Candlemas Hymn

Oh had I Jesus in my arms,
I’d fondly gaze upon his charms;
Like Simeon say, with joy serene,
Mine eyes have thy salvation seen.

If providence should smile or frown,
To him I’d cleave and him alone;
Give him a lodging in my heart,
Nor thence provoke him to depart.

He is a never-failing friend,
To him let my affections tend;
The more I his endearments know,
My heart ascends from things below.

No name on earth can ever be
So cheering and so sweet to me;
He lifts me up whene’er I fall,
He is my glory and my all.

No 344

Hymn How quick my days have passed away

710 in the book

How quick my days have passed away,

How soon al­as, they’re gone!

Life’s gay­est scenes de­cline in haste,

Just like the set­ting sun.

Always in mo­tion, ne’er at rest,

My min­utes on­ward roll;

Swift to pur­sue their des­tined course,

And soon will reach the goal.

Eternal pains or end­less joys

Stand wait­ing at the door;

The mo­ments past or those to come,

Are not with­in my pow­er.

God of my strength and of my hope,

In whom I live and move,

Help me by Thine in­struct­ive grace

The pre­sent to im­prove.

And if through this re­volv­ing year,

Thou shouldst my life pro­long,

Oh may Thy wis­dom guide my steps,

Thy praise em­ploy my tongue.

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.

Hymn From that bright world

This is another hymn that touches slightly on the incarnation  but quickly moves to the cross. It is No 55 and is headed Christ's humility.

From that bright world where seraphs join

In songs and services divine

Where streams of purest pleasure flow

Jesus descends and dwells below

2 No glittering gems his robes adorn

He meets with cruelty and scorn

He loads of guilt and sorrow bears

Is bathed in sweat and blood and tears

3 Exposed his people long had been

To sin and wrath and endless pain

But lo he dies to set them free

Oh could I say he died for me.

Hymn Stupendous was the love

This hymn is 55 in the collection and is headed Incarnation and sufferings. Only the first verse is really about the incarnation. Beddome goes straight to the cross. Stupendous is a word found in another hymn we have mentioned. "His imperial throne" seems to be from Tate and Brady. The idea of Christ wading through a sea is in Jonathan Edwards (eg "The minister before the judgement seat of God" - But what are the labours of the most faithful and laborious of the ministers of the Gospel, and what is their self-denial in comparison of the labors and sufferings that Christ had gone through for souls, who has waded through a sea of blood and gone through a furnace of wrath for their salvation?)

1 STUPENDOUS was the love

Of God's eternal Son

Who left the blissful scenes above

And his imperial throne

2 He waded through a sea

Of overwhelming
wrath

That wretched sinners such as we

Might be redeemed from death

3 Expiring on the cross

He Satan's empire broke

Surprise and horror seized his foes

And hell's foundation shook

4 From him we grace receive

In him all good possess

And those who on his word believe

Shall reign with him in bliss

5 Hosanna to his name

Let heavenly hosts adore

But saints with pure seraphic flame

Should love and praise him more

10 Eighteenth Century Baptist Hymn Writers

1. Anne Steele
2. Benjamin Beddome
3. Benjamin Francis
4. Benjamin Wallin
5. Daniel Turner
6. John Fawcett
7. John Rippon
8. John Ryland Jr
9. Robert Robinson
10. Samuel Medley

Hymn Faith 'tis a precious grace

This is number 165 in the hymn book. W R Stevenson in Julian's Dictionary of Hymnology (1907) suggests that the hymn was inspired by a line from the poetry of the Baptist writer Anne Dutton 1698-1765 published in 1734.

 

Faith! - 'tis a precious grace,

Where'er it is bestow'd;
It boasts of a celestial birth,
And is the gift of God.

2 Jesus it owns a King,
An all-atoning Priest:
It claims no merit of its own,
But looks for all in Christ.

3 To him it leads the soul,
When fill'd with deep distress; 
Flies to the fountain of his blood,
And trusts his righteousness.

4 Since 'tis thy work alone,
And that divinely free;
Lord, send the Spirit of thy Son
To work this faith in me!

Beddome's verse improved

I am enjoying the book on Rippon by Ken R Manly Redeeming love proclaim (Volume 12 in the SBHT series). On page 94 he points out how in his Selection Rippon improves a hymn by Beddome by the simple expedient of lengthening some of the lines. The hymn appears in the Beddome collection with a 7s metre. It is 206. Rippon turns it into a long metre hymn (264).

206 (Beddome)

LORD, though bitter is the cup,
Thy kind hand deals out to me,
Cheerful I would drink it up,
Nought can hurt which comes from thee.

2 Dash it with unchanging love,
Let no drops of wrath be there;
Saints now ever blessed above,
Oft were most afflicted here.

3 From thy blessed incarnate Son,
True obedience I would learn;
When thy will on earth is done,
I shall then no longer mourn.

264 (Rippon)
DEAR Lord! though bitter is the cup
Thy gracious hand deals out to me,
I cheerfully would drink it up;
That cannot hurt which comes from thee.

2 Dash it with thy unchanging love,
Let not a drop of wrath be there!—
The saints, for ever bless'd above,
Were often most afflicted here.

3 From Jesus, thy incarnate Son,
I'll learn obedience to thy will;
And humbly kiss the chastening rod,
When its severest strokes I feel.

Sermon 4 Sinful excuses answered

Luke 14:18 They all with one consent began to make excuse

What could be the reason of such conduct? Were they called to any laborious exercise or to bear any painful suffering? No, they were invited to a feast, a feast of the Lord's providing; yea, they were to feast with him. But though men are fond of their entertainments and will go at the first call and sometimes without a call, yet here they have a rooted aversion. They will go to a tavern, a playhouse or any other place of vain amusement; but call them to Christ and they with one consent begin to make excuse.

1. Some men will say they have no need to come to Christ

This arises from insensibility and ignorance of their lost condition. Some sense of it they may have but it is neither deep nor lasting. It is not sufficient to make them willing to part with their bosom gins nor renounce their carnal confidence. They are whole and need not a physician; need him they do, but do not feel their need; and having slight thoughts of sin, they have also slight thoughts of the Saviour. Being strangers to the spirituality of the divine law, they hope in the mere mercy of God, without any regard to the Mediator, and expect great things from their own good works. ... Self-righteous, self-conceited sinners will show no regard to the work of Christ upon the cross or the work of his Spirit upon the heart; the former excluding all merit in us, and the latter casting contempt upon all our supposed sufficiency.

2. Others imagine they are already come to Christ; and the act being performed, they have no need to repeat it

Their hope is too firmly fixed to be shaken, and their confidence too deeply rooted to be overthrown. Some think they were made Christians by baptism, some that they became so by an external profession, whilst others have recourse to former illuminations and reformations, terrors and consolations, supposing that these could not have taken place without an effectual closure with Christ. But admitting that such have come to Christ, (which indeed does not appear to be the case) yet should not coming to him be the daily reiterated work of the Christian; yea, the business of his whole life?

3. Pre-engagement is another excuse which sinners make for not coming to Christ

... A hurry of business, the necessary occupations of life, and consequently a want of time, are common pleas of carnal men for a neglect of duty and inattention to their spiritual concerns. ... Want of opportunity is alleged but the great thing wanting is a heart. If men saw their absolute need of Christ, they would employ some of that time in seeking him which is often spent in feasting, dressing, unedifying visits and unnecessary recreations.

4. Some say they have tried but cannot come to Christ

They have struggled hard and long but all their efforts have been ineffectual; nay, the more they press forward, the further they seem to be from the mark. But if this conviction of your inability were genuine, you would have reason to bless God for it as being the fruit of special grace; and generally speaking, the fore-runner of his merciful appearance. He giveth power to the faint; and to them that have no might, he increaseth strength. But be not deceived: the pretence of incapacity is often a cloak for indifference and enmity. The language of the lips is, I cannot come; that of the heart is, I will not come. If your acknowledgements be sincere, you will put yourselves in Christ's way, diligently use all the means, will bemoan your ignorance, indolence and weakness; and pray that if you cannot come to Christ, he would come to you.

5. Others who are deeply bowed down in spirit, do not so much plead their inability, as their unfitness and unworthiness

They do not say they cannot come, but dare not come. There are some preparations and dispositions necessary, and they are destitute of them. ... I return this short answer: Thus they must come, if they come at all, come to be eased of their burdens, not as already eased; to be healed of their spiritual diseases, not as already healed. Willingness is the only worthiness that Christ looks for, so that we are to come to him not with qualifications, but for them.

6. Some stumble at the austerities of religion, and the dangers to which it will expose them.

They own that it is glorious in its end, but complain that there is something very discouraging in the way. They must renounce their old sins, forsake their old companions, forgo present advantages, submit to poverty and reproach; and all this in prospect of a future good. ... Is not then the thorny path to heaven preferable to the flowery path to hell? Nay, are not the very restraints laid upon the Christian designed fur his advantage; and will not his momentary affliction work out for him a far more exceeding and eternal weight of glory?

7. It is the fear of some that if they do come to Christ, they shall either be rejected, or dishonour him.

As to the fear of rejection, it is wholly groundless: it is contrary to all the promises, and the universal experience of all the saints: not a single instance of the kind can be produced. The tenderness and faithfulness of Christ both forbid it; and yet this fear is too apt to take place in the mind of an awakened sinner. ...

8. Many who do not come to Christ now, purpose to do so hereafter

This indeed is generally the case with those who, while convinced of the necessity of coming to Christ, think it to be in their own power; so that the idea of self-sufficiency naturally leads to indolence, and carnal security. ... But God says, Now is the accepted time. Today if you will hear his voice. Delays will but multiply your difficulties: you will become more hardened in a course of sin, more deaf to the remonstrances of conscience and averse to all vital religion. What is hard to-day will be harder tomorrow; and it is only the present hour, the present moment, that we can call our own. ... And now will you comply with Christ's invitation or run headlong upon your own destruction? All that he invites you to is, that you would be wise, holy and happy: and shall his importunity be in vain? If so, that hand which is now extended towards you, will one day be stretched out against you. If you shut Christ out of your heart, he will shut you out of heaven and his forbearance slighted will turn to provoked wrath and indignation. Matt 9. 22; Heb 2. 3; 12. 3,5.

The hymn that follows appears as 464 in the Hymn Book but in a different form (Shall God invite me to his arms, And I his call delay? Shall he impart his just commands, And creatures disobey? etc)

Doth God invite me to his arms, And do I still delay?

Shall he impart his just commands, And I refuse t'obey?

Doth Jesus call me to rely

Upon his righteousness?

For safety bid me thither fly, And I despise his grace?

Hath not the Holy Spirit yet Withdrawn his influence?

And do I still supinely sit, Immers'd in earth and sense?

By mercy wooed, by wrath pursued, How sluggish I remain!

Rouse up, my dull inactive powers, The heavenly prize to gain.

Sermon 3 Desirableness of Christ's Presence

Luke 24:29 They constrained him, saying, abide with us

Persons who have enjoyed the consolatory presence of Christ, and are again favoured with it after having been deprived of it for a time, may from hence learn what to do: like the two disciples travelling to Emmaus, they should constrain him, saying, abide with us. Such was the conduct of the spouse of Christ: I found him whom my soul loveth: I held him and would not let him go. And thus also Jacob to the angel: I will not let thee go, unless thou bless me.

From the words of the disciples we may observe two things; viz. That Christ's presence is exceedingly desirable to the saints and that a seemingly departing Saviour may be constrained, as it were, to abide with us. 1. Christ's presence is exceedingly desirable to the saints This appears from their earnest desires after it, and their sorrows when deprived of it. ... When his smile is withdrawn, a gracious soul breathes after him with the most intense desire; and when he is enjoyed, it takes the greatest complacency in him. Is it wonderful that it should be so, if the following things be duly considered: 1 The presence of Christ is an evidence of his love

Fellowship is the fruit of friendship. Wherein shall it be known, (says Moses) that I and thy people have found grace in thy sight? Is it not in that thou goest with us? Without this we shall be but upon a level with our neighbours. ... There is no doubting of his favour when we enjoy his presence. We can then use the language of appropriation, saying, with Mary, Rabboni; and with Thomas, My Lord, and my God! 2 Christ's presence is attended with the most desirable effects

None can enjoy it without deriving the greatest advantages from it.

It conveys light into the understanding as well as warmth into the affections; so that in proportion to the measure of Christ's revealing himself to us, will be the measure of our profiting in the knowledge of him. ... The presence of Christ is exceedingly comfortable and refreshing to the soul. Abraham rejoiced to see my day; and he saw it, and was glad. Then were the disciples glad when they saw the Lord. ... It is said of one of the Roman emperors that he suffered none to go out of his presence sad and surely none can be so who enjoy the presence of Christ. Humble and self-abased they may be but sorrowful and distressed they cannot be.

It is also quickening and transforming. Did not our hearts burn within us while he talked with us by the way, and while he opened to us the scriptures? ... Christ's presence puts life and strength into his people. It has the same influence upon the soul, as the sun has upon the vegetable creation. It is the life of duties, and the substance of ordinances, it guards against temptation, supports under affliction and inspires with undaunted fortitude in death. Simeon, with Christ in his arms, could defy the king of terrors, and wished for death as much as others fear it. No state can, make us happy, if without the presence of Christ; no state can make us unhappy, if we enjoy it. 3 Present communion with Christ is an earnest of everlasting fruition

What is hell but a being banished from the presence of the Lord; and what is heaven, but the uninterrupted and everlasting enjoyment of his presence? ... The sweet communion which saints have with Christ on earth is a foretaste of what will be fully enjoyed in the world to come. 2. A seemingly departing Saviour may be constrained, as it were, to abide with his people. Speaking after the manner of men, there are three ways of constraining Christ to abide with us. 1 By the exercise of a lively faith

Hence Christ addresses the church: Turn away thine eyes from me, for they have overcome me. This is not an expression of dislike, but of love; not of resentment, but endearment. He could stand it out no longer but acknowledged that he was overcome. The saint's faith has an effect upon Christ similar to that of Christ's love upon the saint: his love constrains us to abide with him, and our faith constrains him to abide with us. ... Faith not only overcomes the world, but it also overcomes Christ. 2 By fervent prayer Christ may be constrained to abide with us

As God overcomes by the strength of his arm, so do the saints overcome by the omnipotence of prayer. The word deomai, to pray, comes from deo, to bind. Prayer not only brings, but keeps God and man together. Prayers and tears are powerful orators with God; they are the weapons with which the saints have obtained the most glorious victories. ...

3 By a suitable conduct towards him

If we would have Christ abide with us, we must do what we can to delight him, and make his stay pleasant.

See here, the love which a true Christian bears to his Saviour. A cottage, a wilderness, a prison, a dungeon will do with Christ's presence: but a palace, a kingdom, a paradise, nay heaven itself will not do without it. An awakened sinner desires Christ on any terms, and a true believer would not part with him on any terms. Indeed, if we be not desirous of holding Christ, it is a sign that we never found him. What has been said of individual believers will also apply to Christian churches. ... But making such a request barely is not sufficient: it must be enforced by the revival of church discipline and the purity of his worship, if these have been neglected; by avoiding strife and contention and maintaining a strict regard to all his commands. Be perfect, be of good comfort, be of one mind, live in peace and the God of love and peace shall be with you. In a word, we must look upon Christ's presence as our main object, without which religion will be a poor lifeless thing. We should therefore grieve at no difficulties if we enjoy it, and prize no privileges if we want it; but say with Moses, If thy presence go not with us, carry us not up hence!

The hymn that follows is 415 in the Hymn Book

Whither, oh whither art thou gone, Sole source of my delight: Whose presence ushers in the day, Whose absence forms the night. Whither hast thou withdrawn thyself, My Saviour, and my God? Tell me in what far distant land, Thou makest thine abode. Where'er thou art, thou still canst hear The humble suppliant's cry : Return to me, my dearest Lord, Return, or else I die. When earthly friends and comforts go, And wealth and honours flee, Be thou instead of these - Be thou

Much more than these to me!

Sermon 2 Self-examination (2)

Psalm 139:24 See if there be any wicked way in me, and lead me in the way everlasting.

This request naturally follows upon the former, and divides itself into two parts, which I shall consider as they lie before me.

1. See if there be any wicked way in me Any corruption concealed, any lust harboured, any vicious appetite indulged, any sinful course persisted in. It may refer either to mental errors or evil practices; and may be explained in the following particulars. 1 It does not imply that the Psalmist thought himself entirely free from sin 2 He hoped that sin was not predominant 3 Though sin did not reign yet he was afraid that more sin remained in him than he was aware of 4 What of this nature he was ignorant of, he desires to be taught

2. And lead me in the way everlasting Here we may remark the object which David had in view and his desires respecting it.

1 The object which David had in view; viz the way everlasting. By this we are not to understand any way of human invention or appointment, however warmly recommended; but the way which God himself has marked out, which he graciously approves in this world, and will as graciously reward in the next.

This may comprehend the following particulars: (1) The way of acceptance with God; and that is Christ, who hath with the greatest solemnity declared, I am the way, the truth, and the life; no man cometh unto the Father but by me (John 14:6) (2) The way of instituted worship (3) The way of sound doctrine, in opposition to falsehood and error. ... Now it is a great thing to know the way of truth and to walk in it; to have the judgment well informed in all the essential parts of revealed religion and at the same time feel their quickening and holy influence. This was David's desire, and will be the desire of every real Christian. (4) The way of holiness and obedience, called in Scripture the way of God's statutes, testimonies, etc. This is a plain way, a pleasant way, a safe way; and the longer we walk in it the more apprised we shall be of its excellence and the advantages arising from it. Now this way, in whatever light we consider it, may be called the way everlasting because, (1) It was appointed from everlasting (2) It is right in its own nature and therefore everlasting; being agreeable to the reason and fitness of things and founded upon the divine perfections. (3) It is a path which the saints have trod in all ages; the patriarchs and prophets under the Old Testament and the apostles under the new. It was the character of good men of old, and is equally applicable to good men in every age, that they walked with God. ... (4) It leads to and will end in everlasting life. Say ye to the righteous, it shall be well with him - They that have done good shall come forth to the resurrection of life. There is a great difference between the death of a sinner, and that of a saint; and there will be a greater difference afterwards. We shall now proceed to notice,

2 The desire itself: Lead me in the way everlasting. This implies the following things: (1) That the Psalmist stood in need of guidance: and what was needful to him is needful to all. The path in which we are called to go is strait and narrow, and sometimes intricate: it lies through an enemy's country, by the lion's den and mountains of leopards. ... Nothing is more dangerous than to lean to our own understanding. Hence it is a saying of Bernard, "He that is his own teacher is sure to have a fool for his master." And a greater than Bernard could say, Oft Lord, I know that the way of man is not in himself; it is not in man that walketh to direct his steps. (2) That he had a sense of his need. (3) That he entertained high and exalted thoughts of God, as every way capable of the work which he here assigns to him.

At the end of the sermon is this hymn by Beddome (232 in the book)

If secret fraud should dwell Within this heart of mine, Purge out, O God! that cursed leaven, And make me wholly thine.

If any rival there, Dares to usurp the throne, Oh tear the infernal traitor thence, And reign thyself alone.

Is any lust concealed? Bring it to open view; Search, search, dear Lord, my inmost soul, And all its powers renew.

Sermon 1 Self-examination (1)

We have outlined some 30 of Beddome's sermons here so far but have not done so for some time. This is the first published sermon on self-examination (1).

Psalm 139:23 Search me, oh God, and know my heart: try me, and know my thoughts.

This excellent Psalm, so descriptive of the greatness and majesty, glory and excellency of God, concludes with a pathetic address to him: Search me, Oh God! Do it thoroughly: search into my actions and all their springs; into the temper of my mind and every crevice of my soul. Take full cognizance of me: examine me as an artist does his work, to see whether there be any flaw or defect in it; as a physician does the pulse or a surgeon the wounds of his patient; as a merchant his book of accounts or a shopkeeper his stock in trade. Try me, as we try gold in a balance, or by the touchstone; or as candidates for honour and preferment, to see whether their talents be equal to the station they are designed to occupy. Thus Daniel and his companions were tried before they stood in the presence of the Persian monarch. It is added: and know my heart - know my thoughts. Not that God could be ignorant of either; for he is the searcher of hearts and knows our thoughts afar off; but the meaning is, that by enlightening our understanding, awakening our conscience, by the instrumentality of his word, and the agency of his Spirit, he would make both known to us. The petition in the text is suitable at all times, and to all conditions and characters; but especially, (1) To young converts, who are doubtful of the truth of their convictions, the soundness of their conversion, and the sincerity of their graces. (2) To recovered backsliders. Such was David himself. (3) To those who are conscious of their own uprightness and integrity. What I shall farther attempt from these words will be to shew what is implied in this request, and whence it might proceed.

1. What is implied in the request thus made by David? 1 That he had searched and tried himself. An upright spirit is a prying and inquisitive spirit, not into those mysteries which it is the glory of God to conceal, but those which are recommended to us in the Scriptures as the proper subjects of human enquiry, and which when known will contribute to our real advantage. ... A good man will bring his graces and duties to the touchstone of God's word, and impartially enquire whether his faith be that of God's elect, his hope that which purifies the heart, and makes not ashamed: in a word, whether his profession and conduct be such as will bear the test of the great day. It would be no better than solemn mockery for anyone to desire to be searched of God who never searched himself. 2 That his own searching was ineffectual, or at least not perfectly satisfactory. 3 This request implies in it a firm belief of God's omniscience. This was largely treated of in the beginning of this Psalm; and faith in it, not only excites, but gives life and vigour to every duty. Without a persuasion of it we cannot truly put up this prayer ....

2. We notice what are the springs of this desire 1 We are liable to be mistaken. There is a generation that are pure in their own eyes, and yet are not washed from their filthiness. And thus the Laodiceans thought themselves to be quite different persons from what they really were. 2 As we may be easily mistaken in the ideas we entertain of our state, so such mistakes are very dangerous, Those who labour under them are in a very unhappy condition in this world: for however they seek after inward rest and satisfaction, they will never attain these blessings; and amidst all their confident hopes and expectations, they have their doubts and fears, which often prove very distressing. ... There is no need for hypocrites to have a hotter place in hell than others; their former hope will be a sufficient enhancement of their punishment. 3 If God do not search us in a way of mercy, he will do it in a way of wrath, either in this world or the next. ... Even in the present life the hypocrite is often stripped of his disguise, and exposed to just contempt. But the day of judgment will certainly be a day of discovery; and there is nothing covered that shall not be revealed, nor hid that shall not be known. It shall then be known who are the children of God, and who are not. And now, by the use or disuse of this petition we may pass some tolerable judgment with respect to our state. ... the language of the sincere soul will always be, Search me, oh God, and know my heart: try me, and know my thoughts! " I have often taken the work into my own hands, and there it does not succeed: take it into thine, and there it will prosper."

This hymn (not found elsewhere) is quoted at the end

From thy soft slumbers now awake, And of thyself a survey take; Closely examine every part, But most of all, thy treacherous heart.

What is thy state? What is thy frame? Art thou renewed; or still the same? Once thou wast filthy - Art thou clean? Which bears the rule - or grace or sin?

Art thou a captive, or set free? In prison, or at liberty? Or clothed, or naked, rich or poor; At heaven's bright gate, or hell's dark door?

Thine all, oh man, thine all's at stake; Rouse then, and strict enquiry make : Once and again the search renew, And beg of God to search thee too!

Sermon c 62 Lift up thy prayer

Isaiah 37:4 Lift up thy prayer for the remnant that is left

Hezekiah being both distressed and alarmed at the invasion of his land by Sennacherib, King of Assyria, sends some of his chief officers to the prophet Isaiah, entreating him to use his interest in the court of heaven, in behalf of himself and his afflicted people; hoping that God would be prevailed upon to scatter the gathering clouds; or if not, it would afford some satisfaction that they had not been wanting in their application to him. If prayer be answered, the blessing coming in that way will be doubly sweet; but if not, prayer itself affords some relief. The possibility of acceptance and success is a sufficient motive to the duty: Lift up therefore thy prayer for the remnant that is left.

1. The person who is to engage in the work of intercession, was one of great eminence in the church and commonwealth, a good and a great man, a prophet of the Lord, and one who was indulged with peculiar nearness to him. To such a one, prayer is not only a duty, but sidelight. Others ought to pra ; but he can pray, and cannot but pray. Persons of eminent piety will not be contented with ordinary applications to the throne of grace; they will seek till they find, and wrestle till they prevail. Therefore lift up thy prayer, oh man of God; for the prayer of the righteous availeth much. 2. Those for whom the prophet was requested to pray, were the remnant that was left; a certain number, known unto God, and who remained after the rest were scattered or destroyed. ... The prophet's making intercession for this remnant, if so it be understood, may teach us, that though in our prayers we should be forgetful of none, yet we are to be particularly mindful of our fellow christians, especially when in a state of adversity. They have also most need of our prayers ; for their enemies are more numerous, malignant, and powerful, than those of other people. 3. There is something observable as to the manner in which the prophet's intercession is requested: Lift up thy prayer said the messengers of the king, for the remnant that is left.

This expressive form of speech may teach us to remember

1. That the glorious object of prayer is infinitely exalted, sitting on a throne, high and lifted up, his train filling the temple. And though he condescends to hearken to our requests, he is still the high and the lofty One who inhabiteth eternity, and must be approached with reverence and godly fear. All our thoughts and conceptions are lost in the immensity of God, whose greatness is unsearchable. 2. The low and mean condition of the worshipper. We are to remember not only that God is in heaven, but that we are upon earth. We are less than nothing in his sight, and should be so in our own. Other particulars are also suggested by this impressive form of speech; such as (1) The secrecy of prayer, according to our Lord's direction: When thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which seeth in secret ; and thy Father which seeth in secret, shall reward thee openly. Lifting up a prayer may denote the same thing as David expresses, by the lifting up of the soul to God, in mental and silent ejaculation. This is the essence of prayer, without any of its external appendages. It is prayer before God, when there is no appearance of it before men. Such brief and tender embassies to heaven are likely to meet with little interruption, because they may be made before the corruptions of the heart have power to operate, or before the adversary can know the purpose for which they are employed. Containing also an implicit acknowledgment of the divine omniscience, and of our absolute dependence upon God, these silent and momentary aspirations are highly pleasing in his sight. (2) The importunity and ardour of prayer, may be denoted by this expression. In lifting up our prayer to God, our affections should rise high, though our voice may be low and feeble. God invites us to his throne, and we should labour to be in good earnest when we come thither. Thus Bartimeus, and thus the woman of Canaan prayed. In scripture, prayer is often expressed by crying, groaning, wrestling, labouring, striving; all which denote a holy importunity, or sacred violence. (3) The spirituality and heavenly-mindedness of the person engaged. There may be spirituality in prayer, where there is not that earnestness and vehemence which might be desired. Who would not wish to experience that humble, composed, and devotional frame of mind which David discovered, when he went in and sat before the Lord, recollected the mercies of his past life, and broke forth into that rapturous expression of gratitude and love? " Who am I, oh Lord God, and what is my father's house, that thou hast brought me hitherto!" (4) Boldness and confidence, accompanied with the hope of being heard and answered, is also a prerequisite to acceptable prayer. If any of you lack wisdom, says James, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering; for he that wavereth is like a wave of the sea, driven with the wind and tossed: for let not that man think that he shall receive any thing of the Lord. (5) The expression in the text may denote the proper end of prayer, which is not to draw the divine Being near to us, but ourselves near to him; not that he may be moved, and induced to give, but that we may be suitably prepared to receive. He often waiteth to be gracious, because he is a God of judgment, abounding towards us in all wisdom and prudence. He sees that the desired good is either not good for us, or that it would be better to bestow it at some other time, or in some other way: but in any case he hath not said to the seed of Jacob, seek ye me in vain. The Lord is nigh unto all them that call upon him, to all that call upon him in truth: he will fulfil the desire of them that fear him: he also will hear their cry, and will save them. Ps 145:18, 19

Lord, let my prayer like incense rise,

Before thy throne above the skies;

And my requests accepted be,

Through Jesus pleading there for me.

When nought but troubles here I find,

Prayer relieves the anxious mind;

By it I cast my care on thee,

Who carest, and wilt care for me.

Thou sovereign Ruler of my heart,

Thy quick'ning grace to me impart;

If this denied, I prayer restrain,

Or pray remissly, and in vain.

This is an alternative version of Hymn 440 found in the book in this form

Lord, let my prayer like incense rise,

Before thy throne above the skies;

My breathings all accepted be,

Through Jesus pleading there for me.

When nought but troubles here I find,

And none to ease my burdened mind,

Oh may this thought the mountain move,

That I've an Advocate above.

Thou sovereign ruler of my heart,

Thy quickening grace to me impart,

That I no more may prayer restrain,

Or pray remissly and in vain.

Hymn Draw Me 577

This hymn is 577 in the collection. The idea comes from Song of Songs Chapter 1. At some later point someone added a chorus. If thou hast drawn a thousand times (Oh draw me, Lord, again) Around me cast the Spirit's bands. (Oh draw me, Lord, again). It anticipates Fanny Crosby's much later Draw me nearer.

1 Jesus, my Saviour, bind me fast. In cords of heavenly love; Then sweetly ' draw me' to thy breast, Nor let me thence remove.

2 'Draw me' from all created good. To the dear fountain of thy blood, Myself, the world, and sin; And make me pure within.

3 Oh lead me to thy mercy seat, Attract me nearer still; 'Draw me', like Mary, to thy feet, To sit and learn thy will.

4 Oh 'draw me' by thy providence, Thy spirit and thy word, From all the things of time - and sense, To thee my gracious Lord.

Sermon c 59 The Knowledge of God

Hosea 8:2 Israel shall cry unto me, My God, we know thee

The Knowledge of God

Israel pretended to know God, but in works denied him; for " they transgressed his covenant, and trespassed against his law. The Lord sent them prophets, rising up.early and sending them; but they said unto the prophets, Prophesy not; and to the seers, See not. He wrote to them the great things of his law, but they were counted as a strange thing. They remained incorrigible under all their chastisements, and ignorant of their Maker amidst all the means of instruction. Yet they still pretend to some acquaintance with him, and carry on the delusion to the very last. They would cry and say, We know thee, when in truth they knew him not and were only speaking lies in hypocrisy. 1. Observe the time when they would make this profession. In a season of great affliction and distress, when God would contend with them, when their enemies should be let loose upon them, and every thing around them. look dark and distressing. 2. The manner in which this profession would be made. They would not only speak, but speak vehemently, and "cry" with earnestness and confidence.

1. Consider the importance of a right knowledge of God, and making a profession of his name. 1] It is a great thing truly to know the Lord. 2] A profession of this knowledge is of great importance. 2. Notice some of the evidences of a true knowledge of God. 1] All saving knowledge proceeds from God only. 2] Saving knowledge will produce a humble confidence in God. Humility is one of the first-fruits of a good understanding. 3] A spiritual acquaintance with God will be accompanied with a conformity of soul to him.

CONCLUSION (1) It is a great evil to profess to know God, and yet, in works, to deny him. A wicked professor is a disgrace to religion, a stumbling-block to others, and hateful in the sight of God. A profession, without corresponding practice, is but solemn mockery: it is like the conduct of the Roman soldiers, who arrayed Christ in a purple robe, and cried, Hail, Master; and then spit in his face! This is adding hypocrisy to sin, and hiding hatred with lying lips, to make it a still greater abomination. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." Such iniquity and deceit shall at length be detected, exposed to shame, and doomed to punishment. Hypocrites shall have their. portion in the lake which burneth with.fire and brimstone, and the smoke of their torment shall ascend up for ever and ever. (2) Let us beware of the contrary extreme, of withholding an open profession of the truth after we have been brought to understand and receive it. The fearful and faint-hearted, who virtually deny the Saviour, act as much out of character as the bold and self-confident deceiver. "Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me before men, shall be denied before the angels of God." Luke xii. 8, 9. (3) The subject shews us the reason why many apostatise from their profession. They have received the truth, but not in the love of it: hence "their root shall be as rottenness, and their blossom shall go up as dust." The house that is built upon the sand may stand for a time, but sooner or later it must fall. He that believes in Christ, and builds on him as the foundation, shall not make haste, and shall never be confounded; but the overflowing scourge shall pass through and overwhelm such as have made lies their refuge, and hid themselves under falsehood. Empty professors are like wandering stars, or meteors, that maze for awhile, and soon disappear: but real Christians are like the stars which the Saviour holds in his right hand, and which shall shine for ever. (4) The enlightening and renewing influences of the Holy Spirit are necessary to form the Christian character. Spiritual knowledge is the foundation of all true religion, and this can proceed only from his teaching. " The spirit of the Lord is the spirit of wisdom and understanding, the "spirit of counsel and might, the spirit of knowledge and of the fear of the Lord - I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldst go." Isaiah 11:5, 48:17. With an illumin'd eye, To see the truths of God, The mysteries of redeeming love, And reconciling blood: The streams of life and peace, And fountain whence they flow, The doctrines which I should embrace, The duties which I owe —

This is a gift divine; Bestow it, Lord, on me ! Oh speak the word, 'Let there be light'.' And light shall straightway be.

Let heavenly wisdom dwell Within this heart of mine; Watch o'er my thoughts, direct my words, And in my actions shine.

(We are not aware of the hymn quoted from any other source)

Sermon c 58 Nature of Holiness

1 Peter 1:16 Be ye holy for I am holy

The Nature of Holiness

The glory of the divine character consists in the perfection of moral excellence; "Who is like unto thee, O Lord, among the gods ? Who is like thee, glorious in holiness?" It is this that sheds a lustre on all his attributes, and constitutes the dignity of his intelligent creatures. "O worship the Lord in the beauties of holiness: fear before him all the earth." Holiness, with respect to us, is not any one particular grace in distinction from another; but the assemblage of all the graces, the sum of moral excellence. It is that which renders its subjects truly amiable, and commands a respect and veneration even from those who are not possessed of it themselves. The inhabitants of Canaan were often impressed with awe by the presence of the patriarchs who sojourned among them, and wicked men still pay a kind of involuntary homage to real and eminent piety. It also attracts the eye and heart of the compassionate Saviour: "Since thou wast precious in my sight, thou hast been honourable, and I have loved thee - Behold, thou art fair, my love; behold, thou art fair." Holiness is the honour of the church on earth, and its perfection in heaven. In the foregoing verse the apostle had given this pertinent and comprehensive exhortation: ''As he which hath called you is holy, so be ye holy in all manner of conversation." The holiness here required is universal, in the whole of our disposition and behaviour; not only in some instances, but in every thing, " in all manner of conversation:" inwardly, in all our thoughts; outwardly, in all our actions, both towards God and man. Not only talk of holiness, but follow it, in every station and connection in life; not only at particular times and seasons, but at all times, and in all places ; in the closet, in the family, in the church, and in the world. It is then added, "Because it is written, Be ye holy, for I am holy." This seems to be a reference to Lev. 11. 44. We here see the harmony there is between the prophets of the Old and the apostles of the New Testament: they speak the same language, and mind the same thing. One inspired writer confirms what he says by the testimony of other inspired writers, so that out of the mouth of two or three witnesses every word may be established. Peter does not plead his own authority as an apostle, which he might have done, but appeals to the Scriptures as the standard of truth. We also see that the doctrine of Scripture is a doctrine according to godliness, and that its leading design is to promote it. One of the earliest patriarchs is called "a preacher of righteousness," and all right preaching will have the same tendency.

1. Explain the exhortation: " Be ye holy, for I am holy."

1. Holiness may be considered as to its nature. What is it ? It is, as we have already observed, the sum of moral excellence, a participation of the divine nature, a conformity to the divine image. 2. As to its different stages and degrees. The principle of holiness is introduced in regeneration, and is afterwards exemplified in all the duties and graces of the Christian life. 3. Holiness may be considered in reference to its objects. With respect to the most high God it implies an imitation of him, and a conformity to him; that we aim at his glory, and employ all our powers in his service. In short, it implies that we seek all from him resign all to him, and seek in all things to please him' Hence it is called "holiness unto the Lord". ... In reference to the divine law it implies a complacency and delight in it, on account of its purity and spirituality. ... As it respects duties, holiness will lead to a ready compliance ... 4. It may be considered as to its effects. It is like the ointment of the right hand, which betrayed itself. When assaulted with temptation, the holy man will say, "How shall I do this great wickedness, and sin against God?" If invited to spiritual exercises, or drawing near to God, his soul will readily fall in with it: "When thou saidst, Seek ye my face; my heart said, Thy face, Lord, will I seek." ....

2. Consider the motive by which the exhortation is enforced: "Be ye holy, for I am holy."

The divine purity is sometimes proposed as the model of our purity: "Be ye followers of God as dear children - be ye perfect even as your Father who is in heaven is perfect." Here it is proposed as the reason: "Be ye holy, for I am holy."

1. God is holy; and therefore, without holiness we cannot be like him. Holiness in creatures, even that of angels and perfect spirits above, come infinitely short of the uncreated purity: but where there is no holiness, there can be no conformity to God; and where there is no conformity, there can be no enjoyment. 2. God is holy, and therefore those only who are so can truly serve him. " Let us have grace," says the apostle, "whereby we may serve him acceptably, with reverence and godly fear." 3. God is holy, and without holiness it is impossible to please him in any thing we do. He requires truth in the inward parts, and without this nothing can be acceptable. 4. God is holy, and unless we be so too, we cannot be owned or acknowledged by him. He will not consider those as sons who bear no resemblance to him. 5. God is holy, and we must be holy in order to enjoy him. " For what fellowship hath righteousness with unrighteousness; what communion hath light with darkness; and what concord hath Christ with Belial?" CONCLUSION

Be ye holy then, for God is holy. You that are not so, seek to be so; you that are so in part, labour to be more so. God hath chosen his people before the foundation of the world, that they should be holy, and without blame before him in love: and if you live and die in sin, it is a proof that whoever he may have chosen to salvation, you are not of that number. Christ also gave himself for us, that he might redeem us from all iniquity; he was made sin, that we might be made righteousness ; and he sanctified himself, that he might sanctify his people. If therefore these ends be not answered in us, we have neither part no lot in his salvation. This is what the Holy Spirit aims at in all his gracious operations; it is for this he puts life into our duties, and life into our souls. Let believers therefore exercise themselves unto godliness, growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ. And having received such promises, let them cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. Let the prayer of each of us be, "Create in me a clean heart, O God, and renew a right spirit within me! " Psalm 51.10.

Hear me, O Lord, then God of peace,

Whilst I my numerous sins confess;

Oh! purge my soul from every stain,

That not a single spot remain.

When pardon'd, and when purified,

I'll spread thy glories far and wide,

And loudly sing redeeming love,

Both here, and in the world above.

This is hymn 503 which appears in the final collection with the first line

'Hear me O God of righteousness'

Sermon c 57 Conversion

Acts 16:14 Whose heart the Lord opened, that she attended unto the things which were spoken of Paul.

Conversion

Though the Lord's people are thinly scattered, and sometimes throughout large cities, yet they have a way of finding one another out. True religion serves as a sort of magnet to draw their hearts together, and those who were strangers before, now become friends and associates. After abiding certain days at Philippi, Paul found that prayer was wont to be made out of the city by the river side, and thither therefore lie resorted to preach the gospel. " And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard : whose heart the Lord opened, that she attended unto the things which were spoken of Paul." Whether Lydia had been a true worshipper or not, she from this time worshipped God in spirit and in truth, and became a follower of the Lord Jesus. Considering the text as descriptive of true conversion, I shall offer a few remarks on the nature of the change denoted by the Lord's opening the heart.

1. It is a divine work, a work which God performs, and which none else can perform.
2. It is God's first work, that which is descriptive of true conversion. Transient impressions, partial convictions, and powerful restraints, are common to all; but the opening of the heart is the effect of special grace, and the commencement of true religion.
3. The opening of the heart is an instantaneous work. It is done in a moment, in the twinkling of an eye, without any previous exertions or endeavours, preparations or qualifications. In our apprehension it may be gradual, like Christ's opening the eyes of the blind man, who first saw men as trees walking, and afterwards, upon a fresh touch from his hand, all things clearly: but in itself the change is quick and powerful.
4. Powerful as this work is, it is not effected violence, but in a way perfectly consistent with human liberty. God opens the heart by engaging and inclining it to that which is good. ... Divine influence is not compulsive, but attractive.
5. It is an internal work, the opening of the heart.
6. Though the work itself is invisible, yet its effects are not so. Grace cannot be seen but by its fruits. Where the heart is changed, the conduct will be changed. New duties will result from new principles, ....
Three blessed effects of God's opening the heart of Lydia are here mentioned.
(1) '' She attended unto the things which were spoken of Paul." She might have heard the gospel before, but now it is in a different manner. Her eyes were fixed on the preacher, her heart was raised to God, she hears with judgment and affection, desiring the sincere milk of the word that she may grow thereby. It comes not unto her in word only, but also in power, and in the Holy Spirit, and in much assurance
(2) She manifested her regard to the commands of our Saviour by being immediately baptized in the name of the Sacred Three in whom she had believed, and to whom she had now acknowledged obedience and subjection. This was the answer of a good conscience, and her alacrity shewed the fervour of her zeal. " I made haste and delayed not to keep thy commandments."
(3) Her love to the brethren, especially those who had been the honoured instruments of her conversion. "If ye have judged me to be faithful to the Lord (says she), come into my house, and abide there : and she constrained them." No sooner had she received Christ into her heart than she received his friends into her house: one door being opened, the other did not remain shut. Perhaps she had been penurious and selfish before: now she is generous and hospitable: she had partook of their spiritual things, and was willing that they should partake of her carnal things. .... 7. It is a work that shall be abiding: He openeth, and no man shutteth: he shutteth, and no man openeth. I know that what God doth shall be for ever, and it shall never be undone.
8. The work we have been considering is absolutely necessary to salvation. As we cannot be saved without the death of Christ, so neither without the work of the Spirit.
More particularly,
(1) Satan, that unclean spirit, had usurped the dominion of our hearts, and it is necessary to put an end to his influence and deprive him of his power. The prey must be taken from the mighty, and the lawful captive delivered. There must he a pulling down of strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ, if ever we be saved. The spread of the gospel expelled Satan from the heathen temples, and the power of divine grace expels him from our heathenish hearts.
(2) Our souls must be cleansed and purified, and this is done by the washing of regeneration, and the renewing of the Holy Ghost. Christ comes into our hearts by water for our sanctification, and by blood for our justification. Thus he came personally into the world, and thus he comes spiritually into the souls of his people. In this way he restores both peace and holiness; that image which sin had defaced, and that comfort which sin had destroyed.
(3) The heart must be opened in order to its being beautified and adorned with every grace, with integrity and humility, patience and temperance, charity and heavenly-mindedness. If when Christ puts in his hand by the hole of the door, the handles of the lock drop with sweet-smelling myrrh; how much more when he opens the door and enters,in ! Wherever he comes he brings with him a fullness of grace and truth.
(4) By all these means the Lord makes us a fit habitation for himself. Wisdom now enters into the heart, and knowledge is pleasant to the soul. Whatever Christ has done for us is now applied, and whatever he has purchased is brought home. He dwells in us, and we in him : he sups with us, and we with him. Adorable grace! Inexplicable mystery! Men of humour may deride the saints, man of power may persecute them, and their worst enemies may be those of their own household; but they have that which will more than counterbalance all the evils that they may either feel or fear. Christ is in them the foundation of present peace, and the pledge of future glory.
CONCLUSION
(1) Let those consider their miserable condition whose hearts are still shut against the gospel and against the Saviour. God will one day shut you out of heaven. If you remain deaf to his calls, he will be deaf to your entreaties. If Christ be not in you the hope of glory then Satan will be in you the prelude of misery. May the blessed Saviour open his heart, his loving heart to you, and open your hearts, your stubborn heart to him!
(2) If there be any whose hearts the Lord has opened, let them assume nothing to themselves, but give him all the glory. All the evil that is in us is from ourselves, and all the good is from God alone "Not unto us, O Lord, not unto us; but unto thy name give glory, for thy mercy, and for thy truth's sake."

With arguments profound,

Diffuse among the listening throng,
In vain does Paul's persuasive tongue,

The gospel's joyful sound.

Apollos, fam'd for eloquence,

Tries all his arts in vain;

Tho' sweet his voice, and strong his sense,

Sinners unchanged remain.

Jesus, the work is wholly thine,

To form the soul anew;

And nothing short of grace divine

Can stubborn hearts subdue.

These concluding lines are very similar to Hymn 588

In vain does Paul's persuasive tongue,

With arguments profound,

Diffuse among the listening throng,

The gospel's joyful sound.

Apollos, famed for eloquence,

Exerts his powers in vain;

For sinners still enslaved to sense,

In unbelief remain.

Jesus, the work is wholly thine,

To form us all anew;

Oh may thine influence divine,

Our stubborn hearts subdue!

Letter 06

Again from the Evangelical Magazine and again containing a hymn not found, as far as I am aware, elsewhere.

December 13, 1760

’Tis sin disorders all my frame,
Nor can this world afford me rest;
The law does nothing but condemn,
In Christ alone can I be blest.

’Tis his grace, ’tis in his blood,
I sweet refreshment hope to find;
His blood can cleanse my crimson guilt,
His grace can bow my stubborn mind.

Prostrate beneath his feet I wait,
For a kind look, or quick’nng word;
Shine in on my distressed soul
My King, my Saviour, .and my Lord.

Here you have the language of my lips, the language of my pen, and I trust the language of my heart. Though I find it hard to pray to God, and harder still to wait for God. “I waited patiently for the Lord,” says David. O that is not as easy a thing as some may account it. We are apt to kick against the pricks, to rebel under the smarting rod, and accuse God of severity, when he does not immediately bestow the promised and expected blessings. I have much reason to complain of a stubborn and untractable heart, an unsubmissive temper of mind.

Yours, etc BB

Letter 05

Again this is from the Evangelical Magazine, in 1800. The hymn quoted is presumably by Beddome himself. There is no record of it appearing elsewhere.

September 27, 1760

With respect to your spiritual concerns, what shall I say? Your soul is in the best hand; your most important interests are lodged with the great Redeemer; to him the Father hath committed them; to him you have been enabled, by divine grace, to commit them; and eh will be faithful to his trust. A sense of an interest is desirable, but there may be an interest where there is not a sense of it. I wish I had your evidences. This I can say, that I mourn - I look upwards. All that is dark and distressing in your letter, I feel; all that is other wise, I want.

O God all-holy and all-wise,
Open my heart, open my eyes;
Reveal thyself, reveal thy Son,
And make thy great salvation known.

As once of old, so now proclaim
Thy wond'rous love, thy gracious name;
To me thy pard’ning mercy show,
And spread the joys of heav'n below.

My tuneful voice I then will raise,
And all my powers shall tune thy praise;
I'll in thy church thy works declare,
And celebrate thy glories there.

It has been a consolitary thought to me, that God is more glorified in the salvation of one soul through Christ, than in the destruction of a whole world. O for a savory spirit, an evangelical temper of mind! Dear friend, pray for me, that while I want I may experience and then you shall meet with the same return from your unworthy, though affectionate friend,

BB

Hymns Following the Lord 170 171

These adjacent hymns cover similar ground. The opening line of 170 anticipates Gadsby's great 'What matchless condescension'. 'Stupendous love' is the phrase that begins Wesley's 'Stupendous love of God most high!'. The line 'That Christ should tabernacle here' reveals a knowledge of the Greek of John 1. The final line (And join the triumphs of the sky) is practically the same as one found in Hark! The herald angels sing.

The final verse of 171 is reminiscent of the closing verse of Watts' magnificent 'When I survey'.

170 Following the Lord

What wondrous condescending love,
That Jesus should for sinners die,
Should leave his throne of bliss above,
To bring rebellious creatures nigh !
Stupendous love beyond compare,
That Christ should tabernacle here.

2 By him my debts are all discharged,
And now my foes assault in vain;
My future hopes has he enlarged,
And told me I shall with him reign:
Then let me his dear name adore,
And strive to serve him more and more.

3 I now through fire and water too,
Would follow my redeeming Lord,
Assured his arm can help me through
And all sufficient strength afford:
To him then I will live and die,
And join the triumphs of the sky.

171 Following Hard after God
By every means, in every way,
My soul shall seek the Lord ;
At home, abroad, by night, by day,
Till he his grace afford.

2 Does he retire? I'll still pursue,
And mend my heavy pace,
Till with rejoicing eyes I view
His lovely, smiling face.

3 I with his people will attend,
Expecting him to see;
Jesus, my Saviour and my friend,
Oh come and visit me!

4 Were I of all the world possessed,
I would the whole resign,
If I might only once be blessed,
And say that thou art mine.