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?