Astonished and distressed

1 Astonished and distressed,
I turn my eyes within;
My heart with loads of guilt oppressed
The source of every sin.

2 What crowds of evil thoughts,
What vile affections there!
Envy and pride, deceit and guile,
Distrust and slavish fear.

3 Almighty King of saints!
These tyrant lusts subdue;
Drive the old serpent from his seat,
And all my powers renew.

4 This done,–my cheerful voice
Shall loud hosannas raise;
My heart shall glow with gratitude,
My lips be filled with praise.

The above hymn by Beddome is referred to in a new biographical work on Spurgeon by Tom Nettles (The child is Father of the Man p 129). Nettles states that in our own hymn book Spurgeon included a section headed "Holy anxiety". It goes from 636-644. It includes hymns by Cowper, Doddridge, Watts, etc, and this gem from Beddome (644) headed The evil heart. See here. There appear to be 14 hymns in the book by Beddome.

Beddome Library Calvin's Institutes

In the volume The Lost Sermons of C. H. Spurgeon Volume II: A Critical Edition of His Earliest Outlines and Sermons between 1851 and 1854 by Christian T George a footnote is found, It says

"The human mind is, so to speak, a perpetual forge of idols" (Henry Beveridge, trans., Institutes of the Christian Religion by John Calvin, Volume 1 [London: James Clarke & Co., Limited, n.d.], 97). Charles later acquired Benjamin Beddome's copy of Calvin's Institutes in which is found, "Wherby we may gather that the wit of man is, as I may so call it, a continuall worship of idols" (The Institution of Christian Religion, Written in Latine by Master John Calvine, and Translated into English Accordyng to the Authors Last Edition, by T N. Wherunto Is Added a Table, to Fynde the Principal! Matters Entreated of in Thy Boke, Conteyning by Order of Common Places, the Summe of the Whole Doctrine Taught in the Same, Seen and Allowed According to the Order Appointed in the Queenes Maiesties Injunctions [imprinted at London in White Crosse Strete by Richard Harrison, 1562, The Spurgeon Library], 25). The Latin reads, "Unde colligere licit hominis ingenium perpetuam, ut its loquar, ase idolorum fabricam" (A. Tholuck, trans., loannis Calvini, Institutio Christianae Religionis: Cum Brevi Annotatione Atque Indicibus Locupletissimis ad Editionem Amstelodamensem Accuratissime Excribi Curavit, Pars Prior [Berolini: Apud Gustanum Eichler, 1834], 79).

Quotation 3

This one is on Scripture.

The Scripture is a divine testimony, given by inspiration of God. It is a testimony concerning God - His perfections and operations, the way in which He is to be worshipped, and the method of salvation which his infinite wisdom has devised. Though it is not silent on the mysteries of Nature and of Providence, yet its principal object is to make known the counsels of divine grace. It is a testimony from God to man: it teaches what could not otherwise have been known, and places in a much clearer light what might possibly have been discovered by other means.

Quotation 2

This unfootnoted saying of Beddome's is also in Spurgeon's sermon notes.

"The forbearance and longsuffering of God toward sinners is truly astonishing. He was longer in destroying Jericho than in creating the world."

Psalm 81:10

Spurgeon also draws this from Beddome

Open thy mouth wide

This implies,
1. Warmth and fervency in prayer. To open the mouth is in effect to open the heart, that it may be both engaged and enlarged... We may be said to open our mouths wide when our affections are quick and lively, and there is a correspondence between the feelings of the heart and the request of the lips; or when we really pray, and not merely seem to do so. This is strongly and beautifully expressed in Ps 119:131: I opened my mouth, and panted: for I longed for thy commandments.
2. It implies a holy fluency and copiousness of expression, so as to order our cause before him, and fill our mouths with arguments. When the good man gets near to God, he has much business to transact with him, many complaints to make, and many blessings to implore; and, as such seasons do not frequently occur, he's the more careful to improve them. He then pours out his whole soul, and is at no loss for words; for when the heart is full, the tongue overflows. Sorrow and distress will even make those eloquent who are naturally slow of speech.
3. Enlarged hope and expectation. We may be too irreverent in our approaches to God, and too peremptory in our application; but if the matter and manner of our prayer be right, we cannot be too confident in our expectations from him... Open thy mouth wide then, O Christian; stretch out thy desires to the uttermost, grasp heaven and earth in thy boundless wishes, and believe there is enough in God to afford the full satisfaction. Not only come, but come with boldness to the throne of grace: it is erected for sinners, even the chief of sinners. Come to it then, and wait at it, till you obtain mercy and find grace to help in time of need. Those who expect most from God are likely to receive the most. The desire of the righteous, let it be ever so extensive, shall be granted.

And I will fill it

Consider the import of the promise: Open thy mouth wide, and I will fill it. "Ask, and ye shall receive; seek, and ye shall find." Particularly,
1. If we open our mouths to God in prayer, he will fill them more and more with suitable petitions and arguments. When we attempt to open the mouth, God will open it still wider. Thus he dealt with Abraham when he interceded for Sodom; the longer he prayed, the more submissive and yet the more importunate he became. By praying we increase our ability to pray, and find a greater facility in the duty. "To him that hath shall be given, and he shall have more abundantly."
2. God will fill the mouth with abundant thanksgivings. Many of David's psalms begin with prayer, and end with the most animated praises. No mercies so dispose to thankfulness as those which are received in answer to prayer; for according to the degree of desire will be the sweetness of fruition ...
3. We shall be filled with those blessings we pray for, if they are calculated to promote our real good and the glory of God. Do we desire fresh communications of grace, and manifestations of divine love; a renewed sense of pardoning mercy, and an application of the blood of Christ? Do we want holiness, peace, and assurance? Do we want to hear from God, to see him, and be like him? The promise is, My God shall supply all your need according to his riches in glory by Christ Jesus, Php 4:19. You shall have what you desire, and be satisfied: it shall be enough, and you shall think it so. "The Lord will give grace and glory: no good thing will he withhold from them that walk uprightly."

Psalm 63:8

In his Treasury of David, Spurgeon gives a condensed version of a Beddome sermon called "The Christian's Pursuit" and found in "Short Discourses" 1809.

My soul followeth hard after thee.

This is the language of a good man in his worst frames; for when he has lost his nearness to God, he will be uneasy till he has again obtained it, and will follow after it with all his might. It is also his language in his best frames; for when he knows and enjoys most of God, he wants to know and enjoy more. But it may especially be considered as the language of an afflicted and seeking soul, not sinking under its burden, but earnestly breathing after deliverance, and supported by the prospect of obtaining it. Hence it follows, Thy right hand upholdeth me...
I shall consider what is implied in the soul's following hard after God, and then enquire the reason of it.
1. Following hard after God supposes,
(a) A previous acquaintance with him. An unknown good, be it ever so desirable in itself, cannot be the object of desire. Hence, when God shines into the heart, it is to give the light of the knowledge of the glory of God in the face of Jesus Christ, as the foundation of all gracious exercises, and especially as the source of all fervent desires after him.
(b) Following hard after God is expressive of ardent and intense desires. It does not consist in cold and languid wishes, but insatiable longings after communion with God and conformity to his will.
(c) It implies laborious exertion. My soul followeth, it followeth hard after thee. Not earth nor heaven merely is the object of pursuit, but God himself. And the desires of a truly renewed soul are not sluggish and ineffectual; they lead him to the use of all appointed means, and to the exertion of his utmost endeavours till the object be attained.
(d) Perseverance in seeking. To follow implies this, and to follow hard implies it more strongly. It is as if the psalmist had said, "Does God retire? I will pursue. Does he withhold the blessing? I will wrestle with him till I obtain it. He long waited to be gracious, and I will now wait till he is so."
2. We are to enquire the reason why David thus followed hard after God.
(a) Guilt and distress followed hard after him.
(b) His enemies also followed hard after him. Satan did so, and once and again caused him to stumble and fall.
(c) He had followed hard after other things to no purpose.
(d) We may add the powerful attractions of divine grace.

Quotation

In 'My sermon notes' Spurgeon quotes Beddome

'God's grace can save souls without any preaching; but all the preaching in the world cannot save souls without God’s grace.'
It is from a sermon on John 6:63