References to other writers in Sermons 2

In Volume 2 of his published sermons (Short Discourses Vol 2) Beddome refers to a number of writers, as follows.

2:9

Augustine (354-430)

The world troubles ... me, says one of old, and yet I love it. What (should I do) if it did not trouble me?

and

Samuel Rutherford (1600-1661)

I am not myself (myself is not myself, mine own is no longer mine own yet our aiming at this in all we do shall be accepted)

2:12

Edward Young (1683-1765) in Night Thoughts

And why not think on death? Is life the theme

Of every thought and wish of every hour?

2:14

Edward Young (1683-1765) The Congregation?

Not all those Inminaries quenched at once

Were half so sad as one benighted mind

Which gropes for happiness and meets despair

Isaac Watts (1674-1748)

Absent from Thee my guide! my light!

Without one cheering ray

Through dangers fears and gloomy nights

How desolate my way

Oh shine on this benighted heart

With beams of mercy shine

And let thy healing voice impart

A taste of joys divine

2:15

The Marian martyr John Hooper (1495-1555)

A holy man once said "Lord, I am hell but thou art heaven. I am sin but thou art goodness itself. I am nothing but corruption and vileness but thou art a fountain of purity and perfection." This is to be truly poor in spirit and of such is the kingdom of heaven.

(“Lord, I am hell, but Thou art heaven; I am swill and a sink of sin, but Thou art a gracious God and a merciful redeemer. Have mercy, therefore, upon me … according to Thine inestimable goodness.”)

Hymn Singing in Bourton

As far as we know, in Beddome's day hymn singing was unaccompanied and would have used Beddome's own hymns plus available books. Lining out would have been the norm, led first by Jasper Bailey (c 1740-1782) and later by William Palmer (1726-1807), with William Snooke (1730-1799) standing in on occasion. The hymn book compiled by Ash and Evans appeared in 1769 and Rippon's selection in 1787. Before that the book in general use was Isaac Watts psalm versions, first published in 1719.

In Wikipedia the entry on "lining out" says:

The practice of lined-out psalmody was first documented in England by the Westminster Assembly, which prescribed it in 1644, though only for those congregations with an insufficient number of literate members or printed psalters. It became however the norm in English Dissenting churches of all levels, and American ones as well, even after psalters and then hymn books became more readily available.

Lining out became prevalent in the seventeenth century both in Great Britain and America, gradually developing a distinctive style characterised by a slow, drawn-out heterophonic and often profusely ornamented melody, while a clerk or precentor (song leader) chanted the text line by line before it was sung by the congregation. Though attacked by musical reformers as uncouth, it has survived to the present among some communities and contexts, including the Gaelic psalmody on Lewis, the Old Regular Baptists of the southern Appalachians (USA) and for informal worship in many African American congregations.

The tide turned against lining out in England and New England in the first quarter of the eighteenth century, with greater literacy, improved availability of texts such as New Version of the Psalms of David (1696) by Nahum Tate and Nicholas Brady, and more widely available and better-printed tune collections. Influential clerics in England and America disliked the ragged nature of the singing that resulted as the congregation struggled to remember both the tune and the words from the lining out.

Lining out was in most places replaced by "regular singing," in which either the congregation knew a small number of tunes like Old Hundredth that could be fitted to many different texts in standard metres such as Common Metre, or a tunebook was used along with a word book. There began to be "singing societies" of young men who met one evening a week to rehearse. As time went on, a section of the church was allocated for these trained voices to sit together as a choir, and churches voted to end the lining out system.

Lining out persisted much longer in some churches in the American South, either through theological conservatism or through the recurrence of the conditions of lack of books and literacy, and in some places is still practiced today. In African American churches this practice became known as "Dr Watts Hymn Singing," a historical irony given Watts' disapproval of the practice.

Sermon 145 New Birth

John 3:7 Marvel not that I said unto thee, Ye must be born again

New Birth

No subject in religion is of greater importance than that of the new birth, and yet no one has been more misunderstood. Some suppose we are regenerated by baptism. Sin lies too deep to be thus removed, and can only be put away by the sacrifice of Christ. A change of moral conduct, especially if attended with some light in the understanding and warmth of affection, has also been mistaken for the new birth. Let us then enquire into the nature of the change intended in our text - notice some of its evidences - and consider its necessity.

I. Enquire what it is to be born again In general, it is that change in which sinners, dead in trespasses and sins, are made alive to God. He who was once darkness is now made light in the Lord, and he who was born a child of wrath now becomes a Child of God, and heir of the kingdom of heaven. It is a change which brings him into a new world, a new state of existence, and gives him a new capacity for action. 1. It is a divine and supernatural change, by the agency of the Holy Spirit. 2. It is an instantaneous change and herein it differs from sanctification, which is a progressive work. 3. It is an internal and invisible change, yet may be known by its effects. 4. The change is universal, extending to the heart and life. 5. It is an abiding change.

II. Notice some of the evidences of the new birth - chiefly from 1 John 1. Those who are born again ‘do not commit sin; yea, they cannot sin, because they are born of God’ (3:9, 5:18). 2. They have ‘overcome the world’ - its frowns and smiles, hopes and fears (5:4) 3. They have a sincere love to all the saints; for ‘everyone that loveth is born of God’ (4:7). 4. All their hope if salvation is founded on the mediation of Christ. ‘Whosoever believeth that Jesus is the Christ, is born of God’ (5:1). 5. Their walk and conversation is holy and exemplary. ‘Every one that doeth righteousness is born of God’ (2:29).

III. Consider the reasonableness and importance of this change. “Marvel not that I said unto thee, Ye must be born again” Nicodemus seemed to marvel at this doctrine, as if it were liable to great objections; supposing it to be new and strange, and altogether impracticable and absurd. Thus ignorant was this master in Israel of one of the first principles of the oracles of God. Let us also beware that we do not stumble at this stumbling stone. We must be born again. 1. Do not marvel at it as if the doctrine were new and strange. 2. Marvel not as if the doctrine were unintelligible. 3. Do not consider this new birth to be impossible. 4. Marvel not at this change as if it were unnecessary.

Conclusion 1. What has been said upon the subject may convince us of the evil of sin, and its baneful effects upon mankind. 2. Let us not rest satisfied in anything less than this entire renovation. Arise and call upon thy God! Pray for the teachings and influences of his Spirit, to show thee the way of life, and to guide thee in it. Pray that he would wound thee deeply, and heal thee thoroughly. 3. The less marvellous it is that we must be born again, the more surprising it is that we should be less about it.

(The hymn is by Isaac Watts)

Not all the outward forms on earth Nor rites that God has giv'n Nor will of man, nor blood, nor birth Can raise a soul to heav'n. The sov'reign will of God alone Prepares the heirs of grace Born in the image of his Son A new, peculiar race. The Spirit, like some heav'nly wind, Blows on the sons of flesh, Renews the spirit of the mind And forms the man afresh. Our quickened souls awake and rise From the long sleep of death On heav'nly things we fix our eyes And praise employs our breath.