Hercules Collins

Hercules Collins was a leading Particular Baptist pastor in London and was a signer of both the 1644 and 1689 London Baptist Confession. 

In his Catechism we read (see here):

Q. 21 What is true faith? A. True faith is not only a knowledge and conviction that everything God reveals in his Word is true; it is also a deep-rooted assurance, created in me by the Holy Spirit through the gospel, that, out of sheer grace earned for us by Christ, not only others, but I too, have had my sins forgiven, have been made forever right with God, and have been granted salvation.

1John 17:3, 17; Heb. 11:1-3; James 2:19
2Rom. 4:18-21; 5:1; 10:10; Heb. 4:14-16
3Matt. 16:15-17; John 3:5; Acts 16:14
4Rom. 1:16; 10:17; 1 Cor. 1:21
5Rom. 3:21-26; Gal. 2:16; Eph. 2:8-10
6Gal. 2:20
7Rom. 1:17; Heb. 10:10

(Note: This destroys the Hardshell notion that saving faith is non-cognitive and brings no Gospel knowledge.  This saving faith, said Collins, is "created in me by the Holy Spirit through the Gospel.")

Q. Is then Salvation restored by Christ to all men who perished in Adam?

A. Not to all: but to those only who by a true Faith are ingrafted into him, and receive his benefits.

John 1: 12 and 3: 36. Isa. 53: 11.  Psall. 2: 12. Rom. 11: 20. Heb. 4: 2 and 10: 39.

Q. What is Faith?  (page 7)

A. It is not only a knowledge, whereby I surely assent to all things which God hath revealed unto us in his Word, but also an assured trust kindled in my heart by the Holy Ghost, through the Gospel, whereby I make my repose in God, being assuredly resolved that Remission of Sins, everlasting Righteousness, and life is given not to others only, but to me also, and that freely through the Mercy of God, for the Merits of Christ alone.

Heb. 11:13. Jam. 2: 19. Gal. 2: 10. Rom. 4:16. and 5: 1 and 10:10.  Rom. 1: 16 and 10:17. I Cor. 1: 21. Mar. 16: 16. Acts 16:14. Mat. 16: 17. John 3: 5. Gal. 5: 22. Phil. 1: 19. Rom. 3: 24, 25. Acts 10: 45

On page ten, in answer to a question, Collins said:

"...for it must needs be that either Jesus is not a perfect Saviour, or that those who imbrace him as their Saviour with a true faith, possess all things in him which are required unto Salvation."

I Cor. 1: 13 and 30. Heb. 12: 2. Isa. 9: 6. Col. 1: 19, 20 and 2: 10. Isa. 43: 11 and 25. John 1: 16.

Q. But why art thou called a Christian? (pg. 12-13)

A. Because through Faith I am a member of Jesus Christ, and partaker of his anointing, that both I may confess his name, and present my self unto him a lively Sacrifice of thankfulness, and also may in this life fight against Sin and Satan  with free and good conscience, and afterwards enjoy an everlasting Kingdom with Christ.

Acts 11: 26. I Cor. 6: 15. I John 2: 27. Isa. 59: 2. I John 2: 28. Matt. 10: 33. Rom. 12: 1. Apoc. 5: 8. I Pet. 2: 5. 2 Tim. 2: 12. Rom. 6: 12, 13. Apoc. 1: 6. I Tim. 1: 18, 19.

Q. But when thou believest all these things, what profit redoundeth thence unto thee?

A. That I am righteous in Christ before God, and an Heir of eternal Life.

Rom. 1: 17. John 3: 36. Rom. 3: 4 and 22, 24, 25, 28. Rom. 5: 1. Gal. 2: 16. Eph. 2: 8,9.

Q. How art thou righteous before God? (pg. 22-23)

A. Only by Faith in Christ Jesus.  So that although my Conscience accuse me that I have grievously tresspassed against all the Commandments of God, and have not kept one of them, and further am as yet prone to all Evil, yet notwithstanding if I embrace these Benefits of Christ with a true Confidence and Persuasion of mind, the full and perfect Satisfaction, Righteousness and Holiness of Christ, without any Merit of Mine, of the meer Mercy of God is imputed and given unto me, and that so, as if neither I had committed any Sin, neither any Corruption did stick unto me, yea as I my self had perfectly accomplished that Obedience which Christ accomplished for me.

Rom. 3: 9. Rom. 7: 23. Rom. 3: 22. Joh. 3: 18. Tit. 3: 5. Eph. 2: 8,9. I John 2: 2. Rom. 3: 24. Deut. 9: 5,6. Ezek. 36: 22. I John 2: 1, Rom. 4: 4,5. 2 Cor. 5: 19. I Cor. 5: 21.

Q. Why affirmist thou that thou art made Righteous by Faith only?  (pg. 23-24)

A. Not for that I please God through the Worthiness of meer Faith, but because only the Satisfaction, Righteousness and Holiness of Chrit is my Righteousness before God, and I cannot take hold of it, or apply it unto my self any other way than by Faith.

I Cor. 1: 30 and I Cor. 2: 2. I John 5: 1.

Q. Seeing then that only Faith maketh us Partakers of Christ and his Benefits, whence doth it proceed?  (Pg. 25)

A. From the Holy Ghost, who kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and confirmeth it by the use of the Sacraments.

Eph. 2: 8 and 6: 23. John 3: 5. Phil. 1: 29. Mat. 28: 19,20. I Pet. 1: 22, 23.

Q. Of what Parts consisteth the Conversion of Man unto God? (pg. 47-48)

A. It consisteth of the mortifying of the old Man, and a quickening of the new Man.

Rom. 6: 4,5. Eph. 4: 22, 23, 24. Col. 3: 5, 8, 9, 10. I Cor. 5: 7. 2 Cor. 7: 11

In his book "Mountain of Brass," Collins wrote (see here):

"The sanctification of the church at Thessalonica, and their belief of the truth (2 Thess. 2:13), was in order to that salvation they were chosen and appointed unto from the beginning (1 Thess. 5:9). In a word, our calling, justification, and glorification, are all the effects of God's eternal purpose."

This is a death knell to those Hardshells who "interpreted" the 1689 London Confession and added their "footnotes" to it and published it under the name of the "Fulton Confession."  Does the 1689 Confession not express the views of Hercules Collins on faith and salvation? 

Not only Collins, but the other leaders of Particular Baptist leaders in the 17th century believed like Collins, such as Hanserd Knollys, Benjamin Keach, William Kiffin, John Spilsbury, Benjamin Coxe, etc.  I have cited their works previously in proof of this. 

Thus, it is additional proof that the 1689 Confession says the same thing that their other writings do, on the subject of faith and salvation and the use of the preaching of the Gospel in begetting souls.  Two things prove that the Fulton work is a perversion of the London Confession.  The clarity of the statements on salvation, and the other works of the signers of the Confession on the subject.

In this "Fulton Confession," the Hardshells twisted and distorted the clear statements of the Confession in the same way they had begun to twist Scripture in support of their denial of means, absolute predestination of all things, and perseverance.  I will be presenting a short series on the "Hardshells and the 1689 London Confession."

Elder Crouse in his Hardshell apology on the new birth and the "means question," an orthodox work among the Hardshells, said, in regard to the London Confession, that they had a right to interpret any way they pleased.