Chapter 61 - Hardshells on Gill IV

In this chapter I will first prove that Dr. Gill taught the same truth in his "Cause of God and Truth" that he did in his Commentaries and in his "Body of Divinity" respecting God's regenerating his elect through the means of the gospel. Then I will look at that citation from his "Cause of God and Truth," from his section on "Efficacious Grace," that was cited by Daily, Crouse, and other Hardshells in a vain attempt to prove Dr. Gill had "changed his mind" from what they acknowledge he taught clearly throughout his commentaries and reflected how he believed (at least) throughout most of his life.

From the "Cause of God and Truth"

Dr. Gill on "Drawing" men to Christ )

"And I, if I be lifted from the earth, will draw all men unto me"

"The sense of these words pretty much depends on the meaning of the word draw: which...designs...rather of the gathering of the people to him, through the ministry of the apostles; and so of their being enabled, through the power of divine grace, to come unto him, and believe on him for eternal life and salvation; for all those whom God has loved with an everlasting love, and Christ has died for, are, sooner or later, with loving-kindness drawn unto him; in this sense Christ uses the word in this Gospel; no man can come unto me, except the Father which hath sent me draw him (John 6:44)." (Part 1 Section 31—John 12:32)

Here clearly Dr. Gill says that men are drawn by the Father through the ministry of gospel preachers and that "drawing" is equated with believing on Christ, believing the truth respecting Christ. This "believing on him" is also, according to Gill, necessary to "eternal salvation."

Dr. Gill on Titus 2: 11,12

"For the grace of God that bringeth salvation hath appeared to all men, teaching us, that denying all ungodliness and worldly lusts we should live soberly, righteously, and godly, in this present world."

"This doctrine of the grace of God bringeth salvation: it brings the news of it to the ears of men, in the external ministration of it, and brings that itself to the hearts of men, under the powerful influences and application of the Spirit of God; and so may be rightly called saving grace, as being the power of God unto salvation to all them that believe; though it is not, nor was it designed to be so, to all to whom it is externally preached..." (Part 1 Section 47—Titus 2:11, 12)

Again, this is a flat denial of Hardshellism. It is the "doctrine of the gospel," says Dr. Gill, that "brings salvation into the hearts under the powerful influences of the Spirit of God." This "doctrine of the gospel" is"rightly called saving grace," says the Doctor. He also says that this "doctrine of the gospel" is "the power of God unto salvation." Who can then say that Dr. Gill denied gospel means in his "Cause of God and Truth," and so "changing his mind"?

Dr. Gill on Ephesians 1: 19, 20 and "Efficacious Grace"

"And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead."

"Since the apostle, in these words, plainly intimates, that the work of grace upon the hearts of believers is to be ascribed not only to the power of God, but to the greatness, yea, the exceeding greatness of his power, and which is represented as equal to that which was put forth in raising Christ from the dead; we think we have good reason to conclude, that this work is a work of almighty, irresistible and insuperable power, and in which men, in the first production of it, are purely passive."

"It is said, that "this power is not consistent with the persuasions and exhortations used in Scripture to move men to repent, and turn themselves from their iniquity." I reply that the exhortations to repent and turn from iniquity do not regard the first work of conversion, or the inward work of grace upon the soul, which is here designed, but an outward reformation of life. Besides, supposing the exhortations referred to respect the internal work of faith and conversion, they may be attended with that power from God, who makes use of them, so as to produce such principles of life and grace, in which men are purely passive; by virtue of which they may become active, and be enabled to answer to such exhortations; even as the command of Christ to Lazarus to come forth was attended with such a divine power as produced a principle of life in him, in which he was purely passive; though by virtue of it he became active, came forth, and answered the word of command."

"It is urged that if this was the case, "it could not properly be said that they turned, but only that they were turned, to the Lord." To which may be replied, that when the Scriptures speak of the internal work of conversion upon the heart, it is expressed in passive form, they were turned, see Jeremiah 31:18, 1 Peter 2:25. And when they speak of external reformation, or of such a turning to the Lord as is the fruit of faith, then it is expressed in the active form, they turned to him, see Acts 11:21." (Part 2 - Chapter 4 - Section 1)

I will be dealing with the idea of whether regeneration or the new birth is strictly an experience where the sinner is entirely passive, or whether it includes his activity, in a separate chapter, and with its related topic, whether salvation is strictly unconditional, in an upcoming series of chapters.

The above citations are included here because they show that Dr. Gill did not disallow the Spirit's use of the word, and use of persuasive appeals, and use of exhortations to believe and repent, in the regeneration of his elect.

Dr. Gill on John 6: 44

"No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day." (John 6: 44 - Section 8)

"This passage of Scripture is no inconsiderate proof of the doctrine of the powerful and efficacious grace of God in the work of faith and conversion. To come to Christ, is to believe in him."

This is Dr. Gill's standard position in all his writings, being the same position of all Baptists in his day and since the days of the formation of the first Particular Baptist Churches in the early 17th century; to "come to Christ" is all the same as to "believe on him" through the gospel. It is the position of the Confessions and the truly Old Baptists.

Dr. Gill continues:

"The Capernaites had heard the doctrine of Christ, which was taught with authority, and had seen his miracles, which were full proofs of his being the Messiah; and yet believed not, but continued murmuring at his person and parentage. This gave occasion to Christ to observe to them, that something more than these was necessary to their coming to him, or savingly believing in him, even the powerful and efficacious grace of the Father in drawing." (Again, he repeats the equivalency of coming = believing)

"God, in drawing of unwilling, makes willing in the day of his power; he enlightens the understanding, bends the will, gives a heart of flesh, sweetly allures by the power of his grace, and engages the soul to come to Christ, and give up itself unto him; he draws with the cords of a wan, with the bands of love (Hosea 11:4)."

"...an internal influence of the grace of God upon the soul, which, though opposed, cannot be resisted so as to be overcome, and rendered in effectual, we affirm, agreeable to these word of Christ, that without this no man can come to him; yet, notwithstanding this, persons may be blame-worthy, as the Jews were, for not believing on him as the Messiah; though without this powerful attraction they could not come to him, and believe in him to the saving of their souls. Besides, though the ability of coming to Christ in a spiritual manner is owing to the powerful grace of God in drawing; yet the disability of coming to Christ does not arise from a defect, or want of that powerful attraction, but from the corruption and vitiosity of nature, which being blame-worthy, what springs from it must be so likewise. Moreover, we readily know, that it is not praise-worthy in men to come to Christ, and believe in him, but that all the praise is due to God, and to his efficacious grace, by which they are what they are in conversion; since faith is the gift of God, and of his sole operation: nor could any come to Christ, unless it were given unto him of the Father; and therefore he ought to have all the praise and glory."

"The bare external revelation of the promise, though confirmed by miracles, will not do it. Instructions by the ministry of the word are not sufficient, unless accompanied with the demonstration of the Spirit, and of power. The following words are not a proof of it, It is written in the prophets, And they shall be all taught of God; every man therefore that hath heard, and hath learned of the Father, cometh unto me (John 6:45): which do intend mere external instructions, or objective teachings, for multitudes are in that way instructed who never come to Christ; but special teachings, such as are attended with the energy of divine grace, with the laws and doctrines of Christ put into the inward part, and written on the heart. Add to all this, our Lord himself explains what he means by the Father’s drawing (v. 65), where he says, No man can come unto me, except it were given unto him of my Father; which is more than affording means and motives, it is giving faith itself."

Dr. Gill constantly contended for the general equation of Spirit + Word = New Birth. He denied the "word alone" view of those like the "Campbellites" and would deny the "Spirit alone" view of the Hardshells. He, in the above citation, clearly taught how the Spirit used means in the work of regeneration.

In some of the above citations given, though it is clear that Dr. Gill retained his belief in gospel means, yet he did show Hyper Calvinistic tendencies in his doting old age. But, more on that in upcoming chapters.

Dr. Gill on Acts 11:18 with Ephesians 2:8

"Then hath God also to the Gentiles granted repentance unto life."

"These scriptures prove that faith and repentance are the gifts of God, and owing to the powerful operation of his grace. Now

1. To confront this, it is said, "What God commands we must do; and therefore must be active in it: but God commands all men every where to repent (Acts 17:30), and to believe in the name of Christ (1 John 3:23), therefore we must be active in the works of faith and repentance." To which I reply, that though what God commands is the rule of man’s duty, yet not the measure of his strength. It is no good arguing from God’s commands, to man’s power in his present state. God requires men to keep the whole law; it does not follow from thence, that they are able to do it. So, though it is his commandment, that we should believe in his Son Jesus Christ, and repent; yet it is certain, that faith is not of ourselves, it is a gift of grace, and of the operation of God; and the same may be said of repentance."

"But though the Gentiles repented, and believed in Christ, upon Peter’s preaching peace and pardon to them through him; yet it was not through the strength of their natural faculties, or barely through means and motives, exciting their faculties to the performance of these actions, but through the power of the Holy Ghost; for while Peter yet spake these words, the Holy Ghost fell on all them that heard the word (Acts 10:44); who produced in them these graces of faith and repentance, and assisted them in the exercise of them on their proper objects." (Section 9)

Dr. Gill on Acts 16:14

"Whose heart the Lord opened, that she attended unto the things that were spoken of Paul." (Section 10)

"The heart of man is naturally shut up against God and Christ, and every thing that is spiritually good; and nothing less than divine power can open it, nor any other but he that have the key of the house of David, that openeth, and no man shutteth; and shutteth, and no man openeth (Rev. 3:7); which proves that conversion is God’s work, and wrought by the power of his grace."

"...both the opening of the ear and of the heart are God’s acts, and not man’s: and, though God sometimes does these things by afflictions, and by the preaching of the word, as moral instruments, yet neither the one nor the other will ever produce them, without the mighty power of his Spirit and grace accompanying them: and, whereas it is said, that such who have their hearts affected with the word, and inclined by it to that which is good, may be said to have their hearts opened by it. But who, or what is it that gives and produces this affection and inclination? All that hear it are not affected with it, and inclined by it: to what else can this be ascribed, but to the powerful and efficacious grace of God?"

"And, if such an act of God’s grace and power, as the opening of the heart, is necessary, to a proper, profitable, and useful attention to the word, and to a serious consideration of the blessings of it; how much more necessary must it be to the work of conversion, to true saving faith in Christ?"

I will be dealing with the case of Lydia in an upcoming chapter on "Conversions in Acts." I have already mentioned it in earlier chapters, especially on the chaper on "Bible Regeneration," wherein I cited the words of Dr. Boyce, on the case of Lydia, and promised to address it further. The citation above from Dr. Gill I am sure would not be acceptable to neo-Hardshells. He clearly affirms that the word is used in the opening of the heart.

Dr. Gill on Jeremiah 31:18 with Deuteronomy 30:6

"Turn thou me, and I shall be turned; for thou art the Lord my God."

"...we conclude, that the circumcision and conversion of the heart are the works of God in us, in which we are passive; that they are wrought by his powerful grace, without which all means are insufficient to produce them."

Dr. Gill affirms that means are sufficient when they are "wrought by powerful grace."

He continues:

"...nothing is more certain, than that God does both require of us to do, and he himself promises to do, the whole work of conversion..."

"It is observed, that "the same God, who promiseth to circumcise the hearts of his people, requires them to circumcise their own hearts (Deut. 10:16; Jer. 4:5). And it is suggested, that the promise is conditional, namely, if they would call to mind the blessings and curses he had pronounced (v. 1), and turn to the Lord (v. 2), and that it is made to all their seed, to nations, and not particular persons." I reply, that the passages referred to have been considered in the former part of this performance; and as to the conditions mentioned, if they are conditions, they are not conditions of the circumcision of the hearts of God’s people, but of turning their captivity. And though this promise is made to their seed, as well as to themselves, yet not to all their seed, much less to nations. Besides, it particularly regards the time of the Jews’ conversion, when all the elect of God among them shall be saved...Though admitting internal conversion is meant, God’s requiring it does not suppose man’s ability to perform it, but his need of it; and is done with a view to bring him to a sense of his state, and that he may apply to God for it..." (Section 11)

Again, I will be dealing with this extremely important issue of the conditionality of salvation in upcoming chapters.

"Of Efficacious grace"

"Nor is it true, that God calls all those to faith and repentance, and conversion, who have a knowledge of the divine will, a sense of sin, a dread of punishment, and some hopes of pardon: for the devils have all these but the last, whom he never calls to faith and repentance, and the latter, as well as the former, some men may have, and yet be never called by the grace of God; indeed, all those to whom God, by his Spirit and word, gives a spiritual knowledge of his will, a real thorough sense of the evil nature of sin, as well as of the punishment that comes by it, and a good hope through grace, of pardon through the blood of Christ, he not only calls seriously and in earnest to faith and repentance, but he bestows these gifts of his grace upon them. But I proceed to the consideration of the arguments which, it is said, evidently seem to confute the doctrine of irresistible and unfrustrable grace in conversion."

Again, he upholds the formula of "by his Spirit and word."

He continues:

"If such a divine unfrustrable operation is necessary to the conversion of a sinner, then the word read or preached can be no instrument of their conversion, without this divine and unfrustrable impulse, because that only acts by moral suasion." I answer: it is very true that the word read or preached is not, nor can it be an instrument of conversion, without the powerful and efficacious grace of God; and it is abundantly evident, that it is read and preached to multitudes on whom it has no effect, and to whom it is of no use and service. Some persons are, indeed, begotten with the word of truth, and through the gospel; and are born again of incorruptible seed by the word of God (Jam. 1:18; 1 Cor. 4:15; 1 Pet. 1:28); but then all this is by and through it, not as it comes in word only, or as it acts by moral suasion, or as it is a mere moral instrument, but as it comes in power and in the Holy Ghost, or with the demonstration of the Spirit and of power (1 Thess. 1:5; 1 Cor. 2:4). The Spirit of God is the efficient cause of regeneration and conversion, the word is only a means which he makes use of when he pleases; for though he, generally speaking, works upon men by and under the means, yet not always; the work of grace upon the soul is not such an effect as doth entirely depend upon these two causes, so that, without the concurrence of them both, it will not be produced..."

This is so very clear! He affirms the exact same thing here in his "Cause of God and Truth" as in his Commentaries and in his "Body of Divinity." He says men are "indeed begotten with the word of truth" and "by the gospel"!

He continues:

"For though the word, unattended with the Spirit and power of God, may be resisted, so as to I be of no effect, yet neither the operations of the Spirit, nor the word, as attended with them, can be resisted, so as either of them should be ineffectual. And though the work of grace is wrought by an irresistible and unfrustrable operation, and the word without it is insufficient to produce it, yet it is not unnecessary; for it pleases God, by the foolishness of preaching, to save them that believe (1 Cor. 1:21); whereby he confounds the wisdom of the world; and, by making use of weak means, he magnifies his own grace and power; he puts the treasure of the gospel in earthen vessels, that the excellency of the power (2 Cor. 4:7) in conversion may appear to be of God, of his operation, and not of man’s moral suasion." (Part 3 - Section 4)

Is he not again most clear here? Why then the assertion by the Hardshells that "Gill changed his mind"? Were they ignorant OR dishonest?

The Disputed Passages in the "Cause of God and Truth" Examined

"...the Scriptures, which speak of men's considering and turning from their evil ways, regard that consideration which is requisite to an outward reformation of life, the fruit of regeneration, and internal conversion, and so not preparatory to it; and, indeed, there is want of spiritual consideration and attention in every man, until God opens his heart, by his powerful grace, as he did Lydia's, to attend to the things which are spoken, or which regard his spiritual and eternal welfare. The parable of the seed sown, instanced in, shows, that the hearts of unregenerate men are unfit and unprepared to receive the word, and therefore it becomes unfruitful to them; and that it is only fruitful where it is received in an honest and good heart, made so by the Spirit and grace of God in regeneration; whence it follows, that regeneration is rather a preparation for the right hearing of the word than the hearing of the word is a preparation for regeneration."

Here again is where Elder Daily and most Hardshells abruptly end their citation. But, let us finish it and see why they perhaps cut off the citation where they did and do.

"Faith, indeed, often comes by hearing, and hearing by the word of God, when that is attended with the Spirit and power; and therefore it is no wonder, that the Devil comes and endeavours to take away the words out of men's hearts, their minds and memories, by diverting them to other objects, lest they should believe and be saved; since he knows not who will believe and be saved, nor to whom the word will be made effectual, and to whom it will not; nay, even where it is attended with an unfrustrable assistance, he will endeavour to hinder men's believing to salvation, though he knows his attempts are in vain; which at once discovers both his folly and his malice."

Also, here is a statement that immediately precedes the citation most given (but omitted) by the Hardshells.

"There are some things which sometimes precede conversion, and which the Spirit of God makes use of for that purpose, such as reading, hearing the word, etc., but then he does not always make use of these for conversion, nor does it always follow upon them." ("OF EFFICACIOUS GRACE" from Part III, Chapter IV)

So, what seems on the surface as a denial of what he had taught in his earlier works, especially when the citation is not given in its completeness, is really no denial at all but an affirmation! Besides, in the remark about the sower and the seed, Dr. Gill is not saying that one can go to heaven or be born again without having seed planted in his honest and good heart, "made so by regeneration"; And here he is obviously not using the word "regeneration" in its broad scriptural signification, but in its narrow theological definitinon, as equivalent to "the first principles of grace implanted in the soul."

Let us see what else Dr. Gill said in this same lengthy section from whence the Hardshell citation is taken.


"That the wisdom of God is most glorified by that opinion which supposeth he acts with man in all his precepts, exhortations, invitations, promises and threats, suitably to those faculties he has given." I reply, according to our opinion God does not act unsuitably, to the rational powers and faculties he has given, when he clothes his word with omnipotence, makes it the power of God unto salvation, and attends it with an unfrustrable operation upon the understanding, will, and affections; since no coactive force or violence is offered to them, the understanding is wonderfully enlightened, the will is sweetly drawn, and the affections delightfully engaged and moved, without any injury, yea with an advantage, to these natural faculties; and therefore can be no imputation upon the divine wisdom; nor does our opinion suppose, that God "uses and appoints means for the recovery of mankind, which he knows cannot in the least degree be serviceable to that end;" but on the contrary, that whatever means he uses and appoints, he makes them powerful and effectual to the ends and purposes, for which he appoints and uses them, and does not leave them to the uncertain, precarious, and impotent will of man, so that our opinion is so far from impeaching and depreciating the wisdom of God that it magnifies and exalts it; nor, according to our hypothesis, as is suggested, might he as well send ministers to preach to stones, and persuade them to be converted into men, because his omnipotency can produce such a change in them. There is no doubt, but that God could convert stones into men, and make them his children; but he has no where signified that he would do this upon men’s preaching to them; whereas he has not only signified as his will, that the gospel should be preached to every creature, but that it shall be the power of God in the conversion of many souls, both among Jews and Gentiles; wherefore there is not the same reason for sending his ministers, and for their preaching to the one as to the other, though equal power is necessary for the conversion of the one as of the other. Not that unregenerate men are altogether like stocks and stones; for though they cannot contribute anything to their regeneration or new birth, yet they are capable subjects of having the grace of God implanted in them, which stocks and stones are not; but nevertheless, if God did not make bare his holy arm, and exert his mighty power in the conversion of sinners, ministers would preach with as much success to stones as to men; and consequently the wisdom of God, according to our scheme, is greatly displayed, in accompanying the word preached with a divine energy, and an unfrustrable operation; so that all his gracious designs towards his people are effectually answered, and not leaving it to the bare force of moral suasion."

"...regeneration describes the persons who have received the power to become the sons of God (John 1:12, 13), and though these are distinct things, yet they are closely connected together; where the one is, the other is also, as to enjoyment and experience; and they bear a similarity to each other. Regeneration may be considered either more largely, and then it includes with it effectual calling, conversion, and sanctification: or more strictly, and then it designs the first principle of grace infused into the soul; which makes it a fit object of the effectual calling, a proper subject of conversion, and is the source and spring of that holiness which is gradually carried on in sanctification, and perfected in heaven."

Did Daily read the rest of these writings and know that Gill did not "change his mind" as he affirmed? Was he trying to just "win an argument" against an opponent whom he knew was not as well informed as he on Dr. Gill? Was Daily not dishonest?

John Daily said - "The voice of the preacher will never he heard by the dead in sins, in a spiritual sense. The voice of Jesus by the Divine Spirit must give life before such can hear the preaching of the gospel. Even the voice of Jesus himself, in preaching his gospel, was not heard by those who were dead." (Daily-Throgmorton Debate)

John Gill said - "God the Son has also a concern in regeneration...he quickens whom he will, as the Father does; and it is through his powerful voice in the gospel, that the dead in sin hear and live..." ("Of Regeneration" - "Body of Divinity")

Chapter 60 - Hardshells On Gill III

In this chapter I will look critically at that passage that Elder Daily, Crouse, and other Hardshells, cite from Dr. Gill's "Body of Divinity" and demonstrate how it does not "indicate" that he "changed his mind."

In the next chapter I will address the citations from Dr. Gill's book "Cause of God and Truth" from which Hardshells also attempt to prove that Dr. Gill "changed his mind" on the "means question," and then in the concluding chapter, I will address some of the things that do seem to indicate that Dr. Gill was in fact leaning towards Hyper Calvinism (although to a far lessor degree than the Hardshells affirm), in his doting old age. I will also show how Dr. Gill's views on conviction of sin are unlike those of today's Hardshells.

The Disputed Passages in the "Body of Divinity" Examined

"Fourthly, The instrumental cause of regeneration, if it may be so called, are the word of God, and the ministers of it; hence regenerate persons are said to be "born again by the word of God, which liveth and abideth for ever" (1 Pet. 1:23), and again, "of his own will begat he us with the word of truth" (James 1:18), unless by the Word in these passages should be meant the Eternal Logos, or essential Word of God, Christ Jesus, since logoV is used in both places; though ministers of the gospel are not only represented as ministers and instruments by whom others believe, but as spiritual fathers; "though you have ten thousand instructors in Christ", says the apostle to the Corinthians (1 Cor. 4:15), "yet have ye not many fathers, for in Christ Jesus I have begotten you through the gospel"; so he speaks of his son Onesimus, whom he had "begotten in his bonds" (Philemon 1:10) yet this instrumentality of the word in regeneration seems not so agreeable to the principle of grace implanted in the soul in regeneration, and to be understood with respect to that; since that is done by immediate infusion, and is represented as a creation; and now as God made no use of any instrument in the first and old creation, so neither does it seem so agreeable that he should use any in the new creation: wherefore this is rather to be understood of the exertion of the principle of grace, and the drawing it forth into act and exercise; which is excited and encouraged by the ministry of the word, by which it appears that a man is born again; so the three thousand first converts, and the jailor, were first regenerated, or had the principle of grace wrought in their souls by the Spirit of God, and then were directed and encouraged by the ministry of the apostles to repent and believe in Christ: whereby it became manifest that they were born again..."

This is where most citations from the Hardshells end on this "infamous passage" from Dr. Gill's "Body of Divinity."

Hardshells are infamous for quoting historical written texts wherein they stop just short of citing what would destroy the "twist" they are giving to the citation. It is the proverbial "taking out of context" the words of another.

I believe that the Hardshells were so intent on "finding" something in Gill's writings that they could say proved that he had "changed his mind," that they became dishonest or at least blind to what he really said and what he actually meant. But, it is dishonest to cite men or documents in this fashion.

Now, let me cite the rest of this "infamous citation" and see if there is anything in it that would cause the Hardshells, like Daily and Crouse, to choose to stop where they traditionally do, when they cite this portion from the great Doctor.

"Though after all it seems plain, that the ministry of the word is the vehicle in which the Spirit of God conveys himself and his grace into the hearts of men; which is done when the word comes not in word only, but in power, and in the Holy Ghost; and works effectually, and is the power of God unto salvation; then faith comes by hearing, and ministers are instruments by whom, at least, men are encouraged to believe: "received ye the Spirit", says the apostle, "by the works of the law, or by the hearing of faith": (Gal. 3:2), that is, by the preaching of the law, or by the preaching of the gospel? by the latter, no doubt."

The first thing I want to say in my rebuttal to the Hardshells (before addressing the particulars of the remaining citation above), respecting their "interpretation" of this passage from Gill's "Body of Divinity," and from his section titled "Of Regeneration," is to say that the above words of Dr. Gill do not contradict what he says, IN THE SAME CHAPTER! In this same chapter, he says clearly that men are "regenerated by the gospel."

I gave, at the outset, "clear cut" statements from this very chapter that expresses it clearly, and in the same language that we find in his Commentaries! So, the Hardshells must either repent of their misinterpetation of the Gill citation above, or else say that Gill contradicted himself even in this very section of his "Body of Divinity"!

Secondly, I want to call attention to the fact that Dr. Gill was careful to speak of the "strict" or "technical" or "theological" definition of the word "regenerate," versus its "broader" and more "scriptural" definition.

In the very first paragraph of this section on "Regeneration," Dr. Gill said:

"Regeneration may be considered either more largely, and then it includes with it effectual calling, conversion, and sanctification: or more strictly, and then it designs the first principle of grace infused into the soul; which makes it a fit object of the effectual calling, a proper subject of conversion, and is the source and spring of that holiness which is gradually carried on in sanctification, and perfected in heaven."

This is similar to other statements in his various writings, wherein he said things about these various ways of defining the word "regeneration"; Dr. Gill would often

1) take either definition and reason upon it, and/or

2) end his commentary generally with the caution that these stricter definitions were not the way the New Testament writers defined the experience, acknowledging that they used it in the broader sense, and/or

3) used words like "seem" or "suppose" and speak in a manner where it was clear he was merely "speculating" or speaking hypothetically, even perhaps being guilty himself of theological "hair-splitting."

Do the Hardshells not understand what the word "though" means in the above citation from Dr. Gill? What does he mean when he says - "though after all"? This is the word that starts the infamous "omission," the remainder of the citation that few, if any, Hardshells care to cite.

"Though after all it seems plain, that the ministry of the word is the vehicle in which the Spirit of God conveys himself and his grace into the hearts of men; which is done when the word comes not in word only, but in power, and in the Holy Ghost; and works effectually, and is the power of God unto salvation..."

The word "though" means "although" or "however" or "in spite of that." John Gill speculated; he applied "human logic" (as the Hardshells) to the new birth, looking at it metaphysically, but when he was all done doing so, he would say, "though after all I have said, speculating about what seems to be the case with things through human logic, it is clear from the Scriptures that men are regenerated contrary to this logic and contrary to the way of human science, in a supernatural way, the Lord regenerating through the preaching of the gospel by human agents."

From whence did this clearness of truth come? Was it not from the Scriptures? Is it clear to human logic that the "Spirit of God is conveyed" to the heart of the sinner through the "vehicle" of the "word," as Dr. Gill affirmed, or is it clear from the Scriptures?

Any honest Hardshell can see what Dr. Gill was clearly affirming and it is dishonest to think Dr. Gill "contradicted himself" in this passage from his "Body of Divinity."

If we define the word "regeneration" as meaning all the same as the "first initial move of the Spirit of God upon the soul of a man," or as the "first principle of grace infused into the soul," then of course "regeneration" would precede faith and repentance, yea, and every other grace! But, do the Scriptures or Dr. Gill affirm it that way? No!

But, it seems, Dr. Gill did in fact follow other theologians, for argument's sake, in their meanderings, and often took their "technical" definitions and reasoned therefrom.

Dr. Gill believed that the scriptures upheld the broader definition of regeneration as including effectual calling, conversion, and initial sanctification. Dr. Gill did not believe one could go to Heaven without being effectually called and converted and sanctified! One must, according to Dr. Gill, be regenerated in the broader scriptural meaning of the term, in order to go to Heaven.

Notice the words that preceded Dr. Gill's side-tracked speculation that began with the words "seems not so agreeable"

"...hence regenerate persons are said to be "born again by the word of God, which liveth and abideth for ever" (1 Pet. 1:23), and again, "of his own will begat he us with the word of truth" (James 1:18), unless by the Word in these passages should be meant the Eternal Logos, or essential Word of God, Christ Jesus, since logoV is used in both places; though ministers of the gospel are not only represented as ministers and instruments by whom others believe, but as spiritual fathers; "though you have ten thousand instructors in Christ", says the apostle to the Corinthians (1 Cor. 4:15), "yet have ye not many fathers, for in Christ Jesus I have begotten you through the gospel"; so he speaks of his son Onesimus, whom he had "begotten in his bonds" (Philemon 1:10) yet this instrumentality of the word in regeneration seems not so agreeable..."

Notice that Dr. Gill did not say that he thought that the "logos" in those two passages referred to Christ! He possibly is reflecting the view of John Brine and some of the younger more extreme Calvinists, who were gathering around his feet, or a view that had been recently "thrown out" there for consideration, and Dr. Gill is being friendly.

It is clear however that he does not believe this view for he, in the same section, as I have already cited, refers to those two passages as proofs that men are regenerated through the gospel! It is equivalent to him saying - "UNLESS the Hardshells are correct and the logos is Jesus himself." One can say that without affirming that they are in fact correct.

Notice the second use of the word "though" in this citation from Dr. Gill. "Though (however) ministers of the gospel ARE represented (in the scriptures) as spiritual fathers..."

So, says Dr. Gill, paraphrasing - "some may think that the 'word' in I Peter 1: 23 and James 1: 18 refers to Christ, yet (though) it is clear that other passages do in fact teach the instrumentality of the word in regeneration, so nothing is really gained in such a discussion."

Now, do you see, my fellow Hardshell friend? Do you not see how Elder John R. Daily, with many others, in your denomination, have twisted and misinterpreted Dr. Gill, in this passage, in their misguided zeal to find someone, prior to the 1800's, who agreed with them?

Elder Throgmorton may not have been as well versed in his reading of Dr. Gill, especially the sections that Daily cites from his "Body of Divinity" and his "Cause of God and Truth," to have responded to Daily's faulty citation methods and his misinterpreting what the good Doctor wrote, but others are not.

Had Throgmorton sent the avalanche of citations down upon Daily, in that debate, as I gave in the preceding chapter, then it probably would not have gotten reported, as it has now for almost 100 years, that Dr. Gill had "changed his mind" in his old age, in his "Body of Divinity" and "Cause of God and Truth."

Obviously, Hardshells did not "check out" Daily on what he was saying, swallowing what he said about Dr. Gill and repeating it to others, in the same manner they have swallowed, "hook, line and sinker," what Elder Hassell and other of their "historians" have put forth.

Chapter 59 - Hardshells on Gill II

Wrote Elder Crouse:

"Dr. John Gill, when he wrote his commentary of the Bible, held to the doctrine of gospel regeneration--that God regenerates His elect through the means or instrumentality of the preached word. After careful investigation we feel sure his interpretation of certain scriptures relative to the gospel and regeneration will admit of no other construction." (Ibid)

Elder Crouse wrote again:

"We should be very careful in writing about the dead. They are not here to defend or explain and we should not give their writings a strained interpretation in an effort to prove our position. We observe, however, that later, after years of careful study, and after observing the results and outgrowth of his former position, that he wrote quite differently and indicated that he had undergone a change."

Ironic indeed is this testimony from a Hardshell apologist and historian! For it will become obvious that the Hardshells, like Daily, yea, even of Crouse himself, have done just exactly the thing they decried others doing!

My method in this and the next two chapters (it will require two chapters because of the amount of citations from both Gill's "Body of Divinity" and his "Cause of God and Truth") will be to first prove that Dr. Gill taught the same view in these writings, from his old age, as he did in his Commentaries, and thus overthrow the view of Daily, Crouse, and of other Hardshells since, that Gill "changed his mind" on this point.

Next, I will then take a look at those few citations given by the Hardshells, from those two books named above, and see if they do in fact show that he changed his mind or whether the Hardshells twist his words as they do 1) The Holy Scriptures (as I have shown and will show further), and 2) The Old Confessions (again, as I have already shown and will yet show further), and 3) The writings of John Gill, and 4) Other writings of men like John Gano, William Fristoe (as I have also shown in previous chapters and will yet demonstrate further in upcoming chapters).

It is ironic that the Hardshells, who have historically boasted of Gill as "one of them," have come to now characterize him a theologian given to contradiction! They also indict his character by saying that he "changed his mind" on such an important doctrine and yet did not announce it publicly! If he had indeed "changed his mind," in the years before his death, when he wrote his "Body of Divinity," why did he not at least preface this work with that announcement? Would not any honest theologian do so? Would he also not go back and alter and correct his commentary on all those passages wherein he taught the gospel means position? Talk about being "careful to talk about the dead"! Crouse said that Dr. Gill had "indicated" that he "had undergone a change." Did he? Where is that announcement? Where did he "indicate" it? I affirm that he in fact did not "indicate" such!

Dr. Gill wrote:

"God the Son has also a concern in regeneration...he quickens whom he will, as the Father does; and it is through his powerful voice in the gospel, that the dead in sin hear and live..."

And again:

"...will and pleasure, regenerates with the word of truth; and as light was one of the first things in the old creation, so in the new creation, or regeneration, light is the first thing sprung in the heart by the Father and fountain of light (James 1:17,18)." (ibid)

"3. Thirdly, The effects of the gospel when attended with the power and Spirit of God.

3a. The regeneration of men, who are said to be born again by the word of God, and to be begotten again with the word of truth (1 Pet. 1:23; Jam. 1:18), hence ministers of the gospel are represented as spiritual fathers (1 Cor. 4:15). ("Of The Gospel")

I throw out these three "clear cut" statements from Gill's "Body of Divinity," two from his section on "Regeneration" (the very chapter that the Hardshells cite from with their "leading proof" that Gill believed in Hardshellism, and cited in the previous chapter, and which I will examine in the next chapter, correcting their misinterpretation of that passage), just to uproot from the very start the charge that Dr. Gill wrote differently in his "Body of Divinity" than in his Commentaries.

My Hardshell friends, are the three statements above not clear enough? And yet, this is not even a "smidgeon" of what is coming from his "Body of Divinity" and his "Cause of God and Truth." You will either have to give up your faulty interpretation of those Gillite passages wherein you think he taught differently, or else say that Gill contradicted himself even in his "Body of Divinity."

"On Regeneration" (Chapter 11 - Body of Divinity)

"...regeneration, in this view of it, is no other than spiritual light in the understanding."

"The graces of Christ, as faith, and hope, and love, are wrought in the hearts of regenerate persons, and soon appear there."

"...such as are begotten again, are begotten to a lively hope, and have it, and believe in the Son of God; and love him that begot, and him that is begotten (1 Pet. 1:3; 1 John 5:1)."

"...that men are dead in trespasses and sins; and can no more quicken themselves than a dead man can; as soon might Lazarus have raised himself from the dead, and the dry bones in Ezekiel's vision, have quickened themselves and lived."

"...so the Spirit of God breathes on dry bones, and they live..."

"Regeneration is a passive work, or rather, men are passive in it; as they must needs be, in the first infusion and implantation of grace, and the quickening of them; even as passive as the first matter created was, out of which all things were made; and as a dead man, when raised from the dead is; or as the dry bones in Ezekiel's vision were, while the Spirit of God breathed upon them, and then they became active..."

"...regeneration is not of him that willeth; God, of his own will, begets men again, and not of theirs: nor are they born of "the will of men", of the greatest and best of men, who are regenerated persons themselves; these, of their will, cannot convey regenerating grace to others; if they could, a good master would regenerate every servant in his family; a good parent would regenerate every child of his; and a minister of the gospel would regenerate all that sit under his ministry; they can only pray and use the means; God only can do the work."

"...regeneration ought to precede baptism; faith and repentance, which are graces given in regeneration, are required previous to baptism..."

"...but though they are men, and men only, whom God regenerates, yet not all men; all men have not faith, and hope, and love; they are a kind of first fruits of his creatures, whom of his own will he begets with the word of truth..."

"IV. The effects of regeneration, or the ends to be answered, and which are answered by it, and which show the importance and necessity of it.

"1. A principal effect of it; or, if you will, a concomitant of it, is a participation of every grace of the Spirit. Regenerate ones have not only the promise of life made to them, but they have the grace of life given them; they live a new life, and walk in newness of life: they partake of the grace of spiritual light; before, their understandings were darkened; but now they are enlightened by the Spirit of wisdom and revelation, in the knowledge of divine things; they were before, darkness itself; but now are made light in the Lord."

"...in regeneration, they are begotten to a "lively hope", and have it; a good hope, through grace, founded upon the person, blood, and righteousness of Christ, which is of use to them both in life and death...In short, regenerate persons are partakers of all the fruits of the Spirit; of all other graces, besides those mentioned; as humility, patience, self-denial, and resignation to the will of God."

"They are loved of God with an everlasting love; but then the first open display of it to them is in regeneration, when God draws them with lovingkindness to himself, as a fruit and effect, and so an evidence of his ancient love to them. They are chosen in Christ before the foundation of the world; but this is not known by them till the gospel comes, not in word only, but in power, and in the Holy Ghost; working powerfully in them, regenerating, quickening, and sanctifying them..."

"Of Effectual Calling" (Book 6—Chapter 12)

"Though effectual calling may be distinguished from regeneration, taken more strictly, for the first infusion and impartation of grace in the heart; yet it is closely connected with it, and the consideration of it naturally follows upon it."

"The "internal" call is by the Spirit and grace of God to the hearts and consciences of men; these two sometimes go together, but not always; some are externally called, and not internally called; and of those that are internally called, some are called by and through the ministry of the word, and some without it; though, for the most part, men are called by it; and because it is usually so, and this external call is a matter of moment and importance, it is necessary to be a little more large and explicit upon it."

"...it is not a call to them to regenerate and convert themselves, of which there is no instance; and which is the pure work of the Spirit of God: nor to make their peace with God, which they cannot make by anything they can do; and which is only made by the blood of Christ: nor to get an interest in Christ, which is not got, but given: nor to the exercise of evangelical grace, which they have not, and therefore can never exercise: nor to any spiritual vital acts, which they are incapable of, being natural men, and dead in trespasses and sins. Nor is the gospel ministry an offer of Christ, and of his grace and salvation by him, which are not in the power of the ministers of it to give, nor of carnal men to receive; the gospel is not an offer, but a preaching of Christ crucified, a proclamation of the unsearchable riches of his grace, of peace, pardon, righteousness, and life, and salvation by him. Yet there is something in which the ministry of the word, and the call by it, have to do with unregenerate sinners: they may be, and should be called upon, to perform the natural duties of religion; to a natural faith, to give credit to divine revelation, to believe the external report of the gospel, which not to do, is the sin of the deists; to repent of sin committed, which even the light of nature dictates; and God, in his word, commands all men everywhere to repent: to pray to God for forgiveness, as Simon Magus was directed by the apostle: and to pray to God for daily mercies that are needed, is a natural and moral duty; as well as to give him praise, and return thanks for mercies received, which all men that have breath are under obligation to do. They may, and should be called upon to attend the outward means of grace, and to make use of them; to read the Holy Scriptures, which have been the means of the conversion of some; to hear the word, and wait on the ministry of it, which may be blessed unto them, for the effectual calling of them. And it is a part of the ministry of the word to lay before men their fallen, miserable, lost, and undone estate by nature; to open to them the nature of sin, its pollution and guilt, and the sad consequences of it; to inform them of their incapacity to make atonement for it; and of their impotence and inability to do what is spiritually good; and of the insufficiency of their own righteousness to justify them in the sight of God: and they are to be made acquainted, that salvation is alone by Christ, and not other ways; and the fullness, freeness, and suitableness of this salvation, are to be preached before them; and the whole to be left to the Spirit of God, to make application of it as he shall think fit."

"Others that attend the ministry of the word, do it in a careless and negligent manner, not minding what they hear, but like leaking vessels, let it slip, or run out; or stop their ears to the voice of the charmer, charming ever so wisely; many that hear have an aversion to what they hear; the gospel is an hard saying to them, foolishness to some, and a stumblingblock to others; some mock and scoff at it, as the Athenians did; and others, as the Jews, contradict and blaspheme it, putting it away from them, judging themselves unworthy of eternal life; and therefore it is no wonder it becomes of no saving effect to either of these sort of persons: and, indeed, it is always insufficient and ineffectual of itself unto real conversion, without the powerful and efficacious grace of God; when God goes forth with his ministers, working with them, then work is done, but not otherwise; when the hand of the Lord is upon them, or his power attends their ministry, many believe and turn to the Lord; but unless his arm is revealed, the report of the gospel will not be believed, nor the call of it be attended to."

"Should it be said, that that is called for and required which man has not power to perform; be it so, which yet may be questioned, it should be observed, that though man by sin has lost his power to comply with the will of God by an obedience to it; God has not lost his power, right, and authority to command. Wherefore, when the ministry of the word is slighted, and the gospel call rejected, it is most righteously resented by the Lord; see Proverbs 1:24-28 and such are justly punished with everlasting destruction by him (1 Peter 4:17; 2 Thess. 1:8, 9)."

"The "internal" call is next to be considered, which is sometimes immediately, and without the ministry of the word; as seems to be the case of the disciples of Christ, of the apostle Paul, and of Zacchaeus, and others: and sometimes mediately by the word; for faith comes by hearing, and hearing by the word; so the three thousand under Peter’s sermon, and those in the family of Cornelius, on whom the Holy Spirit fell while the apostle was preaching; and this is the ordinary way in which God calls men by his grace; and which call is, 1d1. Out of great and gross darkness, into marvelous and surprising light (1 Pet. 2:9)."

"2c. The instrumental cause, or rather means of the effectual calling, is the ministry of the word. Sometimes, indeed, it is brought about by some remarkable providence, and without the word; but generally it is by it; "Faith comes by hearing, and hearing by the word of God". Christ stands in the gospel ministry, at the door of men’’s hearts, and knocks and calls; and having the key of the house of David, he opens the heart by his power and grace, and lets himself in; and in this way, and by this means, the Spirit, and his graces, are received; men are called both to grace and glory by the gospel (Gal. 1:6; 2 Thess. 2:14)."

"4c. This call is an "holy calling" (2 Tim. 1:9), the author of it is the holy God; holy in his nature, and in all his ways and works, and in this; "As he that has called you is holy" (1 Pet. 1:15), and the means by which they are called are holy; whether by reading the scriptures, which has been sometimes the case, they are styled "the holy scriptures"; or whether the first awakenings to a serious concern about divine things, are by the law; that commandment is holy, just, and good..."

"Of Conversion" (Book 6, Chapter 13)

"Conversion, though it may seem, in some respects, to fall in with regeneration and the effectual calling, yet may be distinguished from them both. Regeneration is the sole act of God; conversion consists both of God’s act upon men, in turning them, and of acts done by men under the influence of converting grace; they turn, being turned. Regeneration is the motion of God towards and upon the heart of a sinner; conversion is the motion of a sinner towards God, as one (Charnock) expresses it. In regeneration men are wholly passive, as they also are in the first moment of conversion; but by it become active: it is therefore sometimes expressed passively; "ye are returned", or converted (1 Pet. 2:25), and sometimes actively; "a great number believed and turned to the Lord" (Acts 11:21), and "when it", the body of the people of the Jews, "shall turn to the Lord", which has respect to their conversion in the latter day (2 Cor 3:16). The effectual calling is the call of men out of darkness to light; and conversion answers to that call, and is the actual "turning" of men from the one to the other; so that, with propriety, conversion may be considered as distinct from regeneration and the effectual calling."

"Of The Gospel" (Body of Divinity)

1a. The gospel is called, the gospel of salvation, the word of salvation, and salvation itself (Eph. 1:13; Acts 13:26 28:28), because it gives an account of Christ, the author of salvation; of his appointment to it; of his mission, and coming into the world, to effect it; and of his actual performance of it; of his being the able, willing, and only Saviour; and of the salvation itself, as great and glorious, perfect and complete, spiritual and everlasting; and because it describes also the persons that share in it, sinners, sensible sinners, and who believe in Christ; and who, according to the declaration of it, shall certainly be saved (Mark 16:16; Acts 16:30,31), and because it is, not only the means of revealing, but of applying salvation; for it is to them that believe "the power of God unto salvation" (Rom. 1:16)."

"It may be said likewise, to come from the Holy Spirit of God, the inciter of the scriptures, wherein it lies; who searches the deep things of it, and reveals them to men; who leads the ministers of it into all the truths thereof; and makes their ministrations of it powerful and successful; and whereby he and his grace, comparable to the golden oil, are conveyed and received into the hearts of men."

"3. Thirdly, The effects of the gospel when attended with the power and Spirit of God.

3a. The regeneration of men, who are said to be born again by the word of God, and to be begotten again with the word of truth (1 Pet. 1:23; Jam. 1:18), hence ministers of the gospel are represented as spiritual fathers (1 Cor. 4:15).

3b. As in regeneration souls are quickened by the Spirit and grace of God, this is ascribed to the gospel as an instrument, hence it is called the Spirit which giveth life, and said to be the savior of life unto life (2 Cor. 2:16; 3:6).

3c. The gospel is frequently spoken of as a light, a great light, a glorious light; and so is in the hands of the Spirit a means of enlightening the dark minds of men into the mysteries of grace, and the method of salvation; "the entrance of thy word giveth light, it giveth understanding unto the simple" (Ps 119:130). The Spirit of God gives the gospel an entrance into the heart, being opened by him to attend unto it; and when it has an entrance, it gives light into a man’s self, his state and condition, and into the way of life by Christ; it is a glass in which the glory of Christ, and of the riches of his grace, may be seen.

3d. By it faith in Christ comes, and is ingenerated in the heart by the Spirit of God attending it; hence among other reasons, it is called "the word of faith;" and ministers, by preaching it, are instruments of confirming and increasing faith, and of perfecting what is lacking in it (Rom. 10:8,17; 1 Thess. 3:10)."

"5b. Whether repentance is a doctrine of the law or of the gospel? the answer to which is, that such who sin ought to repent of sin; this God has commanded, the law of nature teaches; and so far as this is to be considered as a duty incumbent on men, it belongs to the law, as all duty does; but then the law makes no account of repentance for sin; nor does it admit of it as a satisfaction for it; nor gives any encouragement to expect that God will receive repenting sinners into his grace and favor upon it; this is what the gospel does, and not the law; the law says not, repent and live, but do and live. Moreover, there is what may be called a legal repentance and contrition; for by the law is the knowledge of sin, without which there can be no repentance; and it works a sense of wrath in the sinners conscience, and a fearful looking for of judgment and fiery indignation from an incensed God; but if it stop here, it will prove no other than a worldly sorrow, which worketh death. The Spirit of God may make use of this, and go on and produce spiritual repentance, such a repentance as is unto life, even life eternal; and unto salvation, which needeth not to be repented of: but such a repentance is not the work of the law; for life and salvation come not by any work of the law; but true repentance, which has salvation annexed to it, is, as faith, a blessing of the covenant of grace; a grant from God, a gift of Christ as a Saviour, and with it remission of sins; a grace produced in the soul by the Spirit of Christ, by means of the gospel, which only encourages to the exercise of it; (see Acts 5:31; 11:18; 2 Cor. 7:10; Gal. 3:2). And so is a doctrine of the gospel, and not of the law, as appears from the ministry of John the Baptist, the forerunner of Christ, who exhorted and encouraged to repentance from gospel motives; and preached the baptism of repentance for the remission of sins (Matthew 3:2; Mark 1:4). But what has the law to do either with baptism or the remission of sins? His ministry was evangelical, and ran in the same strain with the apostles, as appears from their answer to a question put to them; "Men and brethren, what shall we do?" A serious question, put upon thought and reflection by persons upon the bottom of a covenant of works, as the Jews rally were; and especially under a sense of guilt, as those were, desirous to know what must be done by them, that they "might be saved;" as it may be supplied from the jailor’s words, when in the same case; or whereby they might make atonement for, and obtain the pardon of so great a sin, of which they were guilty: to which a proper answer is returned, putting them off of legal works for such purposes, and directing them to evangelical ones; "repent and be baptized, everyone of you, for the remission of sins" (Acts 2:37,38). And this is also clear from the story of Christ himself; who came, not to call the righteous, but sinners, to repentance; which was not a legal, but evangelical repentance. He began his ministry thus; "repent, and believe the gospel" (see Matthew 9:13; Mark 1:15). With which agrees the ministry of the apostles in general; who, by the direction of Christ, preached repentance and remission of sins in his name; which most certainly was the gospel; the one, as well as the other, a doctrine of the gospel (Luke 24:47). And the apostle Paul, who was a most evangelical preacher, divides his whole ministry into these two parts; "repentance towards God, and faith towards our Lord Jesus Christ" (Acts 20:21)."

"Of Propitiation, Atonement, and Reconciliation, as Ascribed to Christ" (Book 6 Chapter 6)

"...and not that enmity that was in their minds; that was not removed by and at the death of Christ; that is removed at conversion, when the arrows of the word become sharp in these enemies, which bring them to fall under, and be subject to Christ; when they are made willing in the day of his power, to be saved by him, to submit to his righteousness, and to have him to reign over them: this is the work of the Spirit of Christ: there is a two fold reconciliation, one of which is the work of Christ, and was made at his death: the other the work of his Spirit, at conversion; when, by his grace, men are reconciled to the way of salvation by Christ; and both may be seen in one text (Rom. 5:10)."

"...nor by faith, for that does not make, only receives the atonement made..."

"Of The Pardon of Sin" (Book 6 Chapter 7)

"...sin lies upon the conscience of an awakened sinner as a burden too heavy for him to bear; which is taken away by the application of the blood of Christ; and who gives orders to take away the filthy garments of his people, and clothe them with change of raiment, and puts away their sins, that they shall not die."

"The Holy Spirit of God has also a concern in it: he convinces men of sin, and of their need of the pardon of it; he makes it manifest; he takes the blood of Christ, and applies it to the conscience, which speaks peace and pardon; he pronounces the sentence of it in the conscience of a sinner; he is the Holy Spirit of promise, and he seals up the pardon of sin in a promise; and witnesses to the spirits of God’s people that they are pardoned ones."

"Fifthly, The effects of pardon, that is, when applied; for the effects of it are not sensibly perceived unless applied; which are,

5a. Peace of conscience; when sin is charged upon the conscience, and there is no sight and sense of pardon, there is no peace; but no sooner is there a view of interest in justification, by the righteousness of Christ, and pardon by his blood, but there is peace, which that blood speaks and gives; and which the world cannot take away; a peace that passeth all understanding, and is better experienced than expressed.

5b. Cheerfulness of spirit: when sin lies as an heavy burden, without a view of pardon, the mind is depressed; it is filled with gloominess, and melancholy apprehensions of things, if not with despair, as in the case of Cain: a spirit, wounded with a sense of sin, and without a view of pardon, who can bear? But when the Lord says, "Son", or "daughter, be of good cheer, thy sins are forgiven thee!" cheerfulness takes place; the spirits, that were sunk, are raised; the head, that was bowed down, is lifted up; that countenance, that looked dejected, smiles; the soul is caused to hear joy and gladness; and the bones that were broken are made to rejoice.

5c. Comfort of soul: while a gracious soul, under a sense of sin, apprehends that God is angry with him, he has no comfort; but when he manifests his pardoning grace, then he concludes his anger is turned away, and he is comforted: and this is one of the ways and means in which God would have his people comforted by his ministers; "Speak ye comfortably to Jerusalem; cry unto her, that her iniquity is pardoned" (Isa. 40:1, 2), and when their ministry is accompanied by the Spirit of God, comfort is enjoyed.

5d. Access to God with boldness and confidence: a soul, under the weight and pressure of the guilt of sin, moves heavily to the throne of grace; and when it comes there cannot lift up his eyes, but looking downward, and smiting on his breast, says, "God be merciful", or propitious, "to me, a sinner!" but when it has a view of the blood, righteousness, and sacrifice of Christ, it comes with liberty, boldness, and confidence; particularly when it has a clear and comfortable sight of the pardon of sin, through the blood of Jesus, it has boldness to enter into the holiest of all, and come up to the seat of God, and claims interest in him."

"...faith first looks to Christ, and beholds pardon through him; and then evangelical mourning and repentance follow upon it (Ezek. 16:63; (Zech. 12:10)."

"...and it is an act of the Son’s grace, in shedding his blood for the remission of it: and it is an act of the Spirit’s grace, to lead to the blood of Jesus, which speaks peace and pardon; to that fountain opened to wash in for sin and uncleanness; to take of the things of Christ, his blood, righteousness, and sacrifice, and show interest in them, and make application of them. Pardon of sin is one of the things freely given of God, which the Spirit gives knowledge of; and it is an act of sovereign, unmerited, and distinguishing grace."

"Whether it is now the duty of saints to pray for the pardon of sin? Prayer itself is a moral duty, and incumbent on all; and the light of nature will direct persons in distress to pray to God for relief; and when they suppose they have offended. Deity by sin, and he is angry with them, and his judgments are, or they fear will come upon them; it is natural to them to pray unto him to forgive them, and deliver them out of present troubles, or what they fear are coming upon them; as may be observed in Jonah’s mariners, who were heathens; and the apostle directed Simon Magus, an unregenerate man, and known by him to be so, to "pray" to God if perhaps "the thought of his heart" might be "forgiven" him (Acts 8:22). But this comes not up to the question, which is, Whether pardoned sinners should pray for the pardon of sin? to which it may be answered, That either these pardoned ones have a comfortable sense and perception of the pardon of their sins, or they have not..."

"Of Repentance Towards God" (Book 1 Chapter 4)

"...it is God’s usual way to bring his people "into the wilderness", into a distressed state, to lead them into a sense of sin, and humiliation for it, and then to speak comfortably to them (Hosea 2:14), and the Spirit of God is first a reprover for sin, and a convincer of it, and then a comforter; be first shows men the evil nature of sin, and the just desert of it, and gives them the grace of repentance for it, and then comforts them with the application of pardon through the blood of Jesus (John 16:7,8,14), and blessed are they that mourn for sin in an evangelical manner, for they shall be comforted (Matthew 5:4)."

"...but true penitence lies not in these things, but is rather an inward punishment of the mind, when a man is so displeased with himself for what he has done, and so severely reflects upon himself for it, that he takes as it were a kind of vengeance on himself within himself, which are the lashes of conscience..."

"...when a sinner is truly convinced of sin, and thoroughly humbled for it, and has repentance unto life given him, and a comfortable application of the blood and righteousness of Christ unto him for his pardon and justification, and his mind is become sedate, serene and quiet, the man who before was mad, is an emblem of him, when he was seen "sitting clothed and in his right mind" (Mark 5:15)."

"Fourthly, the word "contrition", or brokenness of mind, is sometimes used for repentance, and there is some foundation for it in the word of God; we often read of a contrite heart and spirit; David says he was "feeble and sore broken" (Ps. 38:8), which seems to be under a sense of sin: a man’s heart is naturally hard, as hard as the nether millstone, and therefore called a "stony heart", and such an one is an impenitent one; hence hardness, and an impenitent heart, are put together, as designing the same thing (Rom. 2:5). The word of God is made use of to break it in pieces, "is not my word—like a hammer to break the rock in pieces?" that is, to make the heart contrite, which is like to a rock, and whereby it becomes soft and tender, as Josiah’s was, like an heart of flesh, susceptible of serious impressions, and of a true sense of things; and though this contrition of heart seems to be a work of the law, by which is the knowledge of sin, and which works wrath in the conscience on account of it, smites and cuts and wounds it; yet hereby it is prepared to receive the benefit of the gospel, by which the Lord "heals the broken in heart, and bindeth up their wounds" (Ps. 147:3; Isa. 61:1). However, great notice is taken of men of contrite hearts and spirits; the sacrifices of such hearts are acceptable to God; he looks unto, is nigh unto, and dwells with those who are of such a spirit and saves them (Ps. 51:17; 34:18; Isa. 57:15; 66:2), besides the heart may be broken, made soft and melted down as much or more under a sense of pardoning grace displayed in the gospel, than under a sense of wrath through the threatenings and terrors of the law."

"Fifthly, repentance is expressed by sorrow for sin. "My sorrow is continually before me", says David, "I will be sorry for my sin" (Ps. 38:17,18), and which is signified not by outward gestures, not by rending garments, but by rending the heart (Joel 2:13), it is a felt pain and inward sorrow of the heart for sin, and what the apostle calls a sorrow "after a godly sort", kata qeon, "after God", which is according to the mind and will of God; and because of sin committed against God, a God of love, grace, and mercy, and which springs from love to God and hatred of sin, and is attended with faith in God, as a God pardoning iniquity, transgression, and sin, for Christ’s sake; but of this more hereafter."

"Fifthly, there is a legal and there is an evangelical repentance. There is a legal one, which is a mere work of the law, and the effect of convictions of sin by it, which in time wear off and come to nothing; for there may be a sense of sin and an acknowledgment of it, and yet no true repentance for it, as in the cases of Pharaoh and of Judas, who both said, "I have sinned" (Ex. 9:27; Matthew 27:4), yet they had no true sense of the exceeding sinfulness of sin, nor godly sorrow for it."
"There may be a great deal of terror of mind because of sin, a great outcry about it, a fearful looking for of judgment for it, abundance of tears shed on the account of it, as were by Esau for the blessing, without success; the devils believe and tremble, but do not repent; there are weeping and wailing in hell, but no repentance."

"Such repentance, in the exercise of it, follows upon real conversion and divine instruction, "Surely after that I was turned I repented, and after that I was instructed, I smote upon my thigh" (Jer. 31:19) upon such a turn as is made by powerful and efficacious grace, and upon such instruction as leads into the true nature of sin, the effect of which is blushing shame and confusion."

"Is what is encouraged and influenced by gospel promises, such as these in (Isa. 55:7; Jer. 3:12,13), "...now when repentance proceeds not upon the terrors of the law, but upon such gracious promises as these, it may be called evangelical."

"...by the second birth they become knowing and wise unto salvation..."

"And though some certain effects may follow upon hearing the word ­­ as, awakening of the natural conscience, fear of a future judgment, and trembling of the spirits in some persons ­­ as in Felix, who never were or will be converted; yet these things are not promoted and carried on by God, nor were ever designed to be promoted and carried on by him towards conversion, or in order to do it."

"Nor is it true, that God calls all those to faith and repentance, and conversion, who have a knowledge of the divine will, a sense of sin, a dread of punishment, and some hopes of pardon: for the devils have all these but the last, whom he never calls to faith and repentance..."

"...it is very true that the word read or preached is not, nor can it be an instrument of conversion, without the powerful and efficacious grace of God; and it is abundantly evident, that it is read and preached to multitudes on whom it has no effect, and to whom it is of no use and service. Some persons are, indeed, begotten with the word of truth, and through the gospel; and are born again of incorruptible seed by the word of God; but then all this is by and through it, not as it comes in word only, or as it acts by moral suasion, or as it is a mere moral instrument, but as it comes in power and in the Holy Ghost, or with the demonstration of the Spirit and of power. The Spirit of God is the efficient cause of regeneration and conversion, the word is only a means which he makes use of when he pleases; for though he, generally speaking, works upon men by and under the means, yet not always; the work of grace upon the soul is not such an effect as doth entirely depend upon these two causes, so that, without the concurrence of them both, it will not be produced: wherefore the argument will not ­hold, that "he that hath it always in his power to resist, that is, to hinder the operation of the one upon him, must also frustrate the other, and consequently hinder the effect." For though the word, unattended with the Spirit and power of God, may be resisted, so as to be of no effect, yet neither the operations of the Spirit, nor the word, as attended with them, can be resisted, so as either of them should be ineffectual. And though the work of grace is wrought by an irresistible and unfrustrable operation, and the word without it is insufficient to produce it, yet it is not unnecessary; for it pleases God, by the foolishness of preaching, to save them that believe; whereby he confounds the wisdom of the world; and, by making use of weak means, he magnifies his own grace and power; he puts the treasure of the gospel in earthen vessels, that the excellency of the power in conversion may appear to be of God, of his operation, and not of man's moral suasion."

"...according to our opinion God does not act unsuitably to the rational powers and faculties he has given, when he clothes his word with omnipotence, makes it the power of God unto salvation and attends it with an unfrustrable operation upon the understanding, will and affections; since no coactive force or violence is offered to them, the understanding is wonderfully enlightened, the will is sweetly drawn, and the affections delightfully engaged and moved, without any injury, yea with an advantage, to these natural faculties; and therefore can be no imputation upon the divine wisdom; nor does our opinion suppose, that God "uses and appoints means for the recovery of mankind, which he knows cannot in the least degree be serviceable to that end;" but on the contrary, that whatever means he uses and appoints, he makes them powerful and effectual to the ends and purposes for which he appoints and uses them, and does not leave them to the uncertain, precarious, and impotent will of man, so that our opinion is so far from impeaching and depreciating the wisdom of God, that it magnifies and exalts it; nor, according to our hypothesis, as is suggested, might he as well send ministers to preach to stones, and persuade them to be converted into men, because his omnipotency can produce such a change in them. There is no doubt, but that God could convert stones into men, and make them his children; but he has no where signified that he would do this upon men's preaching to them; whereas he has not only signified it as his will, that the gospel should be preached to every creature, but that it shall be the power of God, in the conversion of many souls, both among Jews and Gentiles; wherefore there is not the same reason for sending his ministers, and for their preaching to the one as to the other, though equal power is necessary for the conversion of the one as of the other. Not that unregenerate men are altogether like stocks and stones; for though they cannot contribute anything to their regeneration or new birth, yet they are capable subjects of having the grace of God implanted in them, which stocks and stones are not; but nevertheless, if God did not make bare his holy arm, and exert his mighty power in the conversion of sinners, ministers would preach with as much success to stones as to men; and consequently the wisdom of God, according to our scheme, is greatly displayed, in accompanying the word preached with a divine energy, and an unfrustrable operation; so that all his gracious designs towards his people are effectually answered, and not leaving, it to the bare force of moral suasion."

From Gill's "Introduction" to his "Body of Divinity"

"...they (the heathen without the scriptures) were ignorant of the true God, and of the worship of him; and of the Messiah, and salvation by him: their state is clearly described, Eph. 2: 12, that they were then "without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope and without God in the world." And consequently, their Theology was insufficient for the salvation of them." (Page 50)

"Of Election" (Body of Divinity)

"Nor is faith the moving cause of election; the one is in time, the other in eternity: while men are in a state of unregeneracy, they are in a state of unbelief; they are, as without hope in God, so without faith in Christ; and when they have it, they have it not of themselves, of their own power and freewill; but they have it as the gift of God, and the operation of his Spirit, flowing purely from his grace; and therefore cannot be the cause of electing grace: besides, it is the effect of that, it is a consequence that follows upon it, and is insured by it; "As many as were ordained to eternal life, believed", (Acts 13:48) it is proper and peculiar to the elect of God; the reason why some men do not believe is, because "they are not of Christ’s sheep", (John 10:26) his elect, given him by the Father; and the reason why others do believe is, because they are of Christ’s sheep, or his chosen ones, and therefore faith is given to them; which is called, "the faith of God’s elect" (Titus 1:1). Faith is not the cause of calling, and much less of election, which precedes that: the reason why men are called, is not because they believe, but they are called that they might believe; in which effectual call faith is given to them, as the evidence of their election. Once more, faith is fixed as a means, in the decree of election; and therefore cannot be the cause of it (2 Thess. 2:13)."

"The truth of all this might be illustrated and confirmed by the case of infants dying in infancy; who, as soon as they are in the world, almost, are taken out of it. Now such a number as they are, can never be thought to be brought into being in vain, and without some end to be answered; and which, no doubt, is the glory of God, who is and will be glorified in them, some way or another, as well as in adult persons: now though their election is a secret to us, and unrevealed; it may be reasonably supposed, yea, in a judgment of charity it may rather be concluded, that they are all chosen, than that none are; and if it is allowed that any of them may be chosen, it is enough to my present purpose; since the election of them cannot be owing to their faith, holiness, obedience, good works, and perseverance, or to the foresight of these things, which do not appear in them."

"Sixthly, The means fixed in the decree of election, for the execution of it, or in order to bring about the end intended, are next to be inquired into; which are, the principal of them, the mediation of Christ, and redemption by him, the sanctification of the Spirit, and belief of the truth."

"Moreover, men are chosen to salvation, "through sanctification of the Spirit, and belief of the truth", as means to that end, (2 Thess. 2:13)."

"...such as are chosen do believe; "as many as were ordained to eternal life believed" (Acts 13:48)."

"Of The Manifestation Of The Covenant Of Grace" (Body of Divinity)

"The Gentiles were strangers to the covenants of promise, had no knowledge nor application of the promises and blessings of the covenant of grace, except now and then, and here and there one; but now the blessing of Abraham is come upon the Gentiles, and they are fellow heirs of the same grace and privileges, and partakers of the promises in Christ by the gospel (Eph. 2:12 3:6; Gal. 3:14)."

"Of The Gospel" (Body of Divinity)

"There was Gospel in the former dispensation, though called the legal dispensation; it was preached to Adam, to Abraham, and by Isaiah, and other prophets, as has been observed...The gospel is called, the gospel of salvation, the word of salvation, and salvation itself (Eph. 1:13; Acts 13:26 28:28)...because it describes also the persons that share in it, sinners, sensible sinners, and who believe in Christ; and who, according to the declaration of it, shall certainly be saved (Mark 16:16; Acts 16:30,31), and because it is, not only the means of revealing, but of applying salvation; for it is to them that believe "the power of God unto salvation" (Rom. 1:16)."

"Thirdly, The effects of the gospel when attended with the power and Spirit of God.

3a. The regeneration of men, who are said to be born again by the word of God, and to be begotten again with the word of truth (1 Pet. 1:23; Jam. 1:18), hence ministers of the gospel are represented as spiritual fathers (1 Cor. 4:15).

3b. As in regeneration souls are quickened by the Spirit and grace of God, this is ascribed to the gospel as an instrument, hence it is called the Spirit which giveth life, and said to be the savior of life unto life (2 Cor. 2:16; 3:6).

3c. The gospel is frequently spoken of as a light, a great light, a glorious light; and so is in the hands of the Spirit a means of enlightening the dark minds of men into the mysteries of grace, and the method of salvation; "the entrance of thy word giveth light, it giveth understanding unto the simple" (Ps 119:130). The Spirit of God gives the gospel an entrance into the heart, being opened by him to attend unto it; and when it has an entrance, it gives light into a man’s self, his state and condition, and into the way of life by Christ; it is a glass in which the glory of Christ, and of the riches of his grace, may be seen.

3d. By it faith in Christ comes, and is ingenerated in the heart by the Spirit of God attending it; hence among other reasons, it is called "the word of faith;" and ministers, by preaching it, are instruments of confirming and increasing faith, and of perfecting what is lacking in it (Rom. 10:8,17; 1 Thess. 3:10)."

"...it is good news and glad tidings of good things; as of peace, pardon, righteousness, and salvation by Christ, which, when applied, cannot fail of producing spiritual joy in sensible sinners; when Philip preached Christ and his gospel in Samaria, there was great joy in that city (Acts 8:5,8), all this must be understood of the gospel, not as producing these effects of itself, but as it comes, not in word only, but with the power and in the demonstration of the Spirit; when it is sent forth out of Zion as the rod of God’s strength, and it becomes the power of God unto salvation (1 Thess. 1:5,8; Ps. 110:2; Rom. 1:16)."

"Of Sanctification" (Body of Divinity)

"Thirdly, the causes of sanctification, by whom it is effected, from whence it springs, and by what means it is carried on, and at last finished."

"The instrumental cause, or means, is the word of God; both the written word, the scriptures, which are holy scriptures; the author holy, the matter holy, and, when attended with a divine power and influence, are the means of making men holy, and of fitting and furnishing them for every good work; and also the word preached, when accompanied with the same power; "Faith comes by hearing", and is increased thereby; the doctrines of the gospel are according to godliness; and with a divine blessing, influence both the heart and life to godliness and holiness; the ordinances are made and continued, for the perfecting of the saints, for the carrying on, and perfecting the work of holiness in them; and various providences of God, even afflictive ones, are designed of God, and are means, in his hand, of making his people more and more "partakers of his holiness" (Heb. 12:10), of this use afflictions were to holy David (Ps. 119:67, 71)."

"Fourthly, sanctification is absolutely "necessary" to salvation."

"Of The Perseverance Of The Saints" (Body of Divinity)

"Another passage of scripture brought against the saints final perseverance, and to prove their falling from grace, is the case of the stony ground hearer; who is said to "hear the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while; for when tribulation or persecution ariseth because of the word, by and by he is offended" (Matthew 13:20, 21). Or as in Luke 8:13. "Which for a while believe, and in time of temptation fall away". But it should be observed,

3a2a. That those persons thus described, were not truly good and gracious persons; for though the seed, or word, fell upon them, they were a rock, stony ground still; they were yet in a state of nature, no change or alteration in them; their hearts were as hard as an adamant stone; the stony heart was not taken away from them, nor an heart of flesh given them; otherwise the word would have had a place in them, took root in them, would have sprung up, and brought forth fruit.

3a2b. And though they received the word with "joy", this is what a wicked man, a very wicked man, may do; and Herod did, who heard John "gladly", though he afterwards took off his head; such a man may receive the word with a flash of natural affection, and be pleased with it; being so far enlightened, as to see the truth, the harmony of it, and some interesting things in it; he may flatter himself he shall share in; so that this joy arises only from a principle of self-love: such do not receive it as the Thessalonians did, "in much affliction, with joy of the Holy Ghost"; having been either in great distress of soul, on account of sin, when the gospel of peace and pardon coming to them, was joyfully received as good news and glad tidings; or though they were reproached and persecuted for hearing, receiving, and professing the gospel, they rejoiced at it, and abode by it: but so did not these stony ground hearers; for when tribulation or persecution arose because of the word, they were offended and gone; their joy was the joy of the hypocrite, which is but for a moment."

3a2c. The faith they had was but "for a while", as it is expressed (Luke 8:13), it was a temporary faith, like that of Simon Magus, who, though he professed to believe, was in the gall of bitterness, and bond of iniquity; their faith was not the faith of God’s elect; for that stands sure, upon the same footing as electing grace itself does, from whence it springs; it was not that faith which is the gift of God; for his gifts of grace are without repentance, and are never revoked, but always abide: not that faith which is the operation of God; for that is maintained and performed with power: not that faith of which Christ is the author; for of that he is the finisher; and though it is sometimes low and languid, he prays for it that it fail not.

3a2d. Those persons had no root in themselves, and therefore withered; they had not "the root of the matter" in them, as Job calls it, the truth of grace; they were not rooted in the love of God, nor in Christ, and had not the grace of God rooted in them; otherwise they would have been fruitful and established; for "the root of the righteous yieldeth fruit", and is "not moved" (Prov. 12:3, 12).

3a2e. Those persons are manifestly distinguished from the "good ground", into which the seed was received (Matthew 13:23), and from an "honest and good heart", in which they that heard the word kept it (Luke 8:15), and so were not truly good and gracious persons, on whom the good work of grace was begun; were not trees made good, and so they brought forth no good fruit: wherefore the withering and falling away of those are no proofs and instances of the saints so falling as to perish everlastingly."

"Of the Knowledge of God" (Body of Divinity)

"Godliness, as has been observed, is an assemblage of the graces of the Spirit of God in the hearts of his people, in the exercise of which experimental religion or internal worship lies; now there can be no grace without knowledge, no faith without it; the object must be known, or it cannot be rightly believed in. The blind man’s answer to Christ’s question is a wise one (John 9:35,36). The Gentiles, who are described as such who "know not God", are also said to be "without hope", without hope and without God in the world; without hope in God and of good things from him now, and without hope of the resurrection of the dead, a future state, and enjoyment of happiness in it (1 Thess. 4:5,13), an unknown object cannot be the object of love; an unseen person may, "Whom having not seen, we love"; but an unknown person cannot be truly and cordially loved; God must be known, or he cannot be loved with all the heart and with all the soul."

"First, let it be observed, that while men are in a natural, unregenerate, and unrenewed state, they are destitute of divine knowledge; the time before conversion is a time of ignorance; this was not only the case of the Gentile world in general, before the gospel came unto them, but is of every particular person, Jew or Gentile (Acts 17:30; 1 Pet. 1:14), all the sons and daughters of Adam are in the same circumstances..."

"Now while men are in an unrenewed state, and in such a state of darkness and blindness, they are ignorant,

1f1. Of God, of his nature and perfections; for though they may by the light of nature, and from the works of creation, know that there is a God, and some of his perfections, as his wisdom, power, and goodness, which manifestly appear in them; yet not so as to glorify him as God, nor so as to preserve them from the worship of other gods besides him: indeed their knowledge of him is so dim and obscure, that after all they are said by their wisdom not to know God, the true God, this was the case of the Gentiles..."

"Secondly, in every renewed person there is a knowledge of God and of divine things; the new creature or "new man is renewed in knowledge, after the image of him that created him" (Col. 3:10). Spiritual and divine knowledge is a part of the new man..."

"First, the object of it, God; before conversion men know not God, but after that they know him, or rather are known of him (Gal. 4:8,9)..."

"There is a knowledge of God which comes by the gospel, the doctrine of grace and truth, that is by Christ, who lay in the bosom of his Father, and has declared him, his person, his nature, his grace, his mind and will to men; God has spoken by his Son, and made the largest discovery of himself by him; and makes use of the ministers of the gospel to give the light of the knowledge of the glory of God in the face or person of Christ, who is the brightness of his Father’s glory and the express image of his person: and it is of this kind of knowledge of God in Christ, that souls are made partakers, when they are renewed in the spirit of their minds; this is not a mere notional and speculative knowledge, such as the carnal Jews had, who had a form of knowledge in the law, and by breaking it dishonored God; and which some who call themselves Christians may have, who profess in words to know God, but in works deny him; who say, Lord, Lord, but do not the will of our Father in heaven: but this is a spiritual and experimental knowledge of God, such as a spiritual man has, and that from the Spirit of God as a spirit of wisdom and revelation in the knowledge of him; and which leads men to mind and savour spiritual things. This is a knowledge which is attended with faith in God as a covenant God in Christ; it is a fiducial knowledge, such as know his name put their trust in him...and a knowledge attended with such graces and fruits of righteousness may be called saving knowledge; that is, salvation is annexed unto it and follows upon it; for "this is life eternal", the beginning of it, and in which it issues (John 17:3). Now this knowledge of God may be considered as respecting the three divine persons in the Godhead distinctly, Father, Son, and Spirit; and that acquaintance and fellowship with each which such knowledge leads into. For there is a fellowship and communion which believers have with each divine person, which arises from their distinct knowledge of them (1 John 1:3; 2 Cor. 13:14)."

"Every renewed soul has knowledge of God the Father. "I write unto you, little children", says the apostle John (1 John 2:13), "because ye have known the Father", the Father of Christ and their Father in Christ; for he that is Christ’s Father is their Father, though they are not in the same class of sonship with him; "I ascend to my Father and your Father" (John 20:17), and this relation is made known to them, as children are taught to know their father; and this the saints know by the Spirit of adoption sent down into their hearts, crying, Abba, Father; and witnessing to their spirits that they are the children of God; and this leads into communion with him, and into the enjoyment of many privileges with pleasure."

"Every renewed soul has knowledge of Christ the Son of God (John 17:3)...and "eternal life" is made to depend equally upon the knowledge of the one as upon the knowledge of the other...Now truly gracious souls have knowledge of the person of Christ..."

"And this knowledge which such souls have of Christ is,

2a3b1. Not merely notional and speculative, such a knowledge the devils have: they know Christ to be the Holy One of God, and that he is the Son of God, and the Messiah (Luke 4:34,41), and men destitute of the grace of God may know and give their assent to those truths, that Christ is truly God, and existed as the Son of God from all eternity; that he assumed human nature in the fulness of time, that he lived a life of sorrow and trouble, died the death of the cross, was buried and rose again from the dead, ascended to heaven, and is set down at the right hand of God, and will come a second time to judge the world in righteousness; but this spiritual special knowledge gracious souls have is,

2a3b2. An affectionate knowledge, or a knowledge joined with love and affection to Christ; he is in their esteem the chiefest among ten thousand, and altogether lovely; he is precious to them, and there is none in heaven nor in earth so desired by them as he is."

"Every renewed soul has knowledge of the Spirit of God, the world does not know him, but truly gracious souls do..."

"The efficient cause of this knowledge is God...The instrumental cause or means is the word of God. "Faith", which sometimes goes by the name of knowledge, "comes by hearing, and hearing by the word of God" (Rom. 10:17), that is, by the external ministration of the word, the Lord owning and blessing it. John the Baptist, the forerunner of Christ, was appointed, commissioned, and sent of God "to give knowledge of salvation to his people"; and the apostles and ministers of the gospel had the treasures of evangelical truths put into their earthen vessels, "to give the light of the knowledge of God in the face of Jesus Christ". The ministry of the word is appointed as a standing ordinance in the church, "till we all come in the unity of the faith, and of the knowledge of the Son of God" (Luke 1:17; 2 Cor. 4:6; Eph. 4:13)."

"Of The Fear Of God" (Body of Divinity)

"It is implanted in the heart in regeneration; it is put there by the Spirit of God, where it was not before, and where it never could have been, had he not put it there, and it appears as soon in a regenerate man as any grace whatever; upon first conversion there is quickly found a tenderness of conscience with respect to sin, and a carefulness not to offend God; and indeed "the fear of the Lord is the beginning of wisdom" (Ps. 111:10; Prov. 9:10). No man is truly wise until he fears God, and as soon as he fears the Lord he begins to be wise, and not before; yea the fear of the Lord is wisdom itself; it is that wisdom and truth which God desires and puts into the inward and hidden parts of the heart (Job 28:28; Ps. 51:6).

4d. The word and prayer are the means of attaining it; the fear of the Lord, as it is a duty, and expressive of worship, is to be learned; "Come ye children, hearken unto me", says David, "I will teach you the fear of the Lord" (Ps. 34:11). The law of God, and especially the whole of doctrine both legal and evangelical, is the means of learning it (Deut. 4:10; 17:19), and therefore is called the fear of the Lord (Ps. 19:7,9), but as a grace it is diligently sought after and earnestly importuned of God; the heart must not only be instructed but united to fear the Lord, and which is to be prayed for (Ps. 86:11; Prov. 2:3-5)."

"Of Faith in God and in Christ" (Body of Divinity)

"It is sometimes used for the doctrine of the gospel, the word of faith, which the apostle preached, though he once destroyed it as much as in him lay (Gal. 1:23), and is the faith once delivered to the saints, which they should earnestly contend for, and build up one another in (Jude 1:3,20), so called, because it contains things to be believed upon the credit and testimony of God; and because it directs to the great object of faith in salvation, the Lord Jesus Christ; and because it is the means of ingenerating and increasing faith in men, for "faith comes by hearing, and hearing by the word of God" (Rom. 10:8,17)."

"There is a special faith, which is peculiar to God’s elect, and is by some called saving faith, though strictly speaking salvation is not in faith, nor in any other grace, nor in any duty, only in Christ; there is no other name but his under heaven whereby we must be saved; he only is the author of eternal salvation; and yet there are some things in scripture which seem to countenance such a phrase; as when Christ said to the woman who repented of her sins, and had the forgiveness of them, loved Christ, and believed in him, "Thy faith hath saved thee, go in peace" (Luke 7:50), unless the object of faith should be meant; and certain it is that salvation is promised to faith, and connected with it, "He that believes shall be saved", and is what faith issues in; true believers receive "the end of their faith, even the salvation of their souls" (Mark 16:16; 1 Pet. 1:9), and this is the faith that is to be treated of..."

"Knowledge of Christ is necessary to the exercise of faith on him, for "How shall they believe in him of whom they have not heard?" and if they have not so much as heard of him, they cannot know him, and consequently cannot exercise faith upon him; and "How shall they hear without a preacher" to make him known unto them? (Rom. 10:14)."

"Hence knowledge being so requisite to faith, and included in it, faith is sometimes expressed by it (Isa. 53:11; John 17:3), both in spiritual knowledge and special faith, eternal life is begun, and with which it is connected; and so knowledge and faith are joined together as inseparable companions, and as expressive of the same thing; "And we have known and believed the love that God hath to us", are firmly persuaded of it (1 John 4:16), and some of the strongest acts of faith in the saints have been expressed by words of knowledge; "I know that my Redeemer liveth, &c. I know in whom I have believed", &c. (Job 19:25; 1 Tim. 1:12)."

"An assent unto Christ as a Saviour, enters into the true nature of faith."

"True, spiritual, special faith in Christ includes in it a dependence on him, trust and confidence in him alone for everlasting life and salvation; it is a soul’s venturing on Christ, resolving if it perishes it will perish at his feet; it is a resignation of itself to Christ, a committing its soul, and the important welfare and salvation of it into Christ’s hands, trusting him with all, looking to him, relying on him, and acquiescing in him as the alone Saviour."

Now, with this veritable avalanche of testimony from Dr. Gill's "Body of Divinity," how in the name of all that is holy can it be honestly said that Dr. Gill "changed his mind" from what he wrote in his Commentaries? The Hardshells ought to be ashamed of men like Daily and Crouse who have spoken irreverently of the dead, the thing they decried others doing! Hypocrites! Slanderers! You do to Dr. Gill just what you do to the writings and beliefs of Dr. Fuller and others! Do all the citations above "indicate" a "change of mind"? Why, the very scriptures he cites and uses to prove "gospel means" in the above citations are the very ones we cite from his commentaries!

In my next chapter I will show how Gill taught these same things in his "Cause of God and Truth" and also analyze those two or three passages that supposedly or seem to has Dr. Gill "contradicting himself" in his Commentaries.

Obviously, also from what he wrote above in the same "Body of Divinity," the Hardshells will either have to agree with what I have written, and totally disown Gill, as they have so many others of the so-call forefathers, or they will have to revise "Daily's thesis" about Dr. Gill to say - "Gill contradicted himself in his Body of Divinity" rather than making it a contradiction between his Commentaries and his Body of Divinity and Cause of God and Truth. In such a case, all that "sophistry" about Dr. Gill coming to Harshellism when he was an older more knowledgeable theologian becomes a bunch of nonsense and one that reveals something about the Hardshell cultic psyche.

The Hardshells have argued that Dr. Gill taught against the gospel means position in his Body of Divinity. Can they honestly say that after reading all the citations above? Or, are they cunning and crafty enough to twist all these citations too?