In a recent book notice here at Books At a Glance we noted the resurrection of Hercules Collins’ 1680 An Orthodox Catechism, edited and with historical introduction by Michael Haykin and Stephen Weaver. We caught up with Haykin and Weaver to ask them about their work.
Books At a Glance (Fred Zaspel):
First, perhaps you can introduce Hercules Collins to our readers. Who was he? And why is he important still to know? What was his significance in his own day?
Haykin & Weaver:
Hercules Collins was an English Particular Baptist pastor in the last quarter of the 17th century. He was a relatively prolific author, writing a dozen books. His church was one of the largest and oldest in London. Collins was the third pastor of the church following John Spilsbury and John Norcott. In 1689, he was one of the original signatories of the Second London Confession, which was first published in 1677. Collins was a respected pastor among his contemporaries and friends with such luminaries as Benjamin Keach, William Kiffin, and William Collins.
Books At a Glance:
Describe for us something of the historical and ecclesiastical context that gave rise to this catechism in 1680.
Haykin & Weaver:
This was a period of persecution for all dissenters, which included the Baptists. Dissenting congregations would have to meet in secret to avoid government intervention. The Second London Confession had just been published by Particular Baptists in 1677 and the Orthodox Creed was published by General Baptists in 1679. Collins wanted a tool to use with his sometimes scattered congregation to instruct them in biblical truth. He found what he needed in the 1563 Heidelberg Catechism. This catechism from the Reformation era provided the kind of gospel comfort that Collins knew his congregation needed during this time of persecution. He took the catechism and “baptized” it, i.e., made it explicitly Baptist in its description of the sacrament of baptism.
Books At a Glance:
Considering the changes Collins made to the Heidelberg Catechism we think immediately, of course, of baptism. Were there other significant alterations that he made?
Haykin & Weaver:
There were four other additions which we note in our Introduction to the catechism. First, Collins added a section of questions reflecting his personal conviction that the laying-on-of-hands upon newly baptized believers was commanded in Scripture. This was a minority position among the Particular Baptists; therefore, we did not include this section in our modernized edition. Second, a question is added after the questions on the Lord’s Supper that encourages hymn-singing after the observance of the ordinance. Third, after the exposition of the Lord’s Prayer there is a question clarifying the dissenters’ general opposition to set forms of written prayers. Fourth, the Nicene and Athanasian Creeds were added to strengthen the already strong commitment to historic Christian orthodoxy present in the catechism.
Books At a Glance:
What is there about Collins’ catechism that we might find surprising? Were there items left unchanged where we might have expected a tweaking to reflect more a Baptist tone and understanding?
Haykin & Weaver:
The area that remains unchanged that would be most surprising to modern Baptists is the section on the sacraments in general and the Lord’s Supper in particular. On the sacraments, Collins retains the language and explication of the sacraments contained in the Heidelberg Catechism. Likewise, the section on the Lord’s Supper is completely unaltered by Collins’ hand. Although Collins changed the catechism where he felt compelled by scriptural truth, he obviously had no problem with the Reformed view of the sacraments and the Lord’s Supper. Specifically concerning the Supper, Collins affirmed that Christ was spiritually present to believers who were spiritually nourished by the participation at the Lord’s Table.
Books At a Glance:
Later Collins’ name would appear as a signator on the Second London Baptist Confession of Faith (1689). Were both the Confession and Collins’ Catechism in popular use among Baptists at the same time?
Haykin & Weaver:
The Second London Confession of Faith was originally published in 1677 and would have been known to the Particular Baptist churches in the London area. It was later officially adopted and commended by the General Assembly of Particular Baptist ministers meeting in London in September of 1689. With the newly passed Act of Toleration, this would have been the first time this group of ministers would have had the freedom to publicly gather and it is significant that one of their first actions was to adopt the 1677 Baptist Confession. It would go on to become arguably the most influential confession in Baptist history. Collins’ Orthodox Catechism did not have a similar reception as far as we can tell. He published it in 1680 mainly for use within his local church. There is no record of it being adopted by a larger body or being republished before our modernized edition this year. This may have been for its controversial views on the laying-on-of-hands and hymn-singing mentioned above. It could also be because when the London Assembly met in 1689 they desired a catechism to be produced that would be more directly compatible with Confession of Faith which they adopted. William Collins, who was likely the principal author of the Confession, was commissioned with the task of drawing up the new catechism in 1693. This catechism would quickly become the standard one used by Particular Baptists.
Books At a Glance:
How is Collins’ catechism still significant for us today?
Haykin & Weaver:
Collins’ catechism reminds us that the Christian religion did not begin with us. This catechism, perhaps like no other, binds us to our heritage. From its use of the Reformation’s Heidelberg Catechism to the inclusion of the creeds of the ancient church, An Orthodox Catechism reminds us that we are a part of the one holy catholic church. Futhermore, there are many in the Baptist tradition who resonate with the extremely comforting language of the Heidelberg Catechism. However, due to the catechism’s ambiguity on the issue of baptism, it is not as useful as it could be for Baptist congregations. Collins’ edition preserves the best of the Heidelberg and adds a well-reasoned biblical argument for believer’s baptism by immersion.
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AN ORTHODOX CATECHISM