Sermon Volume 5:8 The Shepherd Judges (Ezekiel 34:17)

Sonia Sevilla, CC0, via Wikimedia Commons

Here is an outline of the eighth sermon in Volume 5 of the sermons. It is 8 pages.

Ezekiel 34:17 And as for you, O my flock, thus saith the Lord God; Behold, I judge between cattle and cattle, between the rams and the he goats.

In this tender and alarming manner did the God of Israel address his ancient people: And his language is still the same to them that love him. All real saints are his flock and the sheep of his pasture. The number is small compared with the wide world; but collectively considered, they are a multitude which no man can number. When he shall gather together his saints which have made a covenant with him by sacrifice, they shall come out of all nations and from the uttermost parts of the earth. What was promised to the natural seed of Abraham shall be more abundantly verified in his spiritual seed; they shall be more numerous and the stars of heaven or the sand upon the seashore.

I. Consider the objects of the divine discrimination 

1. He will judge between the Church of God and its enemies, the genuine professors of religion and its opposers 

2. The Lord will distinguish also between the hypocrite and the sincere believer 

3. A distinction will likewise be made between saints and saints; for the Lord shall call to the heavens from above, and to the earth, that he made judge his people 

II. The manner in which these various characters shall be distinguished: "I will judge between cattle and cattle".

1. Judgment sometimes signifies the same as discernment as when it is said "Gthd judges the righteous and is angry with the wicked every day - The spiitual man judgeth all thngs, yet he himself is judged ofh no man 

2. It implies correction or judging in a way of punishment 

3. Though the Lord often makes a wider distinction between the righteous and the wicked in the present life, yet he will do it more effectually and more awfully in the last great day 

Let us then anticipate this awful scene by erecting a tribunal in our own breasts. Let us judge ourselves that we may not be condemned with the world. Oh reader, oh hearer! let not a day pass over thy head without thinking of that day for which all other days were made.

"The last in nature's course, the first in wisdoms thought." (Night Thoughts, Young)

The trumpet's solemn sound

The lightning's spread abroad

(The) Opening skies, the shaking ground

Proclaim a coming God

Behold the Judge descend (at hand)

With majesty and power

(Sinners and saints) Tribes of men before him stand

Some tremble, some adore

Each action, word and thought

Now stripped of all disguise,

(To) The impartial test is brought,

(Of his discerning eyes) Exposed before his eyes.

Now causeless fears subside

False hopes no more beguile

(Whilst) His unerring hands divide

The precious from the vile

The one he calls by name

And seats them near his throne

(The) Other (dooms to endless) fills with grief and shame

And (miseries) dooms to woes unknown

Then be it all my care

Each hour to watch and pray

Oh may sovereign grace prepare

For that tremendous day.

(May Jesu's lovely face

No frowning aspect wear

When I, the vilest of our race,

Before his bar appear.)

(803 where 6686 becomes 6676)

Review Sermons Vol 2 1807 ER - a real treasure

From The Eclectic Review June, 1807

Twenty Short Discourses, adapted to Village Worship, or the Devotions of the Family. Vol. 11. Published from the MSS. of the late Rev. B. Beddome, A. M. 8vo. pp. 187. Price 2s.- fine: 3s. Burditt, &c. 1807.

We are pleased to meet with a second volume of these excellent discourses as it intimates that the first has been received with approbation by the religious public and the extensive circulation of such writings is a general benefit which demands our congratulations. Our notice of the first volume (Ecl Rev vol i p 948) was from circumstances brief and cursory though it was the result of an attentive perusal. Our opinion of both the volumes therefore is nearly the same but a just sense of our duty requires of us in the present instance a little more detail in the expression of it. In these synopses of the sermons which the author delivered in the course of his ministerial services there are abundant evidences of a rich and vigorous mind, intimate acquaintance with human nature and perfect familiarity with the sacred Scriptures. His sentiments unquestionably indicate the sacred source from whence they were derived and the extensive observation and experience by which they have been applied explained confirmed and exemplified. His style, likewise, is deeply tinctured with scriptural phraseology; it abounds with quotations, illustrations, allusions and metaphors from the inspired writers, yet at the same time it often rises to a freedom. an elegance and a dignity of which contemporary productions do not afford many parallels. His plans are often elegant and his manner unites in some measure the solidity of the old school with the charms of the modern. The author's talents as a writer we are confident would have appeared to much advantage in regular and elaborate composition, his ear seems to have been very susceptible of rhythmical harmony and his best devotional hymns now dispersed among different collections may be ranked with those of Addison, Watts, Merrick, Doddridge and Cowper. In theology, he was of the Calvinistic school approaching perhaps even to hyper-calvinism but he often loses sight of any rigour that might be imputed to his system in the energy of expostulation and pious intreaty and affords ample proof by numberless passages of his utter aversion from antinomian principles. A reverence for the memory of a good and great man is our reason, not our apology, for adding that he presided nearly sixty years over a Baptist congregation at Bourton in the Water, Gloucestershire, where he died in his 78th year, Sept 3 1795. Some of our readers probably could give their testimony to the excellence of his pastoral character and to the ingenuity, the fervour and the pathos of his oral addresses.

These discourses are in some degree sui generis. They are far from being finished sermons and perhaps as far from naked skeletons. We should rather compare them to concentrated essences which the reader and especially the preacher might use at his discretion, diluted into a more acceptable and serviceable form. Hence, though their length would render them very suitable for family worship, they may prove too solid and strong for feeble intellects. As a foundation for serious reflection and for discourses from the pulpit, they are excellent. To young ministers especially, they must be a real treasure not merely as a help in official services but as a copious fund of religious instruction.

It is unnecessary to enumerate the titles of these sermons. We shall give an extract or two, though we are aware of the disadvantage under which incomplete specimens appear.

The fifth and sixth sermons on Rev iii 20 Behold I stand at the door and knock, &c are in our esteem among the best in this volume; they are indeed the most amplified. In explaining the words, the author observes

Christ desires to have the soul with all its powers and faculties delivered up to him that he may take possession of it and fix his residence there forever and herein he is influenced by a regard to our interest as well as his own glory. Our peace and safety in this world as well as our happiness in the next depend upon a compliance with his solicitation. If the heart be opened to Christ, heaven will be opened to us but if the heart be shut against him heaven will be shut against us.

Christ's manner of knocking is various. Sometimes he does it more faintly, at others more strongly; sometimes more silently, at others more loudly; sometimes with a longer intermission and at others with a constant succession, one application after another. If one sermon will not do, another shall; if one conviction be stifled, another shall arise. And as the manner, so the means are various. Sometimes he knocks by the law. The commandment came, says the apostle. Is not my word, saith the Lord, like a fire and like a hammer which breaketh the rock in pieces. Sometimes by alarms of conscience, which says, as Nathan to David, Thou art the man! When conscience speaks by commission from God, it will make the deaf to hear. Those who will not hearken to the voice of parents, ministers, law or gospel, shall be made to hear the voice of conscience and in the great day it will speak so loud that both heaven and earth shall hear. Sometimes Christ calls by his providences, especially those of an afflictive nature. Of this we have the remarkable instance of Manasseh under the Old Testament and of the Prodigal Son under the New. Ministers also are instruments in the hand of Christ to alarm and awaken sinners as well as to comfort and establish saints. Knowing the terrors of the Lord they persuade men and use every means to fix conviction upon their hearts urging every motive and addressing every passion of the human mind to bring them to serious reflection and concern about their eternal interests. Pp 37 38

It is indeed a wonderful patience that can bear with such repeated slights so many repulses and provocations and not so resent them as to give us up entirely to our own depraved hearts and suffer us to reap the fruit of our doings Such wonderful forbearance is not owing to the want of power to execute his anger but to a power over his anger arm is not so short that it cannot reach us nor his hand so feeble that it cannot strike us p 39

All this must be considered as the fruit of free and unmerited grace. Here we have a remarkable and undeniable instance that God's thoughts are not as our thoughts nor his ways as our ways. When injured and offended we find it difficult to pass by the affront when overtures of reconciliation are rejected, we are seldom disposed to renew them, especially if the opposite party were most or altogether to blame but it is otherwise with the great God. We are for war but he is for peace; we begin the quarrel but he puts an end to it. He seeks us before we seek him and continues to seek notwithstanding the slights we put upon him. Well may the word behold be prefixed to our text. It is as if he had said, Wonder oh heavens and be astonished oh earth! Let it be considered as a singular instance of my grace and love, let it be remembered in time and to all eternity. I the justly incensed God, the affronted and abused Saviour, whose laws they have broken, whose mercy they have despised, whose blood they have trampled upon and whose wrath they have deserved, yet I stand at the door and knock. I have often done it before and now do it again. I do it this day, this hour, in this sermon. I am now calling to you by my word and knocking at the door of your hearts. Notwithstanding all your ignorance obstinacy and unbelief, I still persist in my gracious design and would fain win those to a compliance from whom I have met with so many neglects and denials p 41

We shall only refer to another sermon on the encouragement to hope, which likewise we select for its comparative freedom and copiousness. Joel ii 14 Who knoweth but he will return and repent and leave a blessing behind him.

The kind of hope here implied is indeed far from being what is called the full assurance of hope or a confident persuasion that the blessing hoped for shall certainly be received, for it rises no higher than a peradventure. A peradventure lest they should sink into despondency and a peradventure only lest they should give way to presumption and carnal security. Their hope must be mixed with fear and their joy with trembling. There are other instances in which the hopes of the godly are thus expressed and thus supported such as the following, It may be that the Lord will work for us for there is no restraint to the Lord to save by many or by few. It may be that the Lord God of hosts will be gracious unto the remnant of Joseph. Who can tell if God will turn and repent and turn away from his fierce anger that we perish not. Seek ye the Lord, seek righteousness, seek meekness; it may be ye shall be hid in the day of the Lord's anger. 1 Sam xiv. 6, Amos v.15, Jonah iii.9, Zeph ii.3. A possibility and much more a probability of obtaining mercy at the hand of God is a sufficient encouragement to a poor perishing sinner to seek to trust in and wait for him. Self-destroyed and self-condemned, destitute of all help in himself and despairing of all help from creatures. Who knows? This is his last refuge and perhaps for a time his only one. A possible hope in such a situation as this affords a motive to activity and a strong inducement to apply for mercy. If, said the starving lepers at the gate of Samaria, we say we will enter into the city, then the famine is in the city and we shall die there and if we sit still here, we die also. Now therefore come and let us fall into the host of the Syrians; if they save us alive, we shall live and if they kill us, we shall but die. The most profligate of characters whose former lives have been one continued scene of wickedness and rebellion, when they come to be seriously concerned about their souls may reason like these lepers. Our present condition is desperate, if we continue in it we must unavoidably perish. There is a possibility that God will save us, for he is able. And the first attribute upon which such generally fasten is the divine power. Lord, if thou wilt, thou canst make me clean. This is also represented to sinners as a ground of hope. Trust in the Lord for ever for, in the Lord Jehovah is everlasting strength. And as God's power creates a possibility so his mercy creates a probability, especially that mercy which is manifested in the gift of his Son. There is forgiveness with thee, says the humble penitent, prostrate before the divine throne. I have no merit, thou requirest none, I can do nothing thou art able to do all. Others have found favour in thy sight, why may I not hope for it. To thee then will I come, at thy feet will I bow and if I perish, I perish. Pp 82 84

The conclusion of this sermon is striking.

Does any one obstinately persist in an evil course to gratify his lusts at all adventures on the presumption that he may find mercy at last? Let him remember what is written, If it come to pass when any one heareth the words of this curse that he bless himself in his heart saying, I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst, the Lord will not spare him. But then the anger of the Lord and his jealousy shall smoke against that man and all the curses that are written in this book shall lie upon him and the Lord shall blot out his name from under heaven. Deut xxix 19, 20. If any should say: who knows, according to the text which I have heard today, but God will return to me though I do not return to him, who knows but he may pardon my sins, though I do not repent of them, may accept me through Christ; though I do not believe in him, may grant me repentance and faith as he did the dying thief when I am on the verge of an eternal world. … Who knows, do you say? Why, I know. And tenderness as well as faithfulness to thy soul constrains me to let thee know that this can only be the language of a resolute and obdurate sinner whom God will not spare but will pour out upon him the vials of his wrath and indignation. Oh sinner, if thou goest hardened through the world, thou art likely to go hardened out of it and wilt be miserable forever. God shall wound the head of his enemies and the hairy scalp of such a one as goeth on still in his trespasses pp 90, 91

The wish we formerly expressed that the sermons might be longer in the present volume is partly gratified. It is consequently the better suited of the two without any amplification from the reader for the purposes specified in the title. We cannot close this critique without adding our approbation of the cheap and disinterested manner of publishing the work, a little management justifiable by modern usage might easily have doubled the cost. A new edition of both volumes is, we find, in contemplation and we hope the treasury of MSS is not yet exhausted.

Sermon Volume 5:7 Christians a Wonder (Zechariah 3:8)

Simon Koopmann, CC BY-SA 2.5 <https://creativecommons.org/licenses/by-sa/2.5>,
via Wikimedia Commons

Here is an outline of the seventh sermon in Volume 5 of the sermons. It is 9 pages.

Zechariah 3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.

Joshua and his fellow worshippers were wondered at, both by the idolatrous Chaldeans and the unbelieving Jews, for their faith in the Divine predictions during the period of their captivity; that Jerusalem should be rebuilt, the temple worship restored, and that they should return again to their own land. Good men are not less an object of wonder now than they were then. There is something in their principles and pursuits which men in general cannot easily understand, and they know not to what cause it should be ascribed.

1. Ministers of the Gospel are often a wonder both to themselves and others. It is wonderful that God should condescend to employ weak and sinful creatures in so sacred a work as publishing articles of peace between heaven and earth. Infinite wisdom saw fit to lodge this treasure in earthen vessels, that the excellency of the power might be of God, and not of us. Considering likewise the mean opinion which good men entertain of themselves, the treatment they are likely to meet with, the difficulties and trials to which they will necessarily be exposed, it is not a little remarkable that they should be induced to engage in the work of the ministry. Yet it is wonderful how such are carried through their work, and enabled to persevere, notwithstanding all the discouragements they meet with, from within and from without. The success that at any time attends the ministry may very properly be regarded as matter of astonishment.

2. The same sort of singularity attaches to all real Christians who walk in newness of life, and exemplify the genuine spirit of the Gospel.

(1) They are a wonder unto angels. They are struck with amazement at the love of God, manifested to such sinful and unworthy creatures.

(2) They are a wonder unto devils, who cannot but be surprised to see the spiritual temple, which is to endure throughout eternal ages, rising out of the ruins of the Fall. The fallen spirits wonder to see all their plots frustrated and their evil designs overruled for the Divine glory.

(3) Real Christians are a wonder to themselves. What reason can be rendered for such distinguishing grace and love? The conversion and salvation of a sinner is a more surprising work than the creation of a World.

(4) They are a wonder to one another.

(5) They are a wonder to the world. Nor is it strange that it should be so, since they are followers of Him whose kingdom is not of this world.

3. There is something in the very nature of religion that is mysterious and strange.

(1) The manner in which grace is implanted in the soul is so. The work of the Spirit upon the heart is one of the deep things of God.

(2) The way in which grace operates is equally wonderful. The Christian's life is a hidden one.

(3) The fruits which grace produces in the life of a true believer are not less remarkable. Those who walk by sight cannot understand how others walk by faith. How then can the Christian be ashamed of his high calling, even though it should make him a gazing stock to angels and to men? Thou art now a wonder to the world, believer, but what a wonder wilt thou be in that solemn and decisive day, when Christ will come "to be glorified in His saints and admired in all them that believe."

Sermon Volume 5:6 The Easy Yoke (Matthew 11:30)

Pearson Scott Foresman, Public domain, via Wikimedia Commons

Here is an outline of the sixth sermon in Volume 5 of the sermons. It is 8 pages.

Matthew 11:30 For my yoke is easy, and my burden is light.

The term here used by our Lord to express the nature of his religion is often employed in the scriptures to point out other objects which include, subjection to the power or authority of another.

1. Sin is called a yoke, a heavy and goring yoke, which Satan binds upon the necks of all his subjects.

2. The ceremonial law, consisting of ritual institutions so numerous and expensive that the Israelites groaned under them is called a yoke, a yoke of bondage which neither they nor their fathers were able to bear.

3. Affliction and adversity are also denoted by this expression; hence it is said to be good for a man to bear the yolk in his youth.

4. The yoke of obedience is no doubt principally intended in the text; for Christ's yoke is no other than the service of Christ, which includes repentance and faith, with a universal subjection to his authority.

I. Enquire in what respects the service of Christ may be compared to a yoke

1. Because it imposes a restraint on every propensity which you would be improper to indulge. Grace both binds and sets free.

2. The yoke of Jesus not only binds and restraints but it binds together.

3. The yoke implies an obligation to labour, and is imposed for that very purpose; it it is not for ornament but for use.

4. It is disagreeable to unconverted man who are like bullocks unaccustomed to the yoke.

5. All Christ's commands make but one yolk, which must be either wholly received or rejected.

II. Notice the commendation given of Christ's service "My yoke is easy".

He himself is the best judge of the nature of that service to which he invites his followers; he is the supreme Head and the Lawgiver of his church and has left us an example that we should walk in his steps

1. The yoke of Christ is easy when compared with every other.

2. Christ's service is easy in itself and carries with it its own recommendation.

3. If there were any difficulty in Christ's service, grace can make it easy; that is always sufficient for us and out of weakness he can make us strong.

(1) A new nature or a divine principle implanted in the soulmakes everything easy and pleasant.

(2) Divine commands are accompanied with promises and this makes the duty sweet.

(3) There are not only promises given for our encouragement but strength also imparted for the performance of duty and this makes the yoke to be easy and the burden light.

(4) True obedience has the prospect of reward and this makes the labour sweet.

Improvement

If any should say, how can these things be? The answer is, Come and see. Make the experiment, take his yoke upon you and you will be convinced that the description has fallen far short of the real truth. You will then find that the delusive pleasures of sin are not worthy to be compared with the substantial joys of religion, that the Christian is the only happy man in this world as well as in the next. ...

Let those who bear Christ's yoke be careful to recommend it. Let them not put on a sorrowful countenance and be always mourning and complaining; for by this means they would give an unfavourable impression of the religion of Jesus and injure the cause they wish to see promoted. ...

All ye who love the Lord

His just commands obey

Submissive bear his easy yoke

And humble homage pay

Give him the honour due

To his exalted name

Sing of his truth and righteousness

And all his love proclaim

Not by your words alone

But by your actions show

How much from him you have received

How much to him you owe

His mercy then will crown

The remnant of your days

He'll be your guardian e'en to death 

And your eternal praise.

(502)

The Five Books

1. A lovely compact leather bound second editon of the catechism published by W Pine in Bristol in 1776 and sold to Derrick by the late John Brencher (1936-2020) in 1979 it appears

2. An 1807 edition of the first two volumes of the sermons; volume 2 follows volume 1 strangely;  printed by J W Morris in Dunstable

3. A very interesting book published in 1825 and presented as Beddome's one hundred village sermons. These are in fact five of the eight volumes of village sermons, omitting Volumes I, VI and VIII.

4. A lovely 1833 edition of the final volumes of the sermons, volumes 5-8, printed in London

5. An 1835 (first?) editon of the collection of 67 sermons published after the eight volumes of short discourses with a memoir

Beddome Sermons Subscribers Part 2

Others

The MPs are the brothers Charles Barclay (1780-1855) and David Barclay (1784-1861) whose wife is also listed. Both MPs, like the publisher, had a Quaker background. Charles of Bury Hill, Surrey, was a brewer and landowner and Tory MP for West Surrey (1835–1837, previously of Southwark 1815–1818 and Dundalk 1826–1830). David was Whig MP for Penryn, Cornwall, 1828-1830 when he resigned. After two unsuccessful attempts to take the Sunderland seat, he eventually won it in 1835, only to lose it in 1837. He was re-elected as MP for Sunderland in 1841 and held it until he resigned in 1847.

The Beddome family is well represented in the list, unsurprisingly. Ten sons, daughters-in-law and grandsons bear the Beddome name but others may be missed, such as Olinthus Gregory LLD FRAS (1774-1841) the mathematician, whose second marriage was to Beddome's granddaughter Anne Beddome (b 1789). Another grand daughter, Elizabeth Charlesworth, has already been mentioned.

The medical doctors are Samuel Ashwell (1798-1857) a leading London gynaecologist and Bourton based Nathaniel Stenson (1776-1862). The other Bourton resident is Mrs Elizabeth Ashwin (1775-1855) probably the daughter of deacon James Ashwin (1710-1801). Also listed are John Reynolds (1776-1854) of Lower Slaughter and his two daughters or granddaughters at Sondes Place, Dorking, where Charles Barclay's wife and a Mrs Crawford, another subscriber, are all also said to be living and Richard Cooper (1757-1848) of Little Rissington, converted from Anglicanism in Beddome's time and a member at Bourton.

Other identifiable individuals include William Bury (1785-1839) of Fox-hill Bank, Blackburn; clothier and art collector E A Butler (c 1802-1886); William Romaine Callender (d 1872) and his wife, Hannah (nee Pope) of Manchester (who also paid for two further copies for a friend); the Manchester Quakers, Isaac Crewdson (1760-1844) Wilson Crewdson (1790-1871) and David Dockray (1778-1853); the businessman George Hillhouse (c 1778-1844) of Combe-house, Bristol; the clothiers, William and Nathaniel Marling, who owned mills in the Stroud area; the widows of Francis Paynter (1762-1835) of Denmark Hill, the successful Cornish builder and of the Independent minister Robert Winter (1762-1833) from London. Others with a Stroud connection include Henry Whyatt (1783-1847); the local historian Paul Hawkins Fisher (1779-1873) and Lindsey Winterbotham (1799-1871) a banker and landowner, then of Tewkesbury but later of Stroud.

The only non-personal subscriber is The Nailsworth Reading Society. This is a Quaker group started in 1818 and still very active at this time. Individuals from Nailsworth, near Stroud, include the clothier Baptist deacons, Samuel Enoch Francis (d 1858), the son of the pastor there, Benjamin Francis (1734-1799) and Edward Barnard (1796-1867). Mary Bliss of Pensile House, the widow of Baptist deacon, Edward Bliss. Her sister Ann Bliss is also listed and Thomas Overbury. Another two London men called Bliss also appear.

The name Mrs W Brock, Norwich, is interesting as William Brock (1807-1875) had settled in the Baptist church there, St Mary's, in 1833. In 1834 he married Mary Bliss of Nailsworth, whose family was just mentioned.

The Baptist minister George Cole has been mentioned. He was in Leamington as was Josephus Beddome (1808-1854), Beddome's youngest son. So also were the subscribers, John Walter Sherer (1776-1846), Mrs Way and the Misses Phelp and Pimlott.

The naval officer James Masters (1787-1863) was living then on the Isle of Wight.

Thirty subscribers are from Manchester and thirteen from London. Only a few subscribers are from outside England. William Petrie (1821-1908), the inventor of the arc lamp, was then a medical student in the Cape of Good Hope (Beddome's grandson Josephus married a Sophia Petrie); there is also Mrs Poole and Miss E Wallis in Waterford, Ireland and the Quaker bookseller and stationer, Richard Moore Tims of Grafton Street, Dublin; in Haverfors West, Miss Maelor and, in Edinburgh, Mrs John Anderson and the Misses Saville.

Beddome's support by this time was coming from family and old friends, one or two from among the great and the good and others whose connection it is difficult at this remote time to work out.

Beddome Sermons Subscribers Part 1

In 1835, about forty years after his death, a volume of sermons by Benjamin Beddome was published with a memoir. The book was published by means of subscription and the 175 or so subscribers are listed in the book. Most signed up for one copy but some signed for two, three, four, six or even in two cases, eight copies. This meant that when Quaker publisher William Ball (1801-1878) of Aldine Chambers, Paternoster Row, London sent his copy off to Richard Clay (1789-1877) for printing in Bread Street Hill he could be sure that approaching 300 copies were already sold.

Understandably, most of those found on the list are by now to us mere names. Some can be traced, however - people such as the many ministers, the two MPs, various members of Beddome's family and at least two medical doctors.

Ministers

Unsurprisingly, among the ministers, Baptists are in the majority. Perhaps the best known of these is William Steadman (1764-1837) from Bradford, pastor of Westgate Baptist Church and president of the academy there. It is no surprise to see the name of Thomas Coles (1779-1840), then minister in Bourton and Benjamin Snook Hall (1787-1859), a former Bourton member who became pastor at nearby Burford.

Other Baptist ministers include Steadman's long lived son-in-law, John Aldis (1808-1907) father of the inventor of the aldis lamp, who, in a 47 year long ministry, served in Manchester, Maze Pond in London, Reading and Plymouth; George Cole (1798-1857) at Leamington at this time but previously in nearby Kenilworth and later in Evesham, Blackfriars in London, Exeter and, finally, Naunton, Gloucestershire; James Hoby (1788-1871) Birmingham; Richard Pryce (1780-1865) Cote, Oxfordshire; Edward Steane (1798-1882) Camberwell, one of the founders of the Evangelical Alliance, and William Stephens (1765-1839) West Street church, Rochdale.

The Independents or Congregationalists are John Burder MA (1785-1867) Stroud; John Addison Coombs (1788-1856) Manchester; John Herbert, Long Itchington, Warwickshire; Thomas Jackson (1770-1837) Bamford Independent Chapel, Heywood, Lancashire and Robert Stephens McCall LLD (1782-1838) Moseley Street, Manchester. Another Coombs also listed is W H Coombs, a Baptist minister in Taunton.

There are also several Anglicans - Thomas Blundell (1786–1861) All Cannings, Wiltshire, eldest son of the Baptist minister, Thomas Blundell (1752–1824); Isaac Bowman, Formby (whose brother John is also listed); Henry Gwyther (1815-1844) Yardley, Worcestershire and William Renton (1788-1857) Tilstock, Shropshire. Also, John Charlesworth (1782-1864) Flowton near Ipswich. His wife Elizabeth is also listed. She was one of Beddome's grand daughters.

There is also an H H Jones, another Manchester minister and a J Watts from London.

References to other writers in Sermons 6

Transferred from en.wikipedia by ronhjones, Public domain,
William Faithorne, CC0, both via Wikimedia Commons

In Volume 6 of his published sermons (Short Discourses Vol 6) Beddome makes reference to these sources

6:1 1 Corinthians 16:13

Henry Newcombe (1627-1695)

An eminently pious minister once said that were it not for his hope in the grace and righteousness of Christ the thoughts of death would drive him distracted.

Ignatius

When the flesh of Ignatius began to be torn by the wild beasts, Now, says he, with a kind of holy exultation, now I begin to be a Christian.

Edward Young (1681-1765)

Night Thoughts

to trifle, is to live:

And is it then a trifle, too, to die?

John Milton (1606-1674)

Paradise Lost

Oh when will Death This mouldering old partition wall throw down
Give beings one in nature, one abode
Oh Death divine that givest us to the skies.

Edward Young (1681-1765)

Night Thoughts

The man immortal, rationally brave,
Dares rush on death - because he cannot die.

6:4 Revelation 2:4

John Chrysostom (d 407)

It is said of the Christians at Antioch that they so valued Chrysostom their excellent pastor that if driven to the alternative they would rather choose to be deprived of the light of the Sun than his ministrations.

6:6 Romans 5:8
Archbishop Ussher (1581-1656)

A word of Christ before we part was the usual saying of pious archbishop Usher to his friends when they had been conversing about the various branches of human literature in which he was so eminently versed.

Edward Young (1681-1765)

Night Thoughts

Behold the picture of earth's happiest man:

"He calls his wish, it comes; he sends it back,
And says he call'd another; that arrives,
Meets the same welcome; yet he still calls on;
Till One calls him, who varies not his call,
But holds him fast in chains of darkness bound,

...

To man the bleeding cross has promised all
The bleeding cross has sworn eternal grace.
Who gave his life, what grace shall he deny?

6:8 Romans 1:6

Westmnster Shorter Catechism

Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he does persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.

Medical References in Sermons 18

André Mouraux, CC BY 2.0 <https://creativecommons.org/licenses/by/2.0>,
via Wikimedia Commons

In Volume 5 and Sermon 13 on Acts 16:31

By faith we receive the atonement and are led to acquiesce in that way of acceptance with God as full of wisdom, suited to our helpless and sinful condition. It is not enough that Christ died for us; we must receive his death, appropriate its benefits to ourselves and make an interest in it our own personal concern. It is not the medicine prepared, but applied that effects it.

References to other writers in Sermons 5

In Volume 5 of his published sermons (Short Discourses Vol 5) Beddome makes reference to these sources

5:4 Zechariah 8:23

Theodosius I (347-398)

One of the ancient Fathers thought it a greater honour to be a member of the church than to be Roman Emperor

The reference is to an emperor then not a father.

5:6 Matthew 11:30

Ignatius of Antioch (d 108/140)

Hence, when Ignatius, one of the primitive fathers of the church was carried to the theatre to be exposed to the fury of the wild beasts, he cried out Now I begin to be a disciple

Augustine
Confessions
Grant what thou commandest and then command what thou wilt.

5:8 Ezekiel 34:17

Edward Young (Night Thoughts)

The last in nature's course, the first in wisdoms thought.

5:9 Acts 14:3

The Great Ejection of 1662

By raising up a constant succession of saints to propagate and defend it, the Lord is still giving testimony to the word of his grace. It was apprehended by some that the interests of religion would be fatally affected by the ejectment of such a multitude of pious and learned ministers, in a former period of history, and such indeed was the case in a communion but if the candlestick was removed from its place, it was fixed elsewhere, and the light diffused abroad.

Towards the end he refers to a number of Puritans

Isaac Ambrose (1604-1664)

Angels, do your office (See Looking unto Jesus)

Dr Andrew Rivett

Let all men have access to visit me. I ought to give an example of dying to other men, as I have taught them the way of holy living I ought to give them an example of livin.

See Nehemiah Coxe (d 1689) A believer's triumph over death exemplified in a relation of the last hours of Dr. Andrew Rivet 1682

Samuel Rosewell (1679-1722)

I am going to heaven and I long to be there. Why are his chariot wheels so long in coming? 

Thomas Halyburton (1674-1712)

It is but a few strokes more and victory, victory forevermore through the Captain of our salvation … My body is going to the clay and my soul to heaven … I that have been many years under the terrors of death can look it in the face with joy

Beddome also refers to his promise to clap before expiring

5:14 Jeremiah 25:6

James Hervey (1714-1759)

Good, when he gives, supremely good,

Nor less when he denies;

E'en crosses, from his sovereign hand,

Are blessings in disguise.

5:15 Matthew 20:6

Hugo Grotius (1583-1645)

One of the most learned ministers of former times complained in the views of eternity that he had spent his life in a sort of busy idleness.

I have fritted life away in a sort of busy idleness, To lead a life to advantage, one must be serious.

Archbishop James Ussher (1581-1656)

And the dying prayer of Archbishop Usher was that God would forgive his sins of omission.

The last words that Archbishop Usher was heard to express, were, "Lord, forgive my sins; especially my sins of omission."

5:16 Hebrews 8:12

Edward Young (Night Thoughts)

My crimes forgive - forgive my virtues too

Medical References in Sermons 17

 Colour lithograph by LaFosse after P.E.Destouches, CC BY 4.0
<https://creativecommons.org/licenses/by/4.0>, via Wikimedia Commons (Wellcome Collection)

Volume 8, Sermon 6 on Galatians 6:2

Bodily infirmities and diseases are in themselves a burden, however providence may intend them for our good, and finally overrule them for our spiritual advantage. Health is a great mercy, without which many of the enjoyments of life would lose much of their sweetness; and sickness cannot but be considered in itself as a great affliction. Music cannot delight the ear, the most pleasing objects the eye, nor the richest viands the taste of a sick man. He finds but little pleasure in the company of his dearest friends; and while he is shut out from public ordinances, he is often unfitted for the devotions of the closet, how much soever he delighted in them before. Job complained that wearisome nights were appointed to him; and the apostle Paul^ wishes for his beloved Gaius, that he might prosper and be in health, even as his soul prospered. It is the lot however of some pious people to endure heavy loads of sickness and distress, and some here are who scarcely know what it is to enjoy a singl day of health. They have been afflicted from their youth up, and are laid on beds of languishing, until the graves are ready for them.

*This should be John

Review Sermons Volume 2 1807 EM - entitled to public esteem

 This is from The Evangelical Magazine 15

Twenty Short Discourses, adapted to Village Worship, or the Devotions of the family, Vol II. By the late Rev. B. Beddome, AM 12mo, 2s, 8vo, 3s.

THESE Sermons, published from the author's manuscript, are justly entitled to public esteem. We gave a favourable report of the first volume in our Number for December 1805; (see here) and we are gratified in the compliance of the editor with our wish to see a second volume.

The subjects arc appropriate to the purposes expressed in the title. They discover a fertility of intellect, a deep acquaintance with the human heart, a comprehensive knowledge of mankind, and an experimental savour of divine truth. The style also, in general, happily corresponds to the powers and spirit of the author. Scriptural quotations and metaphors abound, by which the subject is placed before the reader with the most inviting and interesting evidence. The sound logic, the forcible reasoning, and the impressive appeals to the heart, make these discourses no bad models for young divines.

The Sermons are not of equal merit: but there is a pure vein of evangelical divinity which runs thro' them all. Yet the experimental unction, the practical spirit, and the awakening energy that pervade them, demonstrate how far the author was concerned to preserve the doctrines of grace from the abuse of professor and profane. The discourses on "the Heavenly Stranger," are the most interesting. both for sentiment and impression. The opening of the first head contains a masterly description of human depravity and obstinacy.

We shall extract the first paragraph from the first head in the sixth sermon; which admirably expresses the benevolent spirit of gospel invitation: "If any man hear my voice. How soft, how sweet the expression, how extensive the grace! If any man - whatever his country, character, or condition may be. Tho' be may have been a monster in wickedness, a beast in fulfilling the lusts of the flesh, and a devil in fulfilling those of the mind; - though he has no merit to recommend him, no peace-offering to bring with him; - though he feels his heart as hard as a stone; nay, harder than the nether mill-stone; let him have had ever so much or ever so little terror before hand; let his convictions have been ever so weak, or ever so strong; - though he may seem to himself ever so unhumbled and unbroken; yea, though he may have stood it out against Christ these thirty, forty, fifty, or sixty years, - "yet, if he shall now hear my voice," saith the Saviour, "and open the door, I will come in to him, and will sup with him, and he with me." p. 45.

This extract shews that genuine, old-fashioned Calvinism is neither afraid nor ashamed of addressing sinners of all descriptions. And this volume contains many awakening addresses to the ungodly. In fine, it affords much that is profitable for readers of all characters and of all opinions.

Beddome on Friendship Part 2

Lehtikuva, Public domain, via Wikimedia Commons

The duty of friendship

When one thinks of friendships among Baptist ministers in the eighteenth century one instinctively thinks of Fuller, Sutcliffe and Ryland, who held the ropes for Carey. Beddome does not seem to have had a ministerial friendship of that sort although in The Baptist Register Rippon refers to the younger man, who preached Beddome's funeral sermon, Benjamin Francis (1734-1799) as his "affectionate friend".

Beddome had several good friends in the congregation at Bourton including his father-in-law Richard Boswell (d 1783), William Snooke (1730-1799) and later,
Snooke's brother-in-law, Richard Hall (1728-1801). Their father-in-law Benjamin Seward (1705-1753) of Bengeworth was likely another friend of Beddome's. Beddome, sometimes accompanied by his wife, would often take tea at her father's or at Snooke's or at one or other of the wealthier church members' homes.

When a student he came to know Sarah Evans. His friendship with Hugh Evans (1712-1781) and especially Sarah Evans nee Browne (1713-1751) goes back to Bristol days. It is referred to by her son Caleb in a funeral address he gave for his stepmother Ann. Beddome took Sarah's funeral and wrote an epitaph for her grave.

Henry Keene (1727-1797) was probably another friend. Keene was a coal merchant and a well respected deacon in the Mazae Pond church in London. A warm letter written in November 1772 from Beddome to Keene is preserved in the NLW, Aberystwyth, part of the Isaac Mann collection.

John Ryland's father. John Collett Ryland (1723-1792), was born in Bourton on the Water and spent his formative years in that area. Only six years younger than Beddome, the two became friends when in 1740 Ryland Senior was one of about 40 converts in a revival that marked the early period of Beddome's ministry. Beddome baptised Ryland in October, 1741 and when the latter began to show an interest in also being a minister, a strong friendship blossomed between the two. As mentor, Beddome "led him forward to the work of the ministry with the fostering hand of a wife and kind parent" (according to a funeral sermon for Ryland by John Rippon, Gentle Dismission, 37-38). As to their friendship, Beddome called Ryland Sr. his "dearest friend:" and the two kept in contact well after Ryland Sr. left Bourton and moved to Bristol and became a minister in Warwick and then Northampton (Newman, Rylandiana, 137-39. See also Lon Graham, All Who Love Our Blessed Redeemer The Catholicity of John Ryland Jr.).

Beddome was no doubt friend also to several others in the congregation who went on to become ministers themselves, notably men like John Reynolds (1730-1792) Nathanael Rawlings (1733-1809) and Richard Haines (d 1767).

In the second part of the sermon Beddome speaks about the duty of friendship highlighted in the verse he preaches He that hath friends should show himself friendly.

“Act agreeably to the connexions formed,” says Beddome, “and the confidence reposed in him.” He goes on

Though the forming of friendships is a matter not of necessity but of choice, yet, when they are formed, it is highly incumbent upon us that we should so regulate our temper and conduct as may best tend to their continuance and improvement.

He says four things about this

We should take care that our inward sentiments and feelings perfectly agree with our outward professions

Undissembled integrity becomes the man, and adorns the Christian. Extravagant professions of regard, and large promises of help and assistance, are to be avoided, as also lavish praises and commendations; for these, however gratifying they may be to a weak man, will rather be disgusting to a wise one. We should never speak more than our hearts feel, or enter into engagements which we may possibly want both an ability and inclination to perform. This is the character that David gives of men in a very degenerate age: They speak vanity every one to his neighbour, with flattering lips, and with a double heart do they speak

We should not be shy in using our friends, or backward in receiving kindnesses from them

He quotes Young again “Reserve will wound it, and distrust destroy.” He goes on

It is as much an act of friendship without hesitation to accept a favour, as readily to confer one; and the not doing so at proper and convenient seasons has begotten a jealousy and suspicion that we would not lay an obligation upon another because we are so loth to come under one ourselves but a real friend should be willing to do both. He should give and receive advice, admit frequent visits and repay them, inquire into the grievances of another and tell his own, partake of the bounty of his friend, and let require. Mutual sympathy, and a readiness to communicate to each other's wants, is necessary among friends: Have pity upon me, O my friends! says Job. Friendship is a profession of love, and love should not only be professed, but acted upon.

We should prefer the interests and welfare of their souls to that of their bodies

Thus did Christ, the friend of publicans and sinners, when he was upon earth, and thus should all his followers do; and surely those will be most indebted to us for our friendship, whose everlasting felicity is promoted by it.

He then says, firstly,

We should pray for our friends; thus did Job for his, though by their uncharitable invectives they had greatly added to the weight of his afflictions, and his prayers returned into his own bosom. Yet he obtained a blessing both for himself and them. If we can do nothing else for our friends, we can pray for them; and whatever else we have done, or can do, this should not be neglected.

And secondly

We should faithfully reprove them when they do amiss. Not to do this is represented as an evidence of hatred: Thou shalt not hate thy brother in thine heart; thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him and therefore to do it is an instance of the greatest love, and a wise and good man will esteem it so. Let the righteous smite me, says David, and it shall be an excellent oil but then we must do it in a friendly manner, secretly, and not so as to expose him; with meekness and tenderness, and not so as to irritate and provoke him; and at the most convenient season, when he is most likely to bear it, and be benefited by it.

We should carefully avoid all those things which may either break the bonds of friendship, or weaken them

We should not, by divulging his secrets, abuse the confidence that our friend has placed in us. We should guard against envy if providence has exalted him above us; and of coldness and neglect if he is sunk into a state of inferiority to us. We should also shun the company of those who are given to calumny and detraction, for Solomon tells us that a whisperer separateth chief friends and, lastly, if by any notorious miscarriage, or unmerited provocations, they have forfeited our friendship, we should remember that we still owe them common charity, if prudence prohibits our former familiarity with them. Religion should restrain us from turning our love into hatred.

Conclusion

The sermon concludes with two reflections. First,

What need of grace have we to enable us to act up to this, or any other character that we sustain! The duties of friendship, you see, are not few or easy; we should therefore implore the assistance of divine grace, that we may rightly perform them. Nor should we, as has been wisely said, make choice of many intimate and bosom friends; for a multiplication of friends will involve a multiplication of duties, and, consequently, of difficulties.

Second,

Let those who are so happy as to have Christ for their friend be particularly observant of this rule with respect to him. O let us cultivate a more intimate acquaintance with him, set a proper value upon his friendship, give him the uppermost place in our hearts, make him the frequent subject of our conversation, avoid every thing that is offensive to him, frequent those places where we may meet with him, and long to be for ever with him!

We should be thankful for our friends, if we have them. The duties of friendship are clearly not few or easy and we need divine grace to rightly perform them. Let us be good friends then and especially to the Lord Jesus Christ that Friend who sticks closer than a brother.

Beddome on Friendship Part 1

Enumerating God's kindnesses in one of his hymns, the long serving minister at Bourton on the Water, Gloucestershire, Benjamin Beddome (1717-1795) includes not only "constant supplies of outward good, your nightly sleep and daily food", but also

your health and strength and faithful friends,

And happiness that never ends.

In another hymn he acknowledges that his dearest friends he owes to God's goodness.

One hymn (737) is all about friendship in the context of worship

How sweet the interview with friends

Whose hopes and aims are one

All earthly pleasures it transcends

And swift the moments run

Of sympathy and love possessed

Our sorrows we impart

And when with pure enjoyments blessed

They go from heart to heart.

Pursuing still our way to bliss

A weak and feeble band

We trust in Christ our righteousness

Who will our strength command 

Though for a season we must part

As urgent duties call

Still we remain but one in heart

And Jesus is our all

Oh may his glorious cause encrease

And we his wonders tell

Now bid us Lord depart in peace

And now dear friends farewell.

Growing up, Beddome would have been keenly aware of the intense friendship between his father John Beddome (1675-1757) and his life-long bachelor friend Bernard Foskett (1685-1758) who Beddome junior followed both into medicine and the ministry. Beddome senior and Foskett first met in London. They then ministered together in the Midlands before coming together again in Bristol, where, in due time, the two died within a year of each other and were buried alongside each other. Foskett was considered to be a part of the Beddome family and was often with them when they gathered. Benjamin named one of his sons Foskett. Sadly, this son drowned, dying prematurely as a young man. Beddome was asked to speak at Foskett's funeral but felt unable to do it. He was one of the coffin bearers.

The friendship between the older men no doubt informed Beddome when on at least one occasion he preached on the subject of friendship.

Before coming to that sermon we quote a paragraph from another sermon, this one on Zechariah 8:23 in Volume 5 of the short discourses. He says that one of the things we can learn from his text is

That seclusion from all society is neither the Christian's duty, nor his privilege. It was God himself who said, It is not good for man to be alone. Satan imagined that lie had the greatest advantage against our Lord, and that he was most likely to prevail over him, when he found him in a solitary wilderness, unsupported by the presence of a friend. To guard against a similar danger, Jesus afterwards sent out his disciples two and two; not only that out of the mouth of two witnesses every word might be established, but that they might be helpers of each other's joy in the Lord. 

The text of the sermon on friendship is Sermon 59 in a collection of 67 posthumously published sermons. It is on Proverbs 18:24 A man that hath friends must show himself friendly and has been given the title The reciprocal duties of friends.

Beddome begins it by saying

The advantages of real friendship are great and the duties resulting from it many. We have a comprehensive view of them in my text. We should exercise a common civility towards all men neither despising the poor on account of the meanness of their condition nor hating our greatest enemies for the injuries we have received from them but a man that hath friends must show himself friendly. Here we have a privilege spoken of and a duty prescribed.

The privilege of friendship

The sermon is in two parts. Beddome says firstly that a privilege is spoken of. What a privilege to have a friend, says Beddome,

To say that a man is friendless is to denote a complete state of misery. Lover and friend says David hast thou put far from me. This aggravated his troubles and added weight to all his other distresses. On the contrary next to the comforts of religion are those of friendship and society especially when those whom we look upon as our friends are …

And then he lists four qualities in a good friendship. It is

Real and disinterested

Sincerely what they profess to be not acting from selfish motives but making our interest their own. Most men seek their own and do not, as the apostle expresses it in another case, naturally care for the state of others. Here and there perhaps we may find one who will sympathize with us in all our griefs and joys and by all proper means promote our happiness and welfare. Happy is the man that hath such a friend.

Wise and prudent

Able and willing to give us advice when we are at a loss how to act and that without upbraiding our ignorance or despising us for our weakness. It is a happiness to have such friends who are discreet and experienced and at the same time open and communicative. If our friend be weak and silly his folly may plunge us into great inconveniences and let him be ever so sagacious, if he be sullen and reserved his wisdom will do us little service. David was happy in the friendship of Hushai who by his good sense and deep penetration defeated the pernicious councils of Ahithophel and extricated his royal master from a state of the greatest perplexity.

Marked by pious virtue

Pious virtue is the only solid foundation for friendship for he that is not a good man cannot be a good friend. Prayer for friends is one of the most important duties of friendship but he is not likely to pray for us who does not pray for himself. The concerns of the soul are of the most interesting nature but it is not probable that he will be mindful of the spiritual concerns of others who is regardless of his own. Those are the most valuable and desirable friends who are at the same time like Abraham the friends of God. Not the gay sensual and profane but the serious and thoughtful, circumspect and holy whose conversation will be instructive and their example improving whose hearts glow with love to God and whose conduct and behaviour exhibit all the beauties of the religious life. By their means we may be fortified against temptations kept from many an hurtful snare be convinced of sin when we have committed it and rendered more steadfast in the ways of God. As iron sharpeneth iron says Solomon so doth the countenance of a man his friend. We insensibly contract a likeness to those whom we choose for our companions: if they are modest and humble, we grow like them; if they are bold and impudent, we become so too. Give me leave to add, under this head, if a courteous and obliging temper, a natural sweetness of disposition, be added to strict virtue and real piety, it makes the ties of friendship more sweet and more durable. This seems to have been the case with respect to David and Jonathan. That man can never be a friend to others who is a foe to himself.

Faithful and persevering

The fourth and final thing he includes under his first heading, and here he must inevitably have thought of Foskett and his father, is this

Lastly. Faithful and persevering, who will smile when the world frowns, stand by us when others forsake us and adhere to us in the face of the greatest opposition. Thus all Saul's threats and reproaches could not make Jonathan renounce the covenant of friendship he had made with David, whom he loved as his own soul. Such friendships are very rare. My brethren, says Job, have dealt deceitfully as a brook, and as the stream of brooks they pass away. A failing brook is a fit emblem of a false heart. A friend that loveth at all times, who does not change when our circumstances change, but is the same whether we are in a state of affluence or want, in honour or disgrace, is one of the choicest gifts of God.

He quotes Edward Young, one of his favourite authors, from Night Thoughts

Friendship's the wine of life:

A friend is worth all the hazards we can run.

Poor is the friendless master of a world:

A world in purchase for a friend is gain.

Beddome concludes this part of his sermon

This should lead us to think of the Lord Jesus Christ, in whom all these characters meet. He is the greatest, best, and most affectionate, the most disinterested and faithful of all friends, a friend to them that have no other friend; a friend to those who have been his most bitter enemies, and who lives when other friends die; to whom we may justly apply the words following my text: There is a Friend that sticketh closer than a brother. O may each of us be able to say, This is my beloved, and this is my friend!

References to other writers in Sermons in the large extra volume

Besides the eight volumes of Beddome sermons published under the title Short discourses adapted to village worship or the devotions of the family a further large volume was later published with a memoir and 67 sermons printed from the manuscripts. These contain several references to other writers, as follows.

Sermon 17 Revelation 17:14

Thomas Goodwin (1600-1680)

Wicked men may give their assent to this or the other evangelical doctrine, and have some confused notions about the work of the Spirit upon the heart of a Christian; but having no spiritual perception of these things, they are ever fluctuating and wavering, and will sooner renounce the truth than suffer for their adherence to it: nay, Dr.Goodwin, that truly evangelical writer, has a whole chapter to prove that the principles of religion are not really believed by carnal men, which seems agreeable to that of the apostle: "If our gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."

Sermon 18 Galatians 1:16

William Romaine (1714-1795)

(Beddome calls him a reverend divine of the Established church and quotes his sermon on Mark 12:28)

By the Son here, we are certainly to understand the Lord Jesus Christ: some suppose this to be only a mediatorial or official title. "The right knowledge of God," says a reverend divine of the Established Church, "consists in believing that in Jehovah, the self-existing essence, there are three coequal and coeternal persons, between whom there is no difference or inequality but what is made by the covenant of grace. Their names, Father, Son, and Holy Spirit, are not descriptive of their nature, but of their offices. They are not to teach us in what manner they exist in Jehovah; but they are covenant names belonging to the offices which the divine persons sustain in the covenant. They are used to teach us, not how they exist, but how they act, and how they stand related to the heirs of promise."

Sermon 27

Augustine (354-430) (Confessions)

None continue the slaves of sin and Satan, but with their own consent; and if they are bound with chains, it is of their own choosing. Hence that saying of St. Augustin, "Ligatus eram non alieno ferro, sed mea ferrea voluntate:" I was bound not with a chain imposed by another, but by my own stubborn will.

Sermon 28 Luke 13:21

Huss, Jerome, Wickliffe, Luther, Calvin and the other reformers

Leaven is not only sour and disgusting, but penetrating and diffusive; and so is false doctrine. "It eats," says the apostle, " as doth a canker," or, as the word might be rendered, a gangrene; which, beginning in the extremities, soon reaches the vitals, carrying with it inevitable disorganization and destruction. Now, had not this gangrene, this leaven "hid" by Antichrist, and disguised by plausible appearances, or mingled with some important truths, at one time infected and corrupted the whole visible church, till God raised up Huss, Jerome, Wickliffe, Luther, Calvin and the other reformers? Thus the apostle Peter speaks of persons bringing in "damnable heresies," and adds, "many shall follow their pernicious ways." Thus some apply the words of my text to a general defection from the way of truth and righteousness.

Sermon 29 Jeremiah 4:18

John Chrysostom (347-407)

Of this we have an instance in the thief upon the cross: when his body was half dead, his soul was made alive to God, and he became a humble suitor to him whom he before despised; and now, instead of revilings and blasphemy, his broken accents are, Lord, remember me when thou comest into thy kingdom! His hands and his feet were nailed to the cross, but his tongue was at liberty, and this he employs for Christ, both in pleading with him and for him, and reproving those who spoke against him. Nor was it a temporal salvation that he desired, but one that is eternal; he prayed not to be delivered from the cross, but to be admitted into heaven. St Chrysostom calls this a greater miracle than the darkening of the sun, the trembling of the earth, or the rending of the veil of the temple. Surely this is also a brand plucked out of the fire. ...

Thus, when Solomon would express his abhorrence of a sin into which he had fallen, but now repented of, he speaks of it as "more bitter than death;" and it is probable he would rather have suffered the most painful death, nay, a thousand deaths, than again wound his conscience and provoke God. When Eudoxia, the empress, threatened Chrysostom with death, his bold answer was, "I fear nothing but sin."

Sermon 35 Psalm 72:15

John Owen (1616-1683) (on Hebrews 7:23-25)

“It is” says Dr. Owen, “no ways unbecoming the human nature of Christ, in its glorious exaltation, to pray to God; for this seems to be one condition of the advancement of his interest as mediator. "Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession."”

Sermon 40 Isaiah 11:10

Ebenezer Erskine (1680-1754)

"Faith in its justifying act" says Mr Erskine (in his sermon on Christ in the believer's arms) "is not a working but a resting grace, it lays its help where God has laid it and expects all the blessings of salvation from him in whom it hath pleased the Father that a fulness of them should dwell."

Sermon 46 1 Thessalonians 2:15

Martin Luther (1483-1546)

The seed of the serpent will still retain its enmity to the seed of the woman, and Cain, as Luther expresses it, will kill Abel to the end of the world. It is the glory of the gospel to turn the lion into a lamb; but where the light of the gospel is not come, nor the power of it felt, the savage disposition of the lion still remains.

(Also quoted in another sermon referenced elsewhere)

Sermon 59 Proverbs 18:24

Edward Young (1681-1765) Night Thoughts (the first line is from elsewhere in the poem)

Friendship's the wine of life:
A friend is worth all the hazards we can run.
Poor is the friendless master of a world:
A world in purchase for a friend is gain.

References to other writers in Sermons 4

In Volume 4 of his published sermons (Short Discourses Vol 4) Beddome makes reference to these sources

4:6 1 Thessalonians 5:17 Pray without ceasing

The Baptist Catechism (1693)

What is prayer? Prayer is an offering up our desires to God, by the assistance of the Holy Spirit, for things agreeable to his will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgments of his mercies.

Early on Beddome says

We have a beautiful and comprehensive description of this sacred duty in our Catechism. Prayer say the Compilers of that excellent compendium is the offering up of our desires to God. It is the act of a needy indigent creature seeking relief from the fountain of mercy.

He then quotes the other parts of the catechism answer as he goes on.

Also at the end of the same sermon he quotes the martyr Richard Roth (d 1557)

It was the advice given by one of the martyrs to a friend in Queen Mary's time "Pray pray pray" and there are few good men but who in their last hours have reason to wish that they had prayed more.

4:7 1 Thessalonians 5:18

John Bradford (1510-1555)

I have no quarrel with the queen. If she release me I will thank her, if she imprison me I will thank her, if she burn me I will thank her.

As a holy martyr said of queen Mary "If she release me I will thank her if she imprison me I will thank her if she burn me I will thank her so should every believer say of God". Let him do what he will with me I will still be thankful.

4:12 1 Thessalonians 5:22

Benjamin Franklin (1706-1790)

God only can set bounds to it saying to a raging lust as he did to the raging sea. Hitherto thou hast gone but thou shalt go no farther. Seeming evils make for real ones as in cleaving of wood, the lesser makes way for the greater. He who sups up the broth will by and bye taste of the meat. An ounce of prevention is worth a pound of cure. 

The first saying bhas not been traced but the second was collected by Franklin in 1736

4:14 Luke 22:48

William Shakespeare (1564-1616)

There is something in this like the words of Caesar to Brutus, when aiming a dagger at his heart ...

4:15 Acts 1:25

John Milton (1608-1674) Paradise Lost (Book 1 l 61ff)

A dungeon horrible, on all sides round

As one great furnace flamed, yet from these flames

No light but rather darkness visible

Served only to discover sights of woe,

Regions of sorrow, doleful shades where peace

And rest can never dwell, hope never comes

That comes to all; but torture without end

Still urges and a fiery deluge, fed

With ever burning sulphur unconsumed.

4:19 Zechariah 3:2

John Chrysostom (*)

St. Chrysostom calls this a greater miracle than the darkening of the sun, the trembling of the earth, or the rending of the veil of the temple. Surely this is also a brand plucked out of the fire .