November 23 1777

Among notes about hymns in The Angus Library is one that says

Revd Gregg at Bourton after Mr Wilkins’ sermon from Romans i. 16, 23 November 1777

So on November 23, 1777 Beddome did not preach, Wilkins did. He preached on Romans 1:16 and they sang the hymn by Joseph Grigg (1728-1768) that begins Ashamed of Jesus, that dear Friend

A list of popular preachers given in 1799

When the Eclectic Society met in January 1799 they discussed what made preachers popular or unpopular. At the beginning John Bacon listed a number of preachers of the day and what made them popular. Here are ten

1. [George] Whitfield was remarkable for feeling, susceptibility, force

2. [William] Romaine for realizing faith; he had one subject indeed but this was the panacea; there was some variety.

3. [John] Berridge gained in some degree from the place in which he preached; he was always in populous places; simplicity was his one object

4. Rowland Hill is irregular extravagant bawling &c yet something extraordinary; upright, devoted, comes out; fire, brilliance, genius; talks rather than preaches; strong comparisons but they interest; stories.

5. [William] Jay has great natural powers, memory

6. [Samuel] Medley had some party in his spirit; glib, jocular.

7. [William] Huntington had promptitude, was easy, pleasant, fanciful like a harlequin

8. [Henry] Venn of Huddersfield some tone but remarkably fiery; current; realizing; heavenly; rapturous, holy, quickening.

9. [John] Wesley good sense, promptitude, clear, treats all circumstances as belonging to a system not that in his ministry which would independently have been popular.

10. [Robert] Robinson of Cambridge had ease comprehension, no turns or twists but new views of things &c

(He also mentions forgotten preachers [Jehoiada] Brewer - possessed moderate talents but pathos was fervent affectionate savoury no peculiar tone to obstruct and rather aided his manner encouragement to diligence was one of his frequent topics perhaps compared with the drawling manner of some other dissenters he may be classed as above the average; [William Bromley] Cadogan - had no variety tone or dash but perception of subject determination sawing through energy reality he took by force the one object he kept in view; [William Alphonsus] Gunn - without extraordinary talents but gives direction and application to the truth no tone or twang addresses this and the other evidently a good man his preaching is not treating the subject so much as dealing in address deals in general truths; [James] Fordyce - an orator but it looked not like the real thing; gilded but it wore off. He also gives the names - [William] Dodd, Harrison and Hodgson)

Sturtevant on Beddome's Preaching 2

1. Supposed not expressed

Mr. Beddome also gives us an instance to our present purpose, in vol. i., p. 145, on Ps. cix. 66, “I have believed thy commandments."

I. What is implied in believing God's commandments? 

1. That we are convinced of their reality and existence. 

2. That we are persuaded of their excellency and perfection. 

3. That we admit their perpetual authority. 

4. That we have a holy dread of their sanctions. 

5. That we rely on divine grace to fulfil them. 

II. The necessity of this faith, Heb. xi. 6.

2. Expository exordiums

Beddome on Col. i. 27: “Christ in you the hope of glory.”

"Glory is the greatest word in our language; and "the God of glory" is one of the most magnificent titles given to the Supreme Being in the sacred scriptures. No word is so sweet, so full and comprehensive." Glory is the object of all true believers. The hope of it is wrought in them by the Holy Spirit, and they are begotten to it by the resurrection of Christ from the dead. Whatever else they relinquish, they will not part with this; they live in hope, and die in hope. It is this which stimulates them to action, and supports them under their various afflictions.

Christ dwells in all true believers as a principle of spiritual life and action. The second Adam is a quickening spirit, giving life wherever his presence is enjoyed; and, as the body without the soul is dead, so the soul without Christ is dead also. All our spiritual performances, and all our capacity for what is good, are from him; and, without a vital and intimate union with him, we can do nothing.

"Know you not" says the apostle, “that Christ is in you, except you be reprobates?" John xv. 5; 2 Cor. xiii. 5. The union between Christ and believers is not indeed essential, like that which subsists between the sacred Three, though with that it is in some respects compared, John xvii. 21. Nor is it a personal union, like that between the divine and human nature of our Lord. Nor is it merely an operative or influential union, like that between God and all his creatures ; "for in him we live and move and have our being." It is a mystical and spiritual union, a union of affection, interest, and design. It is also mutual and reciprocal : he dwells in us and we in him; he sups with us and we with him : and because he lives we shall live also, John xiv. 23; Gal. ii. 20 : Rev. iii. 20.

A similar introduction is furnished by the same author on Acts xi. 23 ; “Who, when he had come, and had seen the grace of God, was glad," &c. The discourse is strictly observational, and a narrative introduction would have been very suitable, but in that case the necessary exposition must have supplied the materials for the first observation,

By “the grace of God” in scripture is generally meant his favour to the unworthy, in opposition to merit and desert. It supposes that God is under no constraint in exercising mercy, and that man has no claims upon him. It is the only source of all the great blessings we enjoy in this world and of all the blessings we shall enjoy in the next. This grace is displayed in our regeneration, sanctification, and preservation; and, when its subjects are completely glorified, grace will be fully satisfied. Faith is necessary to salvation, but does not lessen its freeness; for that also is matter of free favour, as Eph. ii. 8, 9.

The term grace is however sometimes put for the effect of God's free favour towards us, and is so to be understood in our text. Considering the favour of God as the original source of our salvation, it is grace in the fountain : in its operations it is grace in the stream: or say grace in the principle and in the product. In both respects it is absolutely free, without money and without price. It anticipates our deserts and endeavours, and far exceeds our highest hopes.

It is evident that where this grace is it will be seen, and that the appearance of it in others is matter of joy to Christians, and especially to faithful ministers.

3. RISE FROM SPECIES TO GENUS. Thus Beddome, on Rom. ii. 15, "Their consciences also bearing witness" takes occasion from a particular kind of witnessing to discuss, in his introduction, the more general idea. The author says,

At the mouth of two or three witnesses, it is said, shall every word be established. Thus the record which God has given of his Son is confirmed by "three that bear witness in heaven, the Father, the Son, and the Holy Spirit;" and "by three on earth, the Spirit, the water, and the blood." Thus also there will be credible and authentic witnesses against the sinner in the great day : God himself, who knows our secreti thoughts, is an eye and ear witness of all we do and say. Also the divine work, especially the holy and righteous law of God; “for," says our Lord to the Jews, "there is one that accuseth, even Moses, in whom you trust.” The word accuses the penitent sinner to himself and the impenitent sinner to God. Conscience also, which will then be freed from every corrupt bias, and roused from its present state of stupefaction. There are times, even in this world, when conscience is aroused 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 consciences also bearing them witness" but it may be applied to all mankind. 

He then returns to the particular subject of the text. The language is rough, but it suits a certain subject.

Sturtevant on Beddome's Preaching 1

In his book The Preacher's Manual: a course of lectures on preaching S T Sturtevant refers several times to sermons by Beddome. He notes

1. An example of natural divisipn

From Beddome, on Rev. iii. 20.
1. If any man hear my voice-(with three subdivisions.)
II. And open the door--(with three ditto.)
III. I will come in to him---(with three ditto.)
IV. I will sup with him, and he with me.

2. Observational preaching

The last example consisted of three observations from a long text; the one I will now give consists of several observations from a short text. It is by Beddome, on Luke vii. 42: “And when they had nothing to pay he frankly forgave them both.” The introduction embraces a few remarks on the fact that we are all debtors to God. The following observations form the outline :

1. We observe that it is an unspeakable mercy to have our sins forgiven; Ps. xxxii. 1, 2. This is the principal blessing of the covenant of grace, without which no temporal blessing can be truly enjoyed; it is peculiar, comprehensive, permanent, and complete,

II. It is the sole prerogative of God to forgive sins. Ministers can forgive sins only declaratively, showing from scripture who are the proper objects of forgiveness. The apostles never said to any one “ Thy sins are forgiven." Whatever other benefits they conferred by their power of working miracles, this belonged properly to Jehovah; Isaiah xliii. 25. Hence the saints have ever sought the manifestation of pardon from God only; Ps. li.

III. Those whom God forgives have nothing to pay. The whole creation has become insolvent. No future obedience can avail. It is a vain pretence that we have not sinned so much as others. If we owe fifty or five hundred pence, it is in vain to say, “Have patience with me, and I will pay thee all :” the safest way is to acknowledge that we have nothing to pay, and of this God always convinces his people.

IV. Those whose sins are pardoned are first brought to see that they have nothing to pay. "I through the law am dead to the law." I expect nothing from it in a way of salvation.

V. The forgiveness of sins is all of grace; Micah vii. 18. The gift of Christ is a gift of grace; his offering for sin was an act of grace.

VI. The forgiveness of sins tends to the glory of God. “We have redemption through his blood, the forgiveness of our sins according to the riches of his grace." We are saved that we should be to the praise and glory of his grace.

Observations should conform to their title as strictly as possible. They should not be, as in the example just finished, argumentative discussions of doctrinal points: even the acknowledged excellence of such points does not justify their introduction in that form. They are of too important a character to be properly discussed in a single discourse; whereas observations, though numerous, may be dismissed with brief illustration. It is true Mr. Beddome calls these by the term remarks, but this does not invalidate the objection.

The following example is not liable to the same objections. Acts xi. 23 : “ Who, when he had come, and had seen the grace of God, was glad,” &c.

The exordium settles the meaning of the word grace in the text.

I. We observe that where the grace of God is, it will be seen. Like its divine Author, grace in its own nature is invisible, but is manifest in its effects. It is a seed that springs up--a light that shines---fire that burns; it illumines the understanding, sanctifies the will, subdues the heart. In this manner the Christian holds forth the word of life. Abating something for hypocrisy, it is seen in the countenance, it shines in conversation, and is manifested by actions.

II. These appearances are matter of joy to Christians, and especially to faithful ministers. Barnabas rejoiced that idolators had become real Christians, genuine dis. ciples, honourable additions to Christ's kingdom. At such things angels rejoice. Paul says, "What is our joy? Are not even ye, in the presence of our Lord Jesus Christ at his coming! For you are our glory and joy,” i Thess. ii. 19, 20.

I have also selected from the same author the outline of another discourse illustrative of the observational mode of discussion, founded on Acts ix. 4: “Saul, Saul, why persecutest thou me?”

I. It is the general character of unconverted men to be of a persecuting spirit. Luther says: "Cain will kill Abel to the end of the world ; Ishmael will persecute Isaac; the seed of the serpent, the seed of the woman."

II. Christ has his eye upon persecutors. Nothing could be more piercing than Christ's view of Saul, when he was travelling, full of fury, to Damascus.

III. The kindness or injury done to Christ's people, Christ considers as done to himself. “Why persecutest thou me?" His poor disciples at Damascus were as the apple of his eye. Let persecutors think of this and tremble.

IV. Christ's call to the persecutor was to convince him of sin, as the first step to conversion. We know the effects which followed : he was deeply humbled, and cried, What wouldst thou have me to do?

V. The calls of Christ are earnest and particular. This call was to Saul, to Saul of Tarsus, not to those that were with him. Thus it was also in the case of Zaccheus, Luke xix. In the present day, while the minister is addressing the whole congregation, Christ by his Spirit says to such a particular sinner, “Thou art the man ?”

VI. Persecution is a great sin; and, when brought home to the conscience, will be found to be so. Paul never forgot it; 1 Tim. i. 13.

VII. Jesus Christ condescends to reason with Saul: “Why persecutest thou me?” 1. Is there any reason on my part? 2. Is there any reason on my people's part? 3. Is there any reason on thy part? Will such conduct answer the end thou proposest to thyself? Canst thou exterminate what I resolve to plant? Canst thou wage war with an arm like mine? Is it not hard for thee to kick against the pricks?

Beddome at the Association

This rounds up information that can be found elsewhere on the blog

Beddome was Moderator at Association four times

1746 Bromsgrove

1749 Bromsgrove

1761 Bengeworth

1771 Alcester

He was author of the Association letter at least twice

1759 Pershore

1765 Bourton

He apparently preached at the association 17 times over a 46 year period (ie 1743-1789)

Preaching dates include

1743 Leominster His first time of preaching

... (1746? 1749? 1752? 1755? 1758?) ...

1760 Leominster

1764 Birmingham (2 Cor 1:14 As also ye have acknowledged us in part, that we are your rejoicing, even as ye also are ours in the day of the Lord Jesus)

1767 Worcester (Luke 24:29 But they constrained him, saying, Abide with us: ...)

1770 Bewdley

1773 Pershore (James 1:26 This man's religion is vain)

1776 Tewkesbury

1778 Warwick (1 Kings 18:17 Art thou he that troublest Israel?)

1780 Worcester

1784 Hook Norton

1786 Alcester

1789 (Philip 4:3 Whose names are in the Book of Life) His last Association

The Association was held in Bourton in 1753, 1765 and 1785

Bourton appears not to have not been represented at Alcester in 1772

(We know he opened a meeting in prayer in 1766 and 1768 and concluded one in 1777)

The above all refers to the Midland Association. How often Beddome was at the Western Association we do not know but he was certainly involved in 1749 when he drew up the association letter.

1771

We have some knowledge of Beddome's preaching and the hymns sung in 1771 from a notebook in the Angus library.

Fe 17     1 Cor 6.13c To Thee tho' rightful Lord of all

24          Gen 7.23b When in the waters of ye flood
Mr 10    1 Chr 29:14b Great God whate'er we give to Thee
31          Ps 119.19 All earthly glory fades
Ap 7      Gen 49.19 Our help is in the Lord
Ma 19   Ps 6.2,3 Go wicked man boast of thy wealth
Jl 7       1 Sam 15.32 The midnight shadows are withdrawn
14         Eze 20.41 part Jehovah from his mercy seat
21         1 Thess 5.24 Great God, Thy love and truth conjoin'd
Au 11   Matt 5.48 How perfect Lord art Thou
18         Philemon 17 Engaged in the same common cause
Sp 1      Prov 19.3b Why should I murmur or repine*
15         2 Kings 4.26 a And now my soul what sayest thou
No 24   Isa 37:4c In humble prayer I always find
De 15   1 Jn 5.1a Amidst the floods of deep distress

*This appears to be the only hymn in the hymn book. It is 238.

29 1 Jn 5.18a Oh, what a hateful thing

1770

We have some fragmentary knowledge of Beddome's preaching and the hymns sung in 1770 from a notebook in the Angus library.

We know of eight sermons he preached in Bourton - on Job 36:7a (April 8), Gen 28:17 (June 17), Matt 23:37 (July 1), 1 Cor 12:6 (Sep 26), Joshua 3:3, 4 (Oct 13 a funeral sermon for a Mr Lowingdon) and then at the end of the year on 1 Thessalonians 5, including verses 16, 17 and 21 and perhaps others (Nov 4, 11 and Dec 23).

Hymns sung included That God who form'd Heav'n, Earth and seas; How sweetly awful is the place; Tho wrath alarm and love invites; In various ways, by various means; When Israel thro the wilderness (339) God's gracious Presence once withdrawn (190); The secret sob, the pensive sigh and  “Prove all things” thus doth God command. Of these only two (those with numbers marked in brackets) made it to the hymn book. Here's the one from the funeral.

 

When Israel through the wilderness
 had passed at God’s command,
 From Jordans banks, their wishful eyes,
 Beheld the promised land.

But still a river lay between,
 Whose waters overflowed;
 And through the deeps they needs must go,
 The only way allowed.

Death is the Jordan we must pass;
 Lord, this divides from thee!
 But if thine ark move on before,
 Safe will the passage be.

NB We also know that in his library he had, bund with other titles, a book called Practicall divinity: or A helpe to leade men more to looke within themselves, and to unite experienced Christia[n]s, in the bond and fellowship of the Spirit. : Delivered in sundry exercises lately spoken by Cap. Paul Hobson, upon these texts... The truth is one, and never rightly understood by any, till they be one with it ... Published by Ralph Harford (at the Bible in Queenes head alley in Pater-noster-row) this was a second edition corrected, and much enlarged. The publication Date was 1646.
Bound in blind tooled calf, the text block edges sprinkled red, Beddome's name is in the book. It says "Benja. Beddome perfectum ... Decer: 1770" (he finished it December 1770).

December 1784

Entries in Richard Hall's diary for December 1784 revealed here by Mike Rendell give a little insight into that month in Bourton on the Water. (In January 1784 Beddome's wife Elizabeth had died). 

Mike Rendell begins by saying that

On Tuesday 7th December 1784 Richard Hall noted that there was “snow last night, very Cold.” The following day saw the entry “Snow at night, hard Frost, very sharp. Snow in ye afternoon, wind high at night.” And so it continued for the rest of the week (“Snow lay, hard Frost …. very hard Frost, snow lay some more last night … a considerable deal of Snow.”).

He then gives us a copy of the diary for Monday December 13 until the end of the year

Monday December 13th

Snow still lay – Frozen hard -pretty fine day.

Tu. 14^th

Having obtained help of God … I am spared to see the return of my Wedding Day. Din’d at Mrs Snookes with Mr Beddome. Mr and Mrs Palmer came in the afternoon. Frost continued. A little more Snow. Cold.

W 15^th

Heard Mr Beddome at the lecture Isah 41.10 former part - mostly dull, a little snow, rather Thawed – Cold
Thu 16^th

Mr Mrs Peake, Mrs Snooks Maria din'd. On a Cod, etc, snow continued dull and cold.

Fri 17^th

Dined at Mrs Snookes with Mr & Mrs Peake on a Cod, etc. N+Much snow fall in the past nights. Hard frost. Pretty fine day. Cold.

S 18th

Dull, some snow in the afternoon. Not as cold as it was.

Sabt -19^th

Heard Mr Wilkins Acts 8.39 last Cl. Mr Beddome Isah 41.10 former part. Snow continued, mostly dull, cold.

Mo: 20^th

Hard Frost, fine day, very cold.

Tu: 21st

Mr Griffiths of Bath & Mr Snooke Breakfast with us. We din'd, etc. with him at Mrs Snookes. Frost continued, Snow still lay – snowed a little today. Very cold.

W 22^nd

Hard frost, fine day, very Cold.

Th 23^rd

Hard frost, very Cold pretty fine.

Saty 25th

Xmas Day. Heard Mr Wilkins Luke 2. 14^th. We din'd etc at Mrs Snookes. frost continued, dull a little, snow, Cold.

Sabt 26^th

Heard Mr Beddome Ezekl 12.2 & Mr Wilkins 2 Chron 34. v 3 former part. Dull, seems like(ly) a thaw, not quite so cold. frose at night or in ye night – a great fog alright.

Mo 27^th

Frost continued – dull, Cold, a very little snow.

Tu: 28^th

Din'd at Mrs Snookes with Wife. Mr Mrs Miss Beale. Mr Shaw. Miss Beddome. Mr B drank tea. Dull day, frost, very sharp wind – exceeding Cold.

Wednesday Decr 20th

Heard Mr Wilkins at the Lecture 2 Peter 3.18 dull day hard frost, very cold.

Thu. 30th

A great fall of Snow, the past night which lay thick. Dull day, foggy, not quite so sharp.

Fri. 31st

Through spareing mercy am preserved to the close of another year, through which much goodness and mercy have followed me but what little fruit – has been brought forth in the midst of many Favours and privileges how well is it God's thoughts are not as mine nor his ways as my ways. Mr Mrs Palmer, Mr Wilkins, Miss Beddome, Mrs Snooke, Maria – Din'd. Mr Beddome drank tea. dull day, cold, Snow still lay thick.

At the beginning of this year 1784 we had much Cold Weather, and snow, a late Spring, warm Summer with much Thunder and Lightning, a very fine Haymaking and Harvest … Snow upon the ground, which has been from the 8 of December and still continues.

The Lord has crowned the Year with his Goodness. 

More of Hall on Beddome's preaching

In George Winfred Harvey's Manual of Revivals of 1881 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 laboured 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.")

Homiletics with Beddome

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."

Hall on Beddome's preaching

In a book of biographical memoirs of Robert Hall, his preface to Beddome's Hymns is given with 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."

Newton and Beddome, Beddome Cleared

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 a 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

In the memoir of Newton published 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.

Newton and Beddome

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’.

Graph preached sermons 1774

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

Graph preached sermons 1775



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

Graph preached sermons 1768

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

Preaching 1775b

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.

Preaching 1775a

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

Preaching 1774b

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) Nathanael Rawlings (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.