Beddome Sound on the Trinity

In an essay on Particular Baptist at the Salters Hall debates Stephen McKay notes

The Baptist Catechism and Benjamin Keach's The Child's Delight were republished throughout the 18th century, while Benjamin Beddome's A Scriptural Exposition of the Baptist Catechism (1752, second edition 1776) and John Sutcliff's The first principles of the oracles of God (1795) communicated the Trinitarian theology of the Confession. Besides Stinton's catechism, which was an attempt to use only Scripture verses to answer catechism questions, the others emphasize the oneness of God and the equality of three distinct persons. Keach's catechism for children stated that there is one eternal, holy and true God and that there are three persons in the Godhead. The Baptism Catechism used the terms 'three persons in the godhead, the Father, the Son and the Holy Spirit and these three are one God, the same in essence, equal in power and glory. Beddomeemployed the term 'being' to express that he is an infinite, eternal and unchangeable being. Within this one being there are 'three persons in the godhead ... these three are one God, the same in essence, equal in power and glory.' Additionally, Beddome expressed the distinct personhood of each divine subsistence and that each person is eternal with no superiority or inferiority. Sutcliff's catechism agreed with Beddome, stating in answer 11 '[T]he one living and true God does subsist in three distinct persons, bearing the names of Father, Son and Holy Spirit.'

He also has a footnote saying

These catechisms were advertised and promoted in many of the association letters. The Western Association circular letter for 1771, 1775, 1776, 1777, 1780 and 1781 advertised the Baptist Catechism and/or |Beddome's Catechism. The Northampton Association circular letter for 1777 stated that the doctrines in the Baptist Confession and Catechism are of utmost importance to being churches of Christ. The Northampton Association circular letter for 1779 promoted the Baptist Catechism and Beddome's Catechism encouraging them to chatechise their children and to print the articles of the association. The Midland Association Circular Letter of 1783 exhorted churches to use Beddome's Catechism and read it once every month. The full title of the Baptist Catechism claimed that it is agreeable to the second London Baptist Confession.

References to other writers in Sermons 4

In Volume 4 of his published sermons (Short Discourses Vol 4) Beddome makes reference to these sources

4:6 1 Thessalonians 5:17 Pray without ceasing

The Baptist Catechism (1693)

What is prayer? Prayer is an offering up our desires to God, by the assistance of the Holy Spirit, for things agreeable to his will, in the name of Christ, believing, with confession of our sins, and thankful acknowledgments of his mercies.

Early on Beddome says

We have a beautiful and comprehensive description of this sacred duty in our Catechism. Prayer say the Compilers of that excellent compendium is the offering up of our desires to God. It is the act of a needy indigent creature seeking relief from the fountain of mercy.

He then quotes the other parts of the catechism answer as he goes on.

Also at the end of the same sermon he quotes the martyr Richard Roth (d 1557)

It was the advice given by one of the martyrs to a friend in Queen Mary's time "Pray pray pray" and there are few good men but who in their last hours have reason to wish that they had prayed more.

4:7 1 Thessalonians 5:18

John Bradford (1510-1555)

I have no quarrel with the queen. If she release me I will thank her, if she imprison me I will thank her, if she burn me I will thank her.

As a holy martyr said of queen Mary "If she release me I will thank her if she imprison me I will thank her if she burn me I will thank her so should every believer say of God". Let him do what he will with me I will still be thankful.

4:12 1 Thessalonians 5:22

Benjamin Franklin (1706-1790)

God only can set bounds to it saying to a raging lust as he did to the raging sea. Hitherto thou hast gone but thou shalt go no farther. Seeming evils make for real ones as in cleaving of wood, the lesser makes way for the greater. He who sups up the broth will by and bye taste of the meat. An ounce of prevention is worth a pound of cure. 

The first saying bhas not been traced but the second was collected by Franklin in 1736

4:14 Luke 22:48

William Shakespeare (1564-1616)

There is something in this like the words of Caesar to Brutus, when aiming a dagger at his heart ...

4:15 Acts 1:25

John Milton (1608-1674) Paradise Lost (Book 1 l 61ff)

A dungeon horrible, on all sides round

As one great furnace flamed, yet from these flames

No light but rather darkness visible

Served only to discover sights of woe,

Regions of sorrow, doleful shades where peace

And rest can never dwell, hope never comes

That comes to all; but torture without end

Still urges and a fiery deluge, fed

With ever burning sulphur unconsumed.

4:19 Zechariah 3:2

John Chrysostom (*)

St. Chrysostom calls this a greater miracle than the darkening of the sun, the trembling of the earth, or the rending of the veil of the temple. Surely this is also a brand plucked out of the fire .

Communion

In his Scriptural Exposition of the Baptism Catechism, we read

Quest CIII Who are the proper subjects of this ordinance? [Communion]

Ans They who have been baptized upon a personal profession of their faith in Jesus Christ and repentance from dead works (Beddome, A Scriptural Exposition of the Baptism Catechism by Way of Question and Answer, 2nd edn, corrected [Bristol: W. Pine, 1776, originally published 1752], 169).

There have been some assertions that, in later years, Beddome embraced mixed communion (B.R. White, “Open and Closed Membership Among English and Welsh Baptists,” Baptist Quarterly 24.7 [July 1972], 332; cf. Naylor, Calvinism, Communion, and the Baptists, 54).

Exposition of the Catechism Commended in the West

A second edition of the exposition of the catechism appeared in 1776. It was commended in the circular letter of the Western Association.

The churches are desired to take notice, that at their repeated request, a new edition is printed of that excellent little body of divinity, A fcriptural exposition of the Baptift catechism, by our Brother B. Beddome, it having been long out of print. And as the reprinting this CATECHISM will be attended with a very considerable expence to the author, it is hoped the several churches will take a competent number of them to keep by them for future as well as prefent use, as the author will not otherwise be indemnified for the expence he is necessarily put to by this labour of love.

In 1771 the same Association had added an NB to its circular letter as ollows

N. B. Those churches that are in want of Beddome's Baptift Catechism, which has long been out of print, are desired forthwith to send orders for any number of them they are willing to take, to the Rev. Hugh Evans, Bristol; that another edition of that useful work may be speedily obtained, should there be a sufficient number subscribed for to defray the expence.

Library Resources for the book

Beddome's one tome was his expansion of the Baptist Catechism. Among resources available in his Library for the task would be the following

106. (1) An abridgement of the late reverend Assemblies Shorter catechism by Thomas Lye 1621-1684 from 1662 bound with

(2) The shorter catechism composed by the reverend Assembly of Divines 1660 and with

(3) A brief and easie explanation of the Shorter catechism by John Wallis 1616-1703 

121. An explanation of the shorter catechism, compos'd by the Assembly of Divines at Westminster, 1647 by Thomas Lye 1621-1684 from 1676

216. A short explanation of the Assembly's shorter catechism, in a most familiar way. ... By W. N. Pastor of a congregation in Ipswich. ie William Notcutt 1672-1756

271. Rich jewel of Christian divinity by Immanuel Bourne 1590-1672

319. A plain method of catechizing: with a prefatory catechism, shewing, ministers parents masters ought to be teachers of the first principles of Christian doctrine by Thomas Doolittle 1632?-1707

331. William Fenner's Catechism on the Creed, Lord's prayer, and X. Commandments annexed to his Works.

Exposition of the Catechism commended

This paragraph is found in

An Exhortation to the Religious Education of Children: being a circular letter from the Elders and Messengers of the several Baptist Churches, meeting at Aulcester [and elsewhere, i.e. the Midland Association] ... met in association at Bromsgrove ... June 11 and 12, 1783. Prepared by James Butterworth. [Republished by the Philadelphia Baptist Association, together with the circular letter of the Baltimore Baptist Association for 1795 on "strong and weak faith," written by John Davis.]

Train up your children in the knowledge of all the doctrines and duties of the Chriſtian religion. They who neglect this, neglect one great part of their duty in the education of their children. As the gospel is the greatest blessing mankind is favored with in this world, it is the duty of every parent to train up his children in the knowledge oſ it, to the utmost of his power. To this end, teach your children the Catechism, which contains a summary of the Christian religion. Take care that this short compendium be well fixed in their minds, memories and judgments. Furnish them with proper reaſons and arguments ſor what they are taught to believe and practise. Get Mr. Beddome's Exposition of the Catechism, and make them read it over once every month through the year. This, with a divine blessing, will prove an excellent method to ground your children in all the fundamentals oſ religion, and make them "wise unto salvation, through ſaith in Christ Jesus;" which is the hearty, sincere desire oſ your brethren in our dear Lord.

Printers of the Catechism

The first edition of Beddome's Catechism in 1752 was published by John Ward in London. John Ward (c 1679–1758) was the son of a Baptist minister, also John Ward, and was an English teacher, a supporter of learned societies, and a biographer, remembered for his work on the Gresham College professors, of which he was one. He has an entry in the ODNB and Wikipedia has this here. Also see this article here and this one too. This is probably the wrong Ward, however. The Ward we want is the son of Aaron Ward, mentioned in a later blog.

By 1776 Ward was dead and for the second corrected edition Beddome turned to a Methodist in Bristol, William Pine (1739-1803) printer first of the Bristol Chronicle (from 1760) and then the original printer of the Bristol Gazette (from 1767). A Methodist he had a large business in Wine Street, Bristol. He was associated at one point with the Quaker Joseph Fry (1728-1787) of chocolate fame when Fry turned his attention in 1764 to type-founding, following the success of John Baskerville. Their new type may be traced in several works issued between 1764 and 1770. In 1774 Pine printed at Bristol a Bible in a pearl type, asserted to be ‘the smallest a bible was ever printed with.’ To all these editions notes were added to escape the penalty of infringing the patent. In 1776 Pine published Beddome's catechism but in 1777 the firm became J Fry and sons, reprinting octavo and folio Bibles and Pine subsequently withdrew entirely. Pine was John Wesley's printer until by 1775 Wesley found him too much of a Calvinist and pro-American independence. He married three times and had children. His second wife (from 1790) was Elizabeth Owen. His third wife outlived him.

Catechism Book on sale (2nd ed)

A notice on the Internet now removed was as follows:

A Scriptural Exposition of the Baptist Catechism By Way of Question and Answer.

Second Edition, Corrected. 8vo. [153 x 91 x 12 mm]. 192pp. Contemporary binding of canvas over pasteboard, the spine lettered on two later black labels. (Upper joint split, but cords holding, worn at the edges). Stock no. ebc3224.

Bristol: by W. Pine, 1776.

£500

The first edition of 1752 is known only from a single copy, at Regent's Park Oxford. This second edition is recorded at nine locations, but there is only one in the USA, at Andover Newton Theological School.

Benjamin Beddome (1717-1795) was pastor at the Baptist Church in Bourton on the Water, Gloucestershire, from 1740 until his death. He wrote over 800 hymns, which were published as Hymns Adopted to Public Worship or Family Devotion in 1818. In 1770 he was awarded an MA by Providence College in Rhode Island in recognition of his literary gifts.

With a neat ink inscription inside the front cover: "G.P. Hinton the 28th May 1804. The Gift of his very Dear Friend the Rev. Dr Ryland. Note this Book is very useful to Ministers & Students to the Ministry for here they may look for Answers in Scripture Language to whatever questions they are answered on whatever subject they may be upon".

(Hinton appears to have been a Unitarian who was once a minister of a west country church but then went into the legal profession in Bristol.)

Reynolds on Beddome's Catechism

In an American edition of Beddome's Catechism in 1849 J L Reynold's introduces Beddome then the original Catechism by Keach or Collins. He also says

It is scarcely necessary to say any thing in praise of Beddome's Exposition. The judgement of his brethren has been so often expressed in its favour, and their appreciation of its value so substantially evinced by repeated editions of the work, that its character may be considered as permanently established. Its plan is excellent. The answer to each question is given in the language of scripture; so that while the learner is taught the great truths of the Christian system, he is, at the same time, made familiar with the proof texts, upon which they rest. Some of these texts, indeed, are not the most apposite; they are not such as I should have employed; but, in discharging the humble duties of an editor, I have not deemed myself at liberty to introduce any changes into the work, and have, therefore, left them as I found them. This circumstance, however, does not detract from the general merit of the Exposition. It is eminently worthy of the attention of all who are engaged in imparting or receiving religious instruction, and will prove a valuable auxiliary to parents, Sunday-school teachers, and even ministers of the gospel. Nowhere else will they find, within so small a compass, a more clear and comprehensive exhibition of the "doctrine of Christ."

Preface to Catechism

This is the preface to Beddome's Catechism

The Paedobaptist churches having been long furnished with many useful and instructive expositions of their catechism, and something of the same nature being greatly wanted amongst those of the Baptist persuasion, I was at length induced, by the pressing solicitations of many of my friends, to compose the following, in imitation of Mr Henry's, which was published with great acceptance several years ago.

When we consider the melancholy state of those churches and families, where catechising is entirely thrown aside, how much many of them have degenerated from the faith, and others from the practice of the gospel; little need to be said in vindication of this exercise to those, in whom a zeal for both still remains, and I hope will be ever increasing. May the great God smile upon this faint attempt for his glory, and may that church especially, to which I stand related, accept it as a small acknowledgment of their many favours, and a token of the sincerest gratitude and affection, from
Their willing, though unworthy servant in the gospel of our Lord Jesus,

Benjamin Beddome

Burton upon the Water

February 27, 1752

18th Century Trinitarianism

An article here says

By and large the Trinitarianism of the Nicene Creed remained unchallenged until the eighteenth-century Enlightenment. Even during that most tumultuous of theological eras, the Reformation, this particular area of Christian belief did not come into general dispute, though there were a few, like Michael Servetus (1511–1553) in the sixteenth century, who rejected Trinitarianism for a unitarian perspective on the Godhead. In the rationalistic atmosphere of the eighteenth century, however, the doctrine was heavily attacked and ridiculed as illogical. During this period the English-speaking world saw the re-emergence of Arianism, the heresy of the fourth century which affirmed the creaturehood of Christ, as well as the rapid spread of Unitarianism. By the early nineteenth century the doctrine of the Trinity “had become an embarrassment, and the way was open to dismiss it as a philosophical construction by the early church.”
Orthodox response to this attack on what was rightly considered to be one of the foundational truths of Christianity was varied. In certain evangelical circles the doctrine was an essential part of catechetical instruction. In 1752 Benjamin Beddome (1717–95), the pastor of a Calvinistic Baptist work in Bourton-on-the-Water, Gloucestershire, drew up A Scriptural Exposition of the Baptist Catechism by Way of Question and Answer. This catechism basically reproduced the wording and substance of an earlier catechism written by the seventeenth-century Baptist Benjamin Keach (1640–1704), but added various sub-questions and answers to each of the questions in Keach’s catechism. The Scriptural Exposition proved to be fairly popular. There were two editions during Beddome’s lifetime, the second of which was widely used at the Bristol Baptist Academy, the sole British Baptist seminary for much of the eighteenth century. In the nineteenth century it was reprinted once in the British Isles and twice in the United States, the last printing being in 1849.
To the question, “How many persons are there in the Godhead?,” Keach’s catechism gave the answer, “There are three persons in the Godhead, the Father, the Son, and the Holy Ghost, and these three are one, the same in essence, equal in power and glory.” Beddome faithfully reproduces this question and answer, but then adds five paragraphs of questions and Scripture texts as a further delineation of the subject.
(1) In the opening paragraph he argues first for the triunity of God from such passages as Genesis 1:26, where we have the statement “Let us make man” (KJV), and the Comma Johanneum, as 1 John 5:7 in the KJV is known. The latter verse is an unfortunate choice since this text is undoubtedly spurious. Then, on the basis of Psalm 110:1 and John 14:26, Beddome affirms the distinct personhood of the Son and the Spirit respectively. This train of argument logically raises the question, “May it with any propriety then be said, that there are three Gods?” To this Beddome answers with a resounding, “No,” and in support of his answer he cites
Zechariah 14:9 (KJV): “There shall be one Lord, and his name one.”
(2) The next paragraph adduces texts where both the Son and the Holy Spirit are referred to as God. “Is the Son called God? Yes. Who is over all God blessed for evermore. (Romans 9:5). Is the Spirit called God? Yes. Why hath Satan filled thine heart to lye to the Holy Ghost, thou hast not lyed unto men but unto God. (Acts 5:3–4).” As we have noted above, there are a number of texts that Beddome could have cited as proof that the New Testament calls the Son “God.” With regard to the Spirit, though, apart from this passage from Acts there is no clear attribution of the title “God” to the person of the Spirit in the New Testament.
(3) The divine attributes and activities that the Spirit and the Son share with the Father and are the sole prerogative of a divine being are the subject of the third paragraph.
Is the Son eternal as well as the Father? Yes. Before Abraham was, I am, (John 8:58). Is the Spirit eternal? Yes. He is called the eternal Spirit, (Hebrews 9:14). Is the Son omnipresent? Yes. Where two or three are gathered together in my name there am I, (Matthew 18:20). Is the Spirit so too? Yes. Whither shall I go from thy Spirit, (Psalm 139:7) Is the Son omniscient? Yes. Thou knowest all things, (John 21:17). And is the Spirit so? Yes. He searcheth all things, (1 Corinthians 2:10). Is the work of creation ascribed to the Son? Yes. All things were made by him,(John 13). Is it also ascribed to the Spirit? Yes. The Spirit of God hath made me, (Job 33:4). And is creation a work peculiar to God? Yes. He that hath built all things is God, (Hebrews 3:4).
(4) The fourth paragraph seeks to prove the deity of the Son and the Spirit from the fact that both of them are the object of prayer in the Scriptures. To show this of the Son is relatively easy, and Beddome can refer to a passage like Acts 7:59 (KJV), where Stephen, the first martyr, prays, “Lord Jesus, receive my spirit.” To find a text where the Spirit is actually the object of prayer is far more difficult. Beddome cites Revelation 1:4, where the “seven spirits,” which Beddome rightly understands to be a symbolic representation of the “one holy and eternal Spirit,” are included along with God the Father and Jesus Christ in a salutation to the seven churches in Asia Minor. As we have noted above, this passage clearly has significant Trinitarian import. But it does not really serve Beddome’s purpose, for a salutation is simply not equivalent to a prayer.
(5) The fifth and final paragraph gives further scriptural support for the fact that there is a plurality within the Godhead. “Are divine blessings derived from all three persons in the Godhead? Yes. The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all (2 Corinthians 13:13). Have each of these their distinct province in the affair of man’s salvation? Yes. Thro’ him we both have access by one Spirit unto the Father (Ephesians 2:18).”

More Hester on Beddome

Hester goes on to say:

Benjamin Beddome was a poet, a teacher and a preacher. His beautiful hymns are familiar to all. There is a singular sweetness and a delightful melody in his songs. Most of his hymns seem to have been composed in connection with his sermons, and sung after the sermon was delivered. This method of gathering up the contents of the sermon in a poetical form has been adopted with considerable effect by some modern preachers. Some who visited Devonshire Square in Mr Hinton's days, were highly delighted with the manner in which he sometimes embodied the leading ideas of the sermon in the closing hymn.

Mr Beddome published a "Catechism of Divinity." This work was based on his own catechetical teaching, a work of which he was very fond, and in which he excelled. Mr Beddome took great interest in the young, and often dwelt on the importance of parental instruction. One of his most striking sermons is on the text, Train up a child in the way he should go, etc. Prov 22:7. This sermon contains many judicious counsels to parents and instructors of youth:

"Having laid the foundation of their future improvement," he says, "in the first principles of religion, we must proceed to train them up in all the relative and social duties, both towards God and man, encouraging them to pray for what they want, especially to call upon the Lord in the day of trouble, and to praise Him for all their mercies and deliverances.'

"Many parents," he says, "betray their children into the awful sin of lying, by abrupt and severe interrogations, which afford sufficient intimation to the offender that if the evil be discovered it is to be visited with punishment; and to avoid this a habit of prevarication is fatally established." "Wicked parents are their children's corruptors, and therefore are not fit to be their correctors."

"By avoiding everything capricious, and maintaining a steady and well-regulated authority, some parents can do more with a word or look than others can do with the hardest blows."

"Religious instruction may begin too late, but it can scarcely begin too soon ; it is out of the mouth of babes and sucklings that God ordaineth praise."

"Give all your instructions with gentleness and tenderness. Consider the different capacities of children, and lead them on as they are able to bear it, as Jacob did his flock, and as Christ did His disciples."

"Do not overburden them with religious duties and services, as some have done, till being surfeited with piety, they have afterwards rejected it with scorn. A yoke that is rigorously imposed will gall the neck of him that wears it, and like Ephraim he will wait his opportunity to cast it off. When a parent gives his children the austerities of religion, instead of meekness, gentleness, and kindness, he offers him a stone instead of bread. Religious instruction should as much as possible be given in the form of similitudes, or by any other means that may render it inviting and alluring; and care must be taken not to urge it too frequently or unreasonably, lest their souls should loath the heavenly manna."

Beddome's sermons were published after his death in eight small volumes. (An octavo volume containing 47 sermons, with a memoir of Beddome, was published 1835). They have always been held in high estimation. They are short, but remarkable for their neatness, accuracy and elegance of expression. A high authority has said they "are among the most popular village sermons ever printed." Robert Hall, a great authority on preachers and preaching, in his preface to Beddome's hymns, says "As a preacher he was universally admired for the piety and unction of his sentiments, the felicity of his arrangements, and the purity, force and simplicity of his language, all of which were recommended by a delivery perfectly natural and graceful. His printed discourses, taken from the manuscripts he left behind him at his decease, are fair specimens of his usual performances in the pulpit."

Beddome's Catechism

A review of the modern reprint of the catechism appears here at Discerning Reader. It says

 

Benjamin Beddome (1717-1795), an English Baptist minister and hymnist, wrote A Scriptural Exposition of the Baptist Catechism in order assist families and Bible teachers in laying out the textual foundation of the Baptist catechism. Whereas catechisms normally have the Bible references listed, Beddome prints out a phrase or clause from the referred text.
More than that though, he fleshes out the catechism question itself. The extra questions that explain the original catechism question are not few in number. The best way to explain this is to print out one of the questions and corresponding Beddome questions and textual assistance:

Question 1. Who is the first and chiefest Being?
Answer. God is the first and chiefest Being.
Is God the first of all beings? Yes. ‘I am the first,’ Isaiah 44:6.
Is he the first cause of all beings? Yes. Of whom are all things, 1 Corinthians 8:6.
Are all other causes subordinate to the first cause? Yes. O Assyrian, the rod of mine anger and the staff in their hands is mine indignation, Isaiah 10:5
Is God the first in creation? Yes. He spake and it was done, Psalm 33:9.
Is he the first in providence? Yes. For in him we live, and move, and have our being, Acts 17:8.
Is he the first in government? Yes. Thy throne is established of old, Psalm 93:2.
Is he the first in the world of grace? Yes. All things are of God, who hath reconciled us to himself.
2 Corinthians 5:18.
Is he first in the displays of his love? Yes. We love him because he first loved us. 1 John 4:19.
Can we be beforehand with God? No. Who hath first given unto him, and it shall be recompensed unto him again. Romans 11:35.

Now, just to be clear, the above “further questions” that I took the time to type out here represent only nine of about twenty-five of the questions that Beddome came up with to explain the very first question of the catechism.
Therefore, you can see what you are getting in this book – a full supplemental aid to understanding the catechism. Additionally, there is a nine-page biography of Beddome written by SBTS professor Michael Haykin, an introduction to the text by James Renihan, and a textual index that may have been prepared for this particular edition.
So far, my only complaint is that some of the Scripture texts Beddome uses in his explanation leave me scratching my head wondering how they relate to the actual point being made.
This book has already found use at home with my sons, but I can also see it being put into use in a church class studying doctrine. And as always, I appreciate the dark ink and bright paper that characterizes the Solid Ground Christian Book reprints.

His Writings 01

M Henry

The Catechism
In Beddome’s lifetime he published little. His Midland Association circular letters were published in 1759 and 1765 and some individual sermons and hymns also appeared in his lifetime. On February 27th, 1752, A scriptural exposition of the Baptist Catechism by way of question and answer was issued. (It was republished in 1776 and later again in 1814 and 1849 and is now available in a modern edition). Lamenting the demise of catechising in families and noting the success of a similar effort by Matthew Henry (1662-1714), (Henry’s Scripture Catechism of 1702. He also wrote A plain Catechism for children. Cf Holmes, 62). Beddome wrote,
'May the great God smile upon this faint attempt for his glory, and may that church especially, to which I stand related, accept it as a small acknowledgement of their many favours and a token of the sincerest gratitude and affection from their willing though unworthy servant.'

(Beddome, A scriptural exposition of the Baptist Catechism by way of question and answer, Bristol, W Pine, 2nd ed, 1776, iv).
Catechising, the use of questions and answers to teach Christian doctrine, has a long and honourable history. The early church had a high view of it and appointed catechists whose main work was to catechise men and women and children. Tom Nettles has spoken of the Reformation as ‘The Golden age of catechisms’, the Heidelberg and Westminster Catechisms having had most impact. (Nettles, Teaching truth, training hearts, the study of catechisms in Baptist life, Amityville, New York, Calvary Press, 1998, 17).
In 1680 Hercules Collins (d 1702) adapted the Heidelberg document for Baptist use under the title An orthodox catechism. (Probably connected with the Petty France congregation Collins was initially the respected minister from 1677 of a Baptist church at Wapping, London, that 10 years later moved to Stepney. He had few educational opportunities but authored several books. He suffered imprisonment for Baptist beliefs 1684. He was buried in Bunhill Fields.)
Henry Jessey (1603-1633) another eminent early Baptist, produced a threefold catechism aimed at various levels and called it A catechism for babes or little ones. The simplest of these contained only four questions – what man was, is, may be and must be! See here. (Highly regarded as a scholar, author and humanitarian, Yorkshire born Jessey was a Cambridge graduate. He left parish ministry for London, 1635, and pastured the persecuted church gathered by Jacob and Lathrop from 1637. It divided, 1640, Jessey’s church moving increasingly to a Baptist position. Following a split with Kiffin, 1644, Jessey was baptised as a believer. Despite being identified with Fifth Monarchists at times, he was orthodox. Troubles increased after the Restoration and for a short spell he was in Holland. On returning he died, September 4, 1663. Thousands attended his funeral.)
Several other Baptist catechisms, including one by John Bunyan (1628-1688), have appeared down the years but the one that was to become most popular among Particular Baptists was that based on the Westminster shorter catechism and known as Keach’s catechism. (Among General Baptists, Nettles reveals, Thomas Grantham’s 1687 St Paul’s Catechism was popular and Dan Taylor’s later A catechism of instruction for children and youth which had gone through 8 editions by 1810.) Nettles goes as far as to say ‘Perhaps more than all others combined, this catechism defined what it was to be a Baptist throughout the eighteenth century and for some years into the nineteenth.’ (Nettles, 47). The catechism was prepared around 1693, the year in which a general assembly of Particular Baptist churches took place in London and where it was agreed
'That a catechism be drawn up, containing the substance of the Christian religion, for the instruction of children and servants; and that Brother William Collins be desired to draw it up.' (Nettles, 49).
This (unrelated) Collins was co-pastor with Nehemiah Cox of a church in Petty France, London, from 1673 until his death in 1702. With Cox he had been responsible for publishing the Confession of faith of 1677, the confession ratified in 1689 and known as the Second London Confession. No-one knows why the name of ‘Famous Mr Keach’ is so firmly connected with the catechism. Benjamin Keach (1640-1704) was certainly the leading Baptist of his day. Originally an Arminian, he became a pastor first in his native Buckinghamshire and then in 1668 at Horsley Down, London. A prolific author, in 1664 he had published The Child’s instructor or A new and easy primer. For this he was arrested, jailed, twice pilloried and ‘saw his book burnt under his nose’. (Nettles, 50).
What Beddome’s version of Keach does is to give supplementary questions and Scripture texts for each of the original 114 questions. This catechism was widely used and was reprinted in 1776. In his letter to the Midland Association in 1754 reporting on the church Beddome mentions the successful use of the catechism with all ages. Holmes suggests that it was part of the key to his earlier success in Bourton and points out that later decline coincided with the fall off of its use. (Cf Holmes, 62. He highlights Wilkins’ refusal to engage in catechising due to other engagements. He also notes, 145, that on at least two occasions, 1753 and 1786, the church purchased catechisms for distribution to the poor.) The catechism reveals Beddome to be no Hyper-Calvinist or antinomian but a Strict and Particular Baptist and a Sabbatarian in the best sense.

Beddome's catechism has recently been republished as stated elsewhere in this blog.

An interesting page on Baptist catechisms appears here.

Baptist Catechism

Beddome's Scriptural Exposition of the Baptist Catechism has recently been reprinted. It is available here.

Dr. James M. Renihan has said

The recent reprint of The Baptist Catechism has given families and study classes a helpful tool for memorizing the great doctrines of the Christian faith. Now, a hidden jewel, Benjamin Beddome's 'A Scriptural Exposition of the Baptist Catechism,' takes its place alongside the Catechism to give much needed assistance to the same families and classes. Beddome shows how the doctrines contained in the Catechism are founded upon Scripture, and explains them for all to understand. This is indeed a wonderful instrument to make skilled craftsmen from apprentices!

And Dr Tom Nettles

Beddome's exposition is particularlly helpful for doctrine classes in churches and can give substantial help to any leader that would want to convene such a study.

Dr Michael Haykin gives the background

During his early years at Bourton Beddome used Benjamin Keach's Baptist Catechism extensively, but felt the questions and answers needed to be supplemented so composed what was printed in 1752 as 'A Scriptural Exposition of the Baptist Catechism by Way of Question and Answer,' which basically reproduced the wording and substance of the catechism drawn up by Keach, but added various sub-questions and answers to each of the main questions.

It proved quite popular. There were two editions during Beddome's lifetime, the second of which was widely used at the Bristol Baptist Academy, the sole British Baptist seminary for much of the 18th Century. In the 19th Century it was reprinted once in the British Isles and twice in the United States, the last printing being in 1849.