Beddome on Friendship Part 2

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!

The death of Frances Snooke (nee Seward)

In a 2015 thesis Experiencing smallpox in eighteenth-century England Rosemary A Leadbeater makes the following references to the death of Frances Snooke (nee Seward) in 1766.

After his wife’s smallpox diagnosis in 1766 William Snooke in Bourton, Gloucestershire recognised the importance of his role as communicator: ‘… I can’t be as cruel as not to acquaint You and D[ear]r Sister by this Post with our present mournful situation’. [Letter W. Snooke, Bourton, Gloucestershire to R. Hall, London (19 May 1766). All letters used from this collection were kindly transcribed and provided by Michael Rendell.] ...

William Snooke and his brother-in-law by marriage, Richard Hall of London, were unaware or unconcerned about the risks of infection through an intermediary. Snooke was unconcerned about the presence of his wife’s nine-year-old nephew, Francis (Hall’s son) in the infected household when his wife, Frances, had the disease in 1766.27 On the contrary, on the day before her death, and as Snooke actively cared for his wife he reported that his guest (Francis) was ‘in no way troublesome’ and ‘ … the little Rogue is now my Bedfellow’. It is possible that Francis had already had the disease in infancy with his older sister eight years earlier, although it was not noted in his father’s diary where other family illnesses were recorded. Snooke was a financier, operating a loan system among wealthy families, however, despite his influential connections, we do not know whether or not he was up-to-date on medical thinking on the risks of smallpox transmission. His correspondence contradicts the other testimonies above; inconsistencies such as these are not easy to explain but investigated more fully in the section on nursing. [Letter (24 May 1766)] ...

On Day 7 of her illness (see Table 5.1) Snooke wrote as follows:

My dear wife has had hardly any Sleep the last Night, this Morning threw up 2 or 3 times what she took; Vomiting is very difficult to the Dr Creature …. In her face ‘tis a small Sort and very thick, there most probably ‘twill be confluent; on her Breast ‘tis not so full, being a larger Sort, the same on her Arms and Legs. By tomorrow morning ‘tis that all will be out. She complains a little of her Throat … proves there are no dangerous Symptoms. [19 May 1766]

Frances Snooke was severely affected by pustules on her face, breast and limbs although she was termed as having ‘no dangerous symptoms’ within the same letter. Clearly, Snooke did not think that the disease was life-threatening and did not anticipate his wife’s death. He continued in the letter that a physician would be sent for, ‘If [my italics] the Dr pronounces her case dangerous’. On the day before her death he wrote that ‘the discouragements’ were yet considered to be ‘less than the encouragements’.[24 May 1766] In this case, Snooke was incorrect in thinking that his wife’s case was not severe. Perhaps he was aware of the work of Dr John Woodward, eminent physician and Fellow of the Royal Society and Royal College of Physicians who published regularly, including his State of Physick on the treatment of smallpox, in 1718.50 Woodward advised the importance of physicians and carers, ‘continually keep[ing] up the Hopes of the [smallpox] Patient’51 and Snooke’s optimistic commentary may have been coloured by this. However, he was unlikely to have been writing in the presence of his patient and it is supposed that he had no reason to be unrealistic about her condition; recovery from smallpox was thought likely even at this stage in the illness. ...

Within the text of the letter quoted above Snooke reports, ‘The Dr says her Lowness of Spirits today is the only unfavourable Circumstance’. [19 May 1766] For the Snookes, lowness of spirits was perceived to be the only dangerous symptom – and one which had been recognised by Diemerbroeck approximately 70 years earlier as ‘… an oppression of the heart with Melancholy’. Snooke was unaware of transmission of smallpox through third party but he and his doctor were conscious of the implications of a troubled state of mind in the smallpox patient, knowledge which shows that people possessed a range of attitudes which were informed by several sources. ...

A particularly revealing example of spousal sensitivity comes from William Snooke’s correspondence with his wife’s brother-in-law, offering an insight into the upheaval to normal life patterns when caring for a spouse. Snooke immersed himself and others in the care of his wife, Frances, when she developed smallpox in May 1766. Specially chosen women or trusted friends were called in as nurses; Mrs Peaks, Mary (a family friend) and Nurse Gladwin, who applied blisters to her back and arm and oversaw her vomiting and expectoration. (19 May 1766) The motive behind Snooke’s decision to involve nurses was based on his reflection that, although he had had the disease and presumed himself to be immune, the rest of the family should not risk infection by nursing her. After a period of five days a second physician, ‘who has been very successful in the Small Pox’ was summoned. (24 May 1766) Tabulating Snooke’s record of Frances’ symptoms shows that Snooke was an attentive husband and this delay was almost certainly due to Frances’ perceived improvement rather than negligence. Snooke was deeply and emotionally involved in his wife’s illness. In five letters written over a period of nine days, he uses terms of endearment on nine occasions, ‘my poor wife’ and ‘my afflicted dearest partner’ being the most expressive. Frances’ demeanour is referred to in every communication; Snooke observed and carefully reported on each symptom and change of mood. Table 5.1 illustrates the course of her illness. During the first three days Frances’ illness was believed to be a cold aggravated by menstruation and her husband was relieved when on Day Three ‘she has sweat, so that I think she is better’. When smallpox was diagnosed on Day Four, and as the disease ‘comes out rather thick’, the family was devastated. On Day Seven Snooke reported that a physician would be summoned if her condition was pronounced dangerous. Despite severe symptoms from Day Seven to Day Nine and ‘the very awful distressing sight’ of his wife by Day Nine, ‘blind and greatly swelld’, Frances was more cheerful and Snooke hopeful that her condition ‘begins to turn’. On Day Ten Snooke was optimistic that her condition would ‘turn’. Two days later, Snooke expected a recovery, possibly because the development of the critical stage coincided with Frances’s increased peaceability, a characteristic of smallpox later identified by Dixon in 1962. A physician from Tewksbury was summoned ‘very early’ on Day Eleven. He visited ‘before Dinner and staid all Night [evening]’, revisited early the following morning on Day Twelve ‘before 5’ and was due to return on the day she died.

Snooke had undertaken round-the-clock care once Frances’ illness had been identified as smallpox. In a letter to Richard and Eleanor Hall he wrote; Tho’ very poorly myself thro’ Distress and Fatigue (not being in bed ‘till near 1’o’clock this Morning, and up before 6 and not much sleep in that space) … my dear Wife has had hardly any Sleep the last Night, this Morning threw up 2 or 3 times what she took; Vomiting is very difficult to the Dr Creature. In this family Snooke adopted a pro-active role. This conclusion adds to previous studies; as Lisa Smith has shown, men were involved in decision-making and practical nursing care when their wives were sick. Although Snooke had appointed others to nurse his wife the responsibility of care, and of reporting on her condition, was his alone. Moreover, throughout the correspondence and as the illness intensified, his reactions changed. On the day of diagnosis Snooke was distraught and at that point made his first reference to the anticipation of divine intervention in curing his wife. He wrote;

Oh! My dear Br. and Sister, the Cause of my dear Wife’s Disorder too plainly appears to be the Small Pox – the Dr makes no doubt of it, … Our Distress is inconceivable. Pray remember her in your Prayers. May the Lord support the dr. Creature and carry her thro’ it. I’ll write again by the next Post.

Providence, or the will of God, was a powerful tool in helping families manage the practical care of smallpox sufferers, an aspect of care referred to in many of the sources. Snooke looked forward to ‘… the God of Mercy and Goodness’, ‘appear[ing] for my afflicted dearest Partner’ anticipating a recovery and concluding, ‘ … - Oh what a Blessing will [my italics] this be.’ However, three days later his distress and isolation were apparent. Although tired, he continued to write to his extended family with reports on his wife. As he wrote of her vomiting, lowness of spirits and severe pustulation the correspondence lacks continuity and becomes disjointed, displaying evidence of extreme stress. His wife’s lowness of spirits on this day may have influenced his own mental state. ‘Poorly’ through sleeplessness, ‘distress and fatigue’ he briefly discussed the health of his sister-in-law, modes of smallpox transmission, nursing arrangements for his wife, family immunity and the likelihood of calling a physician, all within a few lines of the same letter. Inside this narrative he also injected the phrase ‘pray write soon’, adding, ‘Your fervent Prayers and those of our Friends are earnestly desir’d’, reiterating his confidence in godly providence. Here he attempted to maintain a dialogue with other associates but due to physical and emotional exhaustion through nursing his wife he asked Richard Hall to act as amanuensis ‘… as I can’t write more than one letter’. At this point he changes his signature to ‘Your distress’d Br.’ Two days later and calling for ‘an Act of Friendship’ through their prayers he changed his signatory again to ‘Yr afflicted B[rothe]r’ and the following day, as his isolation overcame him, Snooke can ‘hardly bear such a long Silence’ as he wrote again on his wife’s condition. The correspondence represents a distressed husband who depended on his religious faith, extended family and friends for support and comfort. In contrast to the absence of emotional depth in the accounts of smallpox experiences from the ‘medical gaze’, his letters display the feelings experienced by a principal carer, which were compounded by his physical separation from his extended family. ...

Snooke's Sedan Chair

Cheltenham Art Gallery and Museum has an 18th-century Sedan chair, acquired as a gift in 1955 from Mrs Treseder-Griffin and her sister, great great granddaughters of the original owner, William Snooke 1730-1779 who lived at Bourton-on-the Water.

In his diaries he mentions,

'Mrs Beddows first event out since her lying-in. She had our sedan chair.' (14th February 1768)

'Visited Mr and Mrs Raymonde. Mrs Snooke came home in the sedan.' (19th September 1768)

This particular chair was privately owned, as opposed to those available for public hire. It is made of black leather, with green damask cushions and curtains. The carrying poles are missing, but all the internal fittings are original, including the adjustable seat. It was probably made in London, or could have been copied from a London chair by a local coach maker.

Did Beddome ever get a ride in it one wonders?

Rebuilding 1764

In Pictures from the past Thomas Brooks writes

We have seen our fathers building a new chapel in 1701, erecting a house for their minister in 1741, "enlarging and repairing" the chapel in 1748, and strengthening the same in 1750. We must now notice a work which exceeds in magnitude either of the preceding. The following extract from the church-book, will set it clearly before us
 

"Oct 10, 1764. We entered upon a subscription for enlarging and rebuilding our meeting house, in which Mr. Snook was the principal actor, and of which he was the most generous promoter. The old meeting-house, though altered and enlarged, was neither convenient nor sufficiently capacious, yet most were contented. However, through the indefatigable application of Mr Snook, the new building was erected."
 

The dimensions of this new chapel were forty feet by thirty-five within the walls. The materials of the old chapel were made available as far as possible, or prudent, and exclusive of these, the cost of the new building was, £473 14s. l0d. Toward this sum, £69 were received as "Benefactions from abroad." These were almost exclusively from London. Dr. Stennett procured and sent twenty guineas; George Baskerville, Esq., contributed ten guineas, and sent ten guineas more for a friend of his. Of the £404 raised by the church and congregation, Mr. Snook gave £128 7s., i.e., £100, and the pulpit, sounding-board, &c., which cost £28 7s. Mr. Beddome contributed £30, and the rest was raised by smaller subscriptions, ranging from £20 to 5s.

It must not be overlooked, however, that much work was given, as well as money. And but for this the cost of the building would have appeared to be much greater.

"Mr Snook employed his team and servants almost continually. Mr. Boswell sent his team twenty-four days; Dr Paxford twenty-four days; Mr Truby five days; Thomas Cresser one day; John Strange six days; Mr Eadburn two days; Mr Hurbert six days; Robert Taylor two days; Mr Bosbery one day; William Wood two days; John Hurbert, labourer, gave a week's work, and John Phillips gave the same with self and horse."
 

The new chapel appears to have been opened in August, 1765. In that year the Association met at Bourton, and as the new chapel would not be ready at Whitsuntide it was agreed to defer the meeting to Wednesday, August 14th.

Snooke Wall paper

Found here.

Object Type In Britain, paper printed with patterns has been used for decorating walls since the 16th century. By the later 19th century, wallpapers were widely used by all classes, in homes but also in public buildings.
 

Trading

Until the late 18th century, London was the centre of the wallpaper trade. Wallpapers manufactured in London were sold throughout the country, and exported to France and other parts of Continental Europe. From the 1750s English wallpapers were also sent out to America. In 1754 a Boston newspaper advertised 'Printed Paper for Rooms lately imported from London'. The pillar and arch style of wallpaper decoration was particularly popular in America. English wallpapers fell out of favour after the War of Independence (1776-1783), when America severed its political links with Britain, and American customers began to prefer French styles. At the same time an American wallpaper industry was being established.

Places

Pillar and arch pattern wallpapers were not widely used in Britain, but this unused piece was left over from the re-decoration in 1769 of the manor house at Bourton-on-the-Water, Gloucestershire. Similar patterns survive in a number of American houses. This particular design has been reproduced specifically for the refurbishment of an historic house museum - Gunston Hall, in Lorton, Virginia - where it has been hung in the entrance hall. In the 18th and 19th centuries most makers and sellers of paper-hangings (as wallpapers were then called) specified that the bold design of pillar and arch patterns were best suited to halls and stair-wells.

William Snooke Portrait

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

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

1775b

On Tuesday June 13 Nathanael Rawlings (1733-1809) preached in Bourton from Luke 15:2. John Reynolds (1730-1792) had arrived from London. Beddome was, may be, not around then but he certainly was at the end of the week when he again received his old tutor from Bristol, Hugh Evans (1712-1781), who preached on the Sunday. Snooke stood in as clerk (or precentor) once again. Beddome and Evans joined the Snookes for pease and bacon and filet of veal followed by gooseberry pie. On the Monday, the Beddomes took tea (presumably in the afternoon) with the Reynolds. The next day Evans went to Coate (c 30 miles) with Thomas Dunscombe (1748-1811), the minister there. He had come to Beddome's on the Monday night. On the Thursday, Beddome headed off somewhere too. It is not clear from Snooke exactly where he went but we know from the diary of John Newton (1725-1807)  that Beddome preached in Olney on Tuesday, June 27. (He would be in Olney again a year later for Sutcliff's ordination). He may well have gone to Chipping Norton too as, at their request, he had recommended Thomas Purdy (d 1802?) to them and it was on August 1 that they formed as a church being made up of 15 baptised at Hook Norton and three others. H Wheeler Robinson and E A Payne (British Baptists, 67) say that it was Beddome who drew up their covenant for them. Reynolds preached for Beddome on Sunday 5 and Dunscombe on July 2. It rained hard all that day but Dunscombe rode both ways, having hospitality from the Snookes (salmon and veal). Beddome was back for tea with Snooke the next day. (Presumably Beddome had been preaching in Coate as well as elsewhere). The Beddomes had tea with Mrs Palmer, Monday July 10. On the 16th “Jasper Bailey's maid” had gone home from the meeting and died of “a putrid fever” ie typhus. (Bailey himself is probably the clerk who himself died July 4, 1782). We know that Beddome's gout was in respite at this point.

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

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

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

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

Beddome had been in London that week and returned on October 14. He dined with the Snookes between meetings the next day, a Sunday. At this time there seems to have been a fever in Bourton and whooping cough and several died, including, on October 17, Joseph Beddome, probably the boy born in 1768. He is said to have died from “a Fever, Hooping Cough and cutting teeth”. He died around midnight and Beddome went the next day to Bristol, returning on the 19th. That day John Ryland (1723-1792) arrived home to Bourton. He preached on the Sunday taking texts that must have been a help to the Beddomes from Daniel 10:19 and 2 Samuel 30:6. Before he left Bourton, Ryland buried Nancy Clifford, probably a child. Snooke and a Mr Freeman accompanied Ryland as far as Stow, when he left the next day. On October 25 the deaths continued with the demise of Honor Charliot of a fever. Beddome spoke on Job 33:14. On October 27, it was Mrs Beale's lying in visit (the baby was born on October 1, a lying in could last up to two months) and the Beddomes and Snookes were there. On the Sunday, John Charliot was out after a long illness. Snooke gave him a gift of half a guinea.

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

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

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

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

NB In Beddome's Library is a volume called Christs gratious message from the throne of grace: to all the prisoners of hope or Confession of our faith, according to the order of the Gospel Confession of ovr faith, according to the order of the Gospel Further information: By Timothie Batt, physitian ie Batt, Timothy, 1613-1692. It was published in London in 1644. Bound in blind tooled sheep it is signed by Beddome with the inscription: Benja Beddome ... 1775

1775a

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

January 1, 1775, was a Sunday and Beddome preached (Mat 22:21; Ex 10:22b, 23). (In the parish church a Mr Simmonds was preaching Mic 8:8). The next day Beddome went with his daughter, though not his wife, to join his father-in-law, the Colletts and the Beales at Mr Snooke's for tea. The next Sunday there was communion. Beddome took the Matthew text again, morning and evening. Beddome was also at Snooke's on his birthday (January 23) when he turned 57. The children were given mince pies. His father-in-law's entertainment was the next day. In the Wednesday midweek meetings Beddome was taking various texts from Genesis throughout January and into February. Sundays in these first two months he was in Matthew, Job, 1 Timothy and Proverbs.

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

On March 14 and 21 Snooke visited Beddome for tea. At the midweek meeting on March 22 Thomas Hillier of Tewkesbury (d 1790) spoke on Job 17:15a. (Hillier was the nephew of Philip Jones of Upton. He had sat under Abraham Booth in London before becoming pastor at Tewkesbury. He also succeeded Jones at the seventh day Baptist cause in Natton) Beddome was well for most of March but then fell ill towards the end of it and was unable to attend the funeral of Mary Butler, widow of Joseph, or take the midweek meeting that night.

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

On Monday May 15 John Sutcliff (1752-1814), 23, preached on Exodus 14:15. Described as “assistant to Mr Turner of Birmingham” (ie James Turner 1724-1780 of Cannon Street) at this point he had just spent six months as an assistant in Shrewsbury following the completion of his studies at Bristol. The following August he would be ordained to the pastorate in Olney, Buckinghamshire, where he remained the rest of his life, a great supporter of William Carey (1761-1834), among other things. Sutcliff, Beddome and Snooke headed for Bengeworth the next day. They left at 6.30 am stopping at a Mrs Wood's for breakfast (perhaps Elizabeth Wood at Folly Farm, Notgrove, four miles to the west) and for something further at Mrs Pearce's (perhaps in Blockley or Chipping Campden a work Beddome was very interested in). Nearer their destination they parted – Snooke for business in Bengeworth, the preachers going to Pershore where they probably preached. The next day Beddome preached in Bengeworth. They appear to have returned that day, Beddome joining Snooke for tea the next day as did his wife and Samuel (19) and Betsy (10). On a rainy Friday, May 19, Snooke describes a young people's trip to Mrs Wood's, Betsy behind Samuel on the “old grey” and his Polly (21) behind Mr John Palmer on their black mare. On May 21 Beddome preached on John 3:14, 15 morning and evening (as on the previous Sabbath morning). Snooke comments on May 21, “Several Strangers at Meeting”.

As we come into June there are more teas for Beddome at the Snookes and the Beales and on June 6 fine rain with thunder “acceptable as the ground was almost parched up”. Nathanael Rawlings (1733-1809) arrived in Bourton on Saturday afternoon, June 10. He was to have preached the next day but instead took the prayers as he knew that a Mr Smith was down from London with his family and expressly wished to hear Beddome, which he did (on Psalm 139:23, 24). (Smith is such a common name it is impossible to know who this was. Contenders include James Smith, a deacon in Little Wild Streeet from 1773, Ebenezer or William Smith of Eagle Street, Holborn or perhaps one of the Smithers of Maze Pond). Rawlings, Smith and the Beddomes all had tea at the Snookes. The Beddomes and Snooke also had tea at Boswell's on the Monday (June 12).

1774

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

In Bourton the year began cold and on the first Sunday (January 2) Beddome decided not to venture out to Stow. Snow seems to have come on Friday, January 7. It melted a week later and caused “the greatest flood ever remembered at Bourton”. Snooke observed swans in and out of the Windrush. More snow came again on Tuesday, January 18. Beddome was at Snooke's for tea for the first time in eight weeks on Monday, 17th, coming more often after that. New year entertainments took place at various places including one at the new residence of Beddome's father-in-law Richard Boswell on Monday, January 24, the day after Beddome himself turned 56.

On Friday, February 18, Snooke and Beddome went riding on Bourton Hill. On February 23, Thomas Purdy (d 1802) from Chipping Norton was over. This seems to have been a surprise visit as Beddome intended to look at Psalm 143:10 but held it over to the following Sunday evening. It snowed all day on Friday, February 25. Snooke notes on Wednesday February 23 that the wife of (John) Haydon of Tewkesbury (1714-1782) had died (they had only married in November 1771; Jane Hague was Haydon's second wife.).

On Saturday March 5 Snooke noted from the London Chronicle that John Ash (1724-1779) of Pershore had been given a doctorate by Aberdeen University. (Beddome was granted an MA from Brown University in 1770). The weather was still bad at times and the midweek meeting was cancelled, March 10. On Thursday, March 31 Thomas Collett (1746-1774) from Hook Norton “died suddenly in the field as he was at work”. Under 40, he had been married only four years. The next day former Bourton member Nathanael Rawlings (1733-1809) came over from Broughton, where he was then ministering, and stayed at Snooke's. On the Sunday Beddome preached from Amos 6:3a in light of Collett's death and Rawlings preached (Song of Solomon 3:3) in the afternoon.

By 1774 the Friday Preparation meeting had been superseded by a midweek meeting, which ran January to March and in November, December. Beddome's last sermon in March was on Psalm 143:12a (he had preached verse 11 some time before). Perhaps the changed day of meeting coincided with the introduction of the double lectures, involving Bourton and five other nearby churches, which began the previous year and ran April-September, the location being Bourton in August. This is referred to in Snooke's diary. In July, Beddome appears to have gone the 20 miles or so to Bengeworth for the annual Association, held there for the second time only. The moderator seems to have been James Turner (1724-1780) of Birmingham. The preachers were James Butterworth (d 1794; at Bromsgrove from 1755), John Poynting (1719-1791) of Worcester and John Ash.

On Tuesday April 5 John Hinks/Hanks married Sarah Collett, sister to Anthony. (Sarah must have died after a short while as in 1779 Hanks married the widow of Thomas Collett, Mary). The next day Snooke set off for his annual London visit. In the evening he was in Miles' Lane (near Cannon Street, the church there was Independent, having its origins in 1662 and being of a good Calvinist sort. By this time it was pastored by William Ford, Jun 1736-1783, descended from the Puritans Thomas and Nathanael Vincent. He had trained for the ministry under Dr David Jennings (1691-1762) and came to the church in 1757. In 1781 he retired to Windsor and after a long illness died there). There Snooke heard Beddome preach from 1 Timothy 1:13. The following Sunday, Snooke heard Beddome at the church of a Mr [Samuel?] Watkins on Hebrews 11:28. Rippon preached in the afternoon. (Snooke wanted to hear Caleb Evans at Miles' Lane later but could not get in). On the Lord's Day, April 24, Snooke heard Abraham Booth (1734-1806), a Mr Stewart and Beddome on Isaiah 9:6. (On Lord's Day, May 1 Snooke heard Rippon, [Benjamin] Wallin and (Martin?) Madan [1726-1790]).

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

On Whit Monday, 23 May, Snooke paid a shilling to the 'Whitsun Fools' from 'Wick' probably a reference to a set of Morris dancers

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

On the last day of June, Beddome was at Snooke's for tea once again. John Reynolds (1730-1792) arrived the following week. On the Tuesday, Beddome left for Bengeworth where he was to meet with Reynolds. Reynolds preached in Cheltenham the following Sunday and on the 20th took a meeting in Bourton, preaching on Psalm 71:16. That same day, around 8 am, Mrs B gave birth to another son. Snooke says it was her tenth child. This led to Beddome taking the text on the Sunday Thou hast given him his heart's desire, and hast not withholden the request from his lips (Psalm 21:2). On Saturday 30th, Lawrence Butterworth (1740-1828) of Evesham was in Bourton at Snooke's en route to Cirencester, (he also returned on Monday, August 1) from whence a Mr Dawson (probably a reference to William Dore, brother of James who was in Cirencester 1775-1791) came to preach for Beddome. Meanwhile Beddome was off again to what must be Co(a)te, Oxfordshire. A Farmer Hawks or is that Hanks was broken into during the evening service in Bourton.

On August 10 it was the Bourton double lecture mentioned above at which James Biggs (c 1770-1830) of Wantage and Daniel Turner (1710-1798) of Abingdon preached. Stanwell of Cirencester preached in Bourton and Stow on the 14th, Beddome going to Cirencester. He was back the next day, a rather wet one, to have tea with the Snookes. Mrs Beddome was not out. The Snookes made her a lying in visit on the 22nd and she came to church in the sedan the following Sunday. On September 5 she was well enough to accompany her husband and daughter Betsy to the Snookes for tea.

On Wednesday, September 14 Snooke made a day trip to Evesham to hear Beddome preach there on Acts 11:23. On September 18 Snooke stood in as clerk [or precentor] (for Mr [William] Palmer). (We know from elsewhere that on September 21 Anglican John Jordan esq, born 1713, was buried in Bourton church yard but Snooke makes no mention of it). On September 26, Beddome went to Fairford where a Mr Strand (possibly Isaac Stradling d c 1803 who ministered in Lymington, Hampshire) was to preach. They planned to go on together to Abingdon, where the double lecture was due to be.

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

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

NB According to BHO there was an enclosure act in 1774 that affected Bourton. This act affected 873 acres of openfield arable, downland and common meadow. Out of this area three allotments were made of c. 200 acres (to the lord of the manor, the rector and Mary Collett, the first two receiving most of their shares to replace tithe), three of c 50 acres and 19 smaller lots. The long-term result may have been to reduce the number and increase the size of farms further. By 1831 there were 11 farmers, of whom only one did not employ labour. The act also changed the type of farming in that more of the higher land was put under the plough, and was used to produce a large quantity of barley and oats by 1801. There was presumably a corresponding decline in sheep-farming. In the same year the rector's share in the tithes of Bourton and Clapton were mostly exchanged for land amounting to 209 acres. Some 12 acres were also set aside for the poor.

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.

Double lectures in Snooke

We have mentioned before how Roger Hayden writes about the double lecture established among the Abingdon, Fairford, Wantage, Cirencester, Cote and Bourton churches 1774-1788. In the six summer months (April-September) there would be a double lecture (an older and a younger minister preaching) at each church in turn. In Snooke's diaries for 1774 and 1775 we have references to the August double lectures in Bourton. He notes that

In 1774 the order was

1. Mr Stanwell (Cirencester) prayed

2. Singing

3. [Samuel] Dunscombe (Cheltenham) prayed

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

5. [Thomas] Davis (Fairford) prayed

6. Singing

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

8. Singing

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

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

Snooke also noted the double lecture in Abingdon on September 28, where we know Bedome was one of the speakers.

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

1. Singing

2. Biggs prayed

3. [Thomas] Davis preached on Php 1:21

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

5. [Daniel] Turner preached on John 14:6

6. Singing

7. [Benjamin] Francis [Horsley] prayed

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

Preaching 1775a

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

Preaching 1774a

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

Preaching Oct-Dec 1769

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

Preaching 1768b

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

1769

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

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

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

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

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

*Cheltenham is a spa town and many medical men were based there. In the Kent Gazette for [Tues] Dec 19, 1769 this paragraph appears

On Thursday morning [Dec 14?] Mr. Anthony Clarke, Surgeon, in Cheltenham, in Gloucestershire, was stopped upon the road near that place, by a single highwayman well-mounted, who presented a pistol to his breast, and robbed him of about 20s[hillings] in silver, his watch, and a piece of blue stone. Mr. Clarke immediately gave alarm, and after a brisk pursuit, the highwayman was taken in bed at a public house in Stow on the Wold, in Gloucestershire, about one o'clock on Friday morning. The watch and blue stone were found in his pocket:

(Perhaps he was found in The Porch House which claims to be England's oldest inn).