Benjamin Beddome on Friendship Part 1

This article originally appeared in Banner of Truth Magazine

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.” (566).

Another hymn acknowledges that his dearest friends he owes to God's goodness. Yet another 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 minister father, John Beddome (1675-1757) and his life-long bachelor friend, Bernard Foskett (1685-1758) who Beddome junior followed first into medicine then into the ministry. Beddome senior and Foskett first met in London 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, he drowned, dying prematurely as a young man. Beddome was asked to speak at Bernard Foskett's funeral but felt incapable. He was one of six 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, a paragraph in another sermon of Beddome's, on Zechariah 8:23 (see Volume 5 of the posthumously published Twenty short discourses adapted to village worship) notes that one thing to 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.

Reciprocal duties

Sermon 59 in a collection of 67 posthumously published sermons known as Sermons Printed from the manuscripts of the late Rev Benjamin Beddome, AM with a brief Memoir of the Author 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 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. Firstly, 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 …

He then enumerates 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 sympathise 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.

Further

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 Beddome 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 his poem 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!

Those once in a lifetime purchases

This article appeared in European Christian Boostore Journal in 1992

Reference works are important and Christian booksellers need to find room for their display and should know the range available. It is important to remember that in many cases the customer will be making a once in a lifetime purchase. No-one likes to waste money and no bookseller wants to lose customers. Therefore a little time and care, and some research if necessary, will pay its own rewards. I still remember being sold a study Bible as a teenager that I later discovered was not what I wanted at all. I did not hurry back to that shop!

What sort of person is the customer? Well educated? Of average intelligence? Is he a serious reader? What is his theological position? What versions of the Bible does he use most? Where exactly does he want help? How much does he want to spend? A bit of thought with such questions in mind will be worthwhile.

Concordances

The oldest known concordance was completed in Paris in 1252 using the work of Hugo of St Caro, the first Dominican cardinal. Assisted by an army of monks, he had completed a word index to the Vulgate in 1230. In 1536 Thomas Gybson produced the first English concordance of the New Testament and by 1550 there was a concordance for the whole Bible.

Three particular concordances have enjoyed immense popularity down to the present day. The oldest of these is that of Alexander Cruden (1699-1770). His Exhaustive Concordance to the Holy Scriptures first appeared in 1737 but has undergone constant revision since then. James Strong (1822-1894), an American Methodist professor, published his Exhaustive Concordance of the Bible in 1890. It truly is exhaustive including an appendix of 47 less important words such as 'a' or 'and'. It is sometimes supposed that Strong's work "drove him mad". In fact it is Cruden who suffered with bouts of apparent insanity. The other major concordance is the work of Robert Young (1822-1888). Like Cruden, Young was also a Scot involved in printing and bookselling. Young's Analytical Concordance of the Bible was first published in 179. Like Strong's, this concordance enables the English reader to get back to the words in their original languages.

All these use the KJV. This is not as widely used as it once was. Each new translation means the need for a new concordance. It is important to have the right concordance for the right version. The advent of the computer means compilation is not quite the Herculean task it once was and all the major new versions have their own concordances. The computer is also coming into its own in another way. A number of software packages are now available, mostly from the States providing all the benefits of the concordance plus much more. At present these are expensive but now doubt growing popularity will lead to lower prices.

Bible Atlases

As for Bible atlases, until recent years there was little of a distinctly evangelical stamp. In 1985, IVP and Lion combined to produce the New Bible Atlas and there arc now other similar works available from American publishers. Maps and articles in Bible dictionaries will be sufficient in most cases for the general reader. Nevertheless, a good Bible atlas may well be of use to some. One excellent and inexpensive little gem in this field is Simon Jenkins's Bible Mapbook, published by Lion.

Dictionaries & Handbooks

Then there are a host of other works such as the Bible dictionary, encyclopedia or handbook. These are reference works that give information about biblical terms, names, doctrines, history and culture. Some such books are prepared with the more academic in mind but others are written very much for the general reader.

The first Bible encyclopedia appeared as early as the 4th century. Translated into Latin by Jerome, Eusebius's Greek Onamasticon only survives in part, but it lists and remarks on towns and rivers mentioned in the Old Testament and Gospels. It was thus quite limited in scope. Augustine is found in one place longing for a much bigger work. We had to wait until the Reformation before such works became common.

The first Complete Christian Dictionary in English seems to have appeared in 1612 and was by a Thomas Wilson (1563-1622). The first truly great work, however, was the translation of the French of Augustin Calmet. A three volume work, publishing began in 1732 but was not completed until 1847! Meanwhile, in 1768, one of the most frequently reprinted works appeared for the first time. This was by John Brown (1722-1787) of Haddington.

Because of increasingly accurate knowledge of Bible geography and culture a large number of such volumes have appeared since then. Increasingly, these have been the work of teams of scholars rather than individuals. They also cover more and more ground. We note the five volume Hastings Dictionary of the Bible started in 1905, but revised and reissued, Unger's Revised Bible Dictionary and the IVP New Bible Dictionary.

Although non-technical and pictorial works had appeared before, in 1973 there was a major leap forward with the publication of the Lion Handbook to the Bible. This was followed, in 1978, by a supplementary Encyclopedia of the Bible covering more traditional Bible dictionary material. Similar books continue to appear.

It is important to note the dissatisfaction with some of these works amongst very conservative readers. Peter Jeffery is one author seeking to remedy that. The popularity of American authors such as Henry Halley or Robert Gromacki, no doubt for similar reasons, ought not to be overlooked either.

Learning from Michael Toogood

This article first appeared in Reformation Today

A thanksgiving service was held for Michael Toogood at the Swiss Church, Endell Street, Covent Garden, in July 2023 following Michael's funeral back in February.

Michael trained as a graphic designer and was a pastor in south east London before becoming a church planter, first in the new town of Thamesmead. From 1982-2000 he was involved in church planting in the notorious London district of Soho.

In the morning there was an opportunity, under the chairmanship of Andrew Murray, Michael's successor, to share reminiscences in an informal setting and then in the afternoon there was a worship service, including a sermon by Gary Brady on Psalm 37:37 Consider the blameless, observe the upright; a future awaits those who seek peace.

The following is based on the sermon.

In his Lectures on Sacred Rhetoric, Dabney says, as a general rule, preachers should not eulogise people who die. However, he says that there are a few of God's servants whose sanctity is so universally approved, even by outsiders, and on whom the Redeemer has so manifestly set his divine image, that it may be the pastor's duty to urge their example on God's people. That is the case with Michael Toogood.

I first knew of Michael and his work the year after I became pastor in Childs Hill, four miles north west of Soho. The church was on its way out of the Baptist Union. That year our local association invited us to support a church nearby led by a woman minister and one in an affluent area south of London. We wanted to give to something else. When we discovered The London Inreach Project, we knew we had found a far more worthy work. As it turned out, a deacon had been at the very first LIP public meeting representing the church. I was subsequently recruited to the LIP committee, originally to edit the newsletter, I was chairman for a little while.

As a Welshman myself, Michael was my idea of a prototypical Englishman – the clear voice, Roger Moore looks, always immacutely dressed. There is a phenomenon called nominative determinism. The hypothesis is that people tend towards the sort of activity their name would suggest. There is a Scots chef called Tom Kitchin and a Midlands weather presenter called Sara Blizzard. I heard Michael's name before I ever met him and it has to be said that it influenced my expectations. The name Michael can be parsed as “like God” and Toogood speaks for itself. Now the thing is that when I met him, I was not disappointed.

I will never forget Michael coming to our church for the first time on deputation and particularly the “before and after” set of slides depicting the way he and Pam had transformed their first grotty basement flat in Soho. I remember thinking “This is the sort of thing Francis Schaeffer talks about but here it is in practice”.

I never knew Michael personally but I know how he lived and have read his short autobiography, Mission to Soho, where two worlds meet. I do not find myself agreeing with every decision and action, of course, but he has been an inspiration. Many years ago, at the end of 1998, when I was editor of now defunct Grace Magazine I tried to write an encouraging article. I called it Reasons to be cheerful and wrote of the work of Keith Underhill in Kenya, Brian Ellis in The Philippines and Andrew Swanson in Northern Cyprus. In a final paragraph I wrote

To take one more example, consider the fact that 20 years ago the Soho area was as bad as ever it was but with no permanent evangelical testimony there. Now, though small and struggling, Immanuel Community Church is there, is known and is maintaining a regular witness to the residents and tourists in that needy area.

I noted how former Grace editor, Keith Davies, with others, had the vision for the project and that “it is especially through Michael Toogood's valiant efforts that not only was a church planted in Soho but another in Covent Garden, under Mike Mellor.”

Michael and the work was a reason to be cheerful then and it is now.

*

After setting the verse in context, three points were made from verse 37.

Michael Toogood – an example of a man who lived a blameless and upright life

David speaks about the blameless … the upright. He has in mind people like Michael Toogood. We all know that no-one is perfect. The better you knew Michael, I guess, the easier it would be to identify where his sins lay. However, he was a blameless and upright man. That is to say he lived a holy life and it is notable because he lived in a time and place where it was not a common thing.

When people think a person is very good they will sometimes say “he's a saint”. Michael was a saint – not in that generalised way but in truth, he was one of God's holy ones.

What stands out is his commitment to the work of God and the sacrifices he made in order to do the work he did. Further, he was obviously a man full of compassion.

He attempts some self-assessment in his autobiography (pp 63, 64)

Given my background it's no surprise that the work ethic is part and parcel of who I am. I suspect its root lies lies in my upbringing and lifestyle within my family home. Work dominated almost everything. It was the source of our income and provision for the family. Since our well being depended on the work being done, day in, day out, my parents just got on with it.

The second influence was the studio where I was employed as a graphic designer and typographer. My working day normally stretched between 9 am and 5.30 p.m. What impressed itself on me from the beginning was that someone had to pay for every minute I was there ....

My work ethic became something of a joke among the Soho team and church members, although I can hardly believe it. Apparently I used to tap my foot when someone was late, kept us waiting or when I felt time was being wasted. Throughout the Soho years I maintained a pattern of working every day Monday to Friday 8:30 am to 5:30 pm, and each evening until 9:00 pm. On Monday evenings I relaxed by walking the streets, peering into shop windows and looking at paintings, mainly in Mayfair.

I kept as much of Saturday free as possible, helping Pam with the family shopping ... then walking around the city, guidebook in hand, in the afternoon ....

Commitment is not something we see enough of these days, perhaps. There is even to some extent a fear of commitment. Michael was committed to the work in central London, devoted might be a more accurate word. It is striking that he did not assume a two week holiday would be appropriate but thought it through and came to see it was necessary. If it hadn't have been, he wouldn't have taken it.

Commitment always incurs sacrifice and because Michael spent so many years in Soho, it involved great sacrifices. Of course, commitment and sacrifice alone would not have been enough. There was undoubtedly a compassion that drove Michael to be willing to do some of the less desirable things that he did as he sought to serve God.

So we begin there, Michael Toogood – an example of a man who lived a blameless and upright life. Yes, we live in an age where much wickedness exists but here is a tangible example of uprightness, of blamelessness.

Michael Toogood - an invitation to consider and observe his life

What David invites us to do is to Consider the blameless, to observe the upright. Now we were able to do that while Michael was alive to some extent and we are able to do it now to a lesser extent. Obviously, as the years go by less and less people will know about Michael's witness but it is right to continue to consider his blamelessness and to observe his uprightness. I think we can do this in two or three ways.

Firstly, I think the autobiography should be kept in print. More than that, at some point a further biography less subjective ought probably to be produced. It will be a good thing if his life is told for a future generation who never knew him.

Then there is the continuing work in central London. The aim was to establish a church in Soho, in the heart of the city and that has been done. The church is weak and small, however, and we all ought to do what we can to see it strengthened and built up.

More than that, it is important that the spirit and approach that Michael pioneered continue. What he did cannot be replicated and does not need to be. He cannot be cloned either and no-one would want that but it would be good if there were people like Michael in the days to come. Pioneers who can see the need and who will be willing to think through a strategy and then make the commitment and the sacrifices necessary to serve God and to reach out to those who have not yet heard.

The description on page 134 is priceless.

I remember the morning I decided that my visiting should embrace all and anyone living or working in Soho. Practically, this meant taking a street or block of flats and visiting them systematically. This policy should also include the notorious alleys! Immediately opposite our Brewer Street home, Green's Court linked with Peter's Street. It was narrow and grubby but tame compared with Walker's Court which ran parallel to it. An Italian Deli, a shoe repair shop, a coffee bar and a club/brothel were all situated there. The brothel was my first venture into the seedy world of the sex industry. 

With a club of sorts trading downstairs, the action seemed to be on the first floor. A highly made-up bleach blonde woman in her 60s sat behind a table at the top of the first flight of stairs. I had seen her bustling around the area before. In the 1950s she would have been known as the 'Madame' who sifted the male customers. Apparently not all male customers were acceptable to the working girls! I explained who I was and why I was visiting all the premises in the Court. She waved me into the waiting room. The room was small and made smaller still by a curtain which separated the waiting customers from those being entertained. The girl was already busy on the other side of the curtain! A few minutes later the customer appeared, embarrassed at finding someone waiting on the other side of the curtain but he went quickly down the stairs and out into the street.

Then the girl appeared, not wearing a great deal. She was actually attractive, in her early 30s, dark haired and probably Italian. I explained who I was and why I was there, showing her the family photograph as evidence. She had probably heard many stories like mine before! With customers arriving, time was short. Why was she doing this? I noticed the gold ring on her wedding finger. She said she was working for the money - about £400 a day, lived a train journey away and was in Soho for about eight hours. Her husband was in agreement with what she was doing. It was time to go. I left some gospel literature behind. Once again, some would find fault with my visiting such places and people, but Jesus did and counted such rejects among his friends and followers. I soon recognised that my visiting like this was not ideal but it was the best we could do at that time.

Michael Toogood - a reminder that those who seek peace have a future in the world to come

Then we must not miss finally the closing part of the verse. Consider the blameless, observe the upright; a future awaits those who seek peace. It could be simply peace awaits such people but probably David is saying that the blameless and upright are also those who seek peace. Of course, peace is one of the things that Michael now has but there is a whole lot more that he has now inherited and there is more to come. Now we know he has received all these good things by the merits of his Saviour, Jesus Christ. However, the trajectory that began here on earth, a blameless and upright life is the one that leads to future glory. There is no reason to believe that there is any future for those who do not seek holiness. Without holiness no-one will see the Lord. We are confident about Michael, however, that now he is in heaven. He has been given the crown of righteousness.

On page 139 of his autobiography he gives all praise to his Saviour and speaks of his conversion.

If the experience seemed comparatively costless to me, I would trace it back to the great revelation of my conversion in 1954. Among the many truths that made an impact on me was that I had been 'redeemed' by Christ. I knew that I was both bought out and brought back by the great price paid by Jesus in his death at Golgotha.The obligation was life-changing: neither I, nor my life, was my own but Christ's who paid the Redemption price. The Apostle Paul says exactly that: 'Do you not know ... you are not your own. For you were bought at a price; therefore glorify God.' (1 Corinthians 6:19-20). The apostle Peter presses the same point on his readers. 'You were not redeemed with corruptible things like silver or gold ... but with the precious blood of Christ … (1 Peter 1 18-19).

We have said goodbye to Michael, in the way that we say goodbye to people who set off on a journey by car, train or 'plane. We've watched as the vehicle disappeared into the distance but we knew that at the other end of the journey they would be received by others. And that is what has happened. We have said goodbye but Michael has been received into eternal dwellings by God's holy angels, where he will remain until the Lord Jesus comes again and the great resurrection day is here.

His blameless and upright testimony should encourage those of us who remain to keep pressing on to the glorious future that lies ahead for all who trust in Christ and live for him.

Consider the blameless, observe the upright; a future awaits those who seek peace.

Samson Occom Fundraising Trip to Britain Part 3

This article first appeared in In Writin

Samson Occom 1723-1792 Mohegan Pastor His fund raising trip to the British Isles 1765-1767 in the company of Nathaniel Whitaker that led to the founding of Dartmouth College. Part Three.

London, Northampton and Olney, June 1-14, 1766

Having spent some months in London, Occom and Wheelock were now ready to travel to other parts of the country. On June 1, Occom preached at the Barbican for General Baptist Charles Bulkley (1719–1797). For once the congregation was disappointingly small. In the afternoon, he preached for Richard Winter (c 1715–1799), assistant pastor to Thomas Hall (1687-1762) at the Independent church, Moorfields. There was a good congregation but Occom was left feeling quite weak. On Saturday, June 7, he travelled to Northampton. He preached there for the Baptist leader, John Collet Ryland (1723-1792). A large and attentive crowd gathered and at least one young man was converted. In the afternoon he preached in the meeting house courtyard to about 3000 people.

The next day, the great John Newton (1725-1807) came and took him to stay with him in Olney, thirteen miles south of Northampon. That evening, Occom preached at short notice to an overflowing crowd. We learn from Newton's diary that the text was Song of Songs 2:1 but much of the sermon was taken up with describing striking things that had taken place in America. In his diary, Occom noted both the piety and the poverty he saw in Olney. On the Tuesday, Newton walked him back north towards Northampton, stopping halfway, at Denton, for breakfast. Newton then walked home and Occom proceeded on horseback, arriving in Northampton about noon, where he dined with William Hextal (c 1711-1777) successor to Philip Doddridge (1702-1751) at Castle Hill Independent Church. Occom preached there that night. He lodged with Ryland and rose very early the next day to take the coach back to London.

London again, June 15-July 15, 1766

On June 15, Occom preached three times. Firstly, for Baptist Samuel Burford (d 1768), then for Joseph Pitts (1702-1788) and in the evening for the Presbyterians in Shakespeare's Walk, Shadwell. Following this, he supped with a Mr Ware. The next day he again went to see John Thornton in Clapham, staying overnight. On Tuesday morning, Thornton brought him home to his London lodgings. The next day, Occom met Andrew Gifford's nephew Joseph Gwennap (1730-1813), by this time a Baptist minister in Saffron Walden. On Thursday evening, June 19, Occom preached to a large congregation at Wesley's Foundry Chapel. On the Saturday, Occom and Whitaker travelled to Saffron Walden where they stayed at Myddylton House with Elizabeth Fuller, an influential member of the Independent church where Gwennap was pastor. On the Sunday afternoon, Occom preached well although he became ill once again. A collection was taken.

They returned to London the next day. Occom heard that stage players had begun to mock him in some of their plays. He counted it a badge of honour. Not all the opposition he received on the trip was received with the same sanguinity.

Dining with Samuel Savage the next day, they were visited by the Methodist Samuel Furley (c 1732-1795). On the Friday, Occom preached to the meeting of John Richardson (d 1792) an Anglican who had been an assistant to Wesley.

On Sunday June 29, he preached for the Independent Samuel Brewer (1724-1796) in Stepney. A collection was taken that amounted to the sizeable amount of £100. The excursion to Sheerness mentioned previously was taken the next week.

The following Sunday, Occom preached to a small congregation in St Paul's Alley for the General Baptist Francis Webb (1735-1815). The following week there were trips to Clapham to see Thornton and to Wimbledon where they stayed with Thornton's sister, Mrs Wilberforce, aunt to abolitionist MP, William Wilberforce (1759-1833). She took Occom back to London in her coach. In the afternoon he met a Jewish convert, Susanna Gideon (b 1731), with whom he enjoyed conversation. Converted through Lady Huntingdon, she was the daughter of banker Sampson Gideon (1699-1762). He also met two loyalist Americans, New York physician and politician, Sir James Jay (1732-1815) and Sir John Wentworth (1737-1820) from New Hampshire. The latter would secure the land and sign the charter for Dartmouth College in 1769. Wednesday, July 9 was an unsuccessful day of networking but the next day he and Whitaker were more successful at making contacts with ministers in Stepney and elsewhere. On Friday they called on Quaker Thomas Penn (1702-1799), second son of William, but he was not in. In a pathetic fallacy, it rained and thundered.

On the Lord's Day, July 13, Occom preached first at Deptford, Kent, for John Olding (1722-1785), an Independent. He then returned to London where he preached for Independent John Stafford (1728-1800) at a smaller meeting in Broad Street. After that, drinking tea with a Mr Cox he was told he was due to preach again and did. Sermons from this day survive. One is on 1 Timothy 6:12 Fight the good fight and an other on 2 Corinthians 5:17 In Christ he is a new creature.

Another sermon that survives from this period is on Matthew 22:42 Saying, what think ye of Christ? It begins

It Looks to me Some like a Dareing Presumtion, that I Shoud Stand before you this Day as a Teacher, What Can I Say to you, you that are highly Priviledg'd of the Lord of Hosts, to Whom God has done great and Marvelous things, you tha[t] are Lifted Within Sight of Heaven, as it were, in Point of Gospel Blessings, and you that are refin'd with Literature and kinds of Sciences Who am I Shoud that I Stand Stand before this Great Congregation this Day, I [that] am but a Babe in Religion that begun to think of it, as it were but Yesteday, and imperfect every way, I shall but Be-tray my Profound Ignorance in Speaking to before you- And what Shall I say for I have not the Wisdom of the Wise nor Knowledg of the Learned nor Eloquence of the Oratour - but I Wish Coud with Propriety Say to any one Poor Impotent Soul in this great Congregation, as Peter Said to a Poor Criple, Silver and Gold have I none But Such as I have I give thee In the Name of Jesus Christ of Nazareth, Rise up and Walk.

Hitchin, Luton and London, July 17-24, 1766

The next evening Occom preached to a small congregation for Gifford. On Thursday, July 17, they travelled to Hitchin by stagecoach. Arriving at about noon, they were warmly received. Occom lodged with a Mr Thomas and Whitaker with banker and lawyer William Wilshere (1754-1824), a deacon at the Baptist church. The next day they visited in Hitchin and on the Saturday made an excursion twenty miles south to Sopwell, where Occom preached to a small group.

The Lord's Day, July 20, was very busy. Occom preached in the morning at the Independent church for Edward Hickman (d 1781) and in the afternoon for the Baptist Samuel James (1716-1773). A post chaise was stationed at the church door and immediately after the service Occom was taken to nearby Luton, to preach to a large crowd for a Mr Hall. After that, he immediately returned to Hitchin, arriving around 10 pm. On the Monday they returned to London and spent the next three days taking leave of friends in the city before setting out for their tour of the country.

To be continued

Samson Occom Fundraising Trip to Britain Part 2

This article first appeared in In Writing

Samson Occom 1723-1792

Mohegan Pastor
His fund raising trip to the British Isles 1765-1767 in the company of Nathaniel Whitaker that led to the founding of Dartmouth College. Part Two.

London, February 11-23, 1766

On Tuesday, February 11, Occom and Wheelock dined with a London merchant and supporter Samuel Savage (d post 1775) and with Whitefield and his congregation in the chapel at a Love feast. On the Thursday, they met Quaker botanist and physician John Fothergill (1712-1780) but the cold and wet weather meant that they did not stay as long as expected.

Early the next morning, Whitefield took them to see more of “the religious nobility”, as Occom calls them. This time, leading Evangelical Anglican preacher, William Romaine (1714-1796) and the chaplain of the Lock Hospital, Martin Madan (1726-1790). They also met the German Pietist Friedrich Ziegenhagen (1694-1776), a court preacher. Occom speaks in the highest terms of Whitefield and his unwearied efforts to be a blessing to them, calling him “a tender father” and “… a Spiritual Father to thousands and thousands”. He describes how Whitefield's home was surrounded daily by people in need – the poor, the sick and injured, widows and orphans. He prays for God's blessing on him.

On the Sunday, Occom preached for the first time in England - to a large congregation gathered in Whitefield's Tabernacle on Tottenham Court Road. He clearly counted it a very great privilege. The next week they visited the Baptist pastor Andrew Gifford (1700-1784) with whom they dined.

On the evening of February 23, they dined with yet another Whitefield supporter, wool merchant Robert Keen (d 1793). From there they went on to a funeral where Whitefield preached and led in prayer. After that, Smith introduced Occom to the Bishop of Gloucester, William Warburton (1698-1779) who was keen for Occom to take Anglican orders but was told that he had been ordained six years before among dissenters! It was then on to the Independent Dr Samuel Chandler (1693-1766) the uncrowned patriarch of dissent, who urged caution over Whitefield but was generally positive.

On Sunday, February 23, they heard Welshman, Howell Davies (c 1716-1770) at Whitefield's Tabernacle in the morning and Dr Gifford in the evening. They stayed with Gifford that night. In the next week they met again with Savage and the leading Independent minister and lecturer Dr Thomas Gibbons (1720-1785). On the Thursday, Occom preached at the Independent church, Moorfields, where John Conder (1714-1781) a tutor at the Mile End Academy was pastor. After the meeting, they dined with a man referred to as Randall, possibly the Scots Presbyterian Thomas Randall Davidson (c 1747-1827).

Sickness and recovery, February 24-April 15, 1766

Soon after this Occom fell seriously ill and there is no diary entry until March 11, when he tells us that Whitaker had inoculated him against smallpox somewhere near Whitefield's Tabernacle. It was not until April 1 that Occom had properly recovered. He appreciated the many visits received during that time but was in something of a delirium through it all.

He finally finished his course of medicine on the Lord's Day, April 6. That day he was visited by Methodist leader Selina Hastings, Countess of Huntingdon (1707-1791) who was converted through Wesley but became a follower of Whitefield. Occom was suitably aware of who he was meeting. After this, meetings continued with a visit to a woman called Webber the other side of the Thames and with a man called Weeks for a meeting at the Lock Chapel. On the Sunday, he preached for Dr Chandler but was taken ill during the sermon.

Still in London April 18-May 31, 1766

On Wednesday, April 16 they dined with the influential Seventh Day Baptist Samuel Stennett (1727-1795) pastor at Little Wild Street, who became a supporter from this time. They were with him again for breakfast a week later. On April 24, they were with Conder again, then long serving Independent minister, Samuel Brewer (1724-1796) in Stepney, where the largest London congregation of dissenters met. He became another strong supporter,

Occom preached for Whitefield once again midweek and, on April 27, at the Presbyterian church, Little St Helen's, Bishopsgate and at the Baptist church, Devonshire Square. On Monday, April 28, it was more visiting. Publisher Charles Dilly (1739–1807) gave him some free books. He dined with dissenting minister, Joseph Barber (1727-1810) then went with Whitaker to a church where Whitaker baptised a child for the minister, Mr Bailey.

On April 30, they met Archbishop of Canterbury, Thomas Secker (1693-1768). Secker had been brought up as a dissenter and had trained as a medical doctor. Occom found him agreeable and friendly. That evening he again addressed a crowded Tabernacle for Whitefield. The next day, Stennett introduced them to the Archbishop of York, Robert Hay Drummond (1711-1776) also friendly and sympathetic. Later that same day they were with another sympathiser, Arthur Onslow (1691-1768), many times speaker of the House of Commons. Despite these apparent encouragements it all came to nothing and Occom would later write

Now I am in my own country, I may freely inform you of what I honestly and soberly think of the Bishops, Lord Bishops and Archbishops of England. In my view, they don't look like Gospel Bishops or ministers of Christ.

Lord's Day, May 4, Occom preached again for Joseph Barber and in the evening to a large crowd for a Baptist by the name of Britton. The next day Stennett introduced them to more potential supporters but these visits were less satisfactory. Thankfully, they had good fellowship with Sir Charles Hotham (1735-1767), who had already given a generous gift. He spoke freely and willingly of the Lord Jesus. On Wednesday, May 7, a meeting was arranged with ministers and others at the Barbers Hall in the city and many proved to be sympathetic. The next day they travelled down to Clapham, then in the countryside. Again, some were sympathetic, others not so.

On the Lord's Day, May 11, Occom preached to a large congregation in Stepney for Brewer and in the evening for a Mr Shillon. On the Monday and Tuesday they revisited Onslow and Savage and on the Wednesday dined with a man called Morrison. Thursday, May 15, they were in Clapham again to dine with merchant and philanthropist John Thornton (1720-1790), with whom Occom was very impressed. Thornton became an important member of the English Board.

The next day Occom preached for a man called Clark or Clarke. This was probably William Nash Clarke (1732-1795) who was converted under Whitefield but became a Baptist and joined the Devonshire Square church. In 1761 he became pastor of Unicorn Yard, after studies under Dr Stennett. Clarke himself trained several men for the ministry before, in 1786, removing to Exeter, where he spent his final years. He was a man of great piety and probity and strongly opposed to antinomianism. On the Saturday, Occom made a second fruitless visit to an unsympathetic man called Jackson, probably the colonial agent Richard “omniscient” Jackson (c 1721-1787).

On the Sunday, Occom preached for the Baptists again – Gifford in the morning, Stennett in the evening. Wednesday, May 21, was marked by another visit to the Anglican Romaine, who Occom felt spoke very willingly and naturally about the things of God. They travelled into town in a coach together. The General Baptist Charles Bulkley (1719–1797) then took him to meet about twenty Baptist ministers with whom he dined before returning home.

On Thursday, May 22, Occom was at the home of a Mr Skinner from where he went to a meeting probably with the Independent minister, Thomas Toller (c 1732-1795) and his family. Toller preached. Back home, they heard a horrible story of a couple killed when their coach overturned and they were hit by a cart. That evening Occom was very ill again. It was another week before he was well enough to go out once more.

To be continued

Samson Occom Fundraising Trip to Britain Part 1

This article first appeared in In Writing

Samson Occom 1723-1792 Mohegan Pastor

His fund raising trip to the British Isles 1765-1767 in the company of Nathaniel Whitaker that led to the founding of Dartmouth College. Part One.

Between February, 1766 and the end of 1767, a native American Presbyterian preacher called Samson Occom (1723-1792) travelled extensively in England, Scotland and Ireland, preaching between 300 and 400 sermons and drawing large crowds almost everywhere he went. He raised over £12,000 (over £1.5 million today) for a project back in New England from where he and his companion, the Congregational minister Nathaniel Whitaker (1730-1795) had travelled.

Occom was a member of the Mohegan (not Mohican or Mohawk) tribe and was said to be descended from a leading chief called Uncas. Occom was converted in the revival now known as the first Great Awakening. He heard the gospel when he was 16 or 17 and began studying theology shortly after at a school led by Congregationalist minister and educator, Eleazar Wheelock (1711-1799).

Occom was there for four years and by the end of that time had learned to speak good English and familiarise himself with Latin, Greek and Hebrew.

From 1747-1749, he worked under and studied with Congregationalist minister, Solomon Williams (1700-1776) in New London, Connecticut. Occom went on to become a teacher, a preacher and an arbitrator among the Montauket Native Americans of Montauk, Long Island. He married a Montauket woman called Mary Fowler (1726-1792), who had been a school pupil under him. They had many children.

He was officially ordained on August 30, 1759, by the presbytery of Suffolk. He was never paid the same salary as white preachers, although this had been promised. He was given a supplementary stipend by The Society in Scotland for Propagating Christian Knowledge but he and his family lived in poverty for much of his life.

In 1761 and 1763, Occom travelled to preach to the Six Nations of the Iroquois in upstate New York and saw converts. He then returned to teach at Mohegan, Connecticut, near New London. He mediated in conflicts between colonists and Native Americans, as he was very familiar with colonist culture and was recognised by Native Americans as a leader.

Meanwhile, Wheelock established an Indian charity school in Lebanon, Connecticut in 1754 with a legacy from Joshua Moor and others. In 1763-1765 the great evangelist George Whitefield (1714-1770) made his sixth and penultimate visit to America. He visited New London, Norwich, Lebanon and Moor's school and met Occom. Whitefield was one of the instigators of the trip across the Atlantic. It had long been felt that a trip to Old England could raise a good deal of cash to support education among native peoples and on Occom's return to Mohegan, Wheelock persuaded his former pupil to be the man, with Whitaker, to do the fundraising that was felt to be necessary.

Boston to Brixham Dec 23, 1765-Feb 6, 1766

Occom kept a diary that covers much of the early part of the trip. There we learn that he said a warm farewell to his family on Thursday, November, 21, 1765, and headed to Boston, Massachusetts, where he arrived on the afternoon of November 23. He stayed with a watchmaker called Moses Peck (1717-1801). Whitaker arrived in Boston on November 27, but it was not until Monday, December 23 at around 9.30 am that the two left New England. They sailed on the 70 ton sloop, The Boston Packett captained by John Marshall (d 1768). They paid 15 guineas, a reduced rate thanks to the generosity of one of the owners, wealthy Boston merchant, John Hancock (1736-1793). Their fellow travellers were the Boston merchants, Thomas Bromfield (1733-1816) and John Williams (d 1791).

The passengers got on well during their six week trip, daily worship taking place throughout with sermons every Lord's Day. Occom was thankful to God for the generally favourable winds experienced, with only three short spells when strong gales prevailed and a short period, 500 nautical miles off Lands End, when moderate easterly winds delayed them. Though it was winter, they had quite warm weather most of the voyage.

They first caught sight of England about 10 am, Lord's Day, February 2, 1766. The next day, just after sunset, they disembarked at Brixham, Devon, being ferried to the shore in a fishing boat. They spent a night at the home of an unnamed widow, then made an early start for Exeter on horseback, going on to Salisbury, Wiltshire, by coach. Despite the cold weather, they reached London by the evening of February 6, having covered some 200 miles in just three days.

London, February 7-10, 1766

In London, they stayed first with London merchant and dissenter Dennys DeBerdt (1694-1770). Of Dutch descent, in 1765 he had been elected London agent of the Massachusetts Assembly, having already served as agent for the Connecticut and Delaware Assemblies. DeBerdt was a strong supporter of Whitlock but Whitaker would later grow distrustful of him. The next day their old friend and supporter John Smith (d 1768), an affluent Boston merchant, visited. He made regular trips to London and had arrived there in July 1765. He would die before returning to Boston. Smith had been a supporter of Whitefield since the 1740s and it is he who took Occom and Whitaker to him at this time. Whitefield took them in his chaise to the house of a sympathetic but unnamed friend.

They spent a quiet weekend at Whitefield's, then on the Monday, he introduced them to the man who would later give his name to the college begun with funds raised by Occom and Whitaker, philanthropist William Legge, better known as Lord Dartmouth (1731-1801). Whitefield also took them to see another aristocrat, the elderly and pious Lady Hotham (1696-1771) widow of Charles Hotham (1693-1738).

Sightseeing and leisure

The church going of some, the evident profanity of others, the beggars and the sheer noisy busyness of the place all grabbed Occom's attention.

Although most of the time went on networking, there was time for sightseeing. On February 12 they spent a day riding and the next day went with Whitefield to see Parliament. Later they crossed Westminster Bridge and visited Greenwich Hospital, then a rest home for retired naval personnel.

February 17 was a rest day and the next day, they were at the palace where they saw King George III (1738-1820) in his robes of state and royal crown, escorted by his horsemen and musicians headed to Parliament. Occom was clearly very impressed but eager to remind himself that there is much greater glory in heaven where the King of kings reigns. Later in the day they again visited Dartmouth and dined with him. That same day they made visits to Westminster Abbey and Bedlam, the lunatic asylum, long considered an appropriate place for tourists. Occom says nothing about what he saw there.

Thursday, February 20 appears to have been the official birthday of Queen Consort Charlotte (1744-1818). Occom and others went to St James's Palace but were a little late so did not see as many royals and nobles as had been hoped. Occom's reflections this time run on the lines of the great contrast between rich and poor and the way so much will be reversed in the world to come. The next day it was time to see the Tower with its menagerie of lions, tigers, leopards and wolves and other impressive sights such as the armoury.

On Monday, June 30, Occom went up river with John Smith to Sheerness on the Isle of Sheppey. They went by river to Gravesend then by coach to Chatham before arriving in Sheerness by water. The next day they bathed in the sea. Occom was pleased with the scenery but sobered by the sight of criminals swinging on yardarms all along the river. On the Wednesday, they did the return journey in rain and thunder, reaching London about six.

On Tuesday, July 17, they dined with the Baptist minister and numismatist Andrew Gifford (1700-1784). They went on to a meeting with American loyalist Sir James Jay (1732-1815) and to see the curiosities of a certain Mr Person.

To be continued

The God of Order

The Bible reveals God's many wonderful attributes. It speaks of his love, his power, his eternity. In 1 Corinthians 14:33 Paul tells us that God is not a God of confusion but of peace. This comes out, for example, in what the Bible says of creation. Chaos becomes order. In the Trinity, although the three persons are equal, there is definite order in the Godhead.

All around us there is evidence of a marvellous orderliness from God. That is why even in a Jackson Pollock painting some order may be discerned! In 1 Corinthians 14:40 Paul draws a practical conclusion from this fact. In meetings for worship everything should be done in a fitting, dignified, decent way.

The application is not limited to meetings. It applies to the whole of life. All the great advances in science and civilisation have come in the train of organisation and order. Of course, great things are sometimes discovered by accident, but it is the methodical, orderly person who sees their importance.

This is an appropriate thought for the beginning of a new year. It is true that there is something slightly artificial about marking a new year but it is a fact that God made this world to orbit the Sun every 3651/4 days. He gave it a moon that takes 291/2 days to orbit earth. He makes the earth revolve on its axis to mark a day. These are not accidents. The stars were given to mark the passing seasons.

Further, by direct command, God has ordained that there should be seven days in one week and that one day should be different from the other six and kept special in his honour. Part of the indignity of drunkenness, serious illness and sometimes old age is befuddlement as to the passage of time.

All this leads us to stress certain important practical truths which should always be remembered.

1. Take note of the passing years. It is right and Christian to mark the change from 1995 to 1996. It is true that it is not exactly 1996 years since the Lord's coming nor is there a command from God to keep track of how much time has elapsed since his coming. It is surely laudable, however, to write 1996 AD (not 1996 CE as some would have it). Better still 'The year of God's grace 1996'. We affirm that history is linear not circular, finite not infinite.

2. Take note of the passing months. Under the Law the Israelites were encouraged not only to count the years (Jubilee, etc.) but months were also marked by new moon festivals and other seasonal feasts. We are no longer under such laws but it is good to see each new month as a mark of God's favour and a fresh opportunity to serve him.

3. Remember the Lord's Day. Again, although believers are not obliged to keep Old Testament Sabbaths, all orthodox Christians recognise the need to keep one day in seven special. We may disagree on details but we all recognise that the Lord's Day is a special day to be kept, as far as we can, separate to God. It is sad to see many Christians today failing to make progress, largely because they fail to take advantage of this means of grace.

4. Live one day at a time. In Psalm 90 Moses prays that the Lord will teach us to number our days aright. Some people today live such chaotic lives they can hardly distinguish one day from another. Night and day merge in a single stream. Genesis 1 teaches us that there is a distinction between day and night. This is best observed by sleeping at night and working for God's glory by day. That is not the regular privilege of some who may read this. We will all experience sleepless nights at some stage in life. However, let us not forget the norm.

Further, take one day at a time and leave the next to worry about itself. Fill each day not with idle day dreaming but with living for the Lord. Daniel was a busy man but three times in the day were marked off for prayer to the Lord. The psalmist prayed seven times a day! Let us at least begin with prayer and the Word. The Jews divided their day into three watches of four hours each: sunrise, the heat of the day and the cool of the day. We think more of morning, afternoon and evening. Organise each day carefully and use each part to God's glory.

One period where a lot of time can be wasted for some is between 4 pm and 7 pm which may not fit firmly into afternoon or evening. Watch out! Plan ahead, yet be flexible. Study the way our Lord conducted himself.

In conclusion, let me mention some more general principles.

• Be alert to the providence of God. Look to the Lord for guidance.

• Get your priorities right. Do not fall under the tyranny of the urgent. Be like Mary not like Martha and make the most of every opportunity.

• Ecclesiastes 8:5, 6 informs us that everything has its proper procedure. This is true of everything from painting a door, doing the laundry or shaving your face, right through to preparing and preaching a sermon, comforting the bereaved and praying to God. Much time and effort will be saved when we learn and practice such procedures.

• Finally, do not forget to do all you do in a dignified and beautiful way. Daniel Defoe's Robinson Crusoe on his desert island not only kept a careful note of the date but also dressed for dinner! This was not eccentricity but an awareness of the God of peace and order. May we be aware of him too throughout this coming year.

This article appeared in Grace Magaine in 1996