Pickles Book 2 Review

Stephen Pickles Cotswolds Pastor and Hymn Writer: The Divinity of Benjamin Beddome (Upham, Southampton, England: The James Bourne Society, 2025, hardback), 718 pages

Beddome studies are enjoying a welcome renaissance and Gospel Standard pastor Stephen Pickles has now produced the promised second follow up volume, following his initial largely biographical tome of 2023. Again a handsome presentation, this lightly illustrated volume is even longer than the first and is enhanced by an index at the end and a 51 person dramatis personae with pen pictures of each at the beginning. There is also an appendix and an addendum.

Like the first volume, this one is also divided into parts, this time eight unequal parts. The first four parts are fairly uncontroversial as Mr Pickles seeks to systematically take us through Beddome's theology as revealed in his sermons, hymns and his catechism. First, in three parts, there is his doctrine of God, then second his soteriology, covered in nine sections, from original sin via new birth to salvation being wholly of God. The third part is on a Christian's walk and conversation in another nine sections, including sanctification via Christian conversation to the observance of the Lord's Day. The fourth part is on the means of grace, that is preaching and the sacraments. So, nothing on ecclesiology or eschatology but a good sweep otherwise. As in the previous volume, there is a tendency to quote Beddome at length and there is little attempt to integrate what has been found, which is probably a fault.

It is when we come to the other four sections of the book that things become more controversial. Under the heading “Religious controversies” we have something first on Socinianism, a real threat in Beddome's lifetime. Joseph Priestley, whose portrait adorns page 372, was the leading opponent of orthodoxy and was opposed by Benjamin Francis, Caleb Evans, John Fawcett, Samuel Rowles and others with whom Beddome would have been in agreement.

Mr Pickles then goes on to the law. This material extends over several parts. Given his pedigree, it is no surprise to see that Mr Pickles spends a long time on this question. He looks at Beddome himself, an attack on the Midland Association by a man called John Bradford and William Huntington's dispute with Caleb Evans. This is all very interesting and helpful and ends with a final attempt to reconcile the antinomian view and the more orthodox one.

Finally, in this section, there is something on self-examination and the marks of grace and on ministerial education.

Part 6 is headed “Dr Gill, John Brine, Andrew Fuller & the Bristol Divines”. Gospel Standard Baptists have long been unhappy with Andrew Fuller and his work Gospel worthy of all acceptation which caused something of a revolution among Particular Baptists at the time. There were two editions of the latter book and it is suggested that there is a marked difference between the two. Mr Pickles posits a sharp difference between Fuller and the Bristol Divines, including Beddome. The section also includes material on Caleb Evans. With the necessarily selective quotations from Fuller and others, it is difficult to be sure whether Mr Pickles has been fair and therefore whether he is right in his contentions. He is eager to keep Beddome on his side and so to say he was at variance with Fuller. Not all will agree.

He seems to be on surer ground in the seventh section when he chooses to disagree with Dr Michael Haykin on the matter of whether Baptists experienced revival in the latter half of the eighteenth century. Once again, he shows himself more than familiar with the content of the Bourton-on-the-Water church book and quotes it several times. He adds a sermon by Beddome on Revelation 2:5,6 which does nothing to resolve the question but is good to read.

The final eighth section uncontroversially sums up the enduring legacy of the great Benjamin Beddome.

An appendix suggests that Andrew Fuller and George Whitefield differed in their theology with regard to the atonement but, as with the contrasting of Fuller and the Bristol divines, it is not entirely certain that Mr Pickles has made his case.

The addendum responds to the recently published book on Robert Hall Junior by Austin Walker (The theology of Robert Hall jr. The undermining of Calvinism among the English Particular Baptists). Strictly speaking, this has nothing to do with Beddome but one understands the desire to make some comment on such an important and otherwise germane book.

Mr Pickles has given us the fruits his labour of love and anyone who has an interest in Beddome will not fail to benefit from what has been published. Whether Beddome has been rightly understood or not will be hotly debated for some time to come.

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

Interesting Parcel

I have just taken delivery of a very precious parcel, kindly sent to me by the family of Derrick Holmes, now living down in Devon. Derrick has had a life long interest in Beddome and the Bourton on the Water church and wrote a many years ago called The Early Years (1655–1740) of Bourton-on-the-Water Dissenters who later constituted the Baptist Church, with special reference to the Ministry of the Reverend Benjamin Beddome A.M. 1740–1795. Sadly, Derrick is now in a home and suffers dementia. There are five books in all. I will describe them in a later blog.

Sermon Volume 5:5 Philip and the Ethiopian Eunuch (Acts 8:29)

Pieter Lastman, Public domain, via Wikimedia Commons

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

Acts 8:29 Then the Spirit said unto Philip, Go near, and join thyself to this chariot.

All we shall attempt will be to offer a few general observations on the subject with the view to our own edification and improvement.

1. It appears from this passage that the Holy Spirit is a divine and distinct person in the godhead issuing his commands, exercising supreme authority

2 it is a great mercy for any, especially ministers of the gospel, to act under the influence and direction of the Spirit of God

3. God will make all means subservient to the purposes of his grace however opposite they may seem to our wishes and designs

4. In the conversion of the Eunuch we see there are some in high life who are made partakers of the grace of God though not many mighty, not many noble are called

5. Though the conversation of a sinner is of God and all events are under his superintendents it is good to be found in his way for there he has promised to meet with us and to bless us

6. Though the reading of the scriptures is a necessary and profitable exercise, yet it is more especially the word preached that is rendered effectual; for it pleaseth God by the foolishness of preaching to save them that believe

7. From the example before us we are taught to embrace every opportunity of doing good and even to instruct those who we may happen to meet with on a journey

Come Jesus heavenly Teacher come

And set thy known instructions home

What mortals utter but in vain

Do thou with power speak o'er again 

Oh let me hear that cheering voice

At which the angelic host rejoice

That voice which winds and waves controul

And gives new life to dying souls 

Call me,oh call me, to thy feet

And there transported may I sit

With joy thy heavenly features trace

And feast upon they richest grace

When e'er I hear or read thy word

With every sentence ligh afford

Thy sacred truths to me reveal

Unfold the book and loose the seal

(128 Come Jesus, heavenly teacher, come

Convey thine own instructions home

While men thy sacred truth impart

'Tis thine alone to reach the heart

Whene'er I read or hear thy word

Thine inward teachings Lord afford

To me thy holy will reveal

Unfold the book and loose the seal

Call me, oh call me to thy feet

There transported may I sit

Joy thy heavenly features trace,

Feast upon thy richest grace )

Sermon Volume 5:4 A Wise and Good Resolution (Zechariah 8:23)

Image made with Gemini

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

Zechariah 8:23 Thus said the LORD of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations …

The kingdom of God was to be no longer confined to one nation or people; but multitudes in different climates, and the most distant parts of the earth, should submit to Christ as their ruler, and trust Him as their Saviour. The term "Jew" in this connection is descriptive of character rather than of person, and is to be understood of any one who is an Israelite indeed, in whom there is no guile; any humble and sincere believer, who adorns the doctrine of God our Saviour in all things. In the days here predicted such characters shall be highly esteemed.

I. THE RESOLUTION — "WE WILL GO WITH YOU." This language implies —

1. Approbation and affectionate regard. When grace opens the eyes of a sinner, and takes possession of his heart, those persons and things are contemplated with delight, which before were the objects of aversion and scorn.

2. Earnest desire and a holy determination, is permitted, to associate with the people of God. The same disposition of mind which causes us to cleave to the Lord makes us of one heart with His people.

3. It implies an union of interests as well as of affection. True religion teaches us to renounce all other interests and attachments, to forsake our own people and our father's house, and cast in our lot with the people of God.

4. A holy ambition to learn of the people of God and to imitate their example. Congeniality of sentiment and feeling is the foundation of religious union, and where that union subsists there will be a desire after a nearer assimilation.

5. Fellowship and communion in Gospel worship and discipline are also included. To those who properly consult their own interest and the glory of God, fellowship with the saints will not only be an article of faith, but an object of fervent desire. One of the ancient fathers thought it a greater honour to be the member of a Christian Church than head of the Roman Empire. This will not only contribute to our safety, by providing a defence against apostasy, but also to our comfort and usefulness; for communion with the saints is oftentimes a step towards communion with God.

II. THE GROUND OF THE RESOLUTION. "For we have heard that God is with you." We have heard from the Divine Word, wherein this blessing is promised and declared. We have heard it from yourselves. You have acknowledged His protection and the consolation arising from the Divine presence. We have heard it from others, who observed how your faces shone when you came down from the mount. God is naturally and necessarily present with all His creatures; but He is in a gracious and special manner present with His own people. He draws near and manifests Himself unto them as He does not unto the world. They experience the care of His providence, and enjoy the smiles of His Countenance. He walks with them through the wilderness, He communes with them by the way, He puts His everlasting arms underneath them, and they doubt not of their interest in His favour. Then they can glory in tribulation, bid defiance to the powers of darkness, and look death in the face without fear. We may hence learn —

1. That seclusion from all society is neither the Christian's duty nor his privilege.

2. As the presence of God with His people is the principal inducement for others to join themselves to their society, how solicitous should they be to improve this sacred privilege, by seeking much communion with God. The ways of Zion would not So often mourn, if Zion's God were more frequently in the midst of her. When primitive believers were edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost, the Churches were greatly multiplied (Acts 9:31)

3. Young converts will learn from hence that it is their duty to unite in Christian society, when the Word and ordinances are faithfully administered.

Happy the church delightful place

Where Jesus loves to dwell

There he displays his wondrous grace

And saints his glories tell

The heart where Jesus reigns

With kind and gentle sway

Sweetly he the will constrains

To love and to obey

Thrice happy spirits round the throne

Secure in his embrace

Make his brighter glories known

And see him face to face

'Tis heaven on earth though through a glass

To view our absent Lord

To behold him as he is

Will greater joy afford 

(581)

Sermon Volume 5:3 Covering Sins (Proverbs 28:13)

Robert Smirke, Public domain, via Wikimedia Commons

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

Proverbs 28:13 He that covers his sins shall not prosper: but whoever confesses and forsakes them shall have mercy.

Men's sins are often well known, when they flatter themselves that they are unknown, and the attempt to conceal deceives none but themselves. Sin is in itself too odious to appear without some disguise, and most men wish to be thought better than they are; but the policy is both weak and dangerous. To attempt to hide our sins from the eye of God is atheistical and vain. The mantle of Divine love is sufficient to cover all iniquity, and the interposing blood of atonement to secure from the inflictions of eternal wrath. There is also a love among brethren which covers a multitude of sins, and forms an amiable part of the Christian character. A truly good man will be tender towards every one's failings but his own. The charity we exercise towards others is, however, very different from those excuses which we are too apt to form for ourselves.

I. WHO ARE THEY WHO MAY BE SAID TO COVER THEIR SINS?

1. Those who endeavour to conceal themselves under falsehood, as did the servant of Elisha.

2. Those who palliate and excuse themselves in sin, by endeavouring to shift the blame on others, belong to the same class.

3. The attempt to dissemble and disguise sin, by specious pretences, is another way of covering it.

4. There are some who even justify and plead for sin, and these certainly can need but little disguise.

5. Sin is sometimes covered by vain and ineffectual endeavour to satisfy and atone for it.

II. CONSIDER THE FOLLY AND DANGER OF EVERY FALSE DISGUISE. "Shall not prosper."

1. His hopes shall be disappointed, and the end he had in view defeated. It is of no use to deny, to palliate, or in any other way to hide our sins, for God hath set them all in the light of His countenance.

2. Artifice and disguise shall not prosper, even as to our temporal interests.

3. Those who indulge in any manner of deceit shall be utter strangers to spiritual prosperity. Sin is the distemper of the soul; and covering it with false disguises only tends to increase the evil, and make it more dangerous.

4. A course of dissimulation will end in utter ruin and despair. God will neither be deceived nor mocked. Learn —

(1) How carefully we should avoid what will be attended with such tremendous consequences.

(2) As we are not to cover our own sins, so neither should we cover the sins of others, any farther than prudence directs or Christian charity allows.

(3) That we may not be tempted to use any other coverings, let us seek after those which are recommended to us in the gospel.

Sermon Volume 5:2 God's Promise to the Afflicted Church (Isaiah 54:11)

Joseph Vernet, CC0, via Wikimedia Commons

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

Isaiah 54:11

O you afflicted, tossed with tempest, and not comforted, behold, I will lay your stones with fair colours…

I. THE LOW AND AFFLICTED STATE OF THE CHURCH.

1. She is deeply distressed; and the language of Divine compassion towards her is, "Oh thou afflicted!" Piety exempts from future wrath, but not from present trouble. Saints have their afflictions in common with others.

2. The Church of God is also described as being "tossed with tempests," like a ship driven from her anchors, carried to and fro by the boisterous waves, and ready every moment to be swallowed up. A storm at sea also well represents the terrors of an awakened conscience, and the agonies of a mind in deep distress; when awful providences are joined with inward darkness, so that one trouble excites and sharpens another.

3. The Church is afflicted, "and not comforted." Sometimes light arises out of darkness, and God comforts His people in all their tribulations: but here every species of relief is withheld.

II. THE COMPASSION OF GOD TOWARDS HIS AFFLICTED PEOPLE, AND THE PROMISE MADE FOR THEIR RELIEF. "Behold, I will lay thy stones with fair colours," etc. This is as if the Lord had said, I will turn thy sorrow into joy, thy tears into triumphs.

1. The Church is here represented as a building, whether as a common dwelling or a temple is immaterial. The materials are various. Some are placed in a more conspicuous situation than others; but all are useful and necessary, in different degrees. The various parts of the edifice require to be united, in order to form an entire structure; a confused heap of materials, scattered and unconnected, afford no idea of a building. A temple is designed for worship, and a house for habitation; the Church of God is designed for both.

2. The several parts of this building are next described; the stones that are to be laid, and also the foundations. None but spiritual materials, none but living stones are fit to make a part of this building. The foundation of this building is Christ Jesus. All true believers are united to Him, and rest their eternal all upon Him, as a building rests upon its foundation.

3. We have a promise of future felicity, and glory to the Church. "I will lay thy stones with fair colours, and thy foundations with sapphires." These expressions may imply —

(1) The Church's worth and excellency.

(2) Its comeliness and beauty.

(3) Its firmness and stability. The precious stones and the sapphires, with which this building is to be erected, are durable as well as beautiful, and expressive of the perpetuity of the Gospel Church.

(4) Its future glory. The Church shall indeed be raised to a greater degree of glory in this world; but she shall be transcendently and eternally glorious in the world to come. The future glory of the Church, as predicted by the prophet, is similar to that of the New Jerusalem, which the apostle saw descending from God out of heaven. Let then the afflicted Church, and individual believers, bless God for such a promise! Let them exercise faith and patience, and wait its full accomplishment.

This world's a rough and stormy sea

Where winds arise and tempests roar

On every hand the quicksands lie

The rocks are near remote]s the shore.

Though mountainous the waters stand,

Dare to lift their voice on high.

When Jesus speaks, at his command

The waves subside, the tumults die.

The soul's a vessel rudely tossed

Tempest on this troubled sea

Not a saint shall e'er be lost 

Who seeks for refuge, Lord, in thee.

Then let the swelling billows roar

In awful majesty be drest

I'll brave them all to gain the shore,

The haven of eternal rest.

(750)

(Commenting on 1 Corinthians 15:24 Calvin says  ... as this world is like a stormy sea, in which we are continually tossed and our condition is so uncertain or rather is so full of troubles and there are in things such sudden changes, this might be apt to trouble weak minds.)

Sermon Volume 5:1 Party Spirit (Mark 9.38)

Ykraps, Public domain, via Wikimedia Commons

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

Mark 9:38

And John answered him, saying, Master, we saw one casting out devils in your name, and he follows not us: and we forbade him…

I. ATTEND TO A FEW GENERAL OBSERVATIONS ON THE PASSAGE.

1. On the introduction of a new dispensation the power of working miracles was necessary, in order to establish its Divine authority; and this power consequently attended the first ages of Christianity.

2. Some who profess a sacred regard for the name of Jesus, and the doctrines of the gospel, may nevertheless not follow Him in all things as we do, or as they themselves ought to do. This may arise from ignorance, indolence, and inadvertence.

3. In the conduct of the disciples we may see our own aptness to imagine that those do not follow Christ at all who do not follow Him with us.

II. INQUIRE INTO THE CAUSES OF THAT UNCHARITABLE JUDGMENT, WHICH PROFESSED CHRISTIANS ARE DISPOSED TO PASS UPON ONE ANOTHER.

1. An immoderate degree of self-love.

2. Bigotry and party spirit are another source of uncharitable judgment.

3. An idle and pragmatic temper is another of these causes.

4. A liberty taken to censure and condemn others, is often vindicated by the appearance of a similar disposition on the other side. Let us not judge of men's thoughts and intentions when there is nothing reprehensible in their conduct.

Let those who own the Christian name

Put spite and malice far away

Let not misguided zeal enflame

Nor restless passions bear the sway

Let them restrain a slandering tongue

Nor to detraction lend an ear

Refuse to do their neighbour wrong

Nor to his failings be severe

No bitter thoughts nor angry words

Among the saints should have a place

We should forgive a brother's faults

Nor seek to heighten his disgrace

Gentle and mild was Jesus' life

And love through all his actions ran

Lord free my soul from wrath and strife

And form my temper like thine own.

(175)