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

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.

Beddome's admiration for Abraham Booth

unknown engraver, Public domain, via Wikimedia Commons

Abraham Booth (born 1734) died in 1806 and his funeral sermon was preaached by James Dore (1763/4-1825). Dore's sermon was soon published with a memoir composed by John Rippon (1751-1836). In the memoir Rippon includes a footnote that says of Booth

No wonder that the gracious and eminent Mr. Beddome, of Bourton, when speaking of this eminent saint, some years since, should have exclaimed, "Oh, that Abraham Booth's God may be my God."

One would like more detail. In 1769 Booth had become pastor of Little Prescot Street Baptist Church, Goodman's Fields, with whom Beddome has been baptised thirty years before. Perhaps it was said in 1769.

See A sermon [on Numb. xxiii. 10], occasioned by the death of A. Booth, preached ... by J. D.: and a short memoir of the deceased, incorporated with the address delivered at his interment, ... by J. Rippon

Bourton on the Water Snow

 

https://www.christies.com/en/lot/lot-6555505

Title: Bourton-on-the-Water

Year: 1947

Artist: L.S. Lowry

Subject: The Cotswolds village of Bourton-on-the-Water

Significance: It is one of Lowry's few non-industrial paintings and is considered one of his most successful landscapes. It captures a sense of calm and ease, unlike the industrial crowds he is more known for painting.

Inspiration: The work was inspired by Lowry's visits to the Cotswolds in the 1940s, which he described as "quaint" and appreciated for the warm, honey-coloured stone of the buildings. He also illustrated a book about the area, A Cotswold Book, for which he produced 12 drawings.

Auction: The painting was part of the Modern British and Irish Art Evening Sale at Christie's in October 2025 and was valued at between £400,000 and £600,000.

Legacy: The Lowry museum in Salford, dedicated to the artist, has expressed a wish to borrow the painting on loan to display it.

Beddome's own will

I put Foskett's will here recently and at other times have added the wills of Beddome's parents but I don't think we have had Beddome's own will here. So here is a transcript provided by a descendant.

I Benajmin Beddome of Bourton on the Water Gloucestershire make this my last Will and Testament.

I give to my son Samuel and his Heirs for ever All my lands, Tenements, Barns etc. by whatever Tenure I hold them in Bourton, Coldaston, Clapton or any other place whatsoever.

Besides six Hundred pounds which I have already given to my son Boswell I give twelve Hundred pounds more, one moiety or half of which being lent to him he hath already in his hands.

My son Richard hath already cost me at Bristol, Colchester, etc about two Hundred pounds more for his Education and Apprecticeship than either of his forementioned Brothers. I therefore give him but fifteen Hundred pounds together with twenty four pounds a year from Michaelmas 1795 but at the same time deducting whatever Sums my son Samuel may have advanced to him on my account from Michaelmas aforesaid.

I Give to my Daughter Elizabeth the twelve Hundred pounds which I have advanced by Mortgage on the Turnpike Road leading to Gloucester and four Hundred pounds besides,

I give to my Executors hereinafter to be named sixteen Hundred pounds in Trust, the Interest and as much as is absolutely necessary to be expended for the Maintenance Education and Apprenticeship of my son Josephus, the remainder if things appear promising with respect to him to be given to him when he attains the age of twenty two, but if my Executors think it expedient to detain it longer or give it to him graduation I allow them full liberty for that purpose, paying him the Interest of what is thus detained.

I leave to each of my Grandchildren that shall be living at the time of my Decease fifty pounds.

If any of my Legatees die before me without Heirs the Legacy bequeathed to them to go to my residuary Estate, if children are left, to be divided equally amongst them.

Finally, I leave all my residuary Estate be it more or less, except twenty pounds which I would have given to my servant Maid if she hath lived with me two years before my Death and behaved tenderly towards me, to be divided in equal parts between my surviving children and may God bless them.

I also constitute my sons, Samuel and Boswell, Executors and Trustees of this my last Will and Testament written with my own Hand and sealed with my own seal this nineteenth day of March one thousand seven hundred and ninety three,

Benjn Beddome

Signed, sealed and delivered as the last Will and Testament of the Testator before us who at his Desire and in his presence subscribed our Names as Witnesses thereto the Words him and sixteen Hundred pounds being first interlined

William Palmer, Richd Hale, William Fox, all of Bourton on the Water.

Proved by both of the Executors in the Prerogative Court on the 16th day of September 1795.

(In 1792 Beddomee made a final visit to London to preach and to see his remaining children and friends. On October 25 he amended his will, rescinding his previous decision to provide for poor members of the Bourton congregation and poor ministers in nearby congregations. He also revoked his intention to leave part of his library and certain furnishings in the manse for the use of future ministers. {Although the library was left in the end}. The reason given is ‘the irritating Conduct I have met with after 52 years service’. See Beddome’s will and the copy of it in the Angus Library. Quite what provoked his evident ire is not clear though it was probably the difficulties with Wilkins. Back in 1750 when he was as close to the church as ever, he could only say in his letter to the Prescott Street Church, that they had ‘in general treated me with the greatest affection’.)

AI Interview

An imagined interview with Reverend Benjamin Beddome (1717–1795)

Setting: We are transported to a quiet study in Bourton-on-the-Water, a small village in the Cotswolds, during the late 1770s. The room is lined with books, and the air is scented with lamp oil. The elderly Reverend Benjamin Beddome, settled into a large armchair with a Bible in his lap, receives a visitor.

Interviewer: Reverend Beddome, thank you for welcoming me into your home. Your reputation as a pastor and hymn writer extends well beyond this serene village. What drew you from your early apprenticeship as a surgeon to a life dedicated to ministry?

Beddome: It was a path not of my choosing, but of divine design. For many years, my parents prayed for my conversion, and I showed little interest in matters of faith. Then, at the age of twenty, a sermon struck me to the heart, and I saw the truth of God’s Word. My medical apprenticeship came to an end, and it became clear to me that my true calling was to heal the soul, not just the body. I pursued my theological training in Bristol and London before being led to this quiet corner of Gloucestershire.

Interviewer: You have served the Baptist church here in Bourton for several decades now. What has kept you so committed to this congregation, even in the face of calls to London?

Beddome: (A gentle smile crosses his face.) Ah, yes, those entreaties from the city. I placed the decision in the hands of my congregation, and their refusal to let me go was a deeply humbling moment. For me, ministry is not about ambition or location, but about the bonds formed with the flock. Here, among these good people, I have found my purpose. The work is constant, the joys are immense, and the sorrows are shared.

Interviewer: You are famous for composing a hymn to accompany each of your Sunday sermons. How did this practice begin, and what purpose did it serve for you?

Beddome: I began the practice not with the thought of publication, but to deepen the spiritual reflection of my congregation. I believed that a hymn, written specifically to echo the sermon's message, could help the truth resonate more fully in the hearts of the listeners. It became a way to make the sermon's message not merely heard, but sung and felt. Many of them were quite impromptu, written at the last moment as I made my way to the pulpit.

Interviewer: Of the more than 800 hymns published after your death, some stand out for their deeply personal inspiration. Your hymn, "My times of sorrow and of joy," is said to have been written on the very day you learned of a son's passing.

Beddome: (He nods, a look of solemn remembrance in his eyes.) That is a painful memory, but a true one. I did not know of my son's death when I preached that day from Psalm 31:15, "My times are in thy hand". The words came from my heart, seeking comfort in God's providence amidst the changing scenes of this life. It was a stark reminder that we find no perfect bliss here on earth; "the honey's mixed with gall". Only in God can we find our true portion.

Interviewer: You also played an active role in the evangelical revival of your time and were a leading figure in the Midland Baptist Association. How did you balance your devotion to your local parish with this broader influence?

Beddome: My time in Bourton never isolated me. We are all members of a larger body, and the work of revival is a collective effort. I felt it my duty to encourage other young ministers, such as John Sutcliff, and to cooperate with brothers of other persuasions. My association with George Whitefield, for instance, showed that evangelical catholicity—a spirit of unity and cooperation—was more important than theological divisions. This ministry extended beyond our own chapel walls, serving to clear the stumbling blocks from the path of revival.

Interviewer: Your physical health has been declining in recent years, yet you continue to preach, even from a seated position. Why is preaching so important to you?

Beddome: (His voice, though low, is firm and earnest.) My body may fail, but the message does not. The pulpit is a place of light and fire, a place where words can give wings to the religious aspirations of the hearers. I believe that preaching is a vital means for the nurture of souls, bringing them to the very gates of heaven. While my legs may no longer carry me, my voice and my heart remain committed to this calling until my last breath.

Interviewer: You were known for your learning and your conversational wit, even in a village setting. How did you maintain that intellectual sharpness and erudition?

Beddome: A love of reading and a respect for the "best writers of antiquity" kept my mind active, even in rural isolation. Yet, true wisdom is not found only in books, but in the deep study of God's Word and the thoughtful contemplation of the human soul. I have found that a vigorous mind is a gift, and a godly wit can be a blessing, when used to glorify God and build up others.

Interviewer: Reverend Beddome, thank you for sharing your reflections.

Beddome: The pleasure has been mine. May God's blessing be upon your day.