Benjamin Beddome

William Fox

2012-01-19T05:12:00.000-08:00

It is probably Fox's father who signed the Bourton covenant of 1720. We also read in a Baptist Encylcopedia this entry:

FOX, WILLIAM (1736–1826) Baptist businessman and humanitarian, born at Clapton, England. Fox was apprenticed a draper and mercer and operated his own successful business at an early age. He was a member of Benjamin Beddome’s congregation at Bourton-on-Water but later moved to London. He became a deacon at Prescott Street Church in London under the ministry of Abraham Booth and engaged in numerous humanitarian efforts, including feeding and clothing the hungry. In May 1785, at the King’s Head Tavern in the Poultry, London, he introduced a plan for universal education that reached the attention of a number of important thinkers, including Robert Raikes (1735–1811). In collaboration with Raikes, Fox began in 1785 the Society for the Establishment and Support of Sunday Schools throughout the Kingdom of Great Britain, which aimed to teach children to read the Bible and fulfilled Fox’s dream of universal education. He was treasurer of the Baptist Home Mission Society and a friend of political leaders Granville Sharp (1735–1813) and William Wilberforce (1759-1833).

Aaron Ward

2012-01-14T10:04:00.000-08:00

Aaron Ward was a London printer and bookseller from about 1721 or 1724 until his death in 1747. Previously he had been at The Duck. He was based at the sign of the King's Arms in Little Britain. Beddoem had his post sent there when he was in London in 1740. Aaron's son John Ward carried on the business until his own death in 1758.

Surgeon Apothecary

2012-01-14T09:04:00.000-08:00

We have noted that following his schooling in Bristol, Beddome was apprenticed to a surgeon apothecary and seems to have taken well to it. He apparently never lost his love for things medical. Two of his sons trained in the same field and he himself, it seems, carried on some form of medical practice in Bourton. It is said that he would often turn to the world of medicine for an apt illustration in his preaching. (Remarks in Memoir, xi, which reveals that Bernard Foskett, like many a nonconformist minister at that time, also had a medical training).

It is perhaps worth noting, therefore, that the term apothecary, often used between the 1600s and 1800s, does not refer to a chemist or druggist but was used for individuals living in London who had passed the examinations of the Worshipful Society of Apothecaries of London, founded in 1617 (a break away from the grocers company), or to their often less well qualified counterparts in the provinces. Although the apothecary's practice included a strong dispensing element, it was more all-encompassing than the handling of drugs and chemicals. Following a ruling in the Rose Case (1701-1703/4), apothecaries became legally ratified members of the medical profession, able to prescribe as well as dispense medicines.

In the 1700s apothecaries were some of the most common medical practitioners. In Bristol in 1775 there were 8 physicians, 56 surgeon-apothecaries and 3 druggists. Medical students could become a surgeon-apothecary without going to university (nonconfomrists were barred from Oxford adn Cambridge until 1828), and could earn a living from minor surgery and dispensing drugs. Under the Apothecaries Act of 1815, apothecaries who took a specified course of training with the Worshipful Society of Apothecaries could be licensed as general practitioners, and were called licentiates.

Richard Mosely 1746-1819

2011-12-05T08:51:00.001-08:00

The Baptist Magazine of the time, reporting on the death of Richard Mosely, minister at Grittleton, six miles from Chippenham in Wiltshire, from 1776, mentions that his "parents were members of the church at Bourton-on-the-Water, under the care of the venerable Benjamin Beddome". Mosely was born in Stow, Gloucestershire, June 12, 1746 and was baptized in 1762, joining the Baptist Church at Upton. Called to the ministry in 1774, he was ordained by his tutor Caleb Evans along with Tommas and Benjamin Francis. He died August 12, 1819. The obituary drawing on a letter from a Mr Martin says he was "a very pious and laborious minister".

Naunton Baptist Church

2011-11-26T09:05:00.001-08:00

This piece on the early history of Naunton Baptist Church was found here.

The history of Baptists in Naunton goes back at least to 1676, when there were six non-conformists in the village. It is traditionally said that Oliver Cromwell deliberately settled some of his Puritan followers in this area after the Civil War, and that some of these who first brought the "chapel" way to these parts. In fact, there is good evidence of Puritans within the Church of England at Bourton and Slaughter very early in the 17th Century, and these were almost certainly the fathers and grandfathers of the first non-conformists congregations.
At around 1660 the Baptist Church was founded in Stow, though local Baptists had been meeting in the Stow/Moreton for a number of years, and are recorded in 1655 sending representatives to the Association of Baptist Churches meeting at Warwick, as did the Baptists of Bourton on the Water. The influence of Stow Baptist Church also reached out into the villages.
Among its numbers in 1685, Anthony Freeman, Thomas Bradley and Richard Lambe of Guiting, and William Wood of Barton are recorded as fined for not attending the Parish Church, and at least Richard Lambe was imprisoned. Anthony Freeman, a mercer, was the pastor of the Stow Baptist Church around the end of the 1600s, and it was a Mrs Margaret Freeman of Guiting who presented Stow Baptist Church with two communion mugs around 1700. Amongst those fined are men from a number of other villages around Bourton and Stow - though not from Naunton.
It looks likely that during the mid 17th Century Bourton was a stronger influence than Stow Baptist Church. The rector there was, Anthony Palmer, a strong Calvinist. He was ejected from the Church of England in 1661, but records show that in 1676 nearly half the stated population of Bourton on the Water refused allegiance to the Church of England - an exceptionally high proportion - compared with just 5 "dissenters" (non-conformists) in 1603. With Bourton only five miles away, it is safe to presume that non-conformity reached Naunton from there.
A diocesan survey in 1735 records 11 non-conformists in Naunton, out of 44 families. The 11 are identified as 6 presbyterians, 3 baptists, and 2 "sabbatarian and congregational" - a shoe-maker and his wife, who are also identified as baptist and unitarian.
About 1737 a Baptist called Joseph Hitchman was preaching the gospel at Naunton to these local non-conformists, in the open air or, more probably, in a cottage. At least two local people were moved to believe in Jesus - Robert Wake Rowlands and his wife Mary were baptised in the river "about three lug [16 yards] below the bridge". Robert was a young man of about 20 - a tailor from Notgrove.
In 1740 Bourton Baptist Church called as in minister Rev Benjamin Beddome. His ministry lasted for 52 years, and was hugely influential. During his time the Bourton Baptists grew greatly in strength and number, including from the surrounding villages. Stow Baptist Church was going through a weak period, and became part of the Bourton church in 1742. Bourton Baptist Church at this time had about 100 members, drawing from most of the villages within a 8 mile radius, including Naunton, the Slaughters, Barton and Hawling. (The popularity and effectiveness of Beddome's ministry was such that within 10 years membership increased to 180, with the chapel enlarged in 1748 and a new one built in 1765 to accommodate the extended congregation.)
For the first forty years of Beddome's ministry, the few Baptists at Naunton must have made the 10-mile round trip to Bourton for worship. As their numbers slowly grew, they must have increasingly desired a place of worship of their own - but Beddome was the sole minister of the large Bourton church, and could not be expected to travel to minister in the villages.
Then in 1777 - when Beddome was 60 - an assistant minister was appointed to help him, Rev William Wilkins. Although early evidence is circumstantial, it seems likely that Wilkins was crucial to the establishment of Naunton as a separate Baptist church. Two years after Wilkins' arrival the Naunton Baptists took the first of three important steps that would lead to their independence. In 1797 ten Naunton villagers applied to the Bishop of Gloucester to register Robert Rowland's house as a place of public worship, as was required by law. They would still be a part of the Bourton Baptist Church, but would now have their own place for worship. There is no immediate, direct evidence, but it is fair to presume that William Wilkins was able to visit the villages, and that this prospect encouraged the Naunton congregation to establish their own place of worship in Robert Rowland's cottage. (Wilkins was certainly closely connected to the work in Naunton - sometimes very directly - for the next 33 years). ... The congregation grew steadily ...
By the 1790s Beddome was declining in health and was well through his 70s. (He was to die in 1795, still the pastor of Bourton Baptist Church). In the Summer of 1792, Rev Wilkins had stepped down as Beddome's assistant, for reasons that are not recorded: he remained a very active player in the local Baptist scene.

Whether influenced by Wilkins, or in premonition that Beddome's death would lead to a period of instability at Bourton, the Naunton Baptists now took their second major step towards becoming an independent church. In 1794 twelve local men subscribed to a fund to pay visiting preachers to take services at Naunton every month (presumably communion). This was a significant step, establishing partial financial and ministerial independence from Bourton.

An intriguingly un-dated document records that Mr Wilkins was formally invited to be minister by 55 people who describe themselves as "attenders of the Baptist Congregation at Bourton on the Water" but are all from villages around Naunton (15 from Naunton itself). The names in the document and circumstantial evidence would suggest a date between 1792 and 1797. If so, this would be a record of the Naunton congregation seeking to call Wilkins as their minister following his separation from Bourton.

Separate Bourton records indicate that they had been asked by the Naunton congregation for Communion sometimes to be administered at Naunton itself, and that this by Wilkins - but that both requests were declined. Bourton records also indicate that Wilkins preached for some years at Cirencester after leaving Bourton in 1792: perhaps he had a commitment to Cirencester that prevented him from responding to a formal invitation to become a minister at Naunton in the 1790s.

It seems that with Wilkins unable or unwilling to serve at Naunton, the congregation there "secured the services" of a Mr Roadway in 1797 as "their minister". A further step to independence had been taken.

Following Beddome's death, Bourton Baptist Church entered a period of instability and fragmentation. The Naunton congregation by now was most likely too large to meet in the Rowlands house, and a proper chapel was needed. First they had to obtain formal approval - a fourth step to independence. In October 1797 twenty one men, including William Wilkins, signed another certificate for the Bishop of Gloucester to grant permission for the building of a chapel - again signed on the Bishop's behalf by Thomas Rudge, Deputy Registrar.

It may have taken a little while to raise some funds and identify a plot of ground, for it was in 1799 that the congregation set to work "to provide a more convenient place for their assembling together". A piece of garden ground 17 yards by 9 yards was bought from Robert Perry at the western (war memorial) end of the current site. Work began on the walls in 1799, much of it done by a Mr Mosen - a name still associated with building work in the village of Naunton today.

There was also concern that services would be properly administered. Early in 1800, William Rowlands - clearly a leading figure in the congregation - received a letter from his cousin William Hitchman concerning the correct way to administer communion.

In the Summer of 1800 the first Chapel formally opened, and six months Naunton Baptist Church was formally recognised as independent of the Bourton congregation, a recorded in the following slightly sharp message:

January 2 1801

Dear Brethren,
As you have after prayer and consideration, withdrawn yourselves from this church, so as not to interfere with the concerns thereof, having chosen Mr Rodway to be your minister and pastor, We, the members, now met together by appointment, think it our duty to send you this message, not in anger, but in prudence, to let you know that we no longer look on you as members with us, but to esteem you as brothers and sisters in the Lord, wishing you peace, love, and prosperity, and desiring your prayers for us.

Sermon The Compassion of Christ

2011-10-12T15:59:00.000-07:00

Isaiah 42:3 A bruised reed shall he not break, and the smoking flax shall he not quench.

This is a prophecy concerning Christ, in whom as the Lord's servant, he expresses the highest satisfaction (1). He looked upon him with ineffable delight; and whether as suffering on earth, or enthroned in heaven, he took the greatest complacency in him. Accordingly, this prophecy is applied to Christ in the NT Matt 12:20.

1. The words in the text may refer to the church in general, or the state of religion in the world. A light or lamp and a rod or sceptre, are freqently used in Scripture to denote royal dignity and authority: to both of which there may be an allusion in the text. In this view, a bruised reed or sceptre, a smoking flax or lamp, ready to become extinct, would represent the low and depressed state of the church; yet in this state she is the object of Christ's tender regard. However low and languishing, he will raise her out of it. He will not break this bruised reed, nor quench this smoaking flax ; but will send forth judgment unto victory. Those glorious things shall be accomplished which have been spoken of Zion, the city of the living God.

2. The text may refer to the case of individual believers; to weak christians, to those who are bowed down under a load of guilt, temptation and sorrow ; to those who are discouraged by a sense of their own uoworthiness, and though desirous above all things to come and venture their souls upon Christ, yet are doubting of acceptance with him. It may also apply to such as are under decays of grace, having lost their fervour, left their first love, and by their negligence and backslidings brought upon themselves the visible tokens of divine displeasure. But as Christ will tenderly cherish the smallest beginnings of grace, so he will carefully preserve the smallest remains of it, and fan the dying flame. Weak faith shall be supported, wavering hopes confirmed, until the feeble become as David, and David as the angel of the Lord.

It is in this latter sense that I shall proceed to consider the passage. - The reed is weak and frail in itself; but becomes more so when torn and bruised by the stormy wind and tempest. The humble broken-hearted christian is weak and tender at the best; but becomes more so when oppressed with guilt, meeting with storms of temptation, doubtful of Christ's love to him, and of his love to Christ. In such a case, if exercised also with a variety of adverse providences in this world, he is ready to give up all hope of a better. - The smoking flax shows that there is some fire and light, though ready to expire. The light and love of the christian are sometimes faint and glimmering: without renewed supplies they could not long exist, and a little violence would totally extinguish the feeble flame. But Jesus will neither break the bruised reed, nor quench the smoaking flax.

1. Let us enquire why the persons spoken of may be compared to the bruised reed and smoking flax

1 Both these objects have a mean appearance and are deemed of little use and low and humble christians are much the same. Especially, if in a declining state, they bring but little honour to their profession, and often afford matter for reproach. Through their manifold complaints, religious duties would seem to be a drudgery, and the God whom they serve a hard master. They sink in the esteem of others, and not less so in their own esteem. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter Lam 4:2.

2 The bruised reed has some strength, and the smoking flax some fire, though both in a small degree, so the Christian, though he has but a little strength, like the church at Philadelphia, yet he is still alive, and the light of Israel is not quenched. True grace is abiding, notwithstanding its weakness. Though the weeds of corruption overshadow the plants of grace, yet the)' shall neither destroy their being, nor change their nature. God can see a beauty in the christian who sees nothing but deformity in himself. The same complaints may prove the reality of grace, and yet the weakness of it. The heart may be right with God, notwithstanding our unhappiness. Isaiah exclaimed, Woe is me! Paul cried out, Oh zrretched man that lam! And yet the one was the greatest prophet under the old testament, and the other the greatest apostle under the new. There might be many imperfections in Abijah, the son of Jeroboam; yet in him was found some good thing towards the Lord God of Israel.

3. Many are ready to break the bruised reed and quench the smoaking flax. Great also are the oppositions and discouragements which weak believers meet with, and yet they are still preserved. Satan bends his greatest force against those who are least able to resist him. When he desired to have Peter, that he might sift him as wheat, it was at a time when grace was upon the decline, as appears from our Lord's intercession for him : I have prayed for thee, that thy faith fail not. Wicked men often insult, as they did David, saying, Where iinow thy God! Good men often censure, instead of bearing with the infirmities of the weak, and add to the weight of that burden which is already too heavy to be borne. This was Job's case, and has since been verified in the experience of many of the saints in every age.

4. The bruised reed needs to be supported, and the smoaking flax to be enkindled : so does the christian need to be strengthened, and quickened afresh by divine grace. It is said of some, that out of weakness they were made strong; but it is not said that they made themselves so. When christians are made sensible of their declensions, they always apply to God to be renewed. Their language is, Forsake not the work of thine own hands! And when recovered, they thankfully acknowledge, He resloreth my soul, and leads me in paths of righteousness for his name's sake. Our own experience convinces us that our help is not in our selves ; and every creature says, it is not in me. When Jacob is small, he can only arise by the mighty God of Jacob. If we at first believe, it is owing to divine influence: and if we overcome the remains of unbelief, it is the same. He who is the author must also be the finisher of faith, and of every other grace. If we grow up as calves of the stall, it must be under the quickening beams of the sun of righteousness. From Christ's fulness it is that we receive grace for grace. And his grace is sufficient for us : his strength shall be made perfect in weakness.

2. Notice what is implied in Christ's not breaking the bruised reed, nor quenching the smoking flax

Much more is implied in these words than is expressed. The Lord will not put the weak believer to those trials which are disproportioned to his strength. He will not suffer hina to be tempted above what he is able to 'bear; but will with the temptation also make a way for his escape. There may be seasons when the christian thinks the Lord is coming forth to destroy him ; but it is not so. Many have had to acknowledge as well as David, I said in my haste, I am cut off" from before thine eyes: nevertheless thou heardtst the voice of my supplications when I cried unto thee. When he wrestled with Jacob as an enemy, he secretly supplied him as a friend ; and though he sent him away lame, yet it was with a blessing. The language of Job's unbelief was, He hath set me as a mark for his arrows. The language of his faith was, When he hath tried me, I shall come forth as gold. - All this is true: the followiug things are also implied.

1 That as Christ will not break the bruised reed, so neither will he suffer others to do it. He will avert every blow designed to injure it, and enfeeble every arm that is lifted up against it. As he will not quench the smoaking flax himself, so all the efforts of others for that purpose shall be rendered fruitless. If Satan pour on water, he will pour on oil. If he raise the blustering wind of temptation, Christ will say, Peace! be still; and the storm shall become a calm.

2. Instead of breaking the bruised reed, he will bind it up, and strengthen it; and will cherish the smoaking flax till it break forth into a flame. The good Shepherd will seek that which was lost, and bring again that which was driven away, and bind up that which was broken, and strengthen that which was sick: yea, he will gather the lambs with his arm, and carry them in his bosom, and gently lead those that are with young. Having himself been tempted, he is able also to succour those who are tempted ; for he is touched with the feeling of our infirmities. He will ease them of their burdens, cure them of their diseases, recover them from their wanderings, dissipate their fears, and at length enable them to triumph over all their enemies. His watchful eye shall guide them, his bountiful hand supply them, and his powerful arm support ihem. He will consult both their safety and comfort, and bring them to that world where danger and sorrow shall be known no more. Their sun shall no more go down, neither shall their moon withdraw itself: for the Lord shall be their everlasting light, and the days of their mourning shall be ended.

Such is the compassion of Jesus, that humble and fearful souls may claim him as their friend : their infirmities shall not alienate his love. He will preserve weak grace, and make it victorious. It is his gift, and he will not reclaim it; his work, and he will not forsake it; it bears his image, and he will not suffer it to be defaced. He who notices the smallest sins to punish them, will also notice the weakest efforts of grace to encourage and reward them. This the experience of his people in all ages abundantly testify.

We shall now proceed to an improvement of the subject.

1. Let weak christians be encouraged from hence to commit themselves to Christ, and place an entire confidence in his faithfulness and compassion. Let them discountenance the suggestions of an unbelieving heart, and strengthen themselves in the Lord their God. Let them plead his promises, upon which he has caused them to hope : let them no longer hang down their heads like a bulrush, but lift them up with holy joy. Why should the bruised reed shrink from him whose purpose it is not to break it down, but raise it up. He shall deliver the needy when he critth ; the poor also, and him that hath no helper.

2. Let us imitate this part of our Lord's conduct, and carry it towards others as he carries it towards us. As we live upon charity, we should also exercise it. We should not put on the fierceness of a lion to others, when Christ shews the meekness of a lamb to us. Let us therefore lift up the hands which hang down, and the feeble knees, lest that which is lame be turned out of the way, but let it rather be healed— Comfort the feeble minded, support the weak, and be patient to all men. Let ministers especially imitate the example of their divine Master ; encourage the weak, instruct the ignorant, and bear with the froward. It becomes them to be gentle among their people, as a nurse cherisheth her children ; remembering that God is against those shepherds who strengthen not the diseased, nor heal the sick, nor bind up the broken, but treat them with rigour ; and be will require his flock at their hands. (Ezek.xxxiv. 10.) Bucer, after long experience, resolved to despise none in whom there was any thing of Christ. Where there is most holiness, there is always the most tenderness and moderation, humility and condescension.

3. It becomes us to beware that we do not abuse the mercy of our Saviour, by supposing that we have weak grace when indeed we have none ; for it is real, and not counterfeit piety, to which he shews his tender regard. Nor yet by contenting ourselves with weak grace, though it be true. This would be offensive to the Giver, and not answer the end for which it is given. Christ came that his people might have life, and have it more abundantly. God's command in the new, as well as in the old creation, is, " Encrease and multiply." True religion is, so to forget the things which are behind, as to be reaching forth unto those which are before; and to press towards the mark, for the prize of the high calling of God in Christ Jesus. Phil. hi. 14,

Lastly : If weak christians shall not be neglected, much less the strong. If Christ will not quench the smoking flax, much less that which burns with a brighter flame. If he will not break the bruised reed, much less the strong cedars in his Lebanon.

How soft the words my Saviour speaks ;

How kind the promises he makes!

A bruised reed he never breaks,

Nor will he quench the smoking flax.

The humble poor he won't despise,

Nor on the contrite sinner frown ;

His ear is open to their cries,

He quickly sends salvation down.

With humble souls he bears a part

In all the sorrows they endure:

Tender and gracious is his heart,

His promise is for ever sure.

Tho' press'd with fears on every side

They know not how the strife may end ;

Yet he will soon the cause decide

And judgment unto victory send."

William Snooke Portrait

2011-10-06T15:48:00.000-07:00

This is the portrait of William Snooke
shown at Mike Rendell's blog here

Deacon James Ashwin

2011-09-24T12:51:00.000-07:00

In pictures of the past Thomas Brooks records how the year after Thomas Coles came, deacon James Ashwin [1710-1801] died. It is recorded in the church book thus:

September 3, 1801, departed this life, an honoured and beloved brother in the Lord, James Ashwin, aged ninety one. An honourable member and deacon of this church, of a savoury spirit in the things of God, a humble Christian, often afflict ed, and greatly comforted in his affliction. A constant attendant on the means of grace, when able, and an admirer of the grace of the means, saying, 'why me, such a sinner as I have been, to have hope toward God, my Redeemer?' He cherished an ardent desire for the good of souls, and for the peace and prosperity of Zion. He was calm and composed in his last affliction, though in great pain. Though not destined to enjoy the ministry of Mr Coles, he felt much interest in the prospect of his coming, and requested that he would preach at his funeral, from Jeremiah xxxi 3, which was done on the eighth of that month.

Printers of the Catechism

2011-09-22T16:01:00.000-07:00

The first edition of Beddome's Catechism in 1752 was published by John Ward in London. John Ward (c 1679–1758) was the son of a Baptist minister, also John Ward, and was an English teacher, a supporter of learned societies, and a biographer, remembered for his work on the Gresham College professors, of which he was one. He has an entry in the ODNB and Wikipedia has this here. Also see this article here and this one too. This is probably the wrong Ward, however. The Ward we want is the son of Aaron Ward, mentioned in a later blog.

By 1776 Ward was dead and for the second corrected edition Beddome turned to a Methodist in Bristol, William Pine (1739-1803) printer first of the Bristol Chronicle (from 1760) and then the original printer of the Bristol Gazette (from 1767). A Methodist he had a large business in Wine Street, Bristol. He was associated at one point with the Quaker Joseph Fry (1728-1787) of chocolate fame when Fry turned his attention in 1764 to type-founding following the success of John Baskerville. Their new type may be traced in several works issued between 1764 and 1770. In 1774 Pine printed at Bristol a Bible in a pearl type, asserted to be ‘the smallest a bible was ever printed with.’ To all these editions notes were added to escape the penalty of infringing the patent. In 1776 Pine published Beddome's catechism but in 1777 the firm became J Fry and sons, reprinting octavo and folio Bibles and Pine subsequently withdrew entirely. Pine was John Wesley's printer until by 1775 Wesley found him too much of a Calvinist and pro-American independence. He married three times and had children. His second from 1790 wife was Elizabeth Owen. His third wife outlived him.

Catechism Book on sale (2nd ed)

2011-09-22T15:15:00.000-07:00

A notice here says

A Scriptural Exposition of the Baptist Catechism By Way of Question and Answer.

Second Edition, Corrected. 8vo. [153 x 91 x 12 mm]. 192pp. Contemporary binding of canvas over pasteboard, the spine lettered on two later black labels. (Upper joint split, but cords holding, worn at the edges). Stock no. ebc3224.

Bristol: by W. Pine, 1776.

£500

The first edition of 1752 is known only from a single copy, at Regent's Park Oxford. This second edition is recorded at nine locations, but there is only one in the USA, at Andover Newton Theological School.

Benjamin Beddome (1717-1795) was pastor at the Baptist Church in Bourton on the Water, Gloucestershire, from 1740 until his death. He wrote over 800 hymns, which were published as Hymns Adopted to Public Worship or Family Devotion in 1818. In 1770 he was awarded an MA by Providence College in Rhode Island in recognition of his literary gifts.

With a neat ink inscription inside the front cover: "G.P. Hinton the 28th May 1804. The Gift of his very Dear Friend the Rev. Dr Ryland. Note this Book is very useful to Ministers & Students to the Ministry for here they may look for Answers in Scriptine Language to whatever questions they are answered on whatever subject they may be upon".

(Hinton appears to have been a Unitarian who was once a minister of a west country church but then went into the legal profession in Bristol.)

Beddome's Evangelist

2011-09-22T01:06:00.000-07:00

In the brief memoir of Beddome published with the sermon collection of 1835 we read of Beddome's conversion. The writer says young Beddome's mind

appears to have been altogether unimpressed about religion, till an event occurred which he himself thus records. "Mr. Ware, of Chesham, uncle, I believe, to Coulson Scottow, Esq. preached at the Pithay, Bristol, August 7, 1737, with which sermon I was, for the first time, deeply impressed. Text, Luke xv. 7: 'Likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons that need no repentance.'" Thus more than twenty years had been devoted to the service of Satan, notwithstanding the numerous and affectionate discourses of the pulpit, the prayers, instructions, and examples of his parents; but when he heard the character of the penitent described, it at once became his own. Indeed, so intense were his feelings, that as he could not suppress his tears, he selected the most retired part of the chapel to conceal them; but though his grief was thus hid from man, it was doubtless the cause of joy among the angels in heaven ....

I have wondered about the identity of this Mr Ware and finally more or less tracked him down. He was Joshua Ware (d 1739) and he was indeed uncle to Coulson Skottowe (1719-1784). He was a gentleman perhaps a knight and, it seems, a medical doctor.

An article about the Skottowe family (the K is now preferred) here quotes from a privately printed book from 1963 by Philip E Skottowe called The Leaf and the Tree that says

A Mr [John] Ware, who was the High Sheriff [of Buckingham in 1735], had three beautiful daughters; his brother [Joshua], who was minister of the Baptist Chapel in Chesham, paid a visit to a friend named Coulson in Yorkshire, probably John Coulson [d 1674], the uncle of Elizabeth [Coulson], wife of Thomas Skottowe (1695-1771). The reverend gentleman spoke so highly of his nieces' charms that Coulson asked to see their portraits and finally selected one [Martha] as his wife. Her sister Rebecca, while on a visit to her newly-married sister, met young Thomas Skottowe and became his first wife in 1717, dying after the birth of her son Coulson in 1719 [his second wife was Anne Casrip d 1751].

So one sister, Martha, married the elderly and wealthy Presbyterian merchant, John Coulson, while the other sister, Rebecca, married 21 year old Thomas Skottowe from Norfolk (a twin whose brother Coulson died 1750; the patron of sea captain James Cook who so inspired William Carey). A point of interest with regard to Skottowe's marriage is that it was, as a lawyer later described it, 'a stolen match', without the permission or approval of the well-connected Ware family of Chesham. This fact had important consequences. It meant that the impecunious Skottowe did not receive the marriage portion customary for those of his class. It also meant a breach between him and his powerful in-laws which was shortly to lead to a major humiliation.

It is clear from John Coulson's 1727 will that he and the Wares strongly disapproved of Skottowe. The will was apparently a ruthless document in which Coulson used his financial clout to humiliate Skottowe in his role as a father. It demanded that Skottowe hand over his son, Coulson Skottowe, then aged eight, to the guardianship of the Ware family, the family of his deceased mother, Rebecca. Three guardians were nominated, who would henceforth be entirely responsible for his upbringing and education. These were his aunt Martha, her father, John Ware, and Colulson's uncle Joshua, the man through whom Beddome was converted. From then on, Skottowe could have nothing to do with his son and was forbidden to attempt to get him back under his own control. He was to sign legal contracts agreeing to all this. If the terms were met, he would receive £500 under the will. When Coulson Skottowe came of age he would inherit all John Ware's property. If the terms were broken he would inherit nothing. At the time of John Coulson's death, his father-in-law, John Ware, was living in a house in South Shields, so presumably the boy then went to live there with his aunt and his great uncle. Hence Beddome's "uncle, I believe, to Coulson Scottow, Esq".

Letter to the Association 1789

2011-09-20T16:08:00.000-07:00

This is the letter to the association written by Beddome and his church officers in 1789

To the Ministers and Messengers of the several Baptist Churches designing

to meet in Association at Evesham on the Tuesday and Wednesday maj

The Church of Christ meeting at Burton on the Water holding the Doctrines

usually specified in your annual Letter wisheth Grace Mercy and Peace from

God the Father and our Lord Jesus Christ/

Dearly beloved Brethren

How swift the Revolutions of Time! How soon hath another Year

taken its Flight and left scarcely the shadow of a Trace behind!

Since your last annual Assembly We have gone through a Variety of Changes

with some light Afflictions and Experiences, Multitudes of Mercies met; but

alass how faint are the Impressions made, how soon how easily have they been

eras'd! Yet the same God who gave us Liberty to write then renews it now,

which we would regard as a wonderful Instance of his Patience, Longsuffering

Tenderness and Compassion, considering our neglect a??g provoking Carriage

towards him - We survive the Funeral of many of our Christian Friends,

other churches have lost their dear pastors and are yet unprovided, ours

is continued; and though aged and infirm, is not totally incapacitated and

laid aside: Other Churches have been convuls'd, and almost torn in pieces

by Divisions, Ours enjoys a considerable Measure of Peace; though that oneness

of Heart which is the great ornament of Christianity is too much wanting.

Our Number is neither diminished; nor increas'd; one being added by Baptism

and a very aged Member remov'd by Death - In a Word Luke warm as for

Barrenness, inward Darkness and that though the Children are are brought to

the Birth there is not strength to bring forth, have long bene and still are

the Subjects of our Complaint. Will you pray earnestly to God for us, and may

he hear for his Name's sake and for his Son's sake.

To draw to a Close - as we trust in this yearly Meeting you are

animated with a desire of promoting your own mutual Edification, the

Welfare of the associated Church, and the Glory of God We devoutly

wish you the divine Presence and Influence both in the publick Assembly and

your Private Conferences not being left to a jejeune and trifling Spirit, which

both often render'd such opportunities unpleasant and uninviting.

We sadly feel that a Spirt of error is creeping into some of the Churches,

and that where the Doctrines of the Gospel are not totally rejected

their Importance is not properly attended to: a Word therefore concerning

this in your circular Letter may perhaps be a Word in Season,

And now may the eternal Spirit of God, the Spirit of Life, Love, Peace and

Holiness preside in your Councils, and rule in your Hearts; preserving you

both from carnal contentions and frothy conversation; so that the messengers

of the Churches may be the Glory of Christ, thus pray

Your Brothers in Gospel Bonds

Signed at our Church Meeting May 31st 1789

Benjamin Beddome

James Ashwin

Edward Reynolds

Thomas Cresser

Wm Palmer

Rich Dolby

Joshua Perry

Wm Collett

Samuel Fox

Not knowing whether our Pastor oppress'd as

he is with Infirmities will be able to give

You his Company we have appointed our beloved

Deacon James Ashwin and Wm Palmer

our Messengers on this Occasion.

[The association was in Evesham and apparently Beddome did go. It was to be his last. He preached on Philippians 4:3].

A true disciple of the old school

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In 1805 the Evangelical Magazine 13 carried a review of Beddome's first posthumous sermon collection as follows

Twenty Short Discourses, adapted to Village Worship, or the Devotions of the Family. Published from the Manuscripts of the late Rev B Beddome, AM. 8vo 3s. 12mo, 2s.

Contents: Sermons I and II, Self examination. Ps cxxix. 23, 24. — III, Desireableness of Christ's Presence. Luke xxiv. 29. — IV, Sinful Excuses answered. Luke xiv. 19. — V, The Penitent. Luke vii. 38.— VI, The Power of Conscience. Rom. ii.15. — VII, The Compassion of Christ. Isa. xlii. 3. — VIII, Necessity of Holiness. Jer. xiii. 27. — IX, The Important Question. John ix. 25. — X, Waiting on God. Hab. ii. 3.—XI, The Christian's Complaint. Ps cxlii. 4. — XII, The Impotent Man. Acts iii. 8. — XIII, Motives to Usefulness. Mark xiv. 8. — XIV, The Last Passover. Luke xxii. 11, 12.— XV, Peter's Confession. Luke v. 8. — XVI, Hypocrisy exposed. — XVII, Reconciliation to God. 2 Cor v. 20. — XVIII, Self-Love. 2 Tim iii. 2. — XIX, Spiritual Convictions. John viii.1. — XX. Excellency of the Law. Ps cxix. 66

The author of these Sermons hast long since finished his mortal course, and entered into his rest. He was much respected whilst he lived, nor less lamented when he died. He was of the Baptist denomination, a serious experimental Christian, and a sound preacher, in every sense of the word. As a true disciple of the old school, he implicitly followed his Bible wherever it led him; and reposed unshaken confidence in his guide. On the one hand, he never shunned a full declaration of his belief in the doctrines of the Trinity, the Divinity of Christ, the Atonement, Justification by faith, the Necessity of Regeneration, &c. On the other, he was not afraid to press on his hearers with becoming earnestness, all those experimental and practical parts of the inspired volume, necessarily connected with a scriptural and genuine belief of the truth as it is in Jesus. He maintains, that, to be a real Christian, the mind must be enlightened into a knowledge of the gospel, feel the energy of it upon the conscience, and bring forth all the fruits of it in a holy and godly life; and by thus blending the principles, the experience, and the practice of religion together, Mr Beddome necessarily became an acceptable and a useful preacher.

Although a man of learning and talents, he was too wise and too grave a minister to make any ostentatious display of them in the pulpit; but that dignified simplicity and elegant plainness which characterized his Sermons, gave them weight and energy. They exhibit no traits of novelty, no laboured efforts at ingenuity: they contain no brilliant or sparkling sentences, which flash on the mind like the passing meteor before the natural eyes; but in these Sermons Mr B aims at the heart, using no other weapon in this holy warfare than that of which it may be truly said, "There is none like it, namely, the sword of the Spirit, which is the word of God. Another recommendation of these discourses is, that the subjects are all important; and the length of them well adapted to family-exercises. On this, as well as on other grounds, we recommend them to the perusal of serious Christians and hope the editor will favour the public with a second volume.

The review is referenced in an article "The Baptists and the transformation of the church 1780-1830" in the Baptist Quarterly by W R Ward here. Ward remarks in the article

"Certainly the relatively liberal Calvinism of Beddome and the West of England had its influence on London and the South Midlands where the future founding fathers of the Baptist Missionary Society used Jonathan Edwards to help each other over their difficulties with hyperism, and linked up through John Sutcliff of Olney, with Fawcett, Alvery Jackson and other Baptists of the North who had never owned the sway of Gill and Brine, and early made a deep impression on the Rossendale area of Lancashire."

Letter to Anne Steele

2011-09-15T12:26:00.000-07:00

This is the letter sent (some time in the early 1740s) by Beddome still a young man to his contemporary Anne Steele, as found in Michael Haykin's book The Christian Lover
Dear Miss

Pardon the Boldness which prompts me to lay these few lines at your feet. If continued thoughts of you and a disrelish to everything besides may be considered as arguments of love, surely I experience the passion. If the greatness of a person's love will make up for the want of wit, wealth and beauty, then may I humbly lay claim to your favour. Since I had the happiness of seeing you how often have I thought of Milton's full description of Eve, book 8, line 471:

. . . so lovely fair!

That what seemed fair in all the world, seemed now

Mean, or in her summed up, in her contained,

And in her looks, which from that time infused

Sweetness into my heart, unfelt before. . . "

Madam, give me leave to tell you that these words speak the very experience of my soul, nor do I find it possible to forbear loving you. Would you but suffer me to come and lay before you those dictates of a confused mind which cannot be represented by a trembling hand and pen? Would you but permit me to cast myself at your feet and tellyou how much I love you, what an easement might you thereby afford to a burdened spirit and at the same time give me an opportuniy of declaring more fully that l am in sincerity, Your devoted servant,

— Benjamin Beddome

(Steele Papers STE 3/13 Angus Library)

Anne Wilkins

2011-09-07T01:58:00.000-07:00

There is no portrait of Beddome as we have said but Mrs N informs me that she was recently sent, by a Beddome descendant in Canada, this portrait of a lady who is probably Beddome's daughter-in-law, Anne Wilkins (she was married to Boswell Brandon Beddome). On the reverse it says

Grandmother Beddome

to Ellen Octavia

Ash ... ?

10 July

husband dies

October

~~L...st~~

According to an entry in the family Bible, Anne Beddome (nee Wilkins) died at 1 am on July 10, 1797. Boswell Brandon Beddome died on October 29, 1816. Ellen Octavia (b 1831) was the daughter of William Wilkins Beddome (1782-1858).

Signatures

2011-09-07T01:19:00.000-07:00

In the 19th century many of Beddome's grandchildren and great grandchildren emigrated to the Americas and to Australasia, taking with them various family documents. In more recent years it has been possible for Beddome descendants in Britain to trace these. One document (taken to Canada by the children of Beddome's youngest son, Josephus) is a page of Beddome signatures seen above (sent to me by Mrs N). One of the grandchildren has written underneath each signature how this person is related to him or her. At the top of the page are two signatures - Jos Brandon on the left (underneath 'Brother of my Great Grandmama' - in other words Beddome's mother's brother) and on the right Jos Beddome (underneath 'Grand Uncle' - Beddome's brother). Below that is Beddome's signature (underneath 'Grandpapa'), below that B Foskett ('Grandpapa's Tutor'), below that Mary Bright ('Grand Aunt' - Beddome's sister born in 1720, who had married first Moses Brain then Edward Bright), below that Rachel Beddome ('Great Grandmama' - Beddome's mother) and finally Thos Ludlow ('Grand Aunt Patty's Husband' - this was the husband of Beddome's youngest sister Martha, who was known as Patty).

What is not known is whether these signatures were all done at the same time or over a longer period. Mrs N favours the former view as the one missing is John Beddome, Beddome's father who died in October 1757. If they were all done at once, this could narrow down the date because we know that Bernard Foskett had a stroke on the morning of the September 9, 1758 and died soon afterwards. However, we believe Rachel Beddome died on the March 23, 1758, which narrows the date even more - to the six months October 1757-March 1758 - possibly they were all together for Christmas 1757.

Beddome's birth place

2011-09-07T01:03:00.000-07:00

Again courtesy of Mrs N, this the house in Henley in Arden that was bought by Rev John Beddome. The house was set up by Rev John as part residence and part meeting house. It is where Benjamin Beddome and all his siblings were born - up to the time the family moved to Bristol in 1724. The Baptist Church at Henley was built next to this house and remained as the pastor's house. Apparently the house was sold some years ago. According to the licence granted to John Beddome to hold meetings there, it had originally been a large inn called Holmes House.

John Beddome

2011-09-07T01:00:00.000-07:00

The shop front at 3 Sheep Street has been rebuilt since the 17th century
but inside there is still a mediaeval house

My Beddome descendant friend, Mrs N, sent me quite a bit of material on Beddome's father John Beddome (1674-1757), also a pastor.

She notes that The Baptist Annual Register for 1794/1797 states that John Beddome was born in London, but she suggests that he is more likely to have been born in Stratford on Avon, the son of Benjamin Beddome and Mary Tibbits. These Beddomes lived at 3 Sheep Street, Stratford, above.

An extract from a conveyance regarding this property states

And also all that Messuage or Tenement situate and being in the Borough of Stratford on Avon aforesaid in a street there called the Sheep Street having a Messuage or Tenement formerly of Elizabeth Smith widow but now of Joseph Hill on the East part thereof

a Messuage or Tenement belonging to the Mayor Aldermen and Burgesses of the said Borough and formerly in the Tenure of Joseph Hornsby by now of Williams on the West part thereof

the said Street called the Sheep Street on the North part thereof

and the yard or Backside late of Thomas Taylor Baker but now of William Bolton on the South part thereof

which said last mentioned Messuage or Tenement was bought and purchased by the said Thomas Gray of and from Mary Smith Widow and Relict of Benjamin Beddome deceased and the Reverend John Beddome son and heir of the said Benjamin Beddome.

Mary Tibbit evidently later remarried, though there is no record of this marriage (to a Mr Smith) or where it took place. As to how John ended up in London, according to a letter in 1795 from Joshua Thomas to John Rippon he "was not only designed for Trade in London but he actually set up in business there, and was in a promising way. Nevertheless being called to the ministry in Mr Keach's church, Horsley Down, in the Borough, he soon quitted the Trade". Mrs N suggests that he was probably apprenticed as a tailor because the Bristol Poll Book of 1754 describes him as "John Bedham, Taylor, Anabaptist Teacher".

It is possible that Beddome's great great grandfather (John's great grandfather) another John Beddome was baptised in the nearby parish of Exhall and Wixford in 1587, the son of William Beddam. Several other Beddome descendants (of which there are apparently many around the world) have taken this as fact but my friend is more cautious. One of the problems is that, so far they have been unable to locate any children or grandchildren of John Beddome who bear the name William, and it was very traditional in those days that later generations were named after their parents and grandparents. The family names seem to have been John and Benjamin. However, if this identification is correct, John Beddome would have been about 59 when he died in 1646.

This John Beddome was indeed a schoolmaster. In Shakespeare and the Bawdy Court of Stratford by E R C Brinkworth there is a description of early 17th century schoolmasters and how they needed to obtain a licence at the periodical Visitations to permit them to teach. John Bedom is mentioned there. He became Deputy Town Clerk in October 1624, a post he held until his death in 1646. He also became Church Warden at Stratford parish church in 1640 and Justice of the Peace in 1643. It is interesting to note that Stratford church had a strong Puritan tradition around this time. Towards the end of his life the Civil War was raging and Stratford changed hands several times. As Deputy Town Clerk, John Beddome was very much involved in the town's administration and, amongst various documents in his hand, there is a bill regarding damages he sustained by the Parliamentary forces. He is mentioned in Philip Tennant's The Civil War in Stratford Upon Avon, in which it is stated that he lived in the High Street.

Beddome descendants

2011-09-07T00:33:00.000-07:00

The good old Internet has come up trumps again. A lady has recently been in touch with me who is a descendant of Beddome. She and her sister are Beddome's great great great great great grandchildren! She has sent me lots of interesting material, mostly with regard to descendants.

I had already decided that in light of there being no portrait (which she, sadly, confirms) it would be good to have the signature up at least but wasn't sure how to go about getting that in manageable from but that was one thing she sent and so I have incoporated it into the blog header.

So some more goodies to come. For now I'll just mention this stained glass window in the St lawrence church featured in the last blog post. Annie and Mary were great grand daughters and are buried outside the church. I believe they are the ones who had the memorial stone shown recently set up. A great great grandson, William Beddome Bridgett, also has a commemoration window in St Lawrence's.

St Lawrence

2011-08-29T11:48:00.000-07:00

This is St Lawrence, Bourton on the Water For details see here

Beddome Gravestone 02

2011-08-29T11:40:00.000-07:00

At the same site is this with the words below.

The stone in the centre of the grove is a memorial to Rev Benjamin Beddome erected by his great grandchildren. The wording states that he was 'Interred near this spot where the chapel formerly stood'. The stone is located in the Old Burying Ground, Cemetery Lane, Bourton on the Water. The 'chapel' was an early Baptist Meeting House, probably the second to be erected on this site. A new meeting house was opened in Station Road, Bourton on the Water, in 1875 and the old chapel was eventually demolished.

Beddome Gravestone 01

2011-08-29T11:38:00.000-07:00

For some reason I've never included anything on Beddome's grave. On findagrave under Beddome's name I found three pictures and some text. The first picture is of a headstone.

Underneath it says

The rather moss-covered memorial stone to Rev Benjamin Beddome in the Old Burying Ground, Bourton on the Water. The inscription reads: Sacred to the Memory of Benjamin Beddome Born 1717 Died 1795 For 52 years Pastor of the Baptist Chapel Interred near this spot where the chapel formerly stood This stone was erected by his great grandchildren.

Thomas Uppadine

2011-08-26T02:42:00.000-07:00

In the Baptist Magazine in 1838 an obituary appeared for Rev Thomas Uppadine, originally from Birmingham, who had been pastor in Hammersmith. In the course of the obituary the following (incorrect) statement appears.

In 1796, Mr Uppadine succeeded the Rev Benjamin Beddome at Bourton-on-the-Water, Gloucestershire - the first place to which he was called as a stated minister. Here, as a pile of letters proves, great success attended his efforts, and the minister and his charge (or at least the major part) felt a mutual attachment, which continued long, very long, after he had ceded the pulpit to another. Shortly after the settlement of Mr U discord unhappily prevailed in the church under his care, and rendered his situation, much as he was attached to the place and people, too unpleasant to be endured. Ill fares it with a church divided into parties, opposing each other with bitterness of spirit, forgetful of that charity which suffereth long, and is kind and envieth not.

In the following extract from a letter written by Mr U to a friend, he describes the state of the church at Bourton thus: "They are still divided; one is for Paul, and another for Apollos, so they remain carnal. Prayer is restrained among them; the private means are neglected, public services seem in a measure ineffectual, and I am afraid God is withdrawn, and, when God is gone, and religion is gone, and when love is suspended, it is time for the minister to retreat rather than fall a sacrifice among them."

It was not, however, until he felt assured that every door to his future usefulness was closed, that he determined to resign his charge: his decision was not taken rashly, or without much prayer for direction. He bore long, and forbore much, in hopes of seeing peace restored, and the spirit of pure and undefiled religion revive among them. For five years, viz, from 1790 to 1801, though in the mean time he had several invitations from other churches, did Mr U labour at Bourton, harassed in mind and spirit by the discord around him, yet not in vain; for after he had left, as numerous letters remain to testify, the seed he had sown began to spring up; and many attributed their first serious impressions to his instrumentality.

A letter appeared later as below

On The Memoir Of Rev T Uppadine

To the Editor of the Baptist Magazine, Dear Sir,

Allow me to notice an incorrect statement in the memoir of the late Rev T Uppadine. Although a youth, I well remember him, while at Bourton, as he often visited my father, who was on very intimate terms with him.

It would be supposed from the memoir that Mr U had been the settled minister at Bourton-on-the-Water; this was not the case, nor was it ever so regarded, either by himself, or the church and congregation; his labours were continued through the successive years of his residence at Bourton, in consequence of renewed invitations at certain intervals; nor was it till after Mr U had resigned his connexion with Bourton, that the present pastor accepted the unanimous invitation of the church, to succeed in the pastorate the late Rev Benj Beddome, MA. The correction of the above, in your next number, I hope, will be deemed as desirable by the writer of the memoir, and by the church at Bourton, as by, Dear Sir,

Yours respectfully, B. S. Hall.

Shefford, Beds, Oct. 4, 1838.

Brooks says

After Mr Reed (who had been Beddome's asssitant), the Rev Mr Uppadine visited Bourton, and supplied the church for a time. He came first in the summer of 1796, and in March, 1797, consented to become their pastor. Still there was no settled peace. The church was "like the troubled sea." Some had all along retained their attachment to Mr Wilkins, and in 1799, it was proposed by some of his friends, that he and Mr Uppadine should be their joint-pastors, including in their charge Bourton, Naunton and Stowe. Naunton and Stowe were consulted, when the friends at the former place made answer, that Mr Rodway having been their minister for two years, they thought it right to continue him, and not "to turn him off without any dislike, which," say they, "we should if we were to choose any other minister. As we have been comfortable, we wish to keep so." They had formerly requested that the ordinance might sometimes be administered at Naunton, and that by Mr Wilkins, both these requests had been, as they said, disannulled, and they had therefore secured the services of Mr Rodway. This project of a co-pastorate therefore failed. While acting in a separate capacity, the friends at Naunton had not been formally constituted a separate church. The following letter was therefore sent to them by the church at Bourton.

"January 2, 1801.

"dear Brethren,

"As you have after prayer and consideration, withdrawn yourselves from this church, so as not to interfere with the concerns thereof, having chosen Mr. Rodway your minister and pastor, We, the members, now met together by appointment, think it our duty to send this message, not in anger, but in prudence, to let you know we no longer look on you as members with us, but to esteem you as brethren and sisters in the Lord, wishing you peace, love, and prosperity, and desiring your prayers for us."

Meanwhile, Mr Uppadine's position appears to have been not the happiest. The issue was, that he, recommended by the late Rev Abraham Booth, removed to Hammersmith.

Poole's Annotations

2011-08-26T02:04:00.000-07:00

In 1839 in Lumley's Bibliographical Advertiser the following two volume set was on sale (No 1500)

POOL'S ANNOTATIONS, 2 vols, folio, half calf, 21. 10s

A note says

Beni. Beddome's copy, with very numerous MS. notes and references, which, judging from the rarity and excellence of the works referred to, are exceedingly valuable.

This would be

Annotations upon the Holy Bible. Vols. I adn II: wherein the sacred text is inserted, and various readings annex'd, together with the parallel Scriptures: the more difficult terms in each verse are explained, seeming contradictions reconciled, questions and doubts resolved, and the whole text opened, by the late reverend and learned divine Mr. Matthew Poole.

Matthew Poole (1624–1679) was an English Nonconformist theologian born at York and educated at Emmanuel College, Cambridge. From 1649 till the passing of the Act of Uniformity 1662 he held the rectory of St Michael le Querne, London. Frightened by the Popish plot - for Titus Oates, on account of Poole's tract on the Nullity of the Romish Faith, had represented him as marked for assassination (1678) - Poole left England and passed his last years in Amsterdam, where he died in 1679. A complete biography of Poole was published by Thomas Harley in February 2009.

The work with which his name is principally associated is the Synopsis criticorum biblicorum (5 vols fol, 1669-1676), in which he summarises the views of 150 biblical critics. This book was written in Latin and is currently being translated into English by the Matthew Poole Project. Poole also wrote English Annotations on the Holy Bible, a work which was completed by several of his Nonconformist brethren, and first published in 2 vols fol. in 1683. The work was continued by others (last edition, three volumes, 1840). The Banner of Truth published a 1700 version in 3 volumes some years ago.

Letters in the National Library of Wales

2011-08-16T09:33:00.000-07:00

I was able to see the Calendar of Letters in the National Library mentioned elsewhere, today. The 201 letters (NLW MS 1207E) have been bound in thick volume with an appropriate frontipiece. Divided between ministers and missionaries, the letters appear alphabetically by author. In some cases prints of the relevant men have been inserted at the appropriate point. It would be good to look at other leters in the volume.

I was easily able to locate the two Beddome letters and the one sent to him by John Reynolds in 1786 with regard to the Seward Fund. I hope to report on these three letters in due time. They are (in order of date)

1. Beddome to Henry Keen[e] (November 14, 15, 1772). Henry Keene (1726?-1797) was the leading deacon at Maze Pond, Southwark, where Beddome was once a member. He was a philanthropist and involved in the anti-slavery movement.

2. Reynolds to Beddome (December 12, 1786). John Reynolds (1730-1792) is mentioned elsewhere on this blog.

3. Beddome and his deacons to the Association meeting in Evesham (May 31, 1789)

Boswell Brandon Beddome

2011-07-01T08:10:00.000-07:00

This obituary appeared in the Baptist Magazine at the time. It begins:

Mr B B BEDDOME

Died on Tuesday, October 29, 1816, at the house of his son-in-law Dr Gregory, of the Royal Military Academy, Woolwich, Mr Boswell Brandon Beddome, of Walworth, aged 54 years.

Mr Beddome was the third son of the late Rev B Beddome, AM of Bourton-on-the-water, Gloucestershire, a minister well known in most of our churches, and by whose admirable sermons now publishing, he, "being dead, yet speaketh." He had, therefore, enjoyed the benefit of the early and constant instruction of a parent of great piety and correctness of sentiment; and having thus been trained up in the fear of God, he always chose his principal associates among persons of professed piety. This circumstance, together with an accurate knowledge of the theory of religion, and much frankness and benevolence of character, led him, in his own estimation, and, perhaps, in truth, to satisfy himself for years, with the form of godliness, while he was destitute of the power.

It pleased God, however, by the dissolution of the tenderest of earthly ties, nearly twenty years ago, to convince him of the vanity of all mere notional religion, at once to wean him from all earthly and mistaken dependencies, and bring him to an intimate acquaintance with himself, and a cordial acquiescence in the plan of salvation through the atonement of "God's dear Son." At that period he joined the Baptist church at Maze-pond, Southwark, then under the pastoral care of the Rev James Dore, AM; of which church he was chosen a deacon about three years afterwards: and during greater part of the sixteen years in which he filled that office, he devoted himself most conscientiously, and, (considering the way in which his time was necessarily employed in secular occupations,) most sedulously to promoting the interests of religion generally, of that church in particular, and especially to the encouragement and guidance of the younger members of that community. Animated by a like spirit, he for immy years took an active part in the concerns of the "Baptist Fund," and of the "Deputies appointed to protect the Civil Rights of Protestant Dissenters." Since the establishment of the "Stepney Academical Institution," he had also, from a persuasion of the advantages likely to accrue from such a seminary in the vicinity of the metropolis, readily devoted himself, as a member of the committee, to the promotion of its important objects.

The rest is here. See page 23.

Enigma Poem

2011-07-01T07:54:00.000-07:00

Enigma 229 is from the Ladies Diary of 1738 (when Beddome was 21) page 352. See here. The answer is revealed on page 356 (see below).

From dirty form, and filthy dress set free,
At length I enjoy a pleasing liberty:
From spots refin'd, and every blemish clear,
Ladies, like you, I'm innocent and fair.
I, quaker-like, am neat and plainly dust,
Yet oft in me the beauish fop's exprest.
Sometimes in black my mournful body's bound,
With costly gold sometimes I'm edg'd around.
No monstrous form, no horrid shape I bear,
Unarm'd I go, yet oft when I appear,
The stoutest souls are seiz'd with panic fear.
Th' insolvent debtor often I surprize,
Nor mind the wife's complaint, or children's cries.
With unrelenting force I seize the prey,
And to a gaol the lawful prize convey.
To vagabonds, whores, and such-like paltry stuff,
To pilfering knaves and rogues I'm always rough,
But unprovok'd, I'm peaceable enough.
The jarring feuds of friends I oft compose,
And settle peace between the greatest foes.
Love is my natural product;
I inspire An amorous warmth, and kindle mutual fire.
Like wide-mouth'd fame, thro' distant realms I fly,
Sometimes I tell the truth, and sometimes lye.
All this I do, but still my chiefest care
Is to oblige and please the charming fair.
Ladies, on you submissive I attend,
Your faithful servant, and your bosom friend.
In bulk I'm small, of all your slaves the least;
Yet trusted most, and still esteem'd the best.
Let servile fools at humble distance stand,
My office is to wait at your right hand.
There I attend from every drudgery free,
And even my mistress often stoops to me.
Whilst fortune smiles and crowns me with success,
I'm honour'd with each female's fond caress;
But if she frown, and I successless prove,
At once I lose both their respect and love.
Then all the marks of fem'nine rage I bear,
My tender tides they mangle, bruise, and tear,
And cast my feater'd limbs to rot i'th' open air.
Ye cruel dames, your utmost efforts try,
To name the thing you deal so coarsely by.

Answer (choose with cursor to see): "paper"

Covenant signatories 1720

2011-06-30T16:01:00.000-07:00

In his book about the Bourton on the Water congregation Pictures of the past Thomas Brooks draws attention to a covenant drawn up and signed by the church in 1720. The covenant can be seen on pages 18-20 of Brooks. He says that

The names of twenty-four men and twenty-six women are annexed to this interesting document. The church contained therefore fifty members on that day. Considerable additions were made to that number. The triumphs of the gospel and the spread of their distinctive principles may be judged by the fact, that within three years from the formation of the church forty-seven members were added by baptism.

He does not give the names but they are listed in an article on the Bourton Church Covenant in the Transactions of the Congregational Historical Society, which arises from a discovery of the document among a bundle kept at the Congregational Library.

The list is in four sections and is as follows:
Column 1, section 1

The mark of ^ Willm Arkull
Thomas Blizard
James Roberts X
Andrew Paxford
Rebekah Paxford
Powis Collett
Thos Bishop
Samuel Fox
John Farmar
Thomas Edgarton
James @ Strang his mark
John Collett
Joseph Straing

Column 1, section 2

Anne Collett
Ruth Collett
Ann Strainge
Mary Beart
Elizabath Pinock
Mary ( Richins 
Mary [illegible] 
Mary Rafe
Thomas Collett
John Raynolds
Estar Haynes 
John Walker 
John Mabbs(?)
Mary Walker
Catherine Bishop
Sarah Farmar
) Elizabeth Blisard
Joyce Collett
John Charlwood
Aubery X Moris 
John Strainge
John Straing
Mary Roberts
William Roberts
Henry Humphris
Sarah Harris
Lawrance Dyer
Sarah Straing

Column 2, section 1

Richard Straing
John Rubee
Jonathan Turner
Howard Fox
Mary Hunt (?)
Mary Collett
Eliz. Hinman (?)
Denis + Ruby (?)
Jan Limbard (?)
Mary Hayward
Ann X Egerton
Sarah Rawbone
Hanah Cook
Eliz. C. Renolds

Column 2, section 2

Hannah Paxford
Ann Cooke
Elizabeth Farmar
Elizabeth Rowe
Mary Hathaway
William Fox
Jane Collett
Elizabeth Churlob
Ann Collett
Ann Coombs (?)
Thomas Ellis 
Sarah Morris 
John Fhluck (?)
Robert Fluck
Elizabeth Wane
Mary Humphris
[illegible] Love Collett
Ann Gibbs
Ann Farmar
Samuell Fox
William Nickol
Sarah Kite
Martha Bosner (?)
Sarah Preston
Sarah Ffox
Elizabeth Raynolds

Many of the names are similar or the same as is clear when set out alphabetically like this:

The mark of ^ Willm Arkull; Mary Beart
Catherine Bishop, Thos Bishop
) Elizabeth Blisard, Thomas Blizard
Martha Bosner (?); John Charlwood
Anne Collett, Ann Collett [illegible],Jane Collett, John Collett, Joyce Collett, Mary Collett, Love Collett, Powis Collett,Ruth Collett, Thomas Collett
Ann Cooke, Hanah Cook
Elizabeth Churlob; Ann Coombs (?); Lawrance Dyer
Ann X Egerton, Thomas Edgarton
Thomas Ellis
John Fhluck (?), Robert Fluck
Ann Farmar, John Farmar,Elizabeth Farmar, Sarah Farmar
Howard Fox, Samuel Fox, Samuell Fox (sic), Sarah Ffox, William Fox
Ann Gibbs; Mary Hathaway; Estar Haynes; Mary Hayward; Sarah Harris; Eliz. Hinman (?)
Henry Humphris, Mary Humphris
Mary Hunt (?); Sarah Kite; Jan Limbard (?); John Mabbs(?)
Aubery X Moris, Sarah Morris
William Nickol
Andrew Paxford, Hanah Paxford, Rebekah Paxford,
Elizabath Pinock; Sarah Preston; Mary Rafe; Sarah Rawbone
Eliz. C. Renolds, Elizabeth Raynolds, John Raynolds
Mary ( Richins
James Roberts X, Mary Roberts, William Roberts
Elizabeth Rowe
Denis + Ruby (?), John Rubee
Ann Strainge, James @ Strang his mark, John Strainge, John Straing (sic), Joseph Straing, Richard Straing, Sarah Straing
Jonathan Turner
John Walker, Mary Walker
Elizabeth Wane
Mary [illegible]

No doubt a good number of these were around when Beddome came to Bourton from 1740.

Thayer Bequest

2011-06-28T15:30:00.000-07:00

In an article in the Baptist Quarterly for October 1977 Harry Foreman has an article on Baptists and the charity school movement. There he says

In 1718 Sarah Thayer, of Dalston, Hackney, bequeathed £200 for the provision of a school in Stow-on-the-Wold. A schoolmistress was to teach poor female children who had either been born, or were living, in Stow to read and learn the "Assemblies" (that is, Presbyterian) catechism by heart. There is no indication as to whether this lady was a Baptist, nor is there any indication as to whether the children had to omit the offensive (to Baptists) 95th Article of the catechism. However, we do know that the bequest was increased by £100 by Joseph Moore [Bengeworth], who was a Baptist, and who stipulated that the interest from this money was to be used by "the religious society or meeting" at Stow as the members thought fit. One of the trustees was Benjamin Beddome, Baptist minister at Bourton-on-the-Water, and it was decided that the money should be used towards the school's upkeep. We have no indication of the school's fortunes. (Beddome, of course, was also minster of Stow and usually preached there twice a month).

The next Baptist charity for educational purposes which has been discovered is that of Elizabeth Seward who, in 1753, left the proceeds from £400 South Sea Stock to Jacob Moore and every Particular Baptist minister of the Baptist church in Bengeworth, Worcestershire, for teaching poor children to read in schools at Badsey, near Evesham, Evesham itself (two schools), and in Bengeworth. By the time of the Charity Commissioners' Report in 1830, there was only one school open at Evesham and one in Bengeworth' where the mistress was appointed by the Baptist minister. No other details are known of the schools and no mention is made of them in the Worcester diocesan returns for the period from 1782 to 1806, although the presence of Baptists in Badsey, Bengeworth, and Evesham is noted.

(Beddome was again a trustee for this charity which we have often mentioned).

Hymn Singing in Bourton

2011-06-28T06:35:00.000-07:00

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 (1742-1782) and later by William Palmer (1726-1807), with William Snooke (1730-1799) standing in on occasion. The hymn book complied 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 17th 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 18th 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 100th 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.

A Note on Nathaniel Rawlins

2011-06-21T09:29:00.000-07:00

The Baptist reporter and missionary intelligencer, Volume 21 carries an article on Back Street, Trowbridge, including this information:

After the death of Mr Wickenden, in 1759, the pulpit was supplied by various ministers until 1765. Among the number, there appear the names of Hugh and Caleb Evans, Benjamin Francis, [?] Thomas and [John?]Kingdon [d 1855]. In 1763, Mr N Rawlings (sic) supplied the pulpit, and continued to do so, at intervals, until December, 1765, when he became the stated minister, and was ordained in 1769. Owing to some unpleasant circumstances, Mr Rawlings left in 1771; but resumed his office in 1778, and held it until his death, 1809, at the venerable age of seventy-five. Mr Rawlings came from the church of Mr Benjamin Beddome, Bourton-on the-Water, Gloucestershire, and was a faithful and successful minister of the gospel, having personally baptized about one hundred and seventy-five persons. As a man, a christian, and a minister, I think I may say, he was respected by all who knew him.

More of Hall on Beddome's preaching

2011-06-21T09:21:00.000-07:00

In George Winfred Harvey's Manual of Revivals of 18814 he says:

In his "Forewords," the author says, "Veteran preachers, who have distinguished themselves as sermonizers as well as original thinkers, concur in the opinion that texts, titles, partitions, skeletons and brief reports of sermons are more suggestive of new lines of thought than are sermons which have been fully composed or printed without condensation. In this regard the experience of the famous Robert Hall was not unique. While on a short visit to his friend, Mr Greene, he read a volume of the sketches of Beddome's sermons. Though little more than skeletons, he liked them all the better for their compactness; they supplied him materials for thinking. The result was that the dry and unpopular book suggested to him the subject of one of his most original and useful sermons, preached first at Leicester and afterward at Bristol.

If we turn to the "Reminiscences of the Rev. Robert Hall," by Mr Greene, we find the following reference to this sermon. "As we were walking home, I said to Mr. Hall, 'What an astonishing sermon you have given us this morning. Sir!' (The text was — "As the truth is in Jesus.)" 'I never heard you deliver a sermon with so much rapidity.' 'Why, Sir,' he replied, 'my only chance of getting through was by galloping on as fast as I could; I was thrown on my resources, and had no conception of its being the assizes till I entered the pulpit and saw the counsellors. I never preached from that subject before. Sir.' I said, ' But when could you prepare the sermon, Sir? for we have been together all the week, and you have had no time.' 'Why, Sir, I will tell you, I thought of it at intervals, and during the night. Beddome's Sermons, which you lent me, suggested the subject, and I fixed the outline in my mind, and, perhaps, was excited by the unexpected appearance of men of talent.'

Thus we see that the great preacher was indebted to Beddome only for the suggestion of the subject, which his intensely active and original mind had labored on "at intervals, and during the night," and wrought out a discourse wholly his own. But not all preachers are Robert Halls, and if they have always at hand "Outlines of sermons," by able preachers, there is danger that some of them in the stress of work that often comes upon them, will take not simply a theme, but an entire "outline" of a subject, and will resort more and more frequently to this source of supply until by this system of homiletic pilfering, they will lose both the respect of themselves, and, if detected - as they are almost sure to be in the end, - the respect of their people. (See "Hall's Works, vol. iv. 54 57, 116.")

Child of many prayers

2011-06-21T09:15:00.000-07:00

The Unitarian Robert Aspland (1762-1836) of Hackney, in a letter to the Rev Thomas Niclin, of Burwell, Cambridgeshire, in September 1797 wrote

On Monday afternoon, I was at the performance of the ordinance of baptism at Mr [James] Dore's [1764-1825] meeting, Maze Pond, Southwark. There were four baptized, two males and two females. The service was conducted with great propriety, and the sermon was very forcible. I almost wish you had been there. One of the men who were baptized was the son of Mr Beddome, Baptist minister, deceased. Upon his coming down into the water, Mr D exclaimed, "Here is the child of many prayers!" Upon which there seemed to be a general stir among the people present (the number of whom was great), and many could not refrain from weeping. It was a very comfortable opportunity to most present. The path of duty is the path of comfort.

Presumably the one baptised was Samuel Beddome

Beddome Studies

2011-06-21T09:13:00.000-07:00

Readers will be interested to see this post by Michael Haykin here:

I hope to teach a doctoral course on the piety of Benjamin Beddome this fall. Here is the syllabus course description. Would appreciate prayer that the course would both inform and inspire:

“This course entails an advanced study in the history of piety in the English Particular Baptist community during the “long” eighteenth century (1688–1815). The special focus of the study is the life, ministry, and written corpus of Benjamin Beddome (1717–1795), pastor of the Baptist cause in Bourton-on-the-Water from 1740 till his death. His piety will be examined via his pastoral ministry, catechism, hymns, and sermons. The main goal of the course is to deepen the student’s ability to understand historic Baptist piety in situ and as a vehicle of spiritual and ecclesial resourcement.”

(Just love that last sentence. It's in America you understand. ;-))

Homiletics with Beddome

2011-06-21T08:41:00.000-07:00

In W G T Shedd's Homiletics and Pastoral Theology he says (150)

What are sometimes termed "observational" sermons, are also textual. The following taken from a plan of a sermon by Beddome upon Acts ix. 4: "Saul, Saul, why persecutes! thou me," will illustrate this. The observations upon this text are suggested either by the text as a whole, or by some of its parts.

1. It is the general character of unconverted men to be of a persecuting spirit. This character is suggested by the text as a whole.

2. Christ has his eye upon persecutors. This observation is also suggested by the text as a whole.

3. The injury done to Christ's people, Christ considers as done to himself. This observation is suggested by a part of the text, - by an emphasized word in it, "why persecutest thou me."

4. The calls of Christ are particular. This observation is suggested by a part of the text, "Saul, Saul."

John Reynolds Beddome

2011-06-21T02:02:00.000-07:00

The British Medical Journal for January 4, 1860 carried a notice of the death of Beddome's grandson John Reynolds Beddome. It begins as follows:

THE LATE J. REYNOLDS BEDDOME, M.D.

Our obituary of last week recorded the death of Dr. J. R. Beddome at Romsey, on December 26th. He had been a member of our Association at its first formation; and we especially recur to his death, as he was a favourable type of the medical practitioner, whose sterling qualities during a long and laborious life, in a country town and neighbourhood, command at length the universal respect of his neighbours, and thus, in the right way, elevate our profession. His life was the common one. He worked diligently and successfully in the same place for forty years as a general practitioner, and then resigned the active part to his son-in-law, Mr. Taylor, and spent the other ten in that partial withdrawal from hard work which is often the most suitable and happiest kind of medical retirement. This enabled him also to devote much of his time to the public services of the town in which he lived, and of which he has been six times Mayor. He died after a short illness; and the local papers, in describing the gloom which his death cast upon the town, pronounce his best eulogy. "It is felt in the town that his loss is irreparable; and, from the highest to the lowest, all very deeply and sincerely mourn that he has been removed from among us." (Hants Independent.) His funeral was, as far as the general and uninvited attendance made it, a public one. Lord Palmerston, his neighbour, friend, and former patient, the Mayor and Corporation, and a great number of inhabitants, attended. "Such a testimony of public respect", says the same paper, "we never before witnessed to the memory of one of our townsmen; and from the Premier down to the peasant, all seemed to feel that they had bid farewell to an old and valued friend." To those (and there are many such) who in gloomy moments look down at their own profession as not an elevated one, we would quote the effect of the death of Dr. Beddome, in the place where he was well known, as proving that there are no men with more real and deep and true influence for good in their own districts than such medical men. Two or three years ago, Mr Salter of Poole died suddenly, after forty years practice there; and the effect was the same. His loss was felt to be a public one, and his funeral was attended by the whole town. ...
An obituary for his wife in the Evangelical Magazine can be found here (page 330 ff)

Beddome on communion

2011-06-20T15:42:00.000-07:00

The late Peter Naylor says in his book on Baptists and communion

That Beddome in earlier days had upheld restricted communion is shown by his exposition of the Baptist catechism,'the proper subjects' of the ordinance of communion being 'they who have been baptized upon a personal Profession of their Faith in Jesus Christ and Repentance from Dead Works'. He asks: 'Are Baptized Believers proper subjects of this Ordinance? YES They that were baptized. But in later years beddome shifted his position, his assistant, William Wilkins, appointed in 1777, introducing to the Lord's Table some who had been sprinkled in infancy. Furthermore, with John Collett Ryland (1723-92) at Northampton, Daniel Turner at Abingdon and Robert Robinson at Cambridge, Beddome tended to favour open membership.

Thomas Coles

2011-06-20T15:10:00.000-07:00

The Baptist Magazine for May 1841 includes an obituary of Thomas Coles by Benjamin Snook Hall. It begins

The memoirs of departed saints are ever dear to surviving relatives and friends; especially the records of Christian ministers whose labours have been abundantly blessed of God in the advancement of his cause; whilst such memorials are read with lively interest by the Christian family at large.

It is with emotions best known to those who have experienced the reciprocation of a David's and a Jonathan's affection, that the writer, after an uninterrupted friendship of thirty-five years, presents a sketch of the life of the late Mr Coles, who, for nearly forty years, honourably filled the pastoral office over the Baptist church at Bourton-on-the-Water.

Thomas was the youngest son of William and Mary Coles, both pious persons, who resided at the time of his birth, which took place August 31, 1779, at Rowell, in the parish of Hawling, near Winchcombe, Gloucestershire. Before he had entered his second year, death deprived the family of its paternal head, which painful providence occasioned the removal of his widowed mother, with her children, to Bourton, in the spring of 1783. His early years were spent at different schools in the village, where he made considerable progress, but what most distinguished those years were the indications he gave of youthful piety. His mind, it appears, was frequently under serious impressions, and its bent and inclination directed to religion. From occasional entries in his pocket-book, we find that in the beginning of the year 1790, when under the age of eleven, he began to take somewhat extended notes of the sermons delivered by his universally revered and much beloved minister, the Rev Benjamin Beddome. This practice he continued for five years, and the last sermon thus taken down was the last the venerable pastor preached; August 23, 1795, from Hosea v. 6.

For three years prior to the death of Mr Beddome, this young disciple was accustomed to read at the weekly prayer-meetings, with much profit to those who attended, the fragments he had gathered from the rich stores of spiritual knowledge, which on the Sabbath had been publicly imparted. Nor was there anything forward, or assuming, in this. Those who knew him best, in after life, can readily conceive that he was actuated by the purest motives, and much encouraged in the undertaking by the desire of the friends, who were gratified by the correctness of his notes, and pleased to foster such hopeful appearances in one so young. On the 2nd of August, 1795, one month before the translation of the aged Elijah to his eternal reward, this youthful Elisha, on whom the mantle was wisely ordained by providence at a subsequent period to fall, gave in his experience to the Christian church.

Many pleasing extracts from the statement he delivered at that interesting period of his life, might be made did our limits admit. "Jane way's Token for Children," given him when a child, appears to have been very useful in producing a sense of his condition as a sinner; whilst he mentions "Erskine's Gospel Sonnets," and "Doddridge's Rise and Progress," as affording greater light in the discovery of his helplessness, and in leading him to embrace the only Way of salvation.

The following memorandum in the church book, written by Mr Beddome, and pinned to the final page of his entries in that book, where it has continued to the present time, will be read with interest, especially when we consider it was the last, and that in a few days afterwards the pastor was no more on earth.

"August 2, 1795. - Master Thomas Coles gave in his experience to the church, and was universally approved; on the 9th, at his own and the church's request, Mr Francis baptized him, with several others, at Shortwood, and he partook of the Lord's Supper there in the afternoon. His reception into the church at Bourton was recognized, and the right hand of fellowship given him on the 16th."

Coles was evidently a youth of much promise, the "love of Christ was shed abroad in his heart," and he felt its predominating influence. There appears to have been from his earliest years an expectation of entering the ministry, probably both on his own part and that of his friends. Whether he accustomed himself to any particular course of study at this time, beyond the continuation of his classical studies, under the late Rev Wm Wilkins, who kindly assisted him after his connexion with Mr Collett's school, and the diligent reading of religious works, in prospect of the ministry, it is not easy to ascertain. That he possessed an eager thirst for knowledge is apparent, from his manuscripts of early prose and verse composition, together with two or three common-place books, containing extracts from a considerable range of authors, chiefly religious, schemes of sermons, synopses, chronological notes, etc, etc, written in this year.

Many of his Christian friends had, it appears, often requested him to exercise his talents among them as a preacher, previously to his going to Bristol Academy; on one occasion only he complied; which he states was opposite to his inclination, feeling conscious of his youthfulness and inexperience.

Following the leadings of divine providence, and the advice of judicious friends, he entered the Academy on the 24th of August, 1795. This was a new era in his life. His diligence was great, and he highly prized the advantages which were afforded him. Dr Ryland was president, the Rev Joseph Hughes tutor; and such was the respect and affection they entertained for him, that they soon commenced a friendship with him on equal and intimate terms, which continued until death removed these valuable men. His first sermon was preached at Fishponds, Nov. 8, 1795, from Luke xv. 2.

The following extract from his journal, written at the close of this year, shows us, that his diversified studies and new associates had not weakened his regard to personal religion, or diverted his mind from the important object he had in view.

"I have this year added to my sins, and have had great additions to my mercies. Oh, were I sufficiently humbled for the one, and thankful for the other! I have made a profession of religion. Lord, enable me to 'walk as becometh the gospel of Christ,' with all well-pleasing. I have entered upon the work of the ministry; the Lord assist me in that great and arduous work."

In the summer vacation of 1796, Mr. Coles visited his mother and friends at Bourton, where he preached three times, and received from the ohurch its sanction to proclaim the glad tidings of salvation wherever providence might call him. Other places, in the neighbourhood and at a distance, were supplied by him.

The following year, an opportunity being afforded him of completing; his studies at Marischal College, Aberdeen, on Dr Ward's exhibition, he, with the advice of his tutors, and the approbation of the Committee, finally left Bristol the next recess.

Several months elapsed, previous to his departure for Scotland, which were profitably and usefully spent, part of the time at Battersea, with his attached friend, Mr Hughes, at whose ordination he was present on the 19th of June, and the remaining part at Bourton. His fervency and zeal in the extension of. the Redeemer's kingdom evidently burst forth during his stay at the latter place: hence, in a letter to a fellow-student, he says, "Think not, my friend, that 1 have at all forgotten or given up the idea of Tillage preaching in this neighbourhood. I came to Bourton, I think I may say, full of religion and the warmest desires for the spread of Christ's interests and kingdom; and I hope 1 have inflamed the hearts of many here. ... Affairs as to the church are, I trust, on the mending hand; but, oh, what a revival is there among the younger part! so many young men so frequently assembling in prayer and experience meetings, oh, it would do your soul good to see! and most of these brought within these two or three years past to the knowledge of the truth; some, more recently than this, who before were bigoted and openly reprobate. Blessed be my dear Saviour! among other instruments I hope he has used me. I mention these things to you, because I well know how you rejoice at any glad tidings of our Immanuel's kingdom.'

The period drawing near for the commencement of the session at Aberdeen, our friend preached his farewell sermon at Bourton, Sept. 24,1797, from Exodus xxxiii. 15; words truly descriptive of the feelings of his mind on leaving his beloved family and endeared Christian friends. He reached Aberdeen on the 20th of October, and immediately entered his new sphere of action and duty. Here he evidently experienced difficulties in carrying out the warmest wishes of his heart. This is apparent, from the following extract taken from his diary: "My situation at Aberdeen is in many respects a perilous one. Lord, preserve me. Oh, may I not become languid and cold. Keep my heart warm in thy cause; may I continually pray for the prosperity of religion throughout all the earth. May I be devising schemes for thy glory. Lord, teach me; and, if I can, may I be permitted to speak a word for my Saviour. 'His name is like ointment poured forth.'

The writer would not be doing justice to the memory of his friend were he not to notice the singleness of purpose Mr Coles maintained with reference to ministerial preparation, in the midst of the great variety of studies in a Scotch university; and the readiness he always showed, although much attached to his college pursuits, and anxious to continue them, even after he had graduated, to subordinate everything to his zeal for practical usefulness.

One of the plans he felt anxious to prosecute, was the spiritual instruction of the children whom he found grossly ignorant of divine things. In this " labour of love" he was much assisted by the late Mr Hey, of Bristol, who was then on a visit to Aberdeen. Arrangements were made for a public meeting of parents and children on the 31st of December, to whom an affectionate and judicious address was given, and the children who had arrived at the age of eight, invited to attend every sabbath evening, for the sole purpose of religious instruction. The children were to read, or repeat from memory, portions of scripture appointed the week before; questions followed tending to impress the mind as to the meaning of these portions: then, the shorter Catechism with proofs, a concise address, and the whole concluded with praise and prayer.

Another extract from his diary, written at this time, will show the fervour with which he entered on this arduous but successful undertaking: "Went with Mr. Hey to the Sunday school; opened it comfortably; many attended. God will bless it. Lord, give me ability for the great work; make me an instrument in converting some poor souls to thyself, and to thee shall be all the praise."

The benefits resulting were great, and clearly show that the great Head of the church took delight in the labours of his servant. In a letter to his mother he thus writes "Our sabbath evening schools flourish exceedingly, and increase in number. I trust they have been blessed to the real conversion of several children, as well as to the outward reformation of all. Last night I had I believe the sixth child, who came to me to converse about the great concerns of his soul, under deep anxiety of mind, saying, ' What must I do to be saved?'"

It must have been peculiarly delightful to the subject of tins memoir, on his visit to Scotland in 1821, on behalf of the Baptist Mission, to find the schools he had established when at college in a prosperous condition, and to hear of several instances of spiritual benefit arising from them of which he had not been previously acquainted.

Some of these children, subsequently, filled useful and important stations m society; one, at least, became a minister, and still lives to unfurl the banners of the cross in this country. etc, etc.

Hall on Beddome's preaching

2011-06-20T14:50:00.000-07:00

In a book of biographical memoirs of Robert Hall, his preface to Beddome's Hymns is given then this anecdote:

At another time, in conversation with a friend, he made the following remarks on Mr Beddome's Sermons, after having read through a volume during a restless night, and being asked his opinion of them. "They are very evangelical, he said, and there is a good choice of subjects; there is bone and sinew and marrow in them, which shows a great mind. I like them because they are so full of thought; they furnish matter for the mind to dwell upon. It is true they are very short; but it must be remembered that they are posthumous, and were never intended for publication; they are little more than skeletons. I like them the better for their compactness." Being told that they had not had a very extensive circulation, he replied, "It shows the taste of the age, sir: they would have been more approved, had they been long and verbose and showy. They supply materials for thinking; but some persons do not like to think, sir. In short I do not know any sermons of the kind equal to them in the English language. I believe they are destined to be much more extensively read and appreciated."

Some Long Pastorates

2011-06-20T13:42:00.000-07:00

Double click to enlarge

Newton And Beddome, Beddome Cleared

2011-06-20T13:22:00.000-07:00

The memoir already quoted cryptically suggests that Beddome had occasioned Newton's conformity. Further explanation can be found (according to D Bruce Hindmarsh in his 1996 John Newton and the Evangelical Tradition) in sermon by Samuel Palmer (1741-1813). He provides more detail,

"explaining that while at Warwick Newton had desired that he and his congregation would shut up their meeting-house temporarily to go and hear Beddome, who was the visiting preacher at the Baptist Chapel. Some of the congregation were so offended at this that they made bitter comments about Newton and those who wished to go."

"The background," Hindmarsh adds "which Palmer did not explain, was that the Independent meeting had only recently been formed through a paedobaptist secession from the open communion Baptist church. Palmer claimed that, because of this whole episode, Newton had developed an opinion of Dissenters as a 'litigious people' and had turned his thoughts toward the Established Church where he might enjoy more peace and quietness."

So Beddome as we might have guessed was not to blame for Newton becoming an Anglican!

More again on Newton and Beddome

2011-06-20T12:52:00.000-07:00

In the memoir of Newton publsished in 1843 it says of him:

His earliest religious connections, Captain Clunie, Mr Brewer and Mr Hayward, it must be borne in mind, were among the choicest characters in the dissenting churches. The influence of this circumstance, in inclining his mind towards the Independents, could not be slight. An unhappy dissension, however, wherein he was rather a witness than a party, and which arose out of a sermon preached by Mr Beddome, at Warwick, during his residence at that place, appears to have raised many doubts in his mind touching the Independent scheme, and, more than all, the judgment of Mrs Newton strongly opposed itself to any hasty decision.

Letter From Daniel Turner 1762 02

2011-06-20T12:39:00.000-07:00

(For this letter see the Baptist Magazine of 1815)

Abingdon Sep. 4th, 1762

Dear Brother,

I do pity you with all my heart, and that not barely from a principle of common benevolence, or even christian charity, but from real experience of perhaps the like, or worse condition myself.

Yours, I suppose to be a nervous disorder, attended with spiritual darkness and distress; if so, by attending to my story, and the reflections arising from it, you may possibly find some consolation.

About eighteen years ago, I fell into a deep and dreadful oppression of spirits, the very remembrance of which is ready to make me shudder, even to this day. There was some great disorder of body, but my mind was still more disordered, and felt the weight of all. Every thing of a distressing and terrifying nature, as to my spiritual concerns, especially, seemed to be present with me. I thought myself the most miserable being this side hell. Often wondered to see people afflict themselves about the common calamities of life. They appeared mere trifles, Infirmities that might be easily borne; but mine was a Wounded Spirit, torn with the clearest apprehensions of the malignancy of sin, and the displeasure of an Almighty God. I not only could not see any interest I had in his pardoning mercy, but feared I was given up by him to the Tyranny of my corruptions, so that I should certainly fall into some gross and scandalous sin, as a just judgment upon me, and so be left to perish with the most aggravated guilt, a monument of the Divine resentment against false pretenders of religion. I often wished to die even though I could but dread the consequence.

I sought the Lord by prayer and the other means of grace, day and night, but he still hid his face from me, now and then a glimpse of hope would break in upon me, but it was of short continuance. The Bible seemed as a sealed book in which I could meet with no comfort, though often much to aggravate my distress and increase my terrors. I endeavoured to examine myself, and search for the evidences of renewing grace in my heart, but all in vain, the more I searched, the more dark and confounded and distressed I grew. 1 continued to preach indeed to others, but very often with this heart-sinking conclusion, that I myself was a castaway. Sometimes even in the midst of my work, the melancholy darkness would rush in upon my soul so that I was ready to sink down in the pulpit. Though for the most part I was tolerable during the exercise, yet I generally went to the pulpit and returned from it with trembling heart and knees. Many passages in the book of Job, and the Psalms, particularly the 88th Psalm, I felt as I read them, with peculiar sensations. Thus I continued for more than twelve months, enjoying scarcely two comfortable days together.

At length I came to this resolution, (viz.) to give up the point of proving myself a child of God already (which was what I had been labouring at all along) as a necessary medium of my comfort, and grant that I was a vile, sinful, and every way unworthy creature, admit the whole charge brought against me, and seek my remedy in Christ. For I argued, there was forgiveness with God for the chief of sinners.

The Blood of Christ could cleanse from All sin - and therefore from mine - He came to call not the Righteous, but Sinners to repentance; sinners without distinction of degrees, sinners as such, and because they were such. 'Twas said that Whosoever would, might come and take of the waters of life freely, and that he would in no wise cast them out. Hence I was led to observe that if I could not go to him as a Saint, I might go as a Sinner. I resolved therefore to lay aside my enquiries after the evidence of my interest in him as one of his renewed people, and look entirely to him from whom all renewing grace, and the evidences of it, must come, look to him as a guilty, polluted, perishing creature, that had no hope, no succour, but in the pure Mercy of God through him. And thus I was led to such views of the all-sufficiency of the great Redeemer, and his willingness to save even the worst of sinners, such as I could best conclude myself to be, as silenced all my doubts, scattered my fears, and gave the most delightful peace and joy to my conscience. I now learnt indeed what I thought I had ("and perhaps really had ) learnt before, (viz.) To live by Faith alone upon the Son of God; to make his sacrifice and righteousness my constant refuge, and draw all my consolations thence. I found 1 had unawares laid too great a stress upon evidences of grace, and looked too much to them for my comfort, and too little to Christ. I plainly saw that with all the brightest evidences of grace about me, I was still a sinner, and must apply my Saviour as such, in order to give life and vigour to my consolations and hopes : and that the spiritual life in me must be perpetually supplied from the same fountain from whence I had derived what 1 had already experienced. I found that the seasons of Darkness were not the proper seasons for seeking after evidences; but that the immediate and leading duty was, trusting in the Name of the Lord. I saw more clearly than ever that in the great business of acceptance with God, I could bring no righteousness of my own, that would avail; but that as a creature utterly undone myself, I must look to him who takes away the sin of the world. That God never rejected any, that seriously and in earnest applied to him, because they were more guilty and unworthy than others, or accepted others because they were less so; and in a word, that as the best must so the worst may come to him, through a penitent faith in the precious blood and righteousness of his Son, with equal assurance of a gracious welcome. And from that time to this (I bless God for his great mercy) I have never had any long continued doubt of my interest in his saving love. Whenever darkness and distress assault me, I am enabled to look to him who is the light and consolation of Israel; and remember that his grace is as free to me as another, and that he is as willing as able to save to the uttermost, A Jul that come unto God by him. I send you this account, my' dear brother, thus circumstantially, to let you see, if possible, that there has no uncommon temptation overtaken you. Remember though you may walk in darkness and have NO light, yet there is a gracious provision made for all such in the Gospel, in the very nature and constitution of it in general,, as well as in its precious promises and declarations in particular; so that if we take this Gospel just as it lies in. our Bibles, we shall see that there is not the least room for even the -worst of sinners to despair. . For even to the impenitent and unbelieving the Gospel opens a remote hope, as it is the means of leading them to repentance and producing faith: and to the awakened and sensible sinner, an immediate hope, as the means of that holiness and comfort he seeks. The Grace that saves must be entirely, absolutely free to Them; or else in the just and full conviction of their sin and guilt, it would be impossible any of them could have hope.

You want to see more of the image of God in you, more of the saint and less of the sinner; the desire is right and good; but remember, were you the purest saint on earth, that purity, though an occasion, would not be the primary ground and reason of your comfort. We are begotten again to a lively hope, not by even our evangelical holiness, but by the Resurrection of Christ from the dead, and the facts, doctrines, and promises connected with it, credited and trusted as they lie in the Bible. The greatest saint must depend upon the same righteousness and »trength in Christ as the greatest sinner; and the latter is as welcome to that dependence as the former; if, having the comfort of that dependence, he makes it his serious care to purify himself from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Though we are never so poor, and miserable and blind and naked, yet we may apply to Christ, even in this miserable condition, with assurance of success, as appears from his own word, if we apply with a view to our deliverance from the power as well as the guilt of our sins.

All this you very well know, and therefore need none of my instructions; but I meant not to instruct, but to stir up your mind by way of remembrance.

I scarce ever knew a disconsolate christian, however notionally clear, in the doctrine of the gospel and the way of a sinner's acceptance with God, but that as to fact and the real exercise of his mind, was some how entangled in his own righteousness; and built his comforts and hopes so much upon his evidences of renewing grace,/as in some culpable degree to overlook the only Name given under heaven for our consolation, and so far as to miss his aim and disappoint his desires and expectations. Terrified with the charge of guilt, his first attempt usually is, to prove himself not guilty, or at least to extenuate it, and prove it consistent with a state of grace, this diverts his attention from the proper object in that case, and to, which he should first look, viz. the great atonement and everlasting righteousness of Jesus; for under all convictions of sin, the proper question with respect to our comfort is, not how guilty we are, but how we may find forgiveness? And the answer is through a penitent faith in that atonement and righteousness; for be the guilt less or more, this only can purge the conscience from it, and give us the peace of God; and for this it is all-sufficient : or take it thus,

We are sinners - we hear of a Saviour, and what he has done, and suffered, and is doing for our salvation - the questions are -

1. Are these things so? Are the facts and doctrines, declarations and promises of the Gospel true? If we have any doubt here, our business is with the evidences of the Divinity of the Gospel.

2. Are those declarations and promises, etc, free and open to All without exception, who see their need of the Grace therein implied? If we have any doubt here, the due consideration of the nature and design of the gospel - the infinite worth of the atonement - the stile and language of the invitations and promises, etc, will afford abundant means of satisfaction - Nothing in the world can be more true and certain, than, that God so loved the World as to send his only begotten Son into it; and 'tis as true, that whosoever believeth on him shall not perish, but have everlasting life. Which believing is neither more nor less, as to what is essential to the point, than an hearty and sincere crediting of the truth of this declaration; and an humble penitent reliance upon the promise connected with it, as the Word of the eternal God, from a sense of the need of his grace, and with a view to the obtaining it. It is as our Lord himself represents it in the context, just the same thing, as the stung Israelites looking to the brazen serpent for a cure. Though wounded ever so deeply, if they cast an eye upon this medium, with a faith in the divine appointment and promises, they were as assuredly healed, as if they had received only the slightest injury; and that this was the case of all who so looked, without exception. Under convictions of our lost condition, and desire after deliverance, the first thing is believing, or looking by faith to Jesus, and trusting in his atonement, righteousness and power. This is the foundation of all prayer, and every approach to God. For he that cometh unto God must believe that he is, and that he is a rewarder of all that diligently seek him, etc; He that would find light, and life and peace with God, must first believe there are such blessings, and the way in which they are to be obtained, viz. through Jesus Christ. Without some sort of credit to the divine testimony, some trust in the divine promises, it would be impossible to have any real hope towards God, and without hope there can be nothing done in religion. Instead therefore of these enquiries and reasonings about matters not immediately pertaining to the exercise of faith, our business is to apply ourselves directly to that exercise, assuring ourselves of the truth of the promises, and relying upon them in humble confidence that they shall be made good to us. But here perhaps the distressed Christian may be ready to say, "Faith is the gift of God," and I don't find he has given me that gift, I cannot believe, though I much desire it." To such a one I would answer, Faith is undoubtedly the gift of God, but the power to believe and trust, does not lie where such as you generally think it does, viz. in a certain active energy in the mind, but in the fullness and clearness of the evidence of the Truth and a capacity to receive it, for all faith begins in persuasion, and persuasion is the result of evidence. Hence we read of believers being persuaded of the promises, and that faith is the evidence (conviction or evincement) of things not seen. We cannot doubt of the testimony of God when once we are convinced it is his testimony; nor, if sensible of our misery and really desirous of deliverance, can we avoid putting a confidence in those promises of deliverance that we believe God has made us. These acts of the mind will follow in the circumstances supposed unless we purposely and wilfully withhold them against conviction, which no serious mind can do. Our inability to believe, therefore,lies rather in the want of light than of power, ie the want of evidence as to the truth, reality, and importance of the object of our faith, or the want of a capacity to perceive it. Both these are the gifts of God. The means of both he has put into our hands, with assurances of blessing the Use of them. Faith cometh by hearing and hearing by the word of God. Upon that word, the marks of Divinity and truth are imprinted with the most glorious and affecting evidence.

The glorious Spirit that dictated it, still breathes in it, It is spirit and life, the power of God to salvation. It enlightens the soul, it convinces of sin and of righteousness, and thus tends to produce in us a just sense of our misery and the suitableness, excellency, and all-sufficiency of Christ as a Saviour. A serious and attentive regard to this word, accompanied with prayer, and that degree of faith such a conduct implies as already given, must be the sure way of increasing faith, and filling the mind with true consolation. Hear and your soul shall live.

But there is perhaps still a difficulty that the humble christian cannot easily get over. He doubts his right to the promises of Grace, but here also he generally mistakes. He lays it upon some unattained qualification in himself, and which he thinks he must attain before he can embrace the promise in question, and which he seeks not by faith in Christ, but by some work or works of the law, some duties, which not being done in faith, can avail nothing; and thus, as the prophet expresses it, he spends his money for that which is not bread, and, labour for that which satisfieth not.

The primary ground of all right that sinful creatures can have in the gospel mercy, is, the free and express grant of it from God himself. The primary medium of putting us into possession of that right is the atonement and righteousness of Christ; the next is that of believing the Testimony of God concerning these things and trusting in it. This is the scriptural representation. The qualifications which the perplexed and disconsolate christian seeks with so much anxiety, therefore, are rather the effects and consequence of this grant, atonement and faith, and not preliminaries to believing, or preparatories to faith. It is true, there must, in the nature of the things, be some sense of the evil of sin and desire of deliverance, without which little regard will be paid to the Gospel Mercy and way; but these his very uneasiness and distress shew that he has already; and by the very terms of the promise, he that is weary and heavy laden may trust in Christ for rest. If he thirst for them he may come and take of the waters of life freely. And indeed what qualifications can a guilty, polluted, impotent creature bring to his Saviour, beyond a sight and feeling of his misery and a desire of deliverance Holiness in principle, and the fruits of it in practice, are necessary to the final enjoyment of eternal life; but not necessary to our believing the Gospel promises; because that belief itself is necessary to our holiness; for the hearth said to be purified by faith. The proper answer to every one that says what shall I do to be saved? is that of the apostle, Believe on the Lord Jesus Christ. Believe what God has testified concerning his Son, as the great propitiation for sin, and you will find that the experience of the efficacy of his blood, to purge the conscience from dead works, and of his power to save us from our spiritual blindness and depravity, and every evil, will follow. It is for want of entering thoroughly into this distinction, and mistaking the nature of faith, and the order and place appointed for it, in the great affair of salvation, that so many sincere Christians live so great strangers to the solid and lasting consolations of Christ.

Forgive me, my dear friend and brother, that I have run on this tiresome length: I don't however mean to teach you, of whom I am better qualified to learn, but to remind you of such things as have a tendency to disperse the gloom that may hang over your mind. However, be of good courage and wait on the Lord, and your strength in his due time shall be renewed. He is pleased with those who hope in his mercy; hope therefore in him, and you will yet praise his delivering grace. Let me have your prayers, and believe me your sincere Friend and affectionate Brother in Christ.

D Turner

Letter From Daniel Turner 1762

2011-06-20T12:31:00.000-07:00

This is the introduction to a letter from the Rev Daniel Turner of Abingdon, written to Beddome in 1762 in response to news that Beddome was going through a time of spiritual darkness. We will give the bulk of the letter in the next post. this is an accompanying note.

You may possibly think it strange, my good brother, that I who have so little personal acquaintance with you, and know so little particularly, of your case, should give you the trouble of so long a letter, as the enclosed - and I confess it a liberty I am not sufficiently warranted to take. Nevertheless, I having myself once felt so much from a situation not perhaps much unlike yours, I was, more than I should else have been, affected with the short hints of your case in your last favour with the association Letter, that I could not easily rest the inclination I found in my mind, to say something that might administer to your comfort through the Divine blessing, though I confess I had no thought when I set out of going half this length. If I have been impertinent, I did not design to be so, and the rectitude of my intention, and your goodness, I trust, will plead my excuse. I am however, wishing to see you.

Yours sincerely,

D Turner

Abingdon, Sep 4 1762

The Ode on the other side I composed for the comfort of a friend in distress, as well as to give vent to my own thoughts upon the subject. It proved a means of her refreshment and pleasure, it may possibly answer the like end with you, please therefore to accept of it as an instance of my good intention.

Jesus, full of all compassion, Hear thy humble suppliant's cry;

Let me know thy great salvation: See I languish, faint, and die.

2 Guilty, but with heart relenting Overwhelm'd with helpless grief,

Prostrate at thy feet repenting, Send, O send me quick relief!

3 Whither should a wretch be flying, But to him who comfort gives? —

Whither, from the dread of dying, But to him who ever lives

4 While I view thee, wounded, grieving, Breathless on the cursed tree,

Fain I'd feel my heart believing That thou sufferedst thus for me

5 With thy righteousness and Spirit, I am more than angels blest;

Heir with thee, all things inherit, - Peace, and joy, and endless rest.

6 Without thee, the world possessing, I should be a wretch undone,

Search through heaven, the land of blessing Seeking good and finding none

7 Hear then, blessed Saviour, hear me; My soul cleaveth to the dust;

Send the Comforter to cheer me; Lo I in thee I put my trust.

8 On the word thy blood hath sealed Hangs my everlasting all:

Let thy arm be now revealed: Stay, O stay me, lest I fall!

9 In the world of endless ruin. Let it never. Lord, be said,

Here's a soul that perish'd, suing For the boasted Saviour's aid.

10 Saved - the deed shall spread new glory Through the shining realms above!

Angels sing the pleasing story, All enraptured with thy love.

Rachel Beddome's Gift

2011-06-20T11:55:00.000-07:00

It appears from this entry in a Bristol Charity Book available online that when Beddome's mother Rachel Beddome died in 1758 she left £100 to the Pithay church in Bristol.

RACHEL BEDDOME'S GIFT

There is nothing to lead us to the origin of this charity, but the memorandum-book before-mentioned, in which it is stated, that "Mrs Rachel Beddome left to the congregation of Dissenters, meeting in the Pithay, 100£ towards a house for the minister to dwell in, which 100£ is at present in the hands of William Ludlow, senior. The interest hath been at four per cent., and paid to the Rev. Mr. Tommas." (NB This 100£ was paid into the hands of Mr Christopher Ludlow, by the executors of Mr William Ludlow, 13th January, 1766, but has been since paid by him, with the consent of the Rev Mr Beddome, towards the purchase of the parsonage house in Cumberland-street, which cost 330£.)

By an indenture, bearing date date 29th November, 1774, made between Edward Golledge and Abraham Blatchley, of the one part; Thomas Ludlow, and others, of the other part; the parties of the first part, in consideration of the sum of 330£ granted to the parties of the second part, all that messuage or tenement, situate on the south east side of Cumberland-street, containing in breadth on the front or southward part thereof, next to the said street, twenty-seven feet, and in breadth or width, on the back part thereof feet; to hold the said messuage and premises, upon trust to permit and suffer the Rev John Tommas, the then pastor or senior minister of the society or congregation of Protestant dissenters of the Baptist denomination, assembling for religious worship behind or contiguous to a certain place called the Pithay, in the city of Bristol, to reside in, occupy, and enjoy the same, so long as the said John Tommas should continue in that office; and from and after his decease or removal from that office, then to permit and suffer the pastor or senior minister next to be called and chosen by the major part of the members of the said congregation, and his successors in that office, (the pastor or senior minister for the time being of the said congregation to be called and chosen from time to time by the major part of the said congregation, and every successive congregation of the Protestant dissenters of the Baptist denomination, and meeting in the same place, or in such other place or places where they should or might remove their meeting-house or place of public worship,) for ever, to hold, reside in, occupy, and enjoy the same during their continuance in that office, or otherwise, in trust, to let or set the same, and to receive the rents, issues, and profits thereof, and to pay the net moneys arising therefrom unto such pastor or senior minister, and his successors, in part of his or their recompense for their labour and service in and to the said congregation, towards his and their support. This sum of 100£ forms part of the purchase-money of 330£ which was paid for the messuage and premises conveyed by the above-abstracted indenture.

The house is now let by the trustees, and the present minister, who receives the rent thereof.

Deacon William Palmer 02

2011-06-20T01:35:00.000-07:00

An obituary for Palmer was placed in the Evangelical Magazine Volume 16, (see page 168). It tells us little about his circumstances except that he came to Bourton from Olney in 1744.

(NB In the official History of the County of Gloucester Volume 6 (1965), pp. 33-49 on Parishes: Bourton-on-the-Water it says that a Thomas Collett was succeeded, in or before 1759, by his son William at Nethercote adn in 1765 he sold it to William Palmer. Palmer's son Samuel went bankrupt soon after his father's death. In the late 19th century part of the estate and the former manor-house belonged to William Snooke Stenson, who also owned Bourton manor. His son sold the Nethercote estate to Mr. E. H. Cook, the owner in 1962.)

MR WILLIAM PALMER (1714-1807)

On Friday, August 8, 1807, died at Bourton on the Water, Gloucestershire, Mr William Palmer, aged 81. He was born at Olney, of religious parents, whose affectionate instructions were early blessed to him. When about 30 years of age (c 1744), he removed to Bourton, where he enjoyed the able ministry of the late Rev Benjamin Beddome for nearly 40 years. Owing to a great variety of mental conflicts, it was long before he ventured to make a public profession, which at length, however, he did, and was afterwards chosen a deacon of the church; the duties of which office he performed in a conscientious and diligent manner for upwards of 20 years. He uniformly consulted the best interests of Zion, and ardently sought the welfare of the Christian society to which he belonged. Every appearance of seriousness among his young connections gave him unfeigned pleasure and he cherished early piety to the utmost of his power. He had a strong affection to social exercises of prayer and Christian communion; well knowing that such meetings are, generally speaking, an index of the spiritual state of a church he was often called upon to lead the devotions of his brethren on those occasions, which he did with deep humility and spiritual ardour, much to their satisfaction and advantage.

Till within a year or two of his death, he was scarcely confined from the house of God a single Sabbath, during the space of 50 years. His heart devised liberal things, and he was ever ready to devote his property towards the private and public support of the cause of Christ. He had made it a point from his youth, on no ocsasion to be without a Bible in his pocket. This he mentioned on his deathbed, stating, that he had found it highly beneficial to him, especially in his journies and strongly recommending it to others. His intimate acquaintance with the Scriptures and his close walk with God rendered his conversations very spiritual and edifying. Firmly established in the truth, he felt a holy indignation at all those sentiments which were derogatory to the infinite dignity of his Lord; yet this was connected with tender compassion towards those who had unhappily imbibed them, and with great candour towards all his brethren who differed from him in lesser matters. In the glorious doctrines of the gospel he had a permanent source of sacred delight, which did not altogether fail in his worst seasons of temptation and distress; at the same time, his soul abhorred the thought of their being abused to lull professing Christians into supineness, or to serve the cause of licentiousness. Maintaining a very deep impression of personal guilt and depravity, of extreme unworthiness and innumerable imperfections, it was his supreme desire habitually to make use, by faith, of the atonement and intercession of his adorable Lord; and he often groaned in spirit that the exercise of his faith was so weak, so that consequently his spiritual enjoyments were so variable: nevertheless, amidst all changes of frame, he was enabled to rejoice in the unchangeablencss of a covenant God. In an exclusive reliance on the blood and righteousness of Christ, he lived and died; often mentioning, with joy and admiration, the glorious name given both to Christ and his Church - "The Lord our Righteousness"; Jer xxiii. 6; and also Prov. ix. 1-6 and Ps. lxviii. 18. These passages, with many others, very frequently formed the interesting subjects of his delightful contemplation and Christian converse. With the gradual decay of nature, he had all the supports and consolations which are to be desired; and, according to his frequent wish, he left to his family and friends strong testimonies of the fidelity and kindness of his Saviour, in upholding him to the end.

Deacon William Palmer 01

2011-06-20T01:20:00.000-07:00

In Brooks' Pictures of the Past he says at one point

During the period now under review, the church had been deprived of two valuable deacons - Mr Boswell [Beddome's father-in-law] and Mr Joseph Strange, and on the sixth of April, 1781, four other brethren were called to that office, viz: William Palmer, James Ashwin, Thomas Cresser, and Edward Reynolds [there had been previous deacons by the name of Cresser and Reynolds].

Later he says

In this year, August 28, [1807] the Church was deprived by death of Mr William Palmer. He had been 26 years a deacon of the Church (since 1781), and so used the office as to purchase to himself a "good degree." His pastor says, "he was a steady friend to the spiritual interests of Zion, and long had the chief management of its temporal concerns, which he was ever solicitous to transact with diligence and fidelity." He had witnessed many, and painful changes. He had been in the vessel of the Church during a most tempestuous and trying period. The wind (like the Euroclydon) seemed to blow from all quarters. They were "exceedingly tossed with a tempest." It was a dark and dreary time; and all through that season William Palmer was at the helm. There were some who did not fail to attribute all their disasters to his want of skill. Painful position! But he lived through it. He had "faith in God" He believed that (not Caesar but) Christ was on board Eight glad was he to perceive the return of fair weather. He knew how to prize the blessing of peace. Shortly before his death, he recorded his sentiments and wishes, intermingling a few weighty counsels to his brethren. The veritable paper is preserved in the Church Book. Having spoken of himself, he says :

"As to the cause of God and of Christ, it is in safe hands. He will take care of it as his own. As to my dear and honoured Pastor, Mr Coles, I wish him all possible success in his ministry, in the building up the Church here, and in the conversion of sinners at home and abroad, and to live in love with his people, and they with him. As to the Church at large, I wish them love, unity, and peace, that they may strive together for the faith of the gospel, and for peace with one another. Especially to love, serve, and fear to grieve one another, as also their dear minister, who, in love labours for their souls' good and prosperity. As to the deacons of the Church, that they may join heart and hand, in filling up their place more to the glory of God than I haye done— where I have erred, may they take warning, and learn wisdom, and abundantly excel unworthy me. When new officers are chosen, may they be such as are humble, tenderhearted, full of faith and of the Holy Ghost. That this Church may be increased, and peace rest on and with this part of God's Israel. 'See that ye fall not out by the way.' Strive, my dear friends, to live in love and peace. And may the Lord help you to speak often one to another. Keep up prayer-meetings; don't cover sin in any one, neither 'make a man an offender for a word.' Let your light so shine before men, that your heavenly Father may be glorified. The eye of God is upon you; the eye of Satan and of the world is upon you - be watchful. Farewell.

Your friend and well-wisher,
William Palmer.
Thus died this good and honoured man, in the eighty-second year of his age.

Newton and Beddome Again

2011-06-20T01:14:00.000-07:00

In The Evangelical Magazine Volume 16 (1808) there is a memoir of the then recently deceased John Newton. On page 98 we read that

His first public attempts to preach the word were made at Warwick. After the removal of the late Mr Ryland from a dissenting church in that town, a separation took place; and several pious persons, who were Paedobaptists, assembled together for worship in a dwelling-house, previously-to the erection of that chapel in which Mr Rowley preached for some time, and after him Mr Moody, for about 20 years. Mr Vennor, a leading person among those who formed this new interest, having received a very strong recommendation of Mr Newton from Mr Brewer, of Stepney, invited him to preach to them for six weeks on probation. He accordingly came (we believe, in the year 1759) with Mrs Newton. During his stay here, he used to retire on Saturdays, and sometimes on other days, to the Grove, in Lord Dormer's park, about two miles from Warwick, and to other sequestered spots, where he composed his sermons. Though he did not fix among this people, yet he always retained a peculiar affection for them; and he has been heard to say long after he settled in Olney that the very name of Warwick would at any time make his heart leap for joy. It was not the smallness of the congregation at that time, nor the narrow salary proposed to be raised, that prevented his settlement at Warwick; but he was undecided in his mind, whether to go into the Established Church, or to join the Dissenters. Among the latter were his first religious connections, which gave his mind a bias towards them; but he apprehended that disputes in dissenting congregations were common; and an occasional sermon by Mr Beddome, which he heard at, the Baptist Meeting at Warwick had a considerable effect on his mind to increase his disinclination to become a Dissenting Minister. Indeed, at that period, his ministerial talents were not very popular and it does not seem that he was much pressed to settle with any dissenting church.

Beddome's verse improved

2011-06-18T04:58:00.000-07:00

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 fo 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.

Sons of the manse

2011-06-09T00:48:00.000-07:00

Beddome is one of several contemporary Baptists who were sons of the manse. Here are some examples:

John Beddome 1675-1757 was the father of Benjamin Beddome 1717-1795
John Jenkins c1656-1733 was the father of Evan Jenkins 1712-1752 who was the father of Joseph Jenkins 1743-1819
Edward Stennett d 1691 was the father of Joseph Stennett I 1663-1713 who was the father of Dr Joseph Stennett II 1692-1758 (and Benjamin Stennett) who was the father of Samuel Stennett 1727-1795 who was the father of Joseph Stennett d 1824

Andrew Gifford 1642-1721 was the father of Emanuel Gifford 1705-1723 who was the father of Andrew Gifford 1700-1784
John Ryland Sr 1723-192 was the father of John Ryland Jr 1753-1825 who was the father of Jonathan Edwards Ryland 1796-1866
Robert Hall Sr 1728-1791 was the father of Robert Hall Jr 1764-1831
Hugh Evans 1731-1781 was the father of Caleb Evans 1737-1791

James Bicheno 1752-1831 was the father of James Ebenezer Bicheno 1785-1851
Isaiah Birt 1758-1813 was the father of John Birt 1787-1862 and Caleb Evans Birt 1795-1854
William Carey 1761-1834 was the father of Jabez Carey 1793-1862 (and uncle to Eustace Carey 1791-1855)
Samuel Pearce 1766-1799 was the father of William Hopkins Pearce 1794-1840

Newton and Beddome

2011-06-07T01:52:00.000-07:00

We have had this piece of research before. It is Michael Haykin's and is found in his pieces on Beddome in the BPBs volume (167) his biography of Sutcliff, One heart and one soul, John Sutcliff of Olney, his friends and his times, 118-120, etc. The actual source is the diary of John Newton (1725-1807) kept at Princeton University. The entries are for June 27, 1775 and August 7, 1776.

In 1775 Newton heard Beddome on 2 Corinthians 1:24. The sermon "gave me a pleasure I seldom find in hearing. It was an excellent discourse indeed, and the Lord was pleased to give me some softenings and relentings of heart." Presumably Beddome was preaching in Olney.

The 1776 occasion was when John Sutcliff (1752-1814) was ordained to the Baptist church at Olney, Buckinghamshire. Beddome did not take part but was present and was prevailed upon to preach in the evening. He preached on Zechariah 11:12. John Newton, then vicar of Olney, wrote ‘He is an admirable preacher, simple, savoury, weighty’.

Beddome Hymntime

2011-05-31T03:17:00.000-07:00

These are the hymns by Beddome lsited on Hymntime here

All Glory Be to Him Who Came
Almighty God, We Cry to Thee
And Shall I Sit Alone?
Arise, Thou Bright and Morning Star
Ascend Thy Throne, Almighty King
Awake, Awake, My Heart and Tongue
Awake, Awake, Thou Mighty Arm
Behold the Day Is Gone
Behold the Eunuch, When Baptized
Burdened with Guilt and Pale with Fear
Buried Beneath the Yielding Wave
Can Sinners Hope for Heaven?
Come Holy Spirit, Come
Come, Jesus, Heavenly Teacher, Come
Come, Thou Eternal Spirit, Come
Come, Ye Humble, Contrite Souls
Death, ’Tis an Awful Word
Did Christ o’er Sinners Weep?
Dost Thou My Profit Seek?
Each Other We Have Owned
Eternal Source of Every Good
Faith, ’Tis a Precious Gift
Father of Mercies, Bend Thine Ear
Fountain of Blessing, Ever Blest
From Thy Dear Pierced Side
Go Forth, Ye Saints, Behold Your King
God, in the Gospel of His Son
Great God, ’Tis from Thy Sovereign Grace
Great God, to Thee I’ll Make
Great God of Providence, Thy Ways
Great God, My Maker and My King
How Free and Boundless Is the Grace
How Great, How Solemn is the Work
How Great the Wisdom
How Many Doubts and Fears Prevail
If Secret Fraud Should Dwell
In All My Ways, O God
In Duties and in Sufferings, Too
Jesus, Delightful, Charming Name
Jesus, My Love, My Chief Delight
Jesus, My Savior, Bind Me Fast
Jesus, My Savior, Let Me Be
Jesus, When Faith with Fixed Eyes
Let Party Names No More
Lord, Incline My Wandering Heart
Lord, Though Bitter Is the Cup
Lord, with a Grieved and Aching Heart
Love Is the Fountain Whence
- God Is the Fountain Whence
Mighty God Will Not Despise, The
My Few Revolving Years
My Rising Soul with Strong Desires
My Times of Sorrow and of Joy
O Blest Society
O Lord, Thou Art My Lord
O Lord, Thy Perfect Word
On Britain, Long a Favored Isle
On Wings of Love the Christian Flies
Prayer Is the Breath of God in Man
Shout, for the Blessed Jesus Reigns
So Fair a Face Bedewed with Tears
Sprinkled with the Reconciling Blood
Straight the Gate, the Way is Narrow
There Is a World of Perfect Bliss
This World’s a Dreary Wilderness
Wait, O My Soul, Thy Maker’s Will
Wandering Star, the Fleeting Wind, The
When Adam Sinned, Through All His Race
When by the Tempter’s Wiles Betrayed
When Israel Through the Desert Passed
When Storms Hang o’er the Christian’s Head
Where’er the Blustering North Wind Blows
Why, O My Soul, Why Weepest Thou?
Witness, Ye Men and Angels, Now
Ye Trembling Souls, Dismiss Your Fears
Ye Worlds of Light That Roll So Near
Your Work, Ye Saints, Is Not Comprised

The Butterworths

2011-05-30T06:31:00.000-07:00

Among Beddome's contemporaries are the Butterworths, four ministers who were all sons (the eldest following his father's profession) of a blacksmith called Henry Butterworth of Rossendale in Lancashire. As a father of five sons myself (though not skilled with my hands) I can identify.

The ministers were

John Butterworth 1727-1803 At Coventry from 1752
James Butterworth d 1794 At Bromsgrove from 1755
Lawrence Butterworth 1740-1828 At Bengeworth from 1764
Henry Butterworth d 1808 At Bridgnorth from 1768

John published an oft reprinted concordance and dictionary and a refutation of Priestley's Unitarianism. A diary entry of his is reproduced below
"My conscience was frequently awakened, and many resolutions I formed of living a holy life, but a few days or a week would wear off these impressions, and worldly things occupied my mind, so that the older I grew, the more wicked I became, though I was not averse to hearing the word and attended stated ministrations of it. We had at least two miles to go to worship, and occasionally four or five, and as that country is mountainous, I was entertained with the different objects presented to my sight, and pleased with the walk, though frequently glad when the service was ended. As near as I can recollect, I was then about fifteen years of age.
We had frequently heard of the Methodists and read of their preaching in the fields, and particularly that Mr. Whitefield often preached to 10,000 people, or more, at Blackheath and other places. About 1745 they came into our country. Mr. Wesley was published to preach near New Church, in Rossendale, at 5 o'clock one morning. I went to hear him. He had a numerous auditory, and preached from Romans 3.22: For there is no difference,' etc. I was struck with his discourse, and became a constant hearer of the Methodists when they came their rounds, and also attended their private meetings, yet I still attended Mr. Ashworth's ministry at other times. One day I thought of the holy conduct of a Thomas Foster, a member with Mr. Ashworth, who was neighbour to us and frequently visited my father. He, my father, and several more persons held a meeting of prayer and conference weekly, and would speak from some text of Scripture. Thomas Foster was very kind and liberal to the poor, though his property was very moderate. He was also fluent in prayer, and always appeared to be in a spiritual frame. This excited me to beg of God to give me His Holy Spirit in a manner I had never done before, and from that time I made conscience of daily prayer.
I now took a review of my past life. I reflected upon our careless manner of singing Psalms and Anthems, making a solemn mockery of God therein. I never after joined with my old companions, but immediately left all my worldly connections, and applied myself to the worship of God. This was such a change as I had never experienced before. I had never felt such an impression as at this time of the importance and excellence of godliness.
I had been a constant reader of books and had a taste for improvement of knowledge, and being in a book society I had the advantage of reading a variety of books both on divinity and science. I read several of Dr. Watts' works. I learned shorthand, and often copied some of Mr. Burkitt's Comments, and was disposed to religion, but still it was only in speculation, without real heart-work. I believe I was generally esteemed a religious character, but it was far otherwise in fact.
The same night, after the workings of mind respecting Mr. Foster, I went to hear one John Nelson, a Methodist preacher, a man who had gone through much persecution, had been pressed for a soldier, but notwithstanding many threatenings, maintained his integrity, and often reproved both men and officers for their profanity, and in time obtained his discharge. He preached from Matthew 8.2: 'Lord, if Thou wilt. Thou canst make me clean,' and many were affected under the discourse. I thought they all seemed more affected than myself, that the discourse seemed to have no good effect on me. The hardness of my heart had always been my trouble, and because of this all the sermons I had heard were ineffectual. I returned home with a heavy spirit, crying to God that He would take away my heart of stone and give me a heart of flesh.
I then experienced a longing after holiness, a desire to be holy as God is holy. I hoped to live without sin, which I then thought was attainable in this life. I used to govern my thoughts daily as much as in me lay, and these words impressed my mind: 'Blessed are they which do hunger and thirst after righteousness, for they shall be filled.' I found great freedom in secret prayer, but had not yet attempted to pray in public. I was much pressed to this, but was unwilling to engage. Through much entreaty I was at length prevailed upon, but was in great confusion and concluded I would not attempt again. After some time, I thought it was very desirable to enjoy a gift for public prayer. How else could prayer meetings be maintained? Accordingly I besought the Lord to bestow that talent upon me for the glory of His name. Soon after this I felt an inclination to be engaged when called upon. We had a prayer meeting before public worship at the Baptist chapel which I attended, and being asked to pray, I complied, and found equal freedom as in private, and herein I found God to be a prayer-hearing God.
The doctrine of assurance of faith and of knowing our own sins pardoned, was much insisted upon by the Methodist preachers. This I wanted to know, for I was not certain that I was a subject of grace, but I determined to be in the way of earnest prayer, and attendance on all the means in my power. I sometimes thought I would not cease praying, nor hold my peace till the Lord should speak peace and pardon to my soul, and give me assurance of His favour. One night I resolved to continue all night till God appeared, but about 2 o'clock sleep overtook me, and my resolution was broken. I have often thought that there was too much self-labour in all this, if not presumption in dictating to God. I still found unbelief a great burden, laboured hard to believe, but could not, for indeed I was ignorant of the nature of faith, not knowing that it is a lost sinner's casting the load of his sin upon Christ for pardon and acceptance with God.
One morning I was deep in thought on this subject, reasoning with myself why I was still in unbelief, when these words dropped upon my mind:— 'By grace ye are saved through faith, and that, not of yourselves, it is the gift of God.' This word 'gift' revolved in my mind. A gift, thought I, is not merited, if it were, it would be a debt, and not a gift. I had leaned all along towards the doctrine of merit, and of obtaining grace by good works, but now I saw faith to be an undeserved gift, and that God might bestow it on my vilest neighbours, and leave me in my moral duties without faith. This led me to think that there was some truth in the doctrine of election, and that it was not upon foresight of faith and obedience, but of pure sovereignty, and that faith and obedience were the fruits and effects of election, and not causes thereof. My sentiments began to change from Arminianism to Calvinism.
One evening I was reading in the Bible, and cast my eyes upon these words of our Lord, in John 6.47: "Verily, verily, I say unto you, he that believeth in Me hath everlasting life." I was struck with that passage. It was as if spoken within me. I did immediately believe that Jesus Christ was a suitable, precious and almighty Saviour. I trusted in Him alone for salvation, and therefore in Him I had everlasting life... .I went to bed that night with a joyful heart. I was transported with the love of Christ, and thought how wonderful and astonishing it was that Christ should be my Saviour, and not only mine now, but mine for ever! This was about my nineteenth year, in the bloom of youth and health.
But some time after this I fell into a sore temptation, with which I was exercised for three months together, and which greatly affected my health. It came upon me in the following manner:— One day going to meeting these words dropped upon my mind, 'If ye be without chastisement whereof all are partakers, then ye are bastards and not sons.' These words, I thought, were spoken to me, for I had no chastisement nor affliction either in body or mind! Then surely, thought I, the root of the matter is not in me, and I fear I have not had true repentance... .I cried to God day and night, but He hid Himself, and I was troubled.
One day I was reading in a book called The Marrow of Modern Divinity, a sentence from Luther was quoted which was this:— 'I would run into the arms of Christ if He stood with a drawn sword in His Hand.' This thought came bolting into my mind—so will I too— and those words of Job occurred: 'Though He slay me yet will I trust in Him.' My burden dropped off. My soul was filled with joy and peace through believing in Christ, a venturesome believing, as Mr. Belcher calls it....
About this time I had strong desires of preaching Christ to my fellow sinners... .Accordingly I prayed to the Lord to give me grace and talents for this important work, and at times I spoke a few words at our private meetings....
At last I informed a few friends that I would carry on a meeting at my father's house next Lord's Day in the afternoon. More people came than I had expected. However, with much diffidence, I attempted to speak from John 6.40. Before I had finished, my father and mother came from their meeting, much surprised to find me preaching. I was invited to preach again in the evening about a mile distant, and I complied. These words had been impressed on my mind:— 'As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God'1 Peter 4.10."

The Seward Charity

2011-05-30T04:35:00.000-07:00

In Volume 11 of the papers of the House of Commons (Reports of commissioners on cahrities 1831) these entries can be found on pp 502, 514

502

SEWARD'S CHARITY

Seward's Charity. Under the Will of Elizabeth Seward, dated 2d June 1753, of which see a further account under the head of Charities in the Borough of Evesham, the parish of Badsey is entitled to 6s. per month to be applied in paying for the teaching of poor children to read.

There is a schoolmistress in Badsey, appointed by a Baptist minister, of Evesham, who has the teaching of nine poor children of the parish, in consideration of such payment; she also takes day scholars from the parish at small weekly payments. She is said to do her duty diligently and carefully.

514

CONGREGATION OF PARTICULAR BAPTISTS IN COLE-STREET.

Elizabeth Seward's Charity. By certain clauses in the Will of Elizabeth Seward, bearing date 2d June 1753, and proved in the Prerogative Court of Canterbury 6th February 1754, it was directed by her, that the interest and dividends of 350 /. South Sea Stock, part of 2,000/. in the said fund, bequeathed by her to the several trustess named in her Will, should, after certain life interests therein given by her, be paid to each of every minister or teacher for the time being of the congregation of Protestant dissenters of the denomination of Particular Baptists, in Bengeworth, for so long as such congregation should continue in being, towards the maintenance of such minister or teacher; and it was by the said testatrix further directed, that her said trustees should from time to time pay the interest and dividends of 400/. South Sea Annuities, other part of her said 2,000/. South Sea Annuities, to Jacob Moore, during his life, and after his death to each and every succeeding minister or teacher of the said congregation of Bengeworth, to the intent that he and they should therewith or thereout pay for teaching poor children to read, whose parents were not able to pay for the same, of the place and schools of Badsey, near Evesham, two schools in Evesham, and one in Bengeworth aforesaid; viz. to pay 6s. per month to Badsey, and to the said three other schools 4s. per month each; and further, the said testatrix directed that her trustees should from time to time, and at all times thereafter, pay the interest or dividends of the sum of 400/. South Sea Annuities, other part of her said sum of 2,000/. South Sea Annuties, into the hands of every minister or teacher for the time being of the said congregation, to be by him or them paid for the support of monthly lectures in divinity, to be preached in Bengeworth aforesaid; viz. the sum of 8s. to be paid to the minister who should preach such lectures for every such lecture, and the sum of 12s. for the expense of entertaining the ministers who should attend every such lecture at friends' houses as they should agree to meet in.

The body of the trustees has been regularly kept up by new appointments, as vacancies have occurred.

The congregation intended to be benefited by the testatrix, for some time after her death, continued in existence at Bengeworth; but after a certain period of time a portion of that congregation separated from it, and established themselves at Mill Hill, at Evesham, the Bengeworth congregation still continuing there, till that also removed to Cole-street in Evesham in 1788, where it has ever since been in active existence, and so continues to be. Since the separation above alluded to, the ministers at Bengeworth and in Cole-street have uniformly received the benefit of this donation.

The interest of the 400/., which was to be paid to the minister of Bengeworth for teaching children to read, has regularly come to his hands, and has been employed for the purposes expressed in the will concerning the same.

There is a school at Bengeworth for teaching poor children, under the care of a schoolmistress, appointed by the minister of the congregation, and another under similar management at Evesham, towards the support of which schools this fund is applied. To the schoolmistress of the school at Bengeworth 2/. 12s. is paid per annum; and to the school at Evesham 51. 8s. per annum; the two schools intended by the testatrix to have been established there having been consolidated.

The interest of the 400/. South Sea Annuities, assigned by the testatrix to a lecturer in divinity, is regularly paid. But the sum of 8 s. was found to be a very insufficient consideration for the duty required; and the present minister has thought it more conducive to the objects of the testatrix to procure a lecture to be preached in the chapel every two months, for which he pays the sum of 1/. 10s., making the amount paid to the preacher 9/. per annum, to which 31. is added for his incidental expenses; from which it appears that the 12s. assigned monthly for the expense of entertaining the lecturer is accounted for.

Contemporary Baptist Ministers

2011-05-30T04:31:00.000-07:00

Again revised and expanded this list gives the dates of many of Beddome's Baptist contemporaries and where they mainly ministered (double click to enlarge)

Funeral Sarah Evans 1751

2011-05-27T05:49:00.000-07:00

Sarah Evans (nee Browne) was the first wife of Hugh Evans and mother of Caleb. Born in 1714, she died on July 8, 1751 en route to Pershore. She was buried in Pershore and Beddome (who Caleb calls her most intimate and esteemed friend in a sermon for his father's second wife, Ann) took the funeral, preaching from Matthew 3:12. The sermon was not printed.

Beddome also wrote these words for her headstone:

Graceful her person, beautiful her mind,

Good-sense and virtue, true religion join'd:

But few excell'd, in every part of life,

As daughter, sister, parent, friend and wife.

Lo! In this silent tomb her ashes lie!

Then learn of her to live, O learn to die!

David Evans

2011-05-27T04:03:00.000-07:00

David Evans (d 1786) is the Welshman who supplied at Bourton prior to Beddome coming. Evans from Moleston, Pembrokeshire in Wales studied at Trosnant then came to Bristol in 1737. He was pastor at nearby Hook Norton, 1739-1747, but went to Cork and Waterford after that (on Foskett's advice says Hayden). He soon returned to England, hwoever, and pastored at Newport Pagnell (1749-1751) Great Gransden and, finally, Biggleswade (1751-1786).

Kinghorn on the Double Lecture

2011-05-27T03:45:00.000-07:00

In a letter to his parents when he was based in Fairford Joseph Kinghorn (later of Norwich) begins:

Fairford, July 22nd, 1788.

Dear Father And Mother,

As to our double lecture, there are now only four churches in it, Fairford and the three following; Bourton-on-the-Water, fifteen miles north, Mr. B. Beddome and Mr. Wilkins; Coate, twelve miles north-east, Mr. T. Dunscombe; Abingdon, twenty-five miles east, Mr. D. Turner and Mr. J. Evans. Our other near neighbours are Cirencester, eight miles west, Mr. Dore; Wantage, twenty miles east, Mr. Smith; Horsley, twenty miles west, Mr. B. Francis; Tetbury, eighteen miles west, Mr. Burchell. I might add others, but they are rather out of our reach; however, you may add Oxford to the list, about twenty-eight miles from us.

Arlington is now supplied every Sabbath evening, once a fortnight by me, the other Sabbath by a young man, an Independent, who is at Chedworth, a place north of us about ten miles, about five from Arlington.

1780 Robert Hall

2011-05-27T03:32:00.000-07:00

In a memoir of Robert Hall prefixed to his works we read that Hall

Spent the first summer vacation after his entering the Bristol institution under the paternal roof at Arnsby; and, in the course of that residence at home, accompanied his father to some public religious service at Clipstone, a village in Northamptonshire. Mr. Hall, senior, and Mr. Beddome of Bourton, well known by his Hymns, and his truly valuable Sermons, were both engaged to preach. But the latter, being much struck with the appearance, and some of the remarks, of the son of his friend, was exceedingly anxious that he should preach in the evening, and proposed to relinquish his own engagement, rather than be disappointed. To this injudicious proposal, after resisiting every importunity for some time, he at length yielded; and entered the pulpit to address an auditory of ministers, many of whom he had been accustomed from his infancy to regard with the utmost reverence. He selected for his text 1 John i. 5," God is light, and in Him is no darkness at all;" and, it is affirmed, treated this mysterious and awful subject with such metaphysical acumen, and drew from it such an impressive application, as excited the deepest interest.

That degree again

2011-05-27T03:05:00.000-07:00

The following account is from the files of the "Providence Gazette and Country Journal."

"Providence, Sept. 8. [a Saturday in 1770]

"On Wednesday, was celebrated here the second Commencement in Rhode-Island College. The parties concerned met at the Court House about ten o'clock, from whence they proceeded to the Rev. Joseph Snow's Meeting-house, in the following order: First, the Grammar Scholars, then the under classes, the candidates for degrees, the Bachelors, the Trustees of the College, the Fellows, the Chancellor and Governor of the Colony, and lastly, the President. When they were seated, the President introduced the business of the day by prayer; then followed the Salutatory Oration in Latin, by Mr. Dennis; and a forensic dispute, with which ended the exercises of the forenoon.

"Those of the afternoon began with an intermediate Oration on Catholicism, pronounced by Mr. Foster; then followed a syllogistic disputation, in Latin, wherein Mr. Foster was respondent, and Messieurs Nash, Read, and Dennis, opponents. After this, the degree of Bachelor of Arts was conferred on Messieurs John Dennis, Theodore Foster, Samuel Nash, and Seth Read ; and the degree of Master on the Rev. Isaac Eaton, Messieurs William Bowen, Benjamin West, David Williams, Joseph Brown, and Abel Evans; also on the Rev. Messieurs Hugh Evans, Daniel Turner, Samuel James, Benjamin Beddome, Benjamin Wallin, John Reynolds, and Isaac Woodman. To which succeeded a valedictory Oration by Mr. Read; and then a charge to the graduates.

"The business of the day being concluded, and before the assembly broke up, a piece from Homer was pronounced by Master Billy Edwards, one of the Grammar School boys, not nine years old. This, as well as the other performances, gained applause from a polite and crowded audience, and afforded pleasure to the friends of the Institution. But what greatly added to their satisfaction, was an opportunity of observing the forwardness of the College Edifice, the first stone of which was laid not longer since than the latter end of May last, and 'tis expected the roof will be on next month. It is a neat brick building, 150 feet by 46, four stories high, with a projection, in the middle, of 10 feet on each side, containing an area of 63 feet by 30 for a Hall and other public uses. The building will accommodate upwards of a hundred students. Its situation is exceeding pleasant and healthy, being on the summit of a hill, the ascent easy and gradual, commanding an extensive prospect of hills, dales, plains, woods, water, islands, &c. Who hath despised the day of small things?"

Fuller refers to Beddome

2011-05-26T15:17:00.000-07:00

In the works of Andrew Fuller there is an item headed "LXIX. THE YOUNG MINISTER EXHORTED TO MAKE FULL PROOF OF HIS MINISTRY. It is a sketch of a sermon addressed "to the Students of the Stepney Academical Institution" taking the text "But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand." (2 Tim. 3:5, 6).

He talks about (1) The Work Itself to which you are devoted.

(2) The DUTIES INCULCATED AS NECESSARY TO THE DISCHARGE OF THE MINISTRY. These will be found to consist in four things:

1. Vigilance

2. Patience

3. Activity in the great work of evangelizing men

4. Fidelity in discharging your trust

He then says

"But here allow me to be a little more particular. If you would make full proof of your ministry you must attend

(1) To personal religion.—This is often inculcated by the apostle.—"Take heed to yourselves, and to all the flock."—"Take need to thyself and to thy doctrine," &c. Many people will take our personal religion for granted; as though a man who teaches others must needs be religious himself: but woe unto us if we reason in this way. Tremble at the idea of being & graceless minister —a character, it is to be feared, not very unfrequent! To what is it owing that some of our churches have been prejudiced against an educated ministry? I may be told to their ignorance; and in part it is so; but in part it is owing to other causes. The lightness, the vanity, the foppery, and the irreligion of some young men have produced not only this effect, but an abhorrence of the very worship of God, as by them administered. Who were ever known to be prejudiced against a Pearce, a Francis, or a Beddome, on account of their education? If there were individuals of this description, let them be disregarded as ignorant, and let them be told that vicious characters are found among the uneducated as well as the educated. But be it your concern, my dear young men, to shun these evils. The instructions which you receive, if consecrated to Christ, will be a blessing to you; but, if your object be to shine before men, they will be a curse. ...

Circular letter 1765

2011-05-26T15:00:00.000-07:00

One of Beddome's few literary pieces was the "Circular Letter Of The Midland Association For The Year 1765". Here it is as reproduced in "The Primitive Church Magazine" in 1860.

The Circular Letter of the Elders and Messengers of the several Baptist Churches, meeting at Aulcester, Bewdley, Bengeworth, Birmingham, Bourton (on the water), and Stow (in the Wold), Bridgnorth, Bromsgrove, Hook-norton, Leicester, Leominster, Middleton-Cheney, Pershore, Sutton, Tewkesbury, Upton (on Severn), Warwick and Worcester; met in Association at Bourton-on-the-water, the 14th and 15th of August, 1765, and maintaining the doctrines of free grace, in opposition to Arminianism and Socinianism; and the necessity of good works, in opposition to Libertinism and real Antinomianism.

To the several churches they represent, wish a fullness of grace and spiritual consolation.

Dearly Beloved And Longed-for in Christ Jesus,— In the close of this, our annual convention, we with gratitude reflect upon the goodness of God towards us and can with pleasure inform you that our assembling together has been attended with fervent cries to the Almighty on your behalf, and, we hope, productive of some real advantage to our own souls. The spirit of prayer has, we trust in some degree been poured forth, accompanied with a humble sense of our sins and infirmities, our wants and necessities, and a thankful remembrance of Divine mercies.

Now that the profits of our meeting might not be confined to, or terminate in ourselves, we would, according to custom, tender you our cordial and affectionate advice, earnestly intreating that it might be received with a temper of mind suited to its nature and importance, and be productive of effects equal to our most ardent wishes and sanguine expectations.

Look well, then, to the foundation upon which you are built, and seriously and frequently examine your state Godward. See that you lay Christ at the bottom of your religion, as the support of it; that you place him at the top of it, as its glory; and that you make him the centre of it, to unite all its parts, and add beauty and vigour to the whole. Remember that growth in Christianity is growth in the knowledge of Christ. Seek that sorrow, that peace, that holiness, that establishment, which flow from Christ; let all your duties begin and end in Christ; for, as the great Dr Owen observes, "to take up mercy, pardon, and forgiveness, absolutely on the account of Christ, and then to yield all obedience in the strength of Christ, and for the love of Christ, is the life of a true believer." (On Psalm 130 in Volume 6). As Christ is the sum and substance of experimental, so he is the spring and source of practical religion; and the spiritual improvement of his blood by faith is as necessary for our sanctification and comfort, as the shedding of it was for our justification and acceptance with God.

Take heed lest your hearts be at any time hardened, through the deceitfulness of sin. One corruption favoured and indulged, has sometimes made dreadful havoc, even in the gracious soul. Take care of pride, passion, censoriousness, unmercifulness, and especially that inordinate affection to the things of this world, which, as it is an hindrance to duty, so oftentimes draws a cloud over the Christian's evidences, and fixes an indelible blot upon his character in the eyes of carnal men. A citizen of heaven should be a stranger upon earth.

Remember that where there is no relative religion, there is no real religion. Let your deportment, then, towards your children and servants, be grave, and yet pleasant; your instructions solemn, and yet plain; your prayers with and for them pertinent, and suited to their case; and your whole behaviour amiable and endearing. Moroseness and severity, even when attended with real piety, throw a gloomy aspect upon the ways of God, and have a discouraging influence, especially upon young persons. Bear with us, if we add one more direction under this head: - take care of stretching out family worship to an unreasonable length, or performing it unseasonably. Let it not be deferred too late in the morning, lest your hearts should be engaged in the hurries of business, and entangled with the cares of the world; nor put it off till the last thing in the evening, lest you should be overcome with drowsiness, and thus yawn out a prayer, instead of groaning out one.

Endeavour to maintain a reverential awe of God upon your minds, and be in his fear all the day long; which fear is not only consistent with an ardent love to, and steady dependence upon him, but will be an antidote against temptation, a preventive of hypocrisy, and give life, seriousness, and spirituality to all your religious duties; for to serve God in a formal and customary manner, is not to serve, but to mock him. Enter into your closets, as seeing him that is invisible; place yourselves in the assembly, as under his immediate inspection; and when called out upon particular occasions to be a mouth for others, seek not so muck the applause of men, as the testimony of your own conscience and the approbation of God.

Be just and honest in your dealings; impose not upon the ignorance or credulity of any; rather suffer by others than let them be sufferers by you; injure not your neighbour in any of his rights or possessions; make his interest your own; and what you would think it reasonable for him to do, that in a like case do to him. Nothing has ever brought a greater reproach upon Christianity than the tricking and fraudulent practices of those who are professors of it. (Footnote by 19th century editor: In this Arminian age, an indifference to practical godliness, and even common morality is frequently charged upon the advocates of free-grace gospel, or what is more popularly called Calvinism. Let those who are so forward to bring such a charge, furnish, if they can a purer morality than the above. Or, if they prefer it, let them compare the morality of modern England and its fashionable Arminianism with the state of public morals when a Calvinistic theology was the prevalent belief. Comparison would cover with a blush the cheek of many an admirer of religion based upon "the march of liberal ideas".) Attend, then, our dear friends, to that most excellent advice of the apostle Paul: "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, if there be any praise, think on these things."

Be strict in observing the weekly day of rest, and, not content with attending upon public worship, let it be the Sabbath of the Lord in all your dwellings. Keep your children and servants much under your eye; insist upon their remembering something of what they have heard; put them upon reading the Scriptures; what is above their capabilities explain to them; and close the day with recommending them to God.

We would rejoice in that peace and harmony which prevail amongst the churches in general: do all that you can consistent with truth and a good conscience, for their preservation. Sacrifice private and personal interests for the public good. Endeavour after an intimate acquaintance, and keep up a Christian correspondence one with another. Walk in love, bear one another's burdens, and so fulfil the law of Christ. In a word, labour, like the primitive Christians, to be of one heart and one soul, and let the communion of saints, which is a fundamental article of your faith, be a delightful put of your experience.

Be entreated frequently to look back to your first setting out in the ways of religion. Search your hearts, and pray to God to search them. Be not contented with the form of godliness without the power—a new name without a new nature—titular sanctity without real piety - an outward profession without a holy conversation; for if, like the foolish virgins, you want oil in your vessels, when like them, you seek to enter, the door will be shut. To conclude: carefully distinguish between the means and the end: bless God for a gospel ministry, but do not rest in it; practise duties, but do not depend upon them; attend upon ordinances, but be not satisfied with them, to Christ be the glory of your religion, and then your religion will be the glory of Christ.

Need any motives be added to enforce these exhortations? Are they not evidently calculated for your own advantage. By these things men live: in all these is the life of your spirit, and we are persuaded that a due attention to them will contribute to your increasing comfort and more extensive usefulness.

To live by faith on Christ is the most sweet and delightful, to live to the glory of God the most becoming and honourable, life in the world. "It is our low, loose, unequal walking in religion," says one, "that makes the sense of God's love, peace with God, and evidence for eternal life, so rare a thing amongst us." (D Rogers of Wethersfield)

And now may the adorable and everblessed Jehovah come leaping over the mountains of your sins and iniquities, and visit you with his salvation. May he pour down, in an abundant measure, his Holy Spirit upon you. May he bless and keep you, lift up the light of his countenance upon you, and be gracious unto you. Under his Divine influence, may you stand fast in the faith, quit you like men, and be strong. Forgetting the things that are behind, may you press towards them that are before, and labour that, whether present or absent, living or dying, in the flesh or out of it, prostrate before the throne of God's grace here, or standing before the throne of his judgment hereafter, you might be accepted of him. Finally, brethren, farewell: be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. Thus desire and pray your affectionate brethren and servants for Jesus' sake,

(Signed on behalf of the whole Assembly, by the Moderator) John Ash, Bourton, Aug. 16, 1765.

Protestantism in Bourton

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This is from the entry in the English county history series, A History of the County of Gloucester: Volume 6 'Parishes: Bourton-on-the-Water' (1965), pp. 33-49. URL: http://www.british-history.ac.uk/report.aspx?compid=66425

Protestant Nonconformity.

Bourton has long had a strong tradition of religious nonconformity, which can be traced as far as the late 16th century when the puritan divine, Richard Stock, was domestic chaplain to the lessee of the manor. Anthony Palmer, ejected from Bourton rectory in 1661, removed to London, but another Congregationalist, John Dunce, who may have been Rector of Condicote during the Interregnum, was preaching at Bourton in 1667 and was given a licence for a meeting there in 1672. Figures for 1676 suggest that Bourton had a higher proportion and a far higher number of Protestant dissenters than anywhere else in Stow deanery.

The main strength of dissent in Bourton has been with the Baptists. The Baptist community there, said to have been founded in 1650, was represented by three men at the Baptist meeting of 1655 at Warwick. In 1660 two Bourton men were preaching as Baptists in Bury field (perhaps exploiting the ramparts of Salmonsbury); one of them was Thomas Collett, possibly the man who owned Nethercote manor, was a dissenting preacher in 1715, and was buried beside the Baptist chapel in 1720, and whose house was licensed for meetings in 1689. A barn licensed later the same year may have either replaced it or provided for another group of Baptists. Collett's group were Paedobaptists: in 1700 they opened a graveyard in Salmonsbury and in 1701 their newly built chapel was licensed. The group, however, seems not to have survived separately for very long, and to have been absorbed by another group of Baptists led by Joshua Head who was preaching in Bourton in 1690 and died in 1719. The absorption may have taken place after Head's death, when 48 Baptists signed certain articles of agreement, or perhaps in 1735: the licensing of two houses as meetings in that year may be the result of re-alignments among the Baptists, and in the same year a diocesan survey recorded that a congregation largely composed of Anabaptists heard sermons on alternate Sundays from an Anabaptist called Flower and a Presbyterian grazier called Collett, perhaps another owner of Nethercote: the distinction between Anabaptist and Presbyterian may be a mistake for that between Baptist and Paedobaptist. That the Baptist community in Bourton was in some confusion is attested in 1724 by the simultaneous licensing for dissenting worship of the houses of John Collett, Andrew Paxford, and Thomas Kyte, all in Bourton; the denomination is stated for none of them, but the first two have names with strong Baptist associations.

By 1740, when Benjamin Beddome, the hymnologist, began his 45 years as Baptist minister of Bourton, the Baptists appear to have been united, meeting in the chapel built in 1701. In 1748 a manse was built, and the chapel was rebuilt. A new chapel was opened in 1765 on the occasion of the meeting in Bourton of an association of 15 Baptist churches. The numbers of Baptists in the Bourton congregation rose from c100 in 1735 to nearly 200 in the 1750's; it included people from many neighbouring parishes, Naunton and Stow-on-the-Wold among them, and the severance of those places under their own ministers accounts for the apparent drop in numbers at Bourton before 1795. Beddome's death in that year was followed by dissension among the Baptists of Bourton, and it was not until 1801 that they were again united under a single permanent minister. By then the numbers had dropped to 47, and from this time the community was one of Particular Baptists. In the 1850's the membership was nearly 100, and was said to include a high proportion of the wealthier inhabitants. Congregations of over 400 were claimed.

The 18th century chapel, the site of which was visible in 1962 in the graveyard off Station Road, was replaced in 1876 by the church, built of stone with a Welsh slate roof, at the High Street end of Station Road. In 1962 the church, which was in membership with the Baptist Union, had branches at Aston Blank and Clapton, and membership totalled over a hundred.

The old manse was sold in 1928, and a new one built in Moore Road. The proceeds, £653, of the sale in 1950 of land belonging to the chapel was invested in stock, and another £300 was given for the maintenance of the church under the will of C V Wilkins (d 1951).

Rooms in private houses were registered for worship in 1829, 1831, and 1845 (the last two, apparently, for the same group). A Zion chapel in Lansdown, registered in 1843, may have been Methodist, but no return for it was made in 1851. By 1872 it was used as a school, and continued as such until 1902. The chapel was apparently the building converted into a private house by 1962 and bearing an inscription stone from which all but the date 1842 had been erased. A Primitive Methodist chapel in Clapton Row was built in 1868; in 1904 it became a Christadelphian meeting, and was still so used in 1962.

Calendar of Letters 03

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Letter 41

On (Sunday) May 31, 1789, the church at Bourton-on-the-Water wrote to the Association meeting at Evesham.

It begins with "Greetings". It says that the Bourton Church "enjoys a measure of peace ... though Oneness of Heart is too much wanting." It complains that "the Spirit of Error is creeping into some of the churches, and that where the great doctrines of the Gospel are not totally rejected their importance is not properly attended to" and asks the Association to face this in their Circular·Letter.

The letter is signed by Beddome (who was ill), with James Ashwin, Edward Reynolds, Thomas Cressor, William Palmer, Richard Dalby, Joshua Parry, William Collett and Samuel Fox.

Calendar of Letters 02

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Letter 35

On (Tuesday) December 12, 1786, John Reynolds (1730-1792), London, wrote a letter to Bourton conveying the views of Dr (Samuel) Stennett on the distribution of money left for the poor by Mrs Seward. A side note shows the letter to have been passed on to Mr Reynolds' Church.

[John Reynolds, now aged 56, had followed Brine at Cripplegate. He was, of course, baptized at Bourton by Beddome, and in 1770 had received an honorary AM from Rhode Island. Mrs Seward, of course, is the great Baptist benefactor and friend of George Whitefield.]

Calendar of Letters 01

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A Calendar of Letters 1742-1831 apparently exists in the National Library of Wales in Aberystwyth. It was owned by Isaac Mann (1785-1831). He was a member of a church at Bridlington, under Robert Harness from Hull and when the Northern Education Society was established, he was the first student admitted, in April 1805, to the Academy at Horton. After short pastorates at Steep Lane, Burslem, Shipley, he returned to Horton as classical tutor in 1816, and became joint secretary to the Society in 1822. Four years later he went south to Maze Pond, London, retaining a close connection with the Society till his death. Most of the letters he collected had to do with one or other of these places.

The transmission of the collection is obscure for 50 years but in 1885 the letters were owned by W Thomas Lewis of Aberdare who sorted them into two groups, relating to Ministers and to Missionaries, arranging each group alphabetically, evidently valuing them as Autographs, and not concerned with the facts. One of his kindred was ennobled as Lord Merthyr and he, during the war, sold them for the benefit of the Red Cross. They were bought by the National Library of Wales (NLW MS 1207). The Rev F G Hastings, then pastor of Alfred Place Baptist Church, Aberystwyth calendared the 201 documents by order of date. Apart from one of 1711 they range from 1742 to 1831. The Baptist Quarterly (vi and vii) printed his remarks along with notes by W T Whitley in the 1930s.

Some few of the letters have a Beddome reference. This is the first:

Letter 17

On (Monday) September 14, 1772 (sic, it was actually Satruday, November 14, 1772) Beddome wrote a letter to Henry Keen of Southwark. The letter was intended to "cheer, refresh, and quicken" commending "My grace is sufficient for thee." It mentions that "Mr Clark, of Oxford, formerly your neighbour, preached at the Meeting House built by Madame Gin for Mr Rudd," but "apprehend not the most settled in his sentiments or direct in his conduct" and "appears to have acted weak." It mentions "Mr Wall" from whom "I have not heard for a long time." After his signature Beddome quotes a 3 verse hymn "When sorrows rise and sins prevail." He says "They are a short hymn which I composed (I do every Sabbath)."

[Sayer Rudd was expelled from Baptist circles for Unitarian views and in 1736 Mrs Elizabeth Ginn built him a meeting-house in Snow's Fields, Southwark. However, he joined the Church of England in 1742. That a "Mr. Clark of Oxford" preached here was not known to Walter Wilson when he wrote the story of dissenting meeting-houses in and near London.]

That Honorary Degree

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In 1770 what became Brown University in Rhode Island, America, awarded Beddome an honorary Masters degree. Brown has been called "the Baptist answer to Congregationalist Yale and Harvard, Presbyterian Princeton and Episcopalian Penn and Columbia". At one time it was the only college that welcomed students of all religious persuasions (following the example of Roger Williams, who founded Rhode Island in 1636 on the same principle). Founded in 1764 as the College of Rhode Island in Warren, Rhode Island, the school registered its first students in 1765. In 1770 it moved to its present location on College Hill, overlooking the city of Providence. In 1804, in recognition of a gift from Nicholas Brown, the college took it spresent name.

From 1769 (the first year of honorary degree awards) to 1840, the recipient list of honorees included ministers of various denominations, academics, doctors, Declaration of Independence signitaries, Revolutionary War heroes, US presidents, senators and congressmen, members of the judiciary and diplomats. Britons, Continentals and Americans occupy the list. Among them, John Newton (1773), Nathanael Greene (1776), Granville Sharp (1786), Thomas Jefferson (1787), John Hancock (1788), George Washington (1790), Alexander Hamilton (1792), Joseph Priestley (1793), John Jay (1794) and John Adams (1797).

Numerous British Baptists besides Beddome received honorary degrees between 1769 and 1830: Caleb Evans, John Ryland Sr, Hugh Evans, Samuel James (Hitchin), John Reynolds, Isaac Woodman, John Ryland Jr, Benjamin Fuller (Devizes), John Ash, Abraham Booth, Benjamin Davis, Robert Day (Wellington, Somerset), Moses Gregson (Rothwell, Northants), James Jennings (Islington), John Gulton, John Poynting, John Rippon, James Newton (Bristol), John Fawcett, Benjamin Francis, Morgan Jones, Samuel Pearce, Andrew Fuller [declined?], Joseph Hughes (Battersea), William Steadman (Bradford), William Newman (Stepney), John Evans (Islington), William Jones, Joseph Kinghorn, Thomas Steffe Crisp (Bristol) and William Harris Murch (Stepney). Brown also awarded honorary degrees to the missionaries William Carey (1806), Joshua Marshman (1810) Luther Rice (1814) Adoniram Judson (1823) and William Yates (1830).

Sermon The Power of Conscience

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Romans 2:15 Their conscience also bearing witness

At the mouth of two or three witnesses, it is said, shall the matter be established. Thus the record which God hath given of his Son is confirmed by three that bear record in heaven; the Father, the Word, and the holy Spirit - and by three on earth: the Spirit, the water and the blood. Thus also there will be three credible and authentic witnesses against the sinner in the great day. God himself who knows our secret thoughts is an eye and ear-witness to all we do and say. Also the divine word, especially the holy and righteous law of God; for, says our Lord to the Jews, there is one that accuseth, even Moses in whom ye trust. The word accuses the penitent sinner to himself and the impenitent sinner unto God. Conscience also, which will then be freed from every corrupt bias, and roused from its present state of stupefaction. It is not indeed always in such a state even in this world: there are times when it is stirred up to do its office, and in such a manner as to make the sinner tremble. The apostle is speaking of the heathen world when he says, Their conscience also bearing witness but it may be applied to all mankind.

All I shall attempt from these words will be to show what a witness conscience is, in order to awaken our serious attention to that faithful monitor, and then make a short improvement of the subject.

1. Conscience is an inward witness. Other witnesses are without a man and so may be set aside. One witness may be produced against another, one testimony against another, or circumstances may be alleged to destroy the probability of the testimony given: but it cannot be so where conscience is concerned, for that is a witness within a man. A man may as soon fly from God, as from his own conscience. It will follow him into all places - into all worlds!

2. It is a knowing and intelligent witness. None can know what conscience knows, but he who knows all things, even God. It hath the best opportunities, and is very observant. It may be said of it as it is of the divine word, that it is a discerner of the thoughts and intents of the heart. Witnesses amongst men are sometimes set aside on account of the weakness of their capacities but it cannot be so with respect to the witness of which I am now speaking. Its knowledge is very extensive: it sees all our ways and tells all our wanderings. It penetrates into the secret windings of our treacherous hearts, is well acquainted with the springs and principles of our actions and sees those hidden works of darkness which are concealed from the most inquisitive eye.

3. It is an authorised and credible witness. Witnesses are sometimes disallowed, not only through a defect in their intellect, but a blemish on their moral characters; but it is not so with respect to conscience. The court of conscience is the court of God, where it acts in his name and by his authority, as judge, jury, and witness. It speaks when and what he bids it; and when he commands it to be silent, it holds its peace. It is the king's witness, and therefore must not be treated with contempt.

4. It is a faithful and true witness. It is said of a faithful witness, that he will not lie; that he delivereth souls: and the same may be said of conscience when it is not vitiated with error or corrupted by prejudice. It is true, it is sometimes scrupulous to an excess, stumbling at a straw, and making crimes where God has made none; and at other times in a state of stupefaction but whenever it acts with liberty, free from restraint, it speaks faithfully and plainly; and especially a renewed conscience does so. It may fall asleep; but it will awake again, nay, though it sleep with respect to motion and operation, yet not with respect to notice and observation.

5. It is a loud witness. It has a voice that will make both heaven and earth to hear, and which pierces into the inmost recesses of the soul. Those who are so deaf that they cannot hear the sound of the loudest thunder, yet shall hear the voice of conscience. It may be said of it as it is of the voice of God: it is terrible, and full of majesty.

6. It is a sufficient witness. It will silence all pleas and excuses, put an end to all subterfuges and evasions and leave a man self-judged and self-condemned. It is instead of a thousand witnesses. It is sufficient now: there is no refuting its testimony, or setting aside its verdict; and it will be so at the last day.

7. It will be an eternal witness for the godly and against the wicked. If all other witnesses were dead, yet conscience still lives, and will hereafter bear its testimony unrestrained and uncontrolled.

8. Conscience being such a witness as has been described, though terrible to the wicked, must be a very comfortable one to the people of God. It either gives peace or pain; either puts on a pleasing aspect, and discovers good will; or puts on a frowning countenance and shews its displeasure. It is every man's judgment upon himself; yet subject to the righteous judgment of God.

What has been said, affords us the following hints of instruction:

1. Let us take care of sinning against conscience.

2. Let us endeavour to keep conscience tender; then attend to its motions, and hearken to its remonstrances.

3. Above all, let us have our hearts purged from an evil conscience, by the blood of Christ. This faculty, as well as others, is defiled, and we should seek to have it purified. If Christ speaks peace, and then conscience speaks it, we may be sure that peace is upon a solid foundation.

In a word, let wicked men remember, that if conscience be ever so silent now, it will be vociferous enough at the great day. As the spectre said to Brutus, "I will meet thee at Philippi" so conscience says to the sinner, "I will meet thee at the judgment seat!" Let good men, who at times suffer much from the lashes of their own consciences, learn the importance of having always a conscience void of offence, both towards God and towards men: and then if our hearts condemn us not, we shall have confidence towards God. 1 John 3:21.

Conscience stand forth, and bring thy charge

Of good neglected, evil done;

Of duties carelessly performed,

Of snares I should, but did not shun.

In thy great Master's name declare

How very sinful I have been ;

Yet will I not of help despair,

For Jesu's blood can make me clean.

Tho' crimes on crimes like mountains rise,

Or spread as sands upon the shore,

I'll fly the swifter to the Cross,

And strive and watch, and pray the more.

(The Hymn is 456 in the collection)

Maze Pond, London

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Writing about the church at Maze Pond in London and the call of Benjamin Wallin in 1739 or 1740, Ivimey notes that

The church were willing to wait, till Mr Wallin was relieved from a public station which he filled in the parish; but before that period arrived, a sermon having been preached by Mr Benjamin Beddome, a deacon who was unfriendly to Mr Wallin's being brought into the pastoral office, without having even consulted his brethren in office or the church, stopped the members after the sermon, and proposed Mr Beddome as a suitable person for the pastoral office; this however turned out to the mortification of this Diotrephes; for no one seconding the motion, the matter dropped of course.

Ryland's Memoranda

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In 1773 (around August) John Ryland wrote to John Manning in Rhode Isalnd, America, giving hima memoranda and some hints. He says there
1. The Calvinistical Baptist ministers in England and Wales are about 200; but I have given away my printed lists, and forgot to ask Mr Wallin for some more. Be so good as to mention it to him.

2. I cannot yet procure a complete list of the Independent ministers and churches. You know there are about 32 in London, and we have 12 or 14 in Northampton.

3. I suppose you know that it was Dr Stennett that procured an order from Government to put a stop to the oppression of the Baptists near Boston. I have not a perfect idea of that affair.

4. Two young men, of good parts and sound knowledge of the learned languages, and men of eloquence and piety, are lately come into the ministry from Mr Evan's academy in Bristol; namely, Mr Biggs, just going to be ordained over the Baptist church at Wantage, in Berkshire, and Mr Danscombe, at Coat in Oxfordshire, whose ordination is to be at tho same time. You will do well to mark them down as men of uncommon merit, worthy of your feathers in a year.

5. The sooner you send over a clear, short, printed account of your college, in its rise and present state, the better. I beg you would pay due and equal attention to our leading men, in presenting each with a copy, that no jealousy or pique against you may arise. You know our chief ministers. We have about 30 or 40 that can read Greek. Let not one be forgot. If you know not all of them, I will inform yon, or take the trouble of giving them a copy in your name.

6. As to your visit to old England, I shall be glad to see you, and will do you all the service I can; but I wish you to attach some more of our ministers to your interest by your pretty baubles first, and also let your account of the college come six months before you.

7. As to your worthy Mathematical Professor, I wish him all possible success; but I must not ...

CALVINISTIC BAPTIST MINISTERS IN ENGLAND WHO CAN READ THE GREEK TESTAMENT, ETC.

1. Samuel Stennett, DD

2. Benjamin Wallin

3. William Clark

4. John Reynolds

5. Abraham Booth

6. Dr. Gifford

(All London)

1. Hugh Evans

2. Caleb Evans

3. Mr Newton

(Bristol)

1. Benjamim Beddome, Bourton on the water, Gloucester.

2. John Ash, Pershore, Worcestershire.

3. Joshua Symmonds, of Bedford, who has lately altered his sentiments from Pedobaptist and honestly is come into and submitted to believer's baptism; for which he is abhorred and despised by the Independent ministers. Give him your best honors.

4. Daniel Turner Abingdon, Berkshire.

5. Mr Robinson of Cambridge.

6. Philip Gibbs of Plymouth.

7. Morgan Jones of Hampstead, Hertfordshire.

8. Samuel James of Hitchin, Hertfordshire. Now dying.

9. Isaac Woodman of Leicestershire.

10. John Brown of Kettering, Northamptonshire.

11. Biggs and Dunscombe; excellent scholars.

12. Robert Day, Wellington, Somersetshire.

13. Benjamin Fuller, Devizes.

14. John Poynting, Worcester.

15. John Oulton, of Rawden in Yorkshire.

16. John Fawcett, of Wainsgate, Yorkshire; now keeps a seminary.

17. Joseph Jenkins.

18. Benjamin Davies, in Wales, keeps an academy at Abergavenny, about 10 pupils. Give him a feather.

19. Mr John Rippon, at Dr Gill's meeting-house.

20. Ryland, Sen.

21. Ryland, Jun.

Graph preached sermons 1774

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Sermons preached by Beddome in 1774 according to Snooke's Diary

Graph preached sermons 1775

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Graph of sermons preached as recorded in Snooke's Diary 1775 (double click to enlarge)

Graph preached sermons 1768

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Sermons preached by Beddome in 1768 according to Snooke's Diary

1775b

2011-04-29T07:43:00.000-07:00

On Tuesday June 13 Nathaniel Rawlins (1734-1809) preached in Bourton from Luke 15:2. John Reynolds (1730-1792) had arrived from London. Beddome was, may be, not around then but he certainly he was at the end of the week when he again received his old tutor from Bristol, Hugh Evans (1712-1781), who preached on the Sunday. Snooke stood in as clerk (or precentor) once again. Beddome and Evans joined the Snookes for Pease and bacon and filet of veal followed by gooseberry pie. On the Monday, the Beddomes took tea with the Reynolds. The next day Evans went to Coate with Thomas Dunscombe (1748-1811), the minister there. He had come to Beddome's on the Monday night. On the Thursday, Beddome headed off somewhere too. It is not clear from Snooke exactly where he went but we know from the diary of John Newton (1725-1807) that Beddome preached in Olney on Tuesday, June 27. (He would be in Olney again a year later for Sutcliff's ordination). He may well have gone to Chipping Norton too as, at their request, he had recommended Thomas Purdy (d 1820) to them and it was on August 1 that they formed as a church being made up of 15 baptised at Hook Norton and three others. H Wheeler Robinson and E A Payne (British Baptists, 67) say that it was Beddome who drew up their covenant for them. Reynolds preached for Beddome on Sunday 5 and Dunscombe on July 2. It rained hard all that day but Dunscombe road both ways, having hospitality from the Snookes (salmon and veal). Beddome was back for tea with Snooke the next day. (Presumably Beddome had been preaching in Coate as well as elsewhere). The Beddomes had tea with Mrs Palmer, Monday July 10. On the 16th “Jasper Bailey's maid” had gone home from the meeting and died of “a putrid fever”. (Bailey himself is probably the clerk who himself died July 4, 1782). We know that Beddome's gout was in respite at this point.

Tuesday, August 1 was the double lecture at Bourton and the day before Daniel Turner (1710-1798) of Abingdon arrived with his wife in the post-chaise and two hours later Benjamin Francis (1734-1799) from Horsley on horseback. Both stayed at the Snookes. All the ministers (including Biggs, T Dunscombe, Turner, Francis and Beddome) dined with Snooke on the day. Beddome was at Snooke's for tea the day after as was Mrs B and Betsy and Snooke himself on August 16 at Mrs Boswell's. On August 27 Beddome again preached in Coate and Mr Dawson deputised for him. Both travelled to their destinations the night before.

On September 5 there was terrible thunder and on September 8, about 10.30, another earthquake. This is the one of which Richard Hall apparently wrote in his diary “after 10 o’clock at Night when at Bourton a Shock of Earthquake was felt. Mr Beddome felt the bed rise up three times. Felt at Oxford, Bath, Salisbury etc.” (John Newton wrote a hymn in response to this beginning “Although on massy pillars built”).

On September 12 the Halls, who had been staying for just over three weeks with the Snookes, returned to London and Snooke and Beddome headed again for Bengeworth, arriving between 1 and 2 in the afternoon. Snooke says that Beddome preached the next day (1 Corinthians 15:1) and that John Ash (1724-1779), Thomas Skinner (1753-1795) of Towcester and Mr Haydon (John Haydon 1714-1782 then of Tewkesbury) were present. That evening, around 3 or 4 pm, they all left, Snooke and Beddome reaching Bourton around 8 pm. Ash and (Lawrence) Butterworth (1740-1828) went on to Chipping Norton, where Thomas Purdy was to be ordained the next day. Beddome went on September 14 to the ordination and did not return until the following Monday, September 18. The preacher in Bourton on September 17 was 22 year old William Wilkins (1753-1812) from Cirencester, later to be very much part of the Beddome story. On September 27 Beddome preached at the double lecture in Abingdon with Biggar (ie James Biggs of Wantage (fl 1740-1830). On September 29 Beddome joined with Snooke to celebrate the latter's forty-fifth birthday. They and others ate salmon, calf's head, partridges and boiled plum pudding. On September 30 Beddome was at his father-in-law's with Snooke and others.

On the first day of October Beddome preached in the morning and John Reynolds again in the afternoon. Mrs (Anne?) Beale (d Aug 11, 1811; wife of James, gentleman, d Feb 5, 1813) gave birth to a son that day. The Beddomes were at Mrs Palmer's on October 5. That day John Twinning's child died and was buried the next Sunday evening when Beddome again preached on 1 Corinthians 15:11 at both services, going to Stow in the afternoon. Snooke organised a harvest home supper on October 9 with over 80 present. On October 11 "Mr Dear of Cirencester" preached in Bourton (ie William Dore, d 1791, older brother of London minister James Dore of London).

Beddome had been in London that week and returned on October 14. He dined with the Snookes between meetings the next day, a Sunday. At this time there seems to have been a fever in Bourton and whooping cough and several died, including, on Ocotber 17, Joseph Beddome, probably the boy born in 1768. He is said to have died from “a Fever, Hooping Cough and cutting teeth”. He died around midnight and Beddome went the next day to Bristol, returning on the 19th. That day John Ryland (1723-1792) arrived home to Bourton. He preached on the Sunday taking texts that must have been a help to the Beddomes from Daniel 10:19 and 2 Samuel 30:6. Before he left Bourton, Ryland buried Nancy Clifford. Snooke and a Mr Freeman accompanied Ryland as far as Stow, when he left the next day. On October 25 the deaths continued with the demise of Honor Charliot of a fever. Beddome spoke on Job 33:14. On October 27, it was Mrs Beale's lying in visit and the Beddomes and Snookes were there. On the Sunday, John Charliot was out after a long illness. Snooke gave him a gift of half a guinea.

On November 1 the Wednesday night meetings recommenced and Beddome spoke on Genesis 32:24. On the Sunday it was wet so Beddome did not go to Stow. Another child died of fever. It was very rainy the next Sunday too. The Beddomes and others managed to get to the Snookes for tea the next day, the first time in nine weeks. The fever and whooping cough problem continued and on the Sunday Beddome buried the eldest Herbert son, neither parent being present. He spoke from James 4:14 also referring to 1 Pet 4:3 and Rom 13:14.

On Monday November 20 Beddome took an axe intending to chop a block of wood. Sadly, he succeeded only in bruising himself by falling on it. This meant he was not able to be there on the Wednesday and so Snooke read a sermon on Proverbs 13:20. The sermon is said to be by "Dr George" but "Dr Doddridge" is probably intended. Charliot and William Palmer prayed. Beddome was well again by the Sunday and preached but there was no communion. Snooke notes the wedding on Novemeber 21 of Miss (Eliza) Lambert and William Hall of Arlington (Bibury). Snooke used "Mr Whitmore's chaise" to attend.

On Sunday December 3 Beddome preached in Bourton and Stow. There were further deaths from fever (Mary Palmer) and whooping cough (daughter of one William Hows). Both were buried on December 6. Yet more deaths followed. On December 5 Snooke noted the marriage of Nanny (Anne) daughter of William Palmer to a butcher from Stow (William Calydon). In Evesham (Bengeworth), 11 miles from Bourton, on December 13, Snooke heard a double lecture from James Butterworth of Bromsgrove (1755-1794) and a Mr Stainer, a drum-major in the Northamptonshire militia. There was “a very crowded Audience”.

Back in Bourton, Snooke and the Beddomes drank tea with Boswell on December 16. The next day Beddome preached again from Acts 9:4, 5 but was not well enough to go to Stow or preach in the evening (William Palmer read a sermon instead). Snooke was also ill. Was it something they ate or a cold? Beddome spoke on the Wednesday (Genesis 32:28) but was a listener on the Sunday when Robert Redding (1755-1807), then a student at Bristol, spoke. Redding also spoke the following Sunday, the last day of the year, and preached on the Tuesday at Bourton and Stow. Thomas Dunscombe (1748-1811) of Coate spoke the next evening. Snooke tells us, amusingly, on the 31st, Redding “lost his watch yesterday – where he could not be certain”. And so a long and difficult year in Bourton came to a close.

1775a

2011-04-29T07:12:00.000-07:00

In 1775 we know that in America the American Revolution began. Meanwhile, on this side of the water in the sleepy Cotswolds, we learn from Snooke's diary of some of the things that happened in his life and that of his minister, Benjamin Beddome.

January 1, 1774, was a Sunday and Beddome preached (Mat 22:21; Ex 10:22b, 23). (In the parish church Mr Simmonds was preaching Mic 8:8). The next day Beddome went with his daughter, though not his wife, to join his father-in-law, the Colletts and the Beales at Mr Snooke's for tea. The next Sunday there was communion. Beddome took the Matthew text again morning and evening. Beddome was also at Snooke's on his birthday (January 23) when he turned 57. The children were given mince pies. His father-in-law's entertainment was the next day. In the Wednesday midweek meetings Beddome was taking various texts from Genesis throughout January and into February. Sundays in these first two months he was in Matthew, Job, 1 Timothy and Proverbs.

January seems not to have been bad weatherwise but storms came in February. On February 10, a Mr Matthews died, aged 55. Snooke attended the parish church, as he did from time to time, for the the funeral service on January 15. That evening Beddome spoke on 2 Samuel 23:15 (as desired “by some unknown person"). He took tea with Snooke twice that month but was unable to come on the final Monday as he was unwell. He was able to complete his Sunday sermon midweek, however, then preached the following Sunday, on 1 John 1:9. The afternoon service began at 2.30 pm (which sounds earlier than usual). Snooke also says that Beddome “forgot the second singing”, which probably either means a second hymn or that he forgot to sing at all in the afternoon.

On March 14 and 21 Snooke visited Beddome for tea. At the midweek meeting on March 22 Thomas Hiller of Tewkesbury (d 1790) spoke on Job 17:15a. Beddome was well for most of March but then fell ill towards the end of it and was unable to attend the funeral of Mary Butler, widow of Joseph, or take the midweek meeting that night.

He continued to be unwell for a little while and the Sunday services on the first two Sundays in April were taken by a Mr Dawson, who may be Henry Dawson, later of Portsmouth. By April 16 Beddome was well again and preached from Genesis and John. The next weekend, Hugh Evans (1712-1781) from Bristol was with Beddome and preached on a rainy Sunday morning. This may well have been because Evans was speaking at the special double lecture over in Fairford the previous Thursday. Beddome was with Snooke taking tea at Mr Coles' on Thursday April 27. The final day of the month was a Sunday, when there was communion and sermons on John 6:36 and Hosea 7:11.

On Monday May 15 John Sutcliff (1752-1814) preached on Ex 14:15. Described as “assistant to Mr Turner of Birmingham” (ie James Turner 1724-1780 of Cannon Street) at this point he ahd just spent six months as an assistant in Shrewsbury following the completion of his studies at Bristol. The following August he would be ordained to the pastorate in Olney, where he remained the rest of his life, a great supporter of William Carey (1761-1834), among other things. Sutcliff, Beddome and Snooke headed for Bengeworth the next day. They left at 6.30 am stopping at a Mrs Wood's for breakfast and for something further at Mrs Pearce's. Nearer their destination they parted – Snooke for business in Bengeworth, the preachers going to Pershore where they probably preached. The next day Beddome preached in Bengeworth. They appear to have returned that day, Beddome joining Snooke for tea the next day as did his wife and Samuel (19) and Betsy (10). On a rainy Friday, May 19, Snooke describes a young people's trip to Mrs Wood's, Betsy behind Samuel on the “old grey” and his Polly (21) behind Mr John Palmer on their black mare. On May 21 Beddome preached on John 3:14, 15 morning and evening (as on the previous Sabbath morning). Snooke comments on May 21, “Several Strangers at Meeting”.

As we come into June there are more teas for Beddome at the Snookes and the Beales and on June 6 fine rain with thunder “acceptable as the ground was almost parched up”. Nathaniel Rawlins (1734-1809) arrived in Bourton on Saturday afternoon, June 10. He was to have preached the next day but instead took the prayers as he knew that a Mr Smith was down from London with his family and expressly wished to hear Beddome, which he did (on Psalm 139:23, 24). Rawlins, Smith and the Beddomes all had tea at the Snookes. The Beddomes and Snooke also had tea at Boswell's on the Monday (June 12).

1774

2011-04-28T09:17:00.001-07:00

In 1774 we know that there was much unrest in the American colonies as it was the year before the American Revolution. Snooke notes the sudden dissolving of parliament at the end of September.

In Bourton the year began cold and on the first Sunday Beddome decided not to venture out to Stow. Snow seems to have come on January 7. It melted a week later and caused “the gretatest flood ever remembered at Bourton”. Snooke observed swans in and out of the Windrush. More snow came again on the 18th. Beddome was at Snooke's for tea for the first time in eight weeks on the 17th, coming more often after that. New year entertainments took place at various places including one at the new residence of Beddome's father-in-law Richard Boswell on January 24, the day after Beddome himself turned 56.

On February 18 Snooke and Beddome went riding on Bourton Hill. On February 23, Thomas Purdy (d 1820) from Chipping Norton was over. This seems to have been a surprise visit as Beddome intended to look at Psalm 143:10 but held it over to the following Sunday evening. It snowed all day on Friday, February 25. Snooke notes on February 23 that the wife of (John) Haydon of Tewkesbury (1714-1782) had died (they had only married in November 1771).

On March 5 Snooke noted from the London Chronicle that John Ash (1724-1779) of Pershore had been given a doctorate by Aberdeen University. (Beddome was granted an MA from Brown University in 1770). The weather was still bad at times and the midweek meeting was cancelled, March 10. On March 31 Thomas Collett from Hook Norton “died suddenly in the field as he was at work”. The next day former Bourton member Nathaniel Rawlins (1734-1809) came over from Broughton, where he was then ministering, and stayed at Snooke's. On the Sunday Beddome preached from Amos 6:3a in light of Collett's death and Rawlins preached (Song of Solomon 3:3) in the afternoon.

By 1774 the Friday Preparation meeting had been superseded by a Wednesday midweek meeting, which ran January to March and in November, December. Beddome's last sermon in March was on Psalm 143:12a (he had preached verse 11 some time before). Perhaps the changed day of meeting coincided with the introduction of the double lectures, involving Bourton and five other nearby churches, which began the previous year and ran April-September, the location being Bourton in August. This is referred to in Snooke's diary. In July, Beddome appears to have gone the 20 miles or so to Bengeworth for the annual Association, where the preacher seems to have again been Daniel Turner (1710-1798) of Abingdon .

On Tuesday April 5 John Hinks/Hanks married Sarah Collett, sister to Anthony. The next day Snooke set off for his annual London visit. In the evening he was in Miles's Lane (near Cannon Street. The church there was Independent, having its origins in 1662 and of good Calvinist sort. By this time it was pastored by William Ford, Jun 1736-1783, descended from the Puritans Thomas and Nathaniel Vincent. He had trained for the minsitry under Dr David Jennings (1691-1762) and came to the church in 1757. In 1781 he retired to Windsor and after long illness died there). There he heard Beddome preach from 1 Timothy 1:13. The following Sunday Snooke heard Beddome at the church of a Mr [Samuel?] Watkins on Hebrews 11:28. Rippon preached in the afternoon. (Snooke wanted to hear Caleb Evans at Miles Lane later but could not get in). On April 24, Snooke heard Abraham Booth (1734-1806), a Mr Stewart and Beddome on Isaiah 9:6. (On May 1 Snooke heard Rippon, Wallin (?) and (Martin?) Madan [1726-1790]).

On May 4 Snooke returned and on the Sunday was listening to Beddome back in Bourton. Snooke remarks that Beddome was so lame at this time that he had to sit to preach. The problem was gout. It was so bad that the following Saturday Snooke took his chaise to Cirencester and collected Mr Field and his wife from Bristol. They stayed with the Snookes, Field preaching for the next three Sundays in Bourton. By the third of these (May 29) Beddome was well enough to travel to Burford and on to Bampton (ie Cote) where no doubt he preached. On Tuesday, May 17 the Independent minister from Warwick, Mr Bowley, preached in Bourton (5.15 pm) on Isaiah 41:10.

Beddome returned home June 2 and preached June 5 at Bourton and Stow (where he had not been for two months). On June 12 he preached again and celebrated the Lord's Supper for the first time since March 20. On June 26 he did a pulpit swap with Thomas Davis (c1730-1784) of Fairford, about 15 or 20 miles across country. Davis made the trip there and back in one day but Beddome felt it wiser to travel overnight. (Elsewhere we are told that Richard Collett son of William and Anne was baptised that day).

On the last day of June, Beddome was at Snooke's for tea once again. John Reynolds (1730-1792) arrived the following week. On the Tuesday Beddome left for Bengeworth where he was to meet with Reynolds. Reynolds preached in Cheltenham the following Sunday and on the 20th took a meeting in Bourton, preaching on Psalm 71:16. That same day, around 8 am, Mrs B gave birth to another son. Snooke says it was her tenth child. This led to Beddome taking the text on the Sunday Thou hast given him his heart's desire, and hast not withholden the request from his lips (Psalm 21:2). On Saturday 30th, Lawrence Butterworth (1740-1828) of Evesham was in Bourton at Snooke's en route to Cirencester, (he also returned on Monday August 1) from whence a Mr Dawson came to preach for Beddome. Meanwhile Beddome was off again to what must be Cote, Oxfordshire. A Farmer Hawks was broken into during the evening service in Bourton.

On August 10 it was the Bourton double lecture mentioned above at which Biggs of Wantage and Turner of Abingdon preached. Stanwell of Cirencester preached in Bourton and Stow on the 14th, Beddome going to Cirencester. He was back the next day, a rather wet one, to have tea with the Snookes. Mrs Beddome was not out. The Snookes made her a lying in visit on the 22nd and she came to church in the sedan the following Sunday. On September 5 she was well enough to accompany her husband and daughter Betsy to the Snookes for tea.

On September 14 Snooke made a day trip to Evesham to hear Beddome preach there on Acts 11:23. On September 18 Snooke stood in as clerk [or precentor] (for Mr [William] Palmer). (We know from elsewhere that on September 21 Anglican John Jordan esq, born 1713, was buried in Bourton church yard but Snooke makes no mention of it). On September 26 Beddome went to Fairford where a Mr Strand was to preach. They planned to go on together to Abingdon, where the double lecture was due to be.

Not much happened in October, although a Mr Freeman from Bath preached on the evening of October 23. On October 26 Beddome recommenced the midweek meeting, looking at 2 Peter 1:1. The day before was the birth of John Collett's "Betsy" in Upper Slaughter. On Sunday, November 6 numbers were “thin – as it rained all day”. On November 28 Snooke went to Beddome's for tea, the first time in eight weeks (since October 4), although Beddome had been to him a few times. On December 2 a John Dunne died. He was given a funeral sermon from Romans 5:2 in the evening. On December 8, Beddome was at Snooke's for tea once again, his wife and daughter having been there for a meal. There was lots of snow. After more snow again the next day, it began to thaw and by Sunday there was a little bit of a flood but it was not a problem. On December 14 Snooke was at the lecture in Bengeworth when Lawrence Butterworth of Evesham (1741-1828), son of Henry and brother of John and James, preached (Psalm 22:30a). Christmas Day again fell on a Sunday. Beddome preached on Romans 5:2 and 1 Kings 21:3 as on the previous Sunday. A collection on the 25th of 10s 6d was to be used to defray the cost of candles, etc.

Through the year Beddome had preached Sunday by Sunday on diverse texts. He was also receiving his quarterly payment of £2 2s 0d from Snooke.

Preaching 1775b

2011-04-28T05:23:00.000-07:00

Double click to enlarge. This is once again from Snooke's Diary. Of the 106 Sunday services, Beddome preached around 84 of them. There seem to have been two sermons every Sunday. Once a sermon was read and on 21 other occasions another preacher preached, namely

Mr Dawson (6), Robert Redding (4), Hugh Evans (3), Thomas Dunscombe (2), William Wilkins (2), John Reynolds (2), J Haydon (1) and John Ryland (1).

Thomas Hiller and Robert Redding led midweek meetings.

Beddome's preaching:

Gen 3:21 (2) 15:17, 28:16, 17, 28:18, 32:9, 10, 45:4 {7}; Ex 5:22, 23, 10:16, 17 (2), 10:22b, 23, 29:20, 30:31 (2) {7} Lev 13:45, 22:21, 26:11, 12 {3}; No 14:7, 22:18 {2}; 1 Sam 30:6b {1}; 2 Sam 14:14 (4); Job 36:23, 24 (2); Ps 4:19, 28:7b (2); 31:3 (2?), 34:19, 39:5a, 139:23, 24 (4) {11}; Prov 28:13 (4); Ecc 1:9, 10 (3) 8:12 {4}; Isa 35:4a, 45:22 {2}, Jer 2:31, 32 (3); Hos 7:11, 12 (3) [53]

Mat 13:11, 12 (6) 22:21 (3) {9}; Mk 10:26, 27 (4); Luke 1:18 (2); Jn 3:14, 15 (3), 6:38, 6:55 (2) {6}; Acts 9:4, 5 (2); 1 Cor 15:11 (3); 2 Cor 1:24, 10:12 (2) {4}; 1 Tim 1 :11 (2); 1 Jn 1:9 (2) [31].

Wednesday night preaching took place January-March and November, December and included messages on Genesis, 2 Samuel, Job and Proverbs.

Double lectures in Snooke

2011-04-26T12:55:00.000-07:00

We have mentioned before how Roger Hayden writes about the double lecture established among the Abingdon, Fairford, Wantage, Cirencester, Cote and Bourton churches 1773-1778. In the six summer months (April-September) there would be a double lecture (an older and a younger minister preaching) at each church in turn. In Snooke's diaries for 1774 and 1775 we have references to the August double lectures in Bourton. He notes that

In 1774 the order was

1. Mr Stanwell (Cirencester) prayed

2. Singing

3. [Samuel] Dunscombe (Cheltenham) prayed

4. [James] Biggs (Wantage) preached on Rom 5:3-5

5. [Thomas] Davis (Fairford) prayed

6. Singing

7. [Daniel] Turner (Abingdon) on Mk 9:50

8. Singing

9. Mr Pindy (sic) prayed [probably Thomas Purdy, Chipping Norton]

Snooke had all the ministers back for a meal after and out some up at his home. Some went on to Bengeworth. Stanwell stayed to preach in Bourton on the Sunday and Beddome went to preach for him in Cirencester.

He also noted the double lecture in Abingdon on Spetember 28, where w eknow Bedome was one of the speakers.

Something similar happened in 1775. This time Snooke notes that the meeting began at 10.45 am and ended at 1.45 pm, a length of 3 hours. The order was

1. Singing

2. Biggs[ar] prayed

3. Davis preached on Php 1:21

4. [Samuel's brother Thomas] Dunscombe [Coate] prayed

5. Turner preached on John 14:6

6. Singing

7. [Benjamin] Francis [Horsley] prayed

Turner read all the hymns and went on about 4 pm to preach in Chipping Norton.

Preaching 1775a

2011-04-26T06:42:00.000-07:00

Double click to enlarge (Drawn from Snooke's Diary).

Preaching 1774b

2011-04-26T06:29:00.000-07:00

Double click to enlarge. This is again from Snooke's Diary. Of the 105 Sunday services, Beddome preached at at least 80 of them, probably 82. There seem to have been sermons every Sunday. On 14 occasions another preacher preached, namely Mr Field (6) Thomas (not Benjamin as on the chart) Davis (2) Mr Dawson (2) Mr Stanwell of Cirencester (2) Nathaniel Rawlins (1) a Mr Symonds and a Mr Freeman from Bath (1)

James Butterworth and John Reynolds led midweek meetings.

There is no record with regard to about 9 services (including Apr 03-May 15).

Beddome's preaching: Gen 6:6 (2) 27:38 (2) {4}; Jos 14:12 (2); 1 Sam 28:16 (1); 2 Chr 24:15, 16 (1) 26:5b (1) 27:6 (1) 31:20 (1) {4}; Job 33:13-15 (3); Psalm 5:3-12 (9) 69:36 (1) 73:27 (2) 86:5 (1) 133 (3) 134:1-3 (3) 143:6b (1) {20}; Pv 15:28 (2); Jonah 2:4 (1) [37]

Matthew 4:20 (1) 25:14-39 (19); Mark 3:27 (1); Luke 12:22 (1); Acts 16:16-22a (7); Galatians 5:16 (1) 5:25 (2); Philip 4:4 (1); Jas 2:12 (4); 1 Jn 5:2-4 (4); Rev 21:6, 7 (4) [45].

Wednesday night preaching included messages on

Exodus, 2 Samuel, Psalms, Proverbs, Ezekiel, Daniel, Matthew, Romans, 2 Corinthians, James, 2 Peter, 1 John.

Preaching 1774a

2011-04-26T06:21:00.000-07:00

Double click to enlarge (Drawn from Snooke's Diary)

Rendell on Hall

2010-10-12T03:43:00.000-07:00

I may have mentioned before, virtually meeting through this blog a descendant of Richard Hall. Mike Rendell has been working on Hall's journals for some time and the book he has produced is due out in January. Hall was interested in nearly everything so the book gives a fascinating glimpse into 18th century life and that of an 18th century Baptist fan of Beddome to boot.

Preaching Oct-Dec 1769

2010-07-31T12:02:00.001-07:00

Double click to view. Again this is from Snooke's diary. A small sampling, it covers 26 services, all of which Beddome appears to have preached at except two on October 22, when John Butterworth of Coventry preached. Beddome seems to have gone back to the earlier part of Matthew 25 at some point in the year and preached from at least verse 10, getting as far as verse 13 in five sermons. Given that in 1768 he began at Matthew 25:14-16 on June 5, it is clear why he stopped this time with verse 13. If he started with Matthew 25:1 this time we can posit some nine other sermons, which could take us back at least as far as July 24. As for Acts 16, Beddome's last sermon on it in 1768 (December 25) ended with verses 21, 22a. Given that he preached on Acts 16:34 on November 5, 1769, presumably he also preached on Acts 16:22b-33 some time between January 1 and October 2, 1769 (inclusive), some 26 Sundays to cover around 10 verses. Other sermons seem to be very much one offs (2 Tim 4:16, Rev 3:8 and Pv 4:26) although four serices were taken to cover John 14:6 and four to cover Luke 16:1, 2 and two each for Deuteronomy 5:2 and Job 1:9, 10. Midweek he worked his way through Psalm 7:1-11. The remaining verses were covered presumably in the following year.

Preaching 1768b

2010-07-31T11:30:00.000-07:00

Double click to enlarge. This is again from Snooke's Diary. Of the 104 Sunday services, Beddome preached at at least 82 of them. Twice there was no sermon due to weather and ill health. On eight occasions another preacher preached, namely Thomas Skinner (3), James Butterworth (2), John Reynolds (2) and John Martin (1). There is no record with regard to the other 12 services (Apr 03-May 15).
Beddome's preaching: Gen 6:6 (2) 27:38 (2) {4}; Jos 14:12 (2); 1 Sam 28:16 (1); 2 Chr 24:15, 16 (1) 26:5b (1) 27:6 (1) 31:20 (1) {4}; Job 33:13-15 (3); Psalm 5:3-12 (9) 69:36 (1) 73:27 (2) 86:5 (1) 133 (3) 134:1-3 (3) 143:6b (1) {20}; Pv 15:28 (2); Jonah 2:4 (1) [37]
Matthew 4:20 (1) 25:14-39 (19); Mark 3:27 (1); Luke 12:22 (1); Acts 16:16-22a (7); Galatians 5:16 (1) 5:25 (2); Philip 4:4 (1); Jas 2:12 (4); 1 Jn 5:2-4 (4); Rev 21:6, 7 (4) [45].
The Friday night preaching was from Exodus, 2 Samuel, Psalms, Proverbs, Ezekiel, Daniel, Matthew, Romans, 2 Corinthians, James, 2 Peter, 1 John.

Preaching 1768a

2010-07-31T11:11:00.000-07:00

Double click to enlarge (Drawn from Snooke's diary)

1769

2010-07-31T11:09:00.000-07:00

Owing to the brevity of Snooke's 1769 diary (the first nine month's entries have been removed from the original) there is little to learn about Beddome, who turned 52 at the beginning of this year. Presumably Beddome went to the association meetings in Upton on Severn, north of Tewkesbury, a similar distance from Bourton as Bromsgrove is. The preachers were Thomas Skinner of Towcester (1753-1795) and Daniel Turner of Abingdon (1710-1798); the moderator was Joshua Thomas of Leominster (1718-1797).

Reynolds was down from London late October and most of November, though not to preach. Beddome took 12 of the 13 Sundays recorded, the only visitor being John Butterworth from Coventry (1727-1803). There was also the double lecture on Wednesday, November 13, when the preacher was Thomas Hiller (d 1790) at that time from London (later Tewkesbury) on Hebrews 13:14. On Christmas Day, Thomas Davis (c 1730-1784), the long serving minister at Fairford, rode cross country to preach on Romans 13:14. Beddome was at home and entertained Snooke and others.

Beddome's Sunday preaching was mainly on Matthew 25, Acts 16, John 14:6 and Luke 16:1, 2. On Fridays he worked his way through Psalm 7:1-11. The last one of the year was quite poorly attended, it seems.

The birth of Beddome's son Richard must have taken place in this year but it is not mentioned. There were also deaths. On October 7, a Thomas Palmer of Olney died. This is probably the one who had married Mrs Beddome's sister Hannah just four years before (January 3, 1765). There was also the death of a child in the Hyatt family, prompting Beddome to preach on Matthew 18:3 on Sunday, October 8. Tea with the Snookes on Mondays was still the pattern and happened most weeks, although on November 9, it was at the Palmers. Snooke himself called on the Beddomes, November 18 and 20, though Beddome appears not to have been at home. Reynolds was there the second time.

A reminder that even then all was not sweetness and light comes with a statement by Snooke that a Dr Clark of Cheltenham had taken some highwaymen at nearby Stow.

1768

2010-07-31T10:44:00.000-07:00

We know from Brooks that although 1767 had been a good year, there were no baptisms in Bourton in 1768. Other things went on, however, including a mild earthquake on December 21! The British Geological Survey describes it as “little-known”. It was felt fairly strongly in the Gloucester-Droitwich area and in Oxfordshire and as far east as Reading. The western limit was Stoke Edith, near Hereford; the north-south extent is obscure. In Gloucester many people ran from their houses, but in some parts of the city it was less noticeable.

January 1, 1768, was a Friday. Preparation day meetings should have taken place but there was snow so that did not happen. In fact, on the Sunday, a communion Sunday, it was so cold that the evening meeting was cancelled. The snow continued into the second Sunday of the year when, although both services in Bourton took place, the scheduled afternoon meeting at Stow was cancelled (twice a month an afternon meeting was held at Stow).

As the weather improved various church members put on new year's entertainments at their homes (Richard Boswell, Beddome's father-in-law; Mr (Henry) Collett, Dr Paxford, Mr (Samuel) Palmer*). Which ones Beddome attended we do not know nor do we know how he celebrated turning 51 on January 23.

We do know, however, that Mrs Beddome had given birth to Joseph on December 9, 1767. Snooke, Boswell and Palmer paid her a visit on February 3, 1768. She had been unable to be at the first tea party for two months at Snooke's, where Beddome, Collett and Polly Palmer had come together the day before.

February was a better month weather-wise and on Sunday 14, Mrs B was able to borrow the Snooke sedan chair and go out for the first time in weeks. She remained at home when tea was served at the Snookes again the next day, though Beddome went. The same thing happened the next Monday too and on the last Monday of the month of that leap year they all gathered at the home of Mrs B's father, Richard Boswell.

On Sunday, February 19, Farmer Penny died. Beddome preached from Isaiah 40:8 at the funeral the following Wednesday. From February 27-March 1, a Thomas Skinner (d 1782) was around. He had tea with Beddome on Saturday, 27 and breakfast with him on Tuesday, March 1. Beddome and Skinner were also at Snooke's for tea on Sunday, when Skinner preached (2 John 5:4, John 10:27). This is not the Devonshire Skinner (1752-1795) who eventually ministered in Clipstone, Towcester (1783-93) and Newcastle and who first studied in Bristol but the minister of Alcester, 1766-1782. He was not actually ordained until September 7 of this year, 1768.

The rest of March was unremarkable, then Snooke was in London, Monday, March 28 – Wednesday, May 17.** (This was the day, apparently when Richard Haynes, over at Bradford on Avon suddenly died. Summing up his ministry many years later William Hawkins wrote that "He was ordained on the 25th April, 1750. He appears to have been sound in the faith and consistent in discipline. His ministry was greatly honoured for eighteen years, when he suddenly died, having been called from earth to heaven while at his dinner on the 17th May, 1768.") Snooke was back in time for the preparation day and the funeral of “Dame Collett” on the Sunday. Beddome preached from 2 Chronicles 24:15, 16.

The next day Beddome himself set out for the Association meetings in Bromsgrove. The distance is around 40 miles and he probably stopped overnight somewhere – perhaps in Alcester but not with Skinner who preached again at Bourton, Sunday May 29 (Rom 8:28, Luke 11:13). That day a Mr Cresser died, probaly Jeremiah, a deacon and the father of a later deacon, Thomas Cresser (d February 25, 1808). Skinner set off back to Alcester early the next morning and Beddome was back by the evening. On June 2 Cresser was buried, Beddome preaching on Job 42:17. Four days later (June 6) there was a wedding. Ann Collett (1741-1811), twin of John, married James Beale of Stow. (They eventually had seven children altogether).

At the Association Beddome would have heard Benjamin Whitmore (pastor of Hook Norton 1754-1786) and John Poynting (1719-1791) of Worcester preach. He shared their sermons at the subsequent Friday meetings (Ephsians 2:5 and Psalm 102:16 respectively). The minister of Chipping Campden, the predecessor to Elisha Smith, was present on the latter occasion.

July was difficult for Beddome. Although he preached on the first Sunday and part of the second by the second service on July 10 he was very poorly with rheumatism and could not preach. Unusually he had not been able to write his own hymn on Matthew 25:31 that week either. By the following week he was well again for a communion Sunday. On July 21 he and Mrs B had tea at her father's with Snooke and others. That day Beddome Senior's successor at the Pithay church, John Tommas (1724-1800) arrived at the Beddomes (Snooke stabled his horse) and the next day the Beddomes were with Snooke for tea when Tommas preached on Psalm 73:25, leaving for Bristol early the next day. Beddome preached on the communion Sunday (July 24) but was again ill the next day when Snooke and others came for tea.

On August 3 most of the Beddomes were at the Snookes with the Palmer family enjoying fresh fruit and on August 22 and September 22 the Snookes visited Mrs B. At this time the Beddome children were 18, 12, 10, 5, 3 and nearly 8 months. Ten year old Foskett was not there on this occasion.

From Monday, September 26-Monday, October 13, Beddome went up to London. We do not know any details but, presumably, he preached on October 2 and 9, somewhere. In Bourton, either John Butterworth (1727-1808) from Coventry or, more likely, his brother Lawrence Butterworth (1741-1828) from Evesham and former member John Reynolds (1731-1792), then in London, stood in. Nathaniel Rawlins (1734-1809), another former member, came up from Trowbridge for the meeting on Friday, October 7. Reynolds and Rawlins both arrived in Bourton on October 4.

On Sunday October 17, Beddome shared his pulpit with John Martin (1741-1820), who had fairly recently gone to Sheepshead in Leicestershire.

The rest of the month and into November was more routine with more Monday teas at the Snookes. On Wednesday, November 16, John Poynting preached (Hosea 12:3,4a). Snooke says that on Sunday 27 he acted as clerk as Mr (Jasper) Bailey (d 4 July 1782) was ill. Clerk was apparently the term used for the precentor. December 25 fell on a Sunday in this year. Beddome preached in the morning on Mark 3:27 (No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house) and in the second service carried on with his series in Acts 16.

* The names Paxford and Palmer are illustrious as (according to Ivimey) Dr Paxford was the son of Thomas Paxford of nearby Clapton, of whom Calamy wrote "Though he was not bred a scholar, yet he had good natural parts, and preached and prayed well, and sometimes officiated for Mr (Anthony?) Palmer at Bourton-upon-the-water. After his ejectment, he became an Anabaptist and fell under some censures as to his morals; which I the rather take notice of, because of an intimation of Dr Walker's, as if some of the ejected were therefore passed by, because they were such as partiality itself could not speak well of." Mr Palmer, after mentioning the above adds, "Crosby has nothing more than this quotation from Calamy, except abuse of the Author for relating this last circumstance, which he does not attempt to disprove". Ivimey defends Paxford who was obviously held in high esteeem in Bourton. Presumably the Palmers were connected to Anthony Palmer. Henry Collett was also of good nonconformist stock no doubt.
** In April Samuel Burford, Pastor of Prescot Street, died. He was succeeded that same summer by Abraham Booth who had publsihed his Reign of grace the April before.

The Snooke Diaries Preface

2010-07-29T04:16:00.001-07:00

The husband of the descendant of William Snooke who transcribed the diaries has put in a two page intro as well as adding family trees at the end. The intro gives these details

29/09/1730 Snooke's birth date
16/01/1799 Date of Snooke's death
Pre-1752 Probably lived at Compton Abdale Rectory (sold to Lord Chedworth in 1768) some 5 or 6 miles west of Bourton.

16/01/1752 Came to live at the Manor House Bourton on the Water at the heart of the village (I understand that the original house was probably built c 1200 and was a residence of the Abbots of Evesham. It was rebuilt in the C16, then again in 1890 by Sir Guy Dawber and most recently in 1919.

He owned several farms in the Bourton area.

15/11/1743 Birth of sister Betsy

24/03/1745 Birth of sister Polly

11/06/1751 First marriage - to Frances Seward (1732-1766)

21/02/1753 Richard Hall of London marries Frances's sister Eleanor Seward (1733-1780) leading to relationship with him

04/06/1767 Snooke remarries - to Anne Snook (b 1742).

They have 5 or 6 daughters. Nancy dies young (07/12/1768-04/04/1773) dying by means of scalding bread and milk. Eliza goes on to marry Dr Nathaniel Stenson (of duct fame).

Descendants remain in the Manor House until 1928.

1768/69 Major changes to Manor House

Portraits exist apparently.

Richard Hall's three children also get mentions - Polly (1754) Patty (1756) and Franky (1757).

1775 - Bengeworth enclosures

Tantalisingly, he mentions that two other diaries are known to exist and are in Canada somewhere. (Apparently these diaries were subsequently lost in flood damage).

The Snooke Diaries

2010-07-29T03:41:00.000-07:00

I made one of my little trips the other day. This time to the Gloucestershire Record Office in Gloucester, where they have transcripts of four diaries by William Snooke, esq. These diaries are for 1768, 1769 (though January-September has been excised from the original for some mysterious reason), 1774 and 1775. The diaries contain sparse comments on every day life and accounts.

I only had time to take notes from two and a half diaries so will have to return for the rest.

Most fascinating from our point of view are the references to Beddome and his family, especially the record of his texts Sunday by Sunday (except when Snooke is in London) and often in the week too. Initial observations are these

1. It appears to have been the Beddomes' practice to take tea at the Snooke's on Mondays. Sometimes it was on another day or without Benjamin's presence or not at all.

2. Beddome, as we know, was a textual preacher but he often preached runs of sermons on a passage, such as a Psalm or part of Matthew 25.

3. He was not over fastidious about keeping such series to the right service, ie having started a morning series he might switch to the afternoon.

4. Sometimes funerals would take place with a sermon at the time of the regular worship.

5. There were meetings in the week. In the earlier diaries these take place on Fridays (Preparation day) but later move to a Wednesday.

6. The sacrament was observed usually once a month. There is no obvious pattern, however.

7. Two Sundays a month were Stow days when, presumably, there was also a service in Stow.

8. Beddome was the usual preacher unless he was away at the Association, in London, unwell or making room for another preacher.

9. The evidence for Snooke's regular payments to Beddome is here. It was £2 2 0 quarterly.

10. Snooke obviously loved preaching being a regular hearer of Beddome and other preachers. He also bought and read sermons. He gave to beggars from time to time. He also went to plays and other entertainments in London and occasionally did the lottery. There is no strong evidence of rigid Sabbath keeping.

Preface to the hymns

2010-07-29T03:33:00.001-07:00

This is the preface to the hymn book of 1818. We have produced Hall's preface before but not the preface by the editor.

THE venerable Author of the following Hymns did not compose them with the view of their being published. During a long-continued and highly useful ministry, he was in the habit of preparing a few verses suited to the subject of his pulpit discourses, and which were sung in his own congregation, more or less frequently, at the close of the public services. Many of these compositions were afterwards given away in manuscript; others were taken down by some of the hearers at the time of delivery, and disposed of in a similar way; so that in process of time, several hundreds of them were in private circulation among the friends of the Author, and some few found their way into the periodical publications of the day.
Some years previous to his death, Mr Beddome collected and arranged a large proportion of these poetical effusions, and inserted them in a closely written MS for the use of his own family after his decease, as also several volumes of Sermons, but still without any design of their being printed. At the request of some of his friends, he permitted several of his Hymns to appear in a general Collection, intended chiefly for the use of his own denomination; and some years after his decease, several others were mserted in the same performance, without any due acknowledgement.
The present Editor was entrusted several years ago with the MSS, both in prose and verse, with, permission from the late Messrs S and B Beddome, Sons of the Author, to publish such parts of them as he might deem proper. He is also indebted to a descendant of the Rev W Christian, formerly pastor of the Baptist church at Sheepshead, Leicestershire, for some of the Author's valuable hymns, which had been carefully preserved in that family. From both these sources, as well as others of less consequence, the present interesting volume has been derived.
It will readily be perceived, that so large a quantity of original matter, not having been intended for publication, nor having had the benefit of- revision from its ingenious and learned Author, must appear under great disadvantages, such as to claim no ordinary degree of indulgence from the critical and candid Reader. The Editor has endeavoured to distribute the whole mass of materials into a form best adapted to modern use, and to the existing circumstances of the christian church, especially that section of it to which Mr Beddome belonged, and of which he was one of the brighest ornaments.
A variety of Hymns on the properties of Scripture, scattered throughout the MSS, have been collected and arranged, under the title of 'Bible Societies,' though these pious and benevolent institutions had no existence till sometime after the Author's death. The same may be said of 'Missions,' and of other departments of the christian church, which at the present time are occupied with honour and usefulness. The Hymns on 'Baptism,' it is presumed, will be found a real acquisition to those for whose use they are more immediately intended, while the sincere and ardent piety which pervades them will be sufficient to secure the serious and candid attention of such as are differently minded.

Hayden 08

2010-07-29T03:00:00.000-07:00

On page 112 Hayden relates how in 1775 Thomas Purdy, then at Chipping Norton and a friend of John Sutcliff, visited Beddome, seriously incapacitated with gout, at Bourton. He encouraged Beddome to take on Sutcliff as his assistant. However, with Hugh Evans due at Bourton soon, he fears that his plan will fail and so urges Sutcliff to go and preach in Bourton. Sutcliff refuses to play ball.

Hayden 07b

2010-07-29T02:52:00.000-07:00

On pages 91 and 92 Hayden concludes his main section on Beddome thus:

Beddome is representative of the Foskett tradition who in his own ministry echoed much that Foskett held important. The close family tie with John Beddome also underpinned the realtionship. However, Beddome is typical of the students trained by Foskett who encourged the use of the 1689 Confession, used a catecheticalaproach towards religious instruction within the congregation, developed the area of hymn singing to match teh changing mood brought about by the Evangelical Revival, and sent further students to train for full-time minsitry from within his own congregation. he had an interest in the American Revival and was eager to learn what advanced Baptist work in America.

Hayden 07a

2010-07-29T02:18:00.000-07:00

On pages 89-92 Hayden looks at who went into the ministry through Beddome. We have a post on this here. he does add a little information.

1. Richard Haines - Hayden says his death was on May 17, 1767. He was baptised May 15, 1741. He gives the 1747 note about calling him. Haines pastored in Bradford-on-Avon 1750-1767. Hayden gives the note from the Bourton church book on his death mentioning a work started by him in Bath in 1755.

2. John Ryland Senior is only mentioned in passing.

3. Richard Strange (Statton, Wiltshire). Not mentioned by Hayden.

4. John Reynolds (1730-1792). There is quite a bit on him. Hayden quotes the Bourton church book but can cast no light on the period before the call to Cripplegate 1766 and ordination, which involved Gill and Stennett, with Benjamin Wallin the preacher (no Bristol men involved). Hayden mentions the unfortunate accidental swallowing of his shirt studs that impaired his voice forever after. He mentions a friendship with former Bristol student John MacGowan and says that Reynolds one published sermon was a 1782 address to the annual meeting of the Bristol Education Society.

5. Nathaniel Rawlins (1734-1809) was baptised March 24, 1750. Hayden gives some further background on this man who ministered in Trowbridge and Broughton.

6. William Wilkins. Hayden mentions Beddome's Bristol trained assistant from Horsely here.

7. Alexander Paine. Not mentioned by Hayden.

8. Thomas Coles, Beddome’s eventual successor. Not mentioned by Hayden.

Hayden 06

2010-07-29T01:56:00.000-07:00

On page 88 Hayden also quotes the Bourton church book of April 20, 1781, referring to Turner of Abingdon at the double lecture in Abingdon speaking of revival among Baptists in South Carolina. Some 851 had been baptised.

Hayden goes on to write about the double lecture established among the churches (Abingdon, Fairford, Wantage, Cirencester, Cote and Bourton) 1773-1778. In the six summer months there would be a double lecture (an older and a younger minister preaching) at each of the churches in turn. He gives a typical list for 1774

Fairford: [James] Biggs [Wantage] and [Daniel] Turner [Abingdon] [April]
Wantage: Caleb Evans [Bristol] and Joseph Stennett [London] [May]
Cote: Beddome and Biggs [June]
Cirencester: [Samuel?] Dunscombe [Cheltenham] and Turner [July]
Bourton: Biggs and Turner [August]
Abingdon: [Thomas] Davis [Fairford] and Beddome [September]

He gives other details and says that Beddome was usually preaching twice a year at these meetings.

Hayden 05

2010-07-29T01:27:00.000-07:00

On page 88 Hayden notes from the church book that in April 1767

Having previous notice, the Revd Messers Whittaker and Occam came when we had a meeting at which they both preached ... after which there was a collection taken for the support of the Indian schools under the care of Mr Wheelock of Labanon, Connecticut, also New England. The collection amounted to £30.

This is a reference to Eleazar Wheelock (1711-1779) and native American Samson Occom (1723-1792). Eventually Wheelock founded Dartmouth College. In a history of the college (available here) it is revealed that the £30 donationwas made up of £10 10 00 from William Snooke, Esq. and only the other £19 10 00 was "collected at the Rev. Mr. Beddom's".

Hayden 04

2010-07-28T11:19:00.000-07:00

Hayden has a section on Beddome (pages 80-92).

He suggests that he was involved in medical studies with Foskett (always writing prescriptions for people) first before switching to theology. Hayden calls him "witty and vivacious". He then gives the story, as found elsewhere on this blog, of Beddome's conversion, baptism, call and settling at Bourton. He gives the date for the building of the manse as early as 1741. He also mentions how early on the Stow church (23 members) officially disbanded and Beddome agreed to supply once a month with the Lord's Supper once a quarter.

He then spends some pages on the London call.

On page 87 he says that Beddome discovered Jonathan Edwards early on an may have been the one who introduced Ryland to him. The distinguishing marks of 1741 was in his Library by April 1742.

Referring to the church books he mentions the strong Association involvement and visits from other ministers. As examples he mentions

July 12, 1752 Collection for Bro Whitewood of Reading

May 11, 1760 Collection for Bro Hall and Arnsby people

November 9, 1766 For fire in Montreal, Canada

June 3, 1770 For Joshua Andrews of Abergavenny (prompted by Joshua Thomas Leominster)

He also mentions fast days

June 18, 1756 French War

August 13, 1756 War and harvest

April 22, 1757 French War

November 13, 1776 American War

The last a recurring theme.

Hayden 03

2010-07-28T10:55:00.000-07:00

We have included the quote referring to Beddome from Ryland's diary, April 1 1745, before here

Hayden quotes it (page 76). He also includes (page 77) this very interesting extract from May 25, 1745, a Saturday,

... at 2 I rode with Mr Benja Beddome about 9 miles onward of his journey to Horsely, it was very wet. he told me substance of his sermon, Rev 19:8 .... He writes 5 sides 8vo - for a morning sermon and about half so much for an afternoon. Mr Benja Beddome told me the following texts to think up, viz. Jer 1:6, Job 36:22 - and he advis'd me to go to Jesus the great Prophet of the Church ...