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 Ethopian 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)

Bad Harvests in Beddome's Lifetime

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

In Beddome's lifetime bad harvests in Britain were a recurring, systemic problem that caused severe social and economic distress, particularly in the latter half of the 18th century as the population grew and the country shifted from being a net exporter to an importer of grain. While the 17th century saw improvements, the 18th century - especially the 1700s, 1740s, 1750s, 1760s and 1790s - featured several "bad years" or "dearth" years.

Key Periods of Poor Harvests in Beddome's life time

1740–1741: A very wet and stormy season in 1739 was followed by a "great dearth" in 1740.

1756–1757: Due to excessive rainfall ("the wettest summer in the memory of man"), harvests were significantly deficient, leading to major food riots.

1763–1767: A succession of poor harvests caused wheat prices to rise dramatically, leading to widespread riots in 1766.

1790s (The Great Crisis): A series of failures, notably in 1795 and 1799, caused by wet, cold weather, caused a "bread crisis". This period was marked by high prices (doubling the price of bread) and high death rates.

Consequences of Bad Harvests

Food Riots: "Moral economy" riots were common, with citizens protesting the high cost of bread and the export of grain. Significant outbreaks occurred in 1740, 1756-57 and 1766.

Social Distress: Increased food prices meant that for labourers, whose diet was heavily reliant on bread, food became unaffordable.

Government Intervention: The government frequently intervened by banning grain exports, encouraging the importation of foreign corn and promoting the consumption of mixed-grain bread (barley, rye, oats) instead of pure white wheat bread.

Dietary Changes: The crisis accelerated the shift in some regions toward relying on other staples, though the potato had not yet become a universal substitute in Britain as it had in Ireland.

Economic Impact: The high prices benefited large farmers who had grain to sell but smallholders and labourers suffered greatly.

Context of 18th-Century Agriculture

Despite these crises, the 18th century was also a period of agricultural improvement (part of the Agricultural Revolution), with new methods - such as improved crop rotation and the use of fertilisers - designed to make farming more productive and consistent. Nevertheless, climate fluctuations continued to challenge the food supply, making the 1790s a particularly difficult decade for food security.

Food riots

These occurred in 1766 and 1795. In 1766 Gloucestershire was one of the four worst-affected counties during the nationwide disturbances. Stroud cloth workers rioted over the high cost of bread, prompting a harsh response from the Sheriff and the hanging of ringleaders.

In Hampton, rioters destroyed houses storing provisions, which led to casualties when the military was deployed to stop them.

In 1795 a notable "bread riot" occurred in Tewkesbury on June 24, where flour destined for better prices in Birmingham was targeted.

Candlemas Hymn

Oh had I Jesus in my arms,
I’d fondly gaze upon his charms;
Like Simeon say, with joy serene,
Mine eyes have thy salvation seen.

If providence should smile or frown,
To him I’d cleave and him alone;
Give him a lodging in my heart,
Nor thence provoke him to depart.

He is a never-failing friend,
To him let my affections tend;
The more I his endearments know,
My heart ascends from things below.

No name on earth can ever be
So cheering and so sweet to me;
He lifts me up whene’er I fall,
He is my glory and my all.

No 344

Beddome and the politics of the day

William Hoare, Public domain, via Wikimedia Commons

In Beddome's time, there were three kings over the country, all called George. When Beddome was born, in 1717, George I had been king for three years. He reigned until his death in 1727 when his son, George II, became king. He then reigned for 33 years, until 1760, when his grandson, George III, succeeded. Originally, George II's son, Frederick, had been heir but he died in 1751. George III reigned for the final 35 years of Beddome's life and then on until 1820, sixty years altogether.

Broadly speaking, in Beddome's time the government of the country moved in a conservative direction. It was firstly in the hands of the more reform minded Whigs and then from about 1770, the Tories. From 1721 the first real prime minister was Robert Walpole (1676-1745). He continued in office until 1742, 21 years altogether. He was followed briefly by Spencer Compton (1673-1743) then for 11 years until his death by Henry Pelham (1694-1754). He was followed by his brother, the Duke of Newcastle (1693-1789) and briefly Lord Cavendish (1720-1764), and then John Stuart (1713-1792), George Grenville (1712-1770), Lord Rockingham (1730-1782), the elder Pitt (1708-1778) and Augustus Fitzroy, Lord Grafton (1735-1811).

When Lord North (1732-1792) became prime minister in 1770 there was a shift towards Tory government. North remained for 12 years and then, after Rockingham, Shelburne (1737-1805) and Portland (1738-1809) served for short periods, Pitt the Younger (1759-1806) became prime minister and held that post from 1783-1801 and again from 1804 until his death, over 19 years altogether.

In Beddome's life time there were twelve general elections, three before he came to Bourton, in 1722, 1727 and 1734, and nine others, in 1741, 47, 54, 61, 68, 74, 80, 84 and 1790. Throughout that time the County of Gloucestershire returned two MPS. Some seventeen men served. Before Beddome came to Bourton, these were Henry Berkeley (post 1682-1736), son of the second earl and a one time army officer; land owner Kinard de la Bere (c 1669-1735), Sherborne land owner Sir John Dutton Bt (1684-1743), Thomas Chester (1696-1763) who always voted against the Whigs and Benjamin Bathurst II (1711-1767). The year after Beddome came to Bourton, Bathurst was replaced by the Tory Norborne Berkeley (1717-1770), Chester continuing. These two remained as MPs from 1741, when Berkeley joined Chester, until 1763 when Chester died and Berkeley resigned. They were replaced unopposed by the Whig, Edward Southwell, Baron de Clifford (1738-1777) and Thomas Tracy, respectively. These two were voted in again in 1768. In 1774, Southwell remained and Tracy was replaced by Sir William Guise (1737-1783) who had earlier befriended Edward Gibbon on the grand tour. In 1780, Guise was replaced by William Bromley-Chester (1738-1770) grandson of a former speaker of the house and husband to Thomas Chester's niece. However, he died a year later and was himself replaced by James Dutton. Guise died the year before the 1784 election and was replaced unopposed by another Berkeley, former Admiral, the independent, Hon George Cranfield Berkeley (1753-1818). In 1784, Gloucestershire returned Thomas Master and Charles Barrow (1707-1789), who on his death was replaced unopposed by John Pitt (1727-1805). The last general election in Beddome's lifetime was in 1790 when Gloucestershire returned John Webb with Thomas Master again.

Often in the background, throughout Beddome's lifetime, there were wars. Most often these were with the Spanish and the French. From 1717-1729, there was the War of the quadruple alliance against Spain in alliance with the French, Dutch and Austrians. The War of Jenkins' Ear (1739–1748) against Spain was primarily fought in the Caribbean and the American colonies. The war of the Austrian succession (1740-1748) was fought against France, Spain and their allies. The Seven Years' War (1756–1763) was also against France, Spain and others but mostly in North America.

Two of the most significant events in Beddome's lifetime were the American declaration of independence in 1776 and the French Revolution of 1789. The first involved Britain in the American Revolutionary War of 1775–1783 against the American colonies, which later involved opposing the French, the Spanish and the Dutch. Following the French Revolution wars went on, 1792–1802, against the French Republic.

One other war to mention is the Fourth Anglo-Dutch War of 1780-1783.

Also in this period there were the internal Jacobite Rebellions in 1719 and 1745-1746; and overseas, the Anglo-Cherokee War of 1758–1761 and Pontiac's War of 1763-1766, both against Native Americans. In 1766-1799 the Anglo-Mysore Wars were conducted against the Kingdom of Mysore in India and in 1775-1796, there was the First Anglo-Maratha War against the Maratha Confederacy, again in India. There was also the Second Maroon War of 1795 and 1796 in Jamaica.