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and learned commentators; independent likewise of those divifions of chapters and verses which are not always the most judicious, and which are very apt to lead the reader into a mistake by supposing the sense complete at the end of a verfe, or at leaft at the end of a chapter; whereas nothing is more certain than that many chapters break off in the middle of a fentence. If any human compofition had been thus injudiciously divided, it must have rendered it altogether unintelligible; but the fcriptures are like pure gold tried in the fire; every part and particle will be found pure and genuine fuch is the beauty and harmony of God's word, and fuch is the oneness of truth; fo entire, compact, and confiftent with itself; that, after the wife difputer, the cunning arti ficer, and the eloquent orator, have gone as far as human ingenuity could go, affifted by the devil himself, in darkening the divine counsels, artfully blending them with philosophy and vain deceit, yet they have not been able to injure the truth; and a mind divinely taught, and fpiritually enlightened, will be able to separate the precious from the vile, and the

pure and genuine from that which is bafe and counterfeit.

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"In arranging the hymns I have obferved that order which appeared to me most conver nient; and have added an Index; which; if at tended to, will shew the plan I have observed: by this means any particular hymn may be found with great readiness. For this reafon too I have divided the book into three parts.

· The first contains those hymns which are adapted for public worship more generally.* The fecond contains hymns upon various fubjects.

The third contains hymns more particularly adapted to family or private exercises of devotions

One objection, I know, will be made to many of the hymns contained in this collec tion that they are too pofitive. It is faid that we can never offend by speaking with too much humility and diffidence, but we may by speaking with too much confidence. I do not say but many may express themselves with great confidence who never experienced any change of heart; who are strangers to a broken fpirit, and that faith which works by love. What

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then though fome may prefume, does that prove that there is no fuch thing as the reft and confidence of faith? If the Lord has bleft you or me with that privilege, shall we not magnify the riches of his grace, and tell what great things the Lord has done for our fouls? Do men light a candle to fet it under a bed or bufhel? Do they not fet it in a candlestick, that it may give light to them that are in the houfe? Our Lord tells his difciples, "ye hear in the ear, that preach on the " house-top." God knows my heart, that I would not break a bruifed reed, or quench the fmoking flax; but, as to those who plead for this kind of diffidence, and wish to make poor fouls eafy and contented without a knowledge of their personal interest in Chrift, I confider them of the generation of Moab, of whom the prophet Jeremiah speaks, xlviii. 11. "Moab hath been at eafe from his youth; and " he hath fettled upon his lees, and hath not ** been emptied from veffel to veffel; neither "hath he gone into captivity: therefore his "tafte remained in him, and his scent is not " changed."UN AN DER S

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election, imputed righteoufness, &c. As one reafon for my publishing this collection was to fhew what those truths are which lie neareft my heart, I fhall point out two or three instances, wherein I differ from many who are highly esteemed, and generally received as preachers of the gospel.

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I would not be understood as if the difference was only about words or phrases. The difference is material, if there is truth and reality in any thing; for it is upon that important question-What is truth? not, Whether this doctrine or that, this fentiment or that, this propofition or that, be right? but the question is, Whether there be fuch a thing as truth? what it is? whether it is to be known? and, if known, what influence or effect muft it have upon the mind? Our Lord fays, "They fhall know the truth, and the "truth fhall make them free." If we differ about this truth, this knowledge, and this freedom, the difference must be material. Be not deceived. Where the difference is fo material, if one is right, the other must be wrong. Examine for yourselves; call no man master; be

lieve not every fpirit, but try the fpirits "Beware of falfe prophets," fays our Lord, "who come to you in theep's clothing, but "inwardly they are ravening wolves." There must be a falling away, and a departure from the truth, that the man of fin may be revealed. The Lord's controverfy muft continue upon this earth as long as the two feeds-the feed of the woman and the ferpent's feed-are found upon it. Though the gofpel in itself is a meffage of peace; and though, when believed and received, it brings peace to the finner's heart; yet, by reafon of the enmity of the carnal mind, it is impoffible to preach the golpel without giving offence: "I am "to fend peace on "earth, but a fword." In those points which nearly concern the intereft and happiness of your never-dying fouls, be not biassed or influenced by names, or the authority of any man in the world. Let God be true, and every man' a liar, till you find the truth is in him; let every difference of opinion be tried by the unerring standard of God's most holy word. With this view I will

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"come," fays our Lord,

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