the doctrine of
my book forgive thou, and grant that thy people may forgive it
also.</I> I must beg likewise to own, to the honour of our great
Master, that I have found the work to be its own wages, and that the
more we converse with the word of God the more it is to us as <I>the
honey</I> and the <I>honeycomb,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:10">Ps. xix. 10</A>.
In gathering some gleaning of this harvest for others we may feast
ourselves; and, when we are enabled by the grace of God to do so, we
are best qualified to feed others. I was much pleased with a passage I
lately met with of Erasmus, that great scholar and celebrated wit, in
an epistle dedicatory before his book <I>De Ratione Concionandi,</I>
where, as one weary of the world and the hurry of it, he expresses an
earnest desire to spend the rest of his days in secret communion with
Jesus Christ, encouraged by his gracious invitation to those who
<I>labour and are heavy laden</I> to <I>come unto him for rest</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+11:28">Matt. xi. 28</A>),
and this alone is that which he thinks will yield him true
satisfaction. I think his words worth transcribing, and such as deserve
to be inserted among the testimonies of great men to serious godliness.
<I>Neque quisquam facil&egrave; credat qu&agrave;m miser&egrave; animus
jamdudum affectet ab his laboribus in tranquillam otium secedere,
quodque superest vit&aelig; (superest autem vix brevis palmus sive
pugillus), solum cum eo solo colloqui, qui clamavit olim (nec
hodi&egrave; mutat vocem suam), "Venite ad me, omnes qui laboratis et
onerati estis, ego reficiam vos;" quandoquidem in tam turbulento, ne
dicam furente, s&aelig;culo, in tot molestiis quas vel ipsa tempora
public&egrave; invehunt, vel privatim adfert oetas ac valetudo, nihil
reperio in quo mens mea libentius conquiescat qu&agrave;m in hoc arcano
colloquio--No one will easily believe how anxiously, for a long time
past, I have wished to retire from these labours into a scene of
tranquility, and, during the remainder of life (dwindled, it is true,
to the shortest span), to converse only with him who once cried (nor
does he now retract), "Come unto me, all you that labour and are heavy
laden, and I will refresh you," for in this turbulent, not to say
furious, age, the many public sources of disquietude, connected with
the infirmities of advancing age, leave no solace to my mind to be
compared with this secret communion.</I> In the pleasing contemplation
of the divine beauty and benignity we hope to spend a blessed eternity,
and therefore in this work it is good t o spend as much as may be of
our time.</P>
<P> &nbsp; &nbsp; &nbsp;
One volume more, containing the prophetical books, will finish the Old
Testament, if the Lord continue my life, and leisure, and ability of
mind and body for this work. It is begun, and I find it will be larger
than any of the other volumes, and longer in the doing; but, as God by
his grace shall furnish me for it and assist me in it (without which
grace I am nothing, less than nothing, worse than nothing), it shall be
carried on with all convenient speed; and <I>sat cit&ograve;,
si sat ben&egrave;--if
with sufficient ability, it will be with sufficient speed.</I> I desire
the prayers of my friends that God would <I>minister seed to the
sower</I> and <I>bread to the eaters</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+55:10">Isa. lv. 10</A>),
that he would <I>multiply the seed sown</I> and <I>increase the fruits
of our righteousness</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+9:10">2 Cor. ix. 10</A>),
that so he who <I>sows and those who reap may rejoice together</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:36">John iv. 36</A>);
and the great Lord of the harvest shall have the glory of all.</P>
<TABLE WIDTH="100%">
<TR><TD ALIGN=RIGHT><FONT SIZE=+1>M. H. &nbsp; &nbsp; &nbsp; </FONT></TD></TR>
<TR><TD> &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; &nbsp; <I>Chester,</I>
<BR> &nbsp; &nbsp; &nbsp; <I>May</I> 13, 1710.</TD></TR>
</TABLE>
<BR>
<HR SIZE=1 WIDTH=50 ALIGN=LEFT>
<FONT SIZE=-1> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{1}">1</A></SUP>
See Mr. Smith's Discourses on Prophecy, c. 11.
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{2}">2</A></SUP>
Hil. Megil. c. 2, &sect; 11.
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{3}">3</A></SUP>
Vid. Hottinger. Thesaur. lib. 2, cap. 1, &sect; 3.
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{4}">4</A></SUP>
Damascen. Orthod. Fid. l. 4, cap. 18.
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{5}">5</A></SUP>
Vid. Suicer. Thesaur. in <B><I>stichera.</I></B>
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{6}">6</A></SUP>
Miscell, part 2.
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{7}">7</A></SUP>
Sir W. Temple, p. 329.
<BR> &nbsp; &nbsp; &nbsp; <SUP><A NAME="{8}">8</A></SUP>
Sir R. Blackmore's preface to Job.
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