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PREFACE

1. For many years I have had a desire of setting down and laying together, what has occurred to my mind, either in reading, thinking, or conversation, which might assist serious persons, who have not the advantage of learning, in understanding the New Testament. But I have been continually deterred from attempting any thing of this kind, by a deep sense of my own inability: of my want, not only of learning for such a work, but much more, of experience and wisdom. This has often occasioned my laying aside the thought. And when, by much importunity, I have been prevailed upon to resume it, still I determined to delay it as long as possible, that (if it should please God) I might finish my work and my life together.

2. But having lately had a loud call from God to arise and go hence, I am convinced that if I attempt any thing of this kind at all, I must not delay any longer. My day is far spent, and (even in a natural way) the shadows of the evening come on apace. And I am the rather induced to do what little I can in this way, because I can do nothing else: being prevented, by my present weakness, from either travelling or preaching. But, blessed be God, I can still read, and write, and think. O that it may be to his glory!

3. It will be easily discerned, even from what I have said already, and much more from the notes themselves, that they were not principally designed for men of learning; who are provided with many other helps: and much less for men of long and deep experience in the ways and word of God. I desire to sit at their feet, and to learn of them. But I write chiefly for plain unlettered men, who understand only their mother tongue, and yet reverence and love the word of God, and have a desire to save their souls.

4. In order to assist these in such a measure as I am able, I design first to set down the text itself, for the most part, in the common English translation, which is, in general, (so far as I can judge) abundantly the best that I have seen. Yet I do not say it is incapable of being brought, in several places, nearer to the original. Neither will I affirm, that the Greek copies from which this translation was made, are always the most correct. And therefore I shall take the liberty, as occasion may require, to make here and there a small alteration.

5. I am very sensible this will be liable to objections: nay, to objections of quite opposite kinds. Some will probably think, the text is altered too much; and others, that it is altered too little. To the former I would observe, that I never knowingly, so much as in one place, altered it for altering sake: but there, and there only, where first, the sense was made better, stronger, clearer, or more consistent with the context: secondly, where the sense being equally good, the phrase was better or nearer the original. To the latter, who think the alterations too few, and that the translation might have been nearer still, I answer, this is true: I acknowledge it might. But what valuable end would it have answered, to multiply such trivial alterations as add neither clearness nor strength to the text? This I could not prevail upon myself to do: so much the less because there is, to my apprehension, I know not what, peculiarly solemn and venerable in the old language of our translation. And suppose this a mistaken apprehension, and an instance of human infirmity; yet, is it not an excusable infirmity, to be unwilling to part with what we have been long accustomed to; and to love the very words by which God has often conveyed strength or comfort to our souls!

6. I have endeavoured to make the notes as short as possible that the comment may not obscure or swallow up the text: and as plain as possible, in pursuance of my main design, to assist the unlearned reader: for this reason I have studiously avoided, not only all curious and critical inquiries, and all use of the learned languages, but all such methods of reasoning and modes of expression as people in common life are unacquainted with: for the same reason, as I rather endeavour to obviate than to propose and answer questions, so I purposely decline going deep into many difficulties, lest I should leave the ordinary reader behind me.

7. I once designed to write down barely what occurred, to my own mind, consulting none but the inspired writers. But no sooner was I acquainted with that great light of the Christian world, (lately gone to his reward, ) Bengelius, than I entirely changed my design, being thoroughly convinced it might be of more service to the cause of religion, were I barely to translate his Gnomon Novi Testamenti, than to write many volumes upon it. Many of his excellent notes I have therefore translated. Many more I have abridged, omitting that part which was purely critical, and giving the substance of the rest. Those various readings likewise, which he has showed to have a vast majority of ancient copies and translations on their side, I have without scruple incorporated with the text; which, after his manner, I have divided all along (though not omitting the common division into chapters and verses, which is of use on various accounts) according to the matter it contains, making a larger or smaller pause, just as the sense requires. And even this is such a help in many places, as one who has not tried it can scarcely conceive.

8. I am likewise indebted for some useful observations to Dr. Heylin's Theological Lectures: and for many more to Dr. Guyse, and to the Family Expositor of the late pious and learned Dr. Doddridge. It was a doubt with me for some time, whether I should not subjoin to every note I received from them the name of the author from whom it was taken; especially considering I had transcribed some, and abridged many more, almost in the words of the author. But upon further consideration, I resolved to name none, that nothing might divert the mind of the reader from keeping close to the point in view, and receiving what was spoken only according to its own intrinsic value.

9. I cannot flatter myself so far (to use the words of one of the above-named writers) as to imagine that I have fallen into no mistakes in a work of so great difficulty. But my own conscience acquits me of having designedly misrepresented any single passage of Scripture, or of having written one line with a purpose of inflaming the hearts of Christians against each other. God forbid that I should make the words of the most gentle and benevolent Jesus a vehicle to convey such poison. Would to God that all the party names, and unscriptural phrases and forms, which have divided the Christian world, were forgot: and that we might all agree to sit down together, as humble, loving disciples, at the feet of our common Master, to hear his word, to imbibe his Spirit, and to transcribe his life in our own!

10. Concerning the Scriptures in general, it may be observed, the word of the living God, which directed the first patriarchs also, was, in the time of Moses, committed to writing. To this were added, in several succeeding generations, the inspired writings of the other prophets. Afterward, what the Son of God preached, and the Holy Ghost spake by the apostles, the apostles and evangelists wrote. - This is what we now style the Holy Scripture: this is that word of God which remaineth forever: of which, though heaven and earth pass away, one jot or tittle shall not pass away. The Scripture therefore of the Old and New Testament is a most solid and precious system of Divine truth. Every part thereof is worthy of God; and all together are one entire body, wherein is no defect, no excess. It is the fountain of heavenly wisdom, which they who are able to taste, prefer to all writings of men, however wise, or learned, or holy.

11. An exact knowledge of the truth was accompanied in the inspired writers with an exactly regular series of arguments, a precise expression of their meaning, and a genuine vigour of suitable affections. The chain of argument in each book is briefly exhibited in the table prefixed to it, which contains also the sum thereof, and may be of more use than prefixing the argument to each chapter; the division of the New Testament into chapters having been made in the dark ages, and very incorrectly; often separating things that are closely joined, and joining those that are entirely distinct from each other.

12. In the language of the sacred writings, we may observe the utmost depth, together with the utmost ease. All the elegancies of human composures sink into nothing before it: God speaks not as man, but as God. His thoughts are very deep: and thence his words are of inexhaustible virtue. And the language of his messengers also is exact in the highest degree: for the words which were given them accurately answered the impression made upon their minds: and hence Luther says, "Divinity is nothing but a grammar of the language of the Holy Ghost." To understand this thoroughly, we should observe the emphasis which lies on every word; the holy affections expressed thereby, and the tempers shown by every writer. But how little are these, the latter especially, regarded? Though they are wonderfully diffused through the whole New Testament, and are in truth a continued commendation of him who acts, or speaks, or writes.

13. The New Testament is all those sacred writings in which the New Testament or covenant is described. The former part of this contains the writings of the evangelists and apostles: the latter, the Revelation of Jesus Christ. In the former is, first, the history of Jesus Christ, from his coming in the flesh to his ascension into heaven; then the institution and history of the Christian Church, from the time of his ascension. The Revelation delivers what is to be, with regard to Christ, the Church, and the universe, till the consummation of all things. BRISTOL HOT-WELLS, January 4, 1754.

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