John Gill the Scholar-Pastor

John Gill the Scholar-Pastor In a truly positive sense, no man has influenced the development, growth and renewal of the Particular Baptists more than John Gill (1697-1771). Whereas William Kiffin is rightly called the Father of the Particular Baptists, John Gill is seen as the wise Schoolmaster who not only led hosts of future Baptists to a knowledge of Christ, but also gave them a curriculum of sound teaching to accompany them throughout their growth in grace from the nursery to the grave. At a time when the Anglican Church was discussing the abolition of the Athanasian Creed and Dissent was on the wane, many adherents of the General Baptist churches were leaving the teaching of Christ for that of Arminius, Grotius, Arius and Socinius. Over a period of fifty years, throughout this time of general apostasy, Gill rallied the Particular Baptist churches around the Banner of Truth and fitted them out with a programme of doctrine and discipline which protected them against the downgrading of the gospel going on in other denominations. An eye-witness of some 20 years of Gill's work as a gospel teacher and preacher was his friend and admirers John Collet Ryland, a Baptist minister and college Principal who himself asserted a strong influence for good on 18th century Particular Baptist church life. Ryland was convinced that God had specially chosen Gill to lead the Particular Baptists out of oblivion and doctrinal disunity. In 1777, when dealing with the falling away of the Arminian Baptists, Ryland, the Calvinist, wrote: "At present blessed be God, we believe there is no apparent apostasy in our ministers and people from the glorious principles we profess." He goes on to say, "Much of the credit for this unswerving allegiance to the doctrine of Scripture, under God, must be attributed to John Gill, known affectionately as Dr. Voluminous John Collet Ryland, The Beauty of Social Religion, circular letter, Northamptonshire Baptist Association, 1777, p. 7. Gill was called Dr. Voluminous because of the great amount of theological works he produced.." Ryland knew what he was talking about as he had come under Gill's teaching as a young man and had moved in an inter-denominational circle of good friends, including James Hervey, John Brine and Augustus Toplady, who were all greatly indebted to 'Dr Voluminous.' In fact, Ryland had taken a censure of the Particular Baptist churches in the 1750s at the height of Dissenting decline and found that even at this sad period in the history of the Baptist churches, Gill's church was the largest of them all, being three times the size of the average London church in membership and was a strong and positive influence that had kept not only many a Baptist church from following in General Baptist steps but many an Anglican and Independent local church also. The hero of our story, as this we must call him, was born in Kettering in the county of Northamptonshire on November 23. o.s. 1697 Old style. The Julian or Old Style English Calendar was abolished in 1752. Eleven days were dropped when the Gregorian or New Style Calendar was introduced and 1 January became the first day of the year instead of 25 March. Many people thought they had become eleven days older and marched in protest through the streets, demanding that their eleven lost days should be given back to them., the son of Edward and Elizabeth Gill née Walker who can be regarded as Particular Baptist pioneers in the neighbourhood. The Gills ran a small textile business and were in membership at a local Dissenting church, called locally the ´Great Meeting' which had been founded by the Rector of Kettering who had been ejected from the Church of England in 1662. Originally the holding of a particular view of the ordinances was not a condition of membership though a confession of faith was required of new members. Edward Gill was occasionally asked to preach by his pastor. One of the elders, William Wallis, became convinced that a church should be just as united on the doctrine of baptism as it was on other essential doctrines but as this led to strife in the church, it was amiably thought best that Wallis and his followers should form a church of their own which could then be run completely according to Baptist principles. Thus the ´Little Meeting` was formed at Bailey's Yard, Kettering, with Wallis as its first pastor. Soon the members were calling themselves Particular Baptists The term is thought to have first been used as an official name by those Baptist leaders who drew up the rules for the Particular Baptist Fund in 1717, thus distinguishing themselves from the General Baptists who were not allowed to take part in the maintenance of the fund. to emphasise that they believed in the Reformed doctrine of particular atonement as opposed to the General Baptists who stressed the universal possibilities of the atonement rather than its particular saving efficacy. The new, open-communion Baptist church at Kettering prospered and grew According to Geoffrey F. Nuttall, the Little Meeting revised its church covenant in 1768 barring the ´unbaptised' i.e. those who had not entered into church membership through believers` baptism, from the Lord's Table. Northants. and the Modern Question, p. 120.. Eventually Edward Gill was elected as one of its deacons and he is recorded as possessing a good witness because of his ´grace, his piety, and holy conversation The 1772 biography, Sermons and Tracts, vol. i., p. v.`. During the unrest leading up to the founding of the Particular Baptist church, Edward met, wooed and won his Elizabeth and the two were married. Soon Elizabeth was able to tell her husband that she was expecting a child, and Edward was immediately convinced that his wife would bear a son who would become a household word amongst the Baptists. This fond thought was strengthened on the very day that the child was born. It was, indeed, a son and Edward could not contain himself and ran into the street in great joy, proclaiming the good news to anyone and everyone. The first person he met was Chambers, the woodsman, who was unloading a supply of logs in the yard. Edward was in the process of telling him the good news at the top of his voice when a complete stranger passed by and overheard the joyful tones. The man came over to the exuberant father and said sagaciously, "Yes, and he will be a Scholar, too and all the world cannot hinder it." Then the stranger continued on his way and was never seen again. After this incident, you can be sure, Edward and Elizabeth watched young John's development closely, looking for signs of budding intellect. Soon they received proof enough that their son, whom they named John, was indeed of far more than average intelligence and thus they sent him to the local grammar school at a very early age. Needless to say, John soon surpassed in learning even those pupils who were considerably older than himself. Before he was eleven years of age, John had become so very proficient academically that he had became the wonder of the neighbouring literati and clergy who encouraged him with almost paternal pride. One of these local ministers was a Richard Davis (1658-1714), pastor of the Independent Church at Rothwell (called locally Rowel), just a few miles away. Gill could have had no better instructor than this wise man who combined academic acumen with an earnest desire to spread Christ's Kingdom. In 1748, Gill said of Davis, "His memory has been always precious to me, partly on account of his great regard both for my Education, for which he was heartily concerned, and also for my spiritual and eternal welfare." Davis urged Gill never to neglect 'the one thing needed' and told his young friend, "If you know Christ well, it is no matter though you are ignorant of many other things; if you are ignorant of Christ other knowledge will avail but little Taken from Gill's Preface to Davis` Hymns Composed on Several Subjects, London 1748.." Gill praised Davis' ´very powerful and evangelistic Ministrations` with his zeal for soul-winning Ibid.. He had seen how Davis evangelised no less than eleven counties, founding churches wherever he went. Davis trained weavers, carpenters, tailors and farmers to go out into the highways and bye-ways to bring sinners to Christ. In so doing, he earned the animosity of many sleepy pastors in an 80 miles radius of his Northamptonshire church who woke up to find that Davis was doing their evangelistic and pastoral work for them. It was Davis who laid the foundation stone of the work of the Spirit in Olney, Bucks, where Anglicans Moses Brown, William Cowper, John Newton and Thomas Scott, Baptist John Sutcliff and Independent Samuel Greatheed afterwards laboured, all providing their contribution to what has become known as the Olney Revival See Louis Benson, The English Hymn, New York, 1915, pp. 337 and 373. . Soon John was recognised far and wide as a young scholar of note. He was seen every market day, sitting in the local bookshop, reading whatever instructive tombs he could lay his hands on or discussing points of style and grammar with the more learned people of Northamptonshire. This picture so left its mark on Kettering that when a person wished to emphasise that anything was true, he would say, "It is as sure as John Gill is to be found in the bookseller`s shop!" John Gill's grammar school days, however, were soon numbered. John's schoolmaster, an Anglican, took his religion seriously and encouraged his pupils to attend prayers at the local parish church during weekdays. Baptist parents, however, believed that this otherwise well-meant act might one day prejudice their own children against their own denomination. After a good deal of debating, they decided they must withdrew their children from the school, no matter what disadvantages they might incur because of this move. The more affluent Baptists boarded their children out with private tutors or in private Dissenting schools. The clergy of all denominations in and around Kettering came to the assistance of John's parents and strove to find him such a means of furthering his education. Applications were made in London and specimens of John's work were sent off in the hope that they would earn a scholarship for the young protégé. John's youth and learning, however, proved a stumbling block as such bursaries were only available for boys who had not yet reached John's proficiency, though they were much older. Edward Gill had not given up hope that his son would one day become a notable Baptist minister but the Dissenting academies and colleges he applied to argued that John was already far too advanced for them and they envisaged difficulties if John were placed amongst less talented students. There was no hope of John's finding an early place at a university as such institutions were closed to Dissenters. The words of the stranger at John's birth, that the world might wish to hinder John's progress, were thus coming true. For the next eight years, John worked in his father's business but his understanding parents gave him every opportunity to learn auto-didactically. John improved in Latin and Greek and purchased Buxtorf`s Grammar and Lexicon so as to learn Hebrew. He then tackled Logic, Rhetoric, Moral Philosophy and Science. Languages proved to be his greatest delight and through reading the Latin writers, he developed a great interest in Theology. Though blessed with a loving family and with many friends, John often felt pangs of horror and fear in his breast both because of nervous fevers but also because of besetting sin and a sensitive conscience. At other times, however, even when very young, he would experienced deep insight into spiritual truths which were a joy to his soul. When John was 12 years of age, he heard Mr Wallis preach on Genesis 3:9, "And the Lord God called unto Adam, and said unto him,. Where art thou?" During the following weeks and months John was constantly reminded of this question, "Where are you?' and found that he was in a wretched state spiritually, fearing that he would die unconverted. John turned to his pastor for help and a ray of hope, following conviction, entered his life. Wallis died soon afterwards but John's parents and the church members helped John on towards a sound experimental faith in Christ. John Gill was greatly loved by the members of his church and the change in his life did not go unnoticed. After William Wallis` death, his son, Thomas Wallis took over the pastorate of the church but only on a part-time basis. After a few years the members realised that young Gill was being called of God to assist their pastor. He, however, had not yet testified openly to a saving work in Christ, believing that he ought to do this first at baptism and when he had ample evidence that he was truly converted. Perhaps it was this private experience of Gill's that caused one of his rare breaks with usual Reformed Baptist teaching. He argued that Genesis 17, the covenant with Abraham, "was not made with him and his infant-seed; but with him and his adult offspring," drawing parallels which caused him to believe that baptism is to be administered "to adult persons only". This is in contrast to other Particular Baptists such as the Gospel Standard churches who baptise believing children. See Body of Practical Divinity, Book III, Of Baptism, pp. 324-325. This aspect of covenant teaching and Gill's eschatology are the only features of his total teaching that I cannot accept. Otherwise I consider myself a Gillite on all counts. Gill also had come to realise that once he started to make a public confession of Christ, he should continue to do so as a minister of the Gospel. At the age of nineteen, Gill was satisfied that such a time had come. Thus on the first day of November, 1716, John Gill was baptised in the local river. Already proficient at writing, John composed a hymn to be sung at the ceremony. As he passed through the waters a large crowd of believers and onlookers sang his words: Was Christ baptiz`d to sanctify This ordinance he gave? And did his sacred body lie Within the liquid grave? Did Jesus condescend so low To leave us an example? And sha`n`t we by this pattern go; This heavenly rule so ample? What rich and what amazing grace! What love beyond degree! That we the heavenly road should trace, And should baptized be. That we should follow Christ the Lamb, In owning his commands; For what we do, He did the same, Tho` done with purer hands. And does this offer to my faith, How Christ for me did die, And how He in the grave was laid, And rose to justify? Then how should this engage my heart To live to Christ that died; And with my cursed sins to part, Which pierc`d his precious side? Thus the prayers of many members of the Little Meeting were answered as Gill made a public testimony in thought, word and deed to the salvation which he knew by the Scriptures and experience was his. On the following Sunday, 4th November, Gill was formally admitted into membership of the Kettering Particular Baptist Church and invited to take part in the Lord's Supper. During the same evening, at a private house meeting, he opened his Bible at Isaiah 53, read the text and commented on a few verses. After this friends told Gill of their conviction that he was called to be a minister of the Word and asked him to preach a full sermon at the same place on the following Sabbath evening. The text Gill turned to was, 'For I determined not to know any thing among you, save Jesus Christ, and him crucified,' (I. Corinthians 3:2), which, Gill's first biographer records, ushered in ´a charming season to the godly people John Rippon, A Brief Memoir, p. 8..` After preaching for several weeks in this way, Gill was officially asked to assist Wallis in his work and was soon preaching regularly both at his own and other church meetings. Like teenager Charles Haddon Spurgeon One of Gill's successors. over a century later, Gill now quickly gained a reputation as a fine preacher and was soon well-known and loved for miles around and even in the capital. Influential Particular Baptists in London arranged for Gill to extend his theological education under the guidance of John Davis who had recently founded a new work at Higham-Ferrers some six miles from Kettering. The Higham-Ferrers area, however, was quite unevangelised and barren of spiritual life. As a result, Gill found little time for study but many opportunities for practical service. In 1718 After a year of working under Davis` guidance, Gill met a young gentlewoman a year or so older than he was, who was reputed to be rather odd and was constantly being jeered and scoffed at by her family and neighbours. On closer inspection, Gill found that the young lady had been soundly converted for several years and maintained an earnest witness to Gospel truths both in word and deed; a thing her fashionable friends could not understand. Gill gently led her into the doctrines of grace, which she found a great comfort. Within no time, Gill realised that the young lady, whose name was Elizabeth Negus, was the Lord's chosen one for him and, after a very short courtship, the two were married, young as they were. In 1717 the Particular Baptist Fund was founded to provide money for books and educational facilities for men intended for the ministry but who were denied the universities because of their Dissent. A London minister, John Noble, nominated Gill for a grant in 1717-18 and a further grant followed a year later in recognition of the good work Gill was doing at Kettering and district. With the aid of the money supplied by the grant Gill was able to purchase a fine collection of lexicons, grammars and Hebrew works and eventually procure a scholarly library left by a deceased Baptist minister and friend Grants were divided into three classes. On May 13th, 1718, Gill was ordered a 'first class' grant of £9.8s 7d. As the total amount of money available was divided between the 19 candidates, this would explain the odd amount. Another undated entry says that Gill received the largest grant amongst 99 candidates from England and Wales. This may be a reference to the May 13th entry. On August 19th, 1719 Gill was given a further grant of £5. This is again entered in the full 1719 list of recipients. The entry for August 4th 1724 shows Gill at the head of the list of members of the Fund Committee. In that year Gill's church contributed £28 to the fund. Evidence from Crosby's Journal suggests that Gill received further personal grants after becoming a pastor.. The Particular Baptist brethren in London were reluctant to leave such a talented young protégé at the call of a small church in the provinces. Gill was thus often invited to preach in London, particularly at Goat Yard Baptist Church, Horselydown, Southwark, whose pastor, Benjamin Stinton died early in 1719. Stinton was the son-in-law and successor of the famous Benjamin Keach and it was Stinton`s writings on the Baptists which formed the basis of Thomas Crosby's history of the movement. Crosby was a local school teacher, a mathematics expert and also a member of the Horselydown church. After Stinton's death, a number of the poorer members, backed by the more influential ladies, regarded the gifted young man from the Provinces as a possible successor. Letters were thus sent to Gill, inviting him to preach at Goat Yard, as they say, 'with a view'. The young pastor's assistant did not hesitate to go and preach under circumstances which would have awed older and more experienced men and in April and May of 1719 he expounded the Scriptures to the pastorless London church. A number of the better off members, however, saw no immediate need for a pastor and, indeed, had given up hope of the church having a future. A Mr Abraham Atkins campaigned for the church to merge with Mr Edward Wallin`s people at Maze Pond, thus reuniting the church with the group that had split off during the ministry of Benjamin Keach. A tiny faction of the church made overtures to Mr. Wallin in secret, wishing to present the majority of members with a fait accompli, but the other members received notification of the proposed merger and there was an enormous row in the church. Differences of opinions were so strong that there was even talk of meeting in two different localities under a plurality of pastors, yet remaining one church. By June of the same year, however, there were two proposals for the empty pastorate, a Mr Scarney, recommended by a member named Mr Morgan and John Gill, officially put forward by Thomas Crosby. Morgan argued his case badly and Crosby gained considerable attention for his proposal. Again it seemed as if the church would be split and Mr. Morgan resigned his post as chairman of the meeting. A Mr Cobb took the chair and it was decided that Scarney should preach throughout July, followed by Gill in August. Scarney failed to turn up on the first Sunday in July though he put in an appearance on the 19th. Crosby records in his Journal that Scarney`s preaching "was acceptable to very few, his voice was so low that great attention was needed to hear him." Scarney had never preached before and was not even a Baptist and after this disastrous attempt to become the pastor of one of the most important Particular Baptist churches in the kingdom, Scarney, Crosby says, ´went into the country and returned no more to us.` When Gill preached on August 4th Crosby wrote, "His preaching was very acceptable and so numerous was the Auditory that the place though a large one could hardly contain them These remarks are to be found in Crosby's Journal p. 144 ff. which is a direct continuation of Stinton`s Journal in the same volume..` As soon as Gill started preaching, the church was particularly impressed by his evangelistic fervour and held a meeting at which more members were present than there had been for many years. It was decided to write to Kettering asking for a report on Gill's character and invited him to continue preaching until the end of September. The matter continued to be debated in the church until a meeting was called on September 10 where, after heated discussion, votes were cast concerning whether Gill should be invited to the Horselydown pastorate or not. The vast majority of the members voted for Gill with only six votes against him. A further vote was then taken concerning whether Gill should be officially asked to become pastor on the following Sunday. This was rushing things too much for a number of members and though the Gill faction won, 12 voted against the motion. Expressing his strong objection to the results of the vote, Mr Atkins, the deacon in charge of the chapel's purse, resigned his office. Crosby blamed Atkins for inviting Scarney to preach and Atkins` disappointment at Scarney`s performance may have deepened his prejudice against the better man. Meetings were now held in secret by the affluent minority who went to the extremes of saying that they would not help finance Gill if he became pastor and they even prepared a forged list of voters against Gill, an evil deed which soon came to light. Atkins, forgetting that he had resigned his post, devised one argument after another to nullify the overwhelming vote that Gill had received. As the merge with Maze Pond had proved abortive, he now planned a merger with Mr Parks` church at White Street which proved a rope of sand. At last he hit on a device which brought him a major success. The majority of voters for Gill had been women who represented a natural majority in the church. Though women had the right to vote since the days of Keach, Atkins and his followers now argued that such female voting was invalid in a church state. Crosby, rather unwisely, appealed to a group of elders who had set themselves up as a church supervisory body under the name of the Hanover Coffee House fraternal. This self-appointed group claimed haughtily for themselves the sole power to elect deacons and pastors in churches. For those who believe in the sovereignty of the local church, it was a disastrous recognition of a para-church governing body, particularly when one bears in mind that one object of the Coffee House fraternal was to seek unity with the General Baptists. It was also a disastrous move in support of Crosby's cause as the Coffee House fraternal came down fully on the side of the revolting minority, claiming that the sisters had no voting rights. Crosby complained that the Coffee House elders always came down on the side of the affluent few. One can only conclude that, if this were true, he had only himself to blame for approaching them. All this worldly conduct, only a fraction of which has been recorded here, reflects sadly on the low spiritual state prevailing in Goat Yard church. An unenviable position indeed for a prospective pastor. In October 1719, those supporting Gill, including the surviving families of Keach and Stinton, thought it wiser not to be ´caught up in the snare` of controversy, and, under cries of ´Scismatics, Fools, Beggars and the like,' Crosby's Journal, p. 161. began to meet in Thomas Crosby's school, leaving Goat Yard to the minority. Several pro-Gill members had not the heart to leave their former brethren, nor their church building, and so did not make the move with the Keach-Stinton party. Once settled down in new premises the now somewhat depleted majority, under the leadership of Crosby until Gill should be installed, recorded in their church book that they were the true church as formerly pastored by Keach and Stinton and that they were in fellowship within the terms of the Solemn Covenant which was drawn up by Keach in 1697, interestingly enough, the year of their new pastor's birth. Twenty-six brethren signed the document and sixty-eight sisters. It was not long before the new church had rented an abandoned meeting house for £10 a year after having 'conveniently fitted it up for publick worship'. Obviously in order to justify their men only policy, the Hanover Coffee House refused to acknowledge the new church and forbade their member-elders from officiating at their services. Gill was still in fellowship with his Kettering church, and a request for a transfer was sent off. It was an important step, because if Kettering refused to comply on the grounds that the voting majority at Horselydown did not represent a true church, Gill could not possibly become their pastor. The Kettering church, however, replied with a beautiful display of brotherly love and a deep understanding regarding the situation. They also made it quite plain how much Gill meant to them personally, yet were willing to part with Gill for the gospel's sake and the edification of the churches. Their letter is too important as a key-link in the development of Gill's call not to quote it in full. "Dearly beloved in the Lord we received your Letter sent to us dated ye 15th of October, 1719, Wherein you desire and request of us to give up our Dear Brother in Christ Mr. Jno. Gill to you. We have also his desire to be dismist to you made known to us. This may certify you that we having taken the Matter into Consideration do think it our Duty to grant his and your request as judging that a Church ought not to be made a prison to any of its members so as to detain them against their wills though we are deeply sensible of the great Loss we sustain thereby, and cannot but acknowledge the Frowns of Divine Providence upon us in this regard. But seeing it must be so in order to your and his contentment and spiritual advantage we do dismiss him unto you discharging him from his near relation and obligation unto us and commit him to your particular Watch and Care as a person whom we doubt not partakes of the Grace of God in Christ and hath walked in all good Conscience and Holy Conversation amongst us Desiring you to receive him in the Lord and that you will be every way helpfull to him to the promoting to his Edification and Comfort and that he in the hand of Christ may be a blessing to you for which spiritual ends we commend you and him with you to the Lord and the Word of his Grace who is able to build you up and to give you an inheritance among all them that are sanctified Declaring withal that upon his actual joining with you we shall look upon his particular relation as actual member with us to cease. We salute you in the Lord and rest your Loving Brethren in Gospell Bonds." Gill was officially received into full membership on 15 November, 1719 and his ordination was planned for 28th December. Rather than lose members to White Street, a number of requests for transfer to Gill's church were made by White Street members but their church would not release them. Two meetings were held in November to pray for guidance and Thomas Stone, John Jones, John Smith and schoolmaster Thomas Crosby were appointed deacons subject to a later ordination Ernest Paine published the relevant passages dealing with the ordination of deacons from the Goat Yard and Carter Lane church book in an article entitled The Appointment of Deacons, BQ, NSV XVII, 1957-58, p. 87-91.. The Coffee House elders, however, refused to answer invitations and free ministers for the task of ordaining Gill and his deacons. It seemed now that the group of believers who looked upon Gill as their pastor would never be allowed to worship in peace and in harmony with their brethren in other churches. Meanwhile, the Goat Yard lease had run out and the owner refused to allow the minority to release the premises but gave Gill's church permission. The Goat Yard minority had to move out and formed a church in Unicorn Yard. Gill's church accepted a new lease of 40 3/4 years, promising to keep the Goat Yard chapel in good repair and to take out a fire insurance costing £300. Gradually individual ministers such as Mark Key and John Curtis took sides with Gill's church and Crosby's insistence that ´two churches were better than none Crosby's Journal p. 175.` seems to have influenced the Coffee House elders to drop their opposition. Gill's delayed induction was arranged for the coming March and no less than 10 Baptist ministers were delegated for the ordination service. At the induction For a full account see Crosby's Journal p. 180 ff., John Skepp (c. 1670-1721), pastor of the Cripplegate church Always called Skeep by Crosby in his Journal and the Church Book., presided and called upon Crosby as acting church secretary to give an account of the churches dealings including how Gill came to be called as a minister and became a member of the church. This was all known by everyone present but belonged to the formal protocol of such an occasion. The solemnities were rather disturbed when John Noble now required the church members to stand around the communion table to confirm their choice of Gill as pastor. The small chapel was filled to bursting point and the members, spread around the hall, could not force their way to the table. Noble had to tell them to stay where they were but stand up whilst the rest of the congregation remained seated. He then asked them to confirm their interest in Gill as their pastor by raising their hands. On taking note of the great display of hands, Noble asked Gill formally if he were prepared to accept the recommendation of the church. Gill affirmed his calling and promised the church to abide by four principles in his new office. He would take the Word of God for his rule, the Spirit of God for his guide, the promises of God for his support and Christ's fullness for the supply of all his wants. After this solemn declaration, Gill was ordained by Curtis and Key through the laying on of hands. Then it was the Deacons turn to have their calling confirmed by the church members after which Gill joined the pastors who had ordained him in laying his hands on the Deacons and officially ordaining them to their office. Noble then went on to address the new pastor and his deacons from Acts 20:28, pointing out to them what their various duties were. Next John Skepp addressed the church from Hebrews 13:17 and told them of their responsibilities as members to their church officers, to one another and to their common work as ambassadors for Christ. To conclude the induction meeting, Gill led the church in prayer, the 133rd Psalm was sung and then the new pastor dismissed the assembly with a benediction. Charles Haddon Spurgeon in recording briefly the facts of Gill`s ordination adds, ´Little did the friends dream what sort of man they had thus chosen to be their teacher; but had they known it they would have rejoiced that a man of such vast erudition, such indefatigable industry, such sound judgment, and such sterling honesty, had come among them The Metropolitan Tabernacle: Its History and Work, p. 40..` Gill had kept a very low profile until his ordination, leaving Crosby, as the elected church secretary, to take care of the organisation of the church until his official appointment. Now that Gill was firmly installed as pastor, he took vigorous measures to promote spiritual growth which neither gained Crosby's approval, nor that of the Keach-Stinton family, into which Crosby had married. They had obviously believed that they could maintain their authority in the church with Gill acting under their direction. Gill, however, brought in many changes which caused them to be outspoken in their criticism. Church meetings were organised once a month so that the work of the church could be discussed and planned. It was ruled that a minimum attendance of the pastor and 12 members would be required otherwise a meeting had no powers to vote on a motion. The Coffee House fraternals were denied their sole power of electing deacons which was now placed in the churches hands. The two major Coffee Houses Blackwell's and Hanover ceased, and with them plans to merge the General Baptists with the Particular Baptists, though Gill played a prominent part in the later Particular Baptist Board. Crosby, of all people, refused to see the ordination of deacons as an inner church matter and, seeing his own powers cut, caused so much disturbance that he and many of the Keach-Stinton threatened to leave the church. Mrs Keach, widow of the former pastor, was extremely critical, if not downright jealous of Elizabeth Gill, complaining that Gill paid more attention to looking after his wife than he did the church. There were two points of contention here which Mrs Keach did not understand. Gill was very much a family man and, instead of spending all his time in his study, he did much of his evening sermon preparation sitting near the living-room fire, with his family around him. He also kept up close ties with his mother who often came to stay. Elizabeth had a long series of miscarriages which weakened her constitution greatly and she often needed kind and sympathetic attention which her loving husband gave her freely. Mrs Keach maintained that the best thing for a woman to do after a miscarriage was to forget it and lose oneself in the household chores. She claimed that Elizabeth's weakness as her holy manner of life, were all faked. In fact, Crosby and his wider family made such a nuisance of themselves and caused so much scandal that they were formally excommunicated and joined Unicorn Yard where they continued to anger their brethren. Crosby was convicted of fraudulent activities, and, along with a number of relations, was also excommunicated from Unicorn Yard. By the autumn of 1721, Gill was working hard to reform the spiritual life of the church and make sure that responsibilities were spread amongst the membership. Keach, though entirely evangelical in his doctrine, had defended views of the pastoral office which differed little from those held by Papists. Raymond Brown says of him, "Neither Keach nor his son, Elias, had time for interfering lay busy-bodies, comparing them with those in the Old Testament times who ´meddled with the priest's work and office The English Baptists of the 18th century, pp. 47-48.." The Baptist historian Whitley says that Keach was ´intolerant of meeting others as equals A History of British Baptists, p. 178.`and he was very impatient with ´lay-men` such as the Amsterdam trader and jeweller Isaac Marlow, one of his members who believed in ´the priesthood of all believers`. Gill made sure that every member and hearer was taken care of and instructed in the faith, urging members to take on some of the pastoral duties such as duties as church messengers and visit those who wished to join the church or those who were negligent in their witness. Poor members were given paid tasks as caretakers or pew-minders to help out their income so that they would keep their self-respect and not feel they were a burden to charity. Methods of aiding and visiting the sick and poor were drawn up and members put in charge of the bursaries. In order to reach the members who were not living under distress of any kind, Gill divided the area covered by the Goat Yard witness into four parts with two brethren responsible for each section, making sure that all the members in that area were regularly visited. Coupled with this, Gill encouraged most members to be active and usually had jobs for them such as visiting the sick, calling on absentees or distributing charity from organised bursaries. Though there were very few well-to-do people in Gill's congregation, the church records show that their giving to the poor was extremely generous. Church discipline under Stinton had become slack and over 25% percentage of the recorded membership rarely made an appearance. The records show the loving care Gill and his deacons exercised to prevent such lapses. Cases of formal discipline being discussed in the church meetings. The church books show that acute scandals were rare, though one member was tried and convicted for highway robbery! Drinking was obviously a problem but these were the days of the terrible ´gin craze`. The church meetings were also times to hear the testimonies of the recently saved and new members. It is heart warming to read how often such testimonies are recorded. A quarterly Day of Humiliation and Prayer was set up and inter church visits of various forms were arranged, particularly when baptisms occurred. Means of sharing full fellowship for temporary guests and those new to the neighbourhood were arranged and the status of 'occasional members` devised for them. Contemporary accounts say that the Goat Yard chapel was a spacious building with a large court-yard in front with an alley of lime trees leading up to the main entrance. Ivimey says that though the chapel was only built of wood it could house almost a thousand people. John Rippon ((1750-1836), Gill's immediate successor, obviously quoting from eye-witness accounts, says, "Mr Gill's ´preaching had been very acceptable from the beginning,` and his ´auditory became so numerous, that the place of worship, though a large one, could hardly contain them.` And now being settled, ´his people were very zealous in manifesting their affections towards him, and, to the utmost of their abilities, raised him a suitable maintenance Rippon's Life and Writings of the Rev. John Gill, D.D., p. 20..`" Way up on Gill's list of priorities for establishing himself as pastor and putting the church in his charge on a sound basis was the need for a confession of faith anchored in the Scriptures. Good as the Particular Baptists declarations of faith of the previous century were, they had ceased to mark off the Particulars from the Generals and were now shown little interest. Thomas Crosby, an opponent of what he called 'explicit creeds' is typical of such thinking. Ivimey commenting on the way Crosby presented Baptist confessions, has to say, "This is one of many instances of his attempting to amalgamate all the baptists into one denomination, and therefore he has endeavoured to prevent the General and the Particular Baptists from being distinguished Though Ivimey was obviously a pro-confession man, doctrinal teaching at the time seems to have been so weak that even he could not distinguish between an Arminian and Calvinistic statement of faith, mistaking the Orthodox Creed for a Calvinistic work. Ivimey, vol. 2, p. 91ff. and Arnold H. J. Baines, The Signatories of the Orthodox Confession of 1679, BQ, vii, 1957-8, pp. 35-42, 74-86, 170-178.." Indeed, a general scorn of creeds was manifested in the Baptist churches at this time because of a fear that they would prevent spiritual renewal. Gill knew what this 'renewal' could mean. He had been called to the pastorate of Goat Yard in 1719, the year of the Salters` Hall Trinitarian controversy and it was all too evident that heretics such as John Gale, James Foster, Matthew Caffyn and William Whiston had taken advantage of this apathy to statements of faith in spreading their Arianism in the Baptist churches, whether General or Particular. The Lorimers' Hall Association meeting, with Stinton playing a major role had rejected the doctrine of imputation and ushered in Neonomian thinking. Gill knew it was little use his preaching sound doctrine when his hearers had no compendium of standards or background of Biblical teaching by which they could speedily test the validity of his message. Rippon stresses that Gill's members were 'cordially one' with their pastor in drawing up a statement of faith, indeed, it seems most likely that the idea of such a declaration came from within the membership as seven weeks before the confession was agreed upon, an entry in the Church Book states: "yt (that) a Declaration of ye faith & practice of the Church be drawn up by Bro. Gill to be read & assented to by members at their admission, instead of yt which was formerly called ye Church Covenant." It must also be born in mind that the old church covenant under Keach, contained elements such as the reception of the Spirit through the laying on of hands which could not now be accepted by the members. The confession, as written in the church book, reads: A Declaration of the Faith and Practice of the Church of Christ at Horsely-down, under the Pastoral Care of Mr. John Gill, &c. Having been enabled, through divine grace, to give up ourselves to the Lord, and likewise to one another by the will of God; we account it a duty incumbent upon us to make a declaration of our faith and practice, to the honour of Christ, and the glory of his name; knowing, that as with the heart man believeth unto righteousness, so with the mouth confession is made unto salvation - our declaration is as follows:- I. We believe that the Scriptures of the Old and New Testament are the word of God, and the only rule of faith and practice. II. We believe that there is but one only living and true God; that there are three Persons in the Godhead, the Father, the Son, and the Holy Ghost, who are equal in nature, power, and glory; and that the Son and the Holy Ghost are as truly and as properly God as the Father. III. We believe that, before the world began, God did elect a certain number of men unto everlasting salvation, whom he did predestinate to the adoption of children by Jesus Christ, of his own free grace, and according to the good pleasure of his will: The words in italics were added on later occasions as the church was confronted with errors such as those of the Sabellians and Socinians. During Gill's pastorate the churches were plagued with those who taught Christ's pre-incarnate human nature. and that, in pursuance of this gracious design, he did contrive and make a covenant of grace and peace with his Son Jesus Christ, on the behalf of those persons, wherein a Saviour was appointed, and all spiritual blessings provided for them; as also that their persons, with all their grace and glory, were put into the hands of Christ, and made his care and charge. IV. We believe that God created the first man, Adam, after his own image, and in his likeness; an upright, holy, and innocent creature, capable of serving and glorifying him; but, he sinning, all his posterity sinned in him, and came short of the glory of God: the guilt of whose sin is imputed, and a corrupt nature derived, to all his offspring, descending from him by ordinary and natural generation : that they are by their first birth carnal and unclean, averse to all that is good, uncapable of doing any, and prone to every sin; and are also by nature children of wrath, and under a sentence of condemnation, and so are subject not only to a corporal death, and involved in a moral one, commonly called spiritual, but are also liable to an eternal death, as considered in the first Adam, fallen and sinners; from all which there is no deliverance but by Christ, the second Adam. V. We believe that the Lord Jesus Christ, being set up from everlasting as the Mediator of the new covenant, and he, having engaged to be the surety of his people, did, in the fulness of time, really assume human nature, and not before, neither in whole nor in part; his human soul, being a creature, existed not from eternity, but was created and formed in his body by him that forms the spirit of man within him, when that was conceived in the womb of the virgin; and so his human nature consists of a true body and a reasonable soul; both which, together, and at once, the Son of God assumed into union with his divine Person, when made of a woman, and not before; in which nature he really suffered and died as their substitute, in their room and stead, whereby he made all that satisfaction for their sins, which the law and justice of God could require, as well as made way for all those blessings, which are needful for them both for time and eternity. VI. We believe that that eternal redemption which Christ has obtained, by the shedding of his blood, is special and particular, that is to say, that it was only intentionally designed for the elect of God, and sheep of Christ, who only share the special and peculiar blessings of it. VII. We believe that the justification of God's elect is only by the righteousness of Christ imputed to them, without the consideration of any works of righteousness done by them; and that the full and free pardon of all their sins and transgressions, past, present, and to come, is only through the blood of Christ, according to the riches of his grace. VIII. We believe that the work of regeneration, conversion, sanctification, and faith, is not an act of man's free will and power, hut of the mighty, efficacious, and irresistible grace of God. IX. We believe that all those who are chosen by the Father, redeemed by the Son, and sanctified by the Spirit, shall certainly and finally persevere, so that not one of them shall ever perish, but shall have everlasting life. X. We believe that there will be a resurrection of the dead, both of the just and unjust; and that Christ will come a second time to judge both quick and dead, when he will take vengeance on the wicked, and introduce his own people into his kingdom and glory, where they shall be for ever with him. XI. We believe that Baptism and the Lord's Supper are ordinances of Christ, to be continued until his second coming; and that the former is absolutely requisite to the latter; that is to say, that those only are to be admitted into the communion of the church, and to participate of all ordinances in it, who upon profession of their faith, have been baptized by immersion, in the name of the Father, and of the Son, and of the Holy Ghost. XII. We also believe that singing of psalms, hymns, and spiritual songs, vocally, is an ordinance of the Gospel to be performed by believers; but that as to time, place, and manner, every one ought to be left to their liberty in using it. Now all, and each of these doctrines and ordinances, we look upon ourselves under the greatest obligations to embrace, maintain, and defend; believing it to be our duty to stand fast, in one spirit, with one mind, striving together for the faith of the Gospel. And whereas we are very sensible, that our conversation, both in the world and in the church, ought to be as becometh the Gospel of Christ, we judge it our incumbent duty to walk in wisdom towards them that are without, to exercise a conscience void of offence towards God and men, by living soberly, righteously, and godly, in this present world. And as to our regards to each other, in our church-communion, we esteem it our duty to walk with each other in all humility and brotherly love: to watch over each other's conversation; to stir up one another to love and good works; not forsaking the assembling of ourselves together, as we have opportunity, to worship God according to his revealed will; and, when the case requires, to warn, rebuke, and admonish one another, according to the rules of the Gospel. Moreover, we think ourselves obliged to sympathize with each other, in all conditions, both inward and outward, which God, in his providence, may bring us into; as also to bear with one another's weaknesses, failings, and infirmities, and particularly to pray for one another, and that the Gospel and the ordinances thereof might be blessed to the edification and comfort of each other's souls, and for the gathering in of others to Christ, besides those who are already gathered - all which duties we desire to be found in the performance of, through the gracious assistance of the Holy Spirit, whilst we both admire and adore the grace which has given us a place and a name in God's house, better than that of sons and daughters. This statement of faith obviously serves three functions, it gives a comprehensive survey of the faith every Baptist ought to have within him, it warns against re-occurring dangers in the Baptist churches especially regarding the Word of God, the Persons of the Trinity, the Work of Christ imputed to His Bride and the design of God in atonement. It also stresses the duties and obligations of the Christian in service and prayer to take care not only of his own soul but watch lovingly over those of his fellow-believers and those of the still unsaved. The declaration was thus not merely a 'statement of faith' but a course of Christian action, outlining what the churches ministry was to the outside world. Former creeds had spoken much of 'faith and order'. Gill's church spoke of 'faith and practice' or 'faith and works', so that Rippon could add to his 1800 reprint of the 1729 Declaration: "few are the formulas which have at any time been more closely united with duty. The term and the thing are remarkable, in this confession - and no man was more fond of either in their proper place, and fairly understood." The 1729 declaration has had a success which surpasses that of most if not all former Baptist confessions. Though the Second London Confession is receiving re-newed interest to day, it is not a confession that has been integrated into private church statements of faith for any long period of time. Almost a hundred years after its compilation, however, the Goat Yard Declaration was given to new members for careful study and they were accepted only upon agreement with the statement of faith contained in its articles See Rippon's biography of Gill, p. 14.. Numerous other Particular Baptist churches have kept a strict allegiance to these articles over the centuries and even today those churches affiliated to the Gospel Standard have a statement of faith which is still almost verbatim to that of the Goat Yard confession, being extended as new doctrinal problems arose. See John R. Broome's booklet entitled Dr. John Gill for a most positive appraisal of Gill's faith and teaching. Also What Gospel Standard Baptists Believe, Gospel Standard Trust Publications.. A sound Confession of Faith can only serve as a hand-maid to sound exegetical preaching and Gill sought to preach both systematically and doctrinally to his people. Sunday mornings usually found Gill expounding a book from first to last, whereas his Sunday-afternoon and mid-week sermons were taken up with doctrinal preaching on given issues. This was also chiefly the case with Gill's lectures and sermons given regularly in the neighbourhood, such as at Cripplegate, Lime Street and Great Eastcheap. Though Gill is called Mr. Voluminous. because of the number of his books, he was in no way a theorist or even what might be called a professional writer. The tens of thousands of pages he wrote are mostly recordings of the sermons he preached. Indeed, his short works compiled solely for publication are not amongst his most well-known and are chiefly apologetic discourses arising from clashes with non-Baptists. One verse sermons were a rarity with Gill, though he was known at times to paraphrase a large portion of Scripture and then draw out the implications of a single verse under several headings. He never read from a manuscript, always entering the pulpit with an outline in his pocket. His hearers thus never had the impression that they were receiving a dissertation but were given good tidings straight from the preacher's heart. Thomas Wright called Gill 'the profoundest preacher', claiming that his voice 'rose clear and distinct above the babblement of the day." and that Gill, Berridge, Hervey and Brine "were baptised with the Holy Ghost and with fire, setting their faces as a flint - men with whom religion was a transporting passion." See Wright's The Life of Augustus M. Toplady for details of Gill`s influence over the author of Rock of Ages.. Augustus Toplady has left us with one of the earliest eye-witness account of Gill as a preacher. Of his mentor he wrote: "As a minister, his deportment in the pulpit was grave and solemn. His language plain and expressive: His method natural and easy: His reasoning strong and nervous: His addresses affectionate: His matter substantial, clear and consistent, well digested, and delivered with great fluency and accuracy, which failed not to command and fix the attention of his hearers. In prayer, he poured out his soul with great freedom and fervency, with much importunity, familiarity and liberty; and, like another Apollos, was mighty in the Scriptures, and had the tongue of the learned to speak a word in season." Toplady goes on to discuss all the truths that Gill preached, concluding that: "He did not shun to declare the whole counsel of God, and kept back nothing that might be profitable to the people; constantly affirming, that those who believe should be careful to maintain good works. His ministry, by the blessing of God, was very much owned, and greatly succeeded to the awakening, conversion, comfort, instruction, edification and establishment of many, who enjoyed the opportunity of attending upon it Biographia Evangelica, vol. 4, pp. 454-455, Sermons and Tracts, vol. 1, pp. xxxiv-xxxv.. " Gill was valued as a preacher because those under his ministry knew that he was a man who practised what he preached. His hearers trusted him with full and thankful hearts, knowing that his great aim was to lead his flock into green pastures and protect them from the snares and wolves of the world. Referring to the fact that all who knew him from his childhood on were deeply impressed by the sanctity of Gill`s life, Rippon says, "Those who had the honour and happiness of being admitted into the number of his friends can go still further in their testimony. They know, that his moral demeanour was more than blameless: it was, from first to last, consistently exemplary. And, indeed, an undeviating consistency, both in his views of evangelical truths, and in his obedience, as a servant of God, was one of those qualities, by which his cast of character was eminently marked. He was, in every respect, a burning and a shining light - Burning with love to God, to Truth, and to Souls - Shining, as "an ensample to believers, in word, in faith, in purity;" a pattern of good works, and a model of all holy conversation and godliness From the short biography appended to Rippon's Life and Writings of Dr. John Gill, pp. 138-139.." Rippon points out that Gill was extremely skilled in judging the needs of his hearers and could often provide them with spiritual comfort and solve their doubts in a single sentence or so. When he preached many were converted, others were awakened from their lethargy, established in the faith or comforted and edified. Gill`s demeanour was always meek and humble, showing great sympathy with his hearers and those who came to him for assistance. Far from being 'high and dry' when preaching, Gill was very emotional and full of pleading in his urgent delivery. He gave himself to the utmost, often descending the pulpit stairs in exhaustion after his sermon was over. His kind hearers in the pews nearest the pulpit always took a supply of large handkerchiefs with them to the services. As their pastor warmed to the subject, he would sweat profusely and then his hearers would pass handkerchief after handkerchief up to the pulpit so that Gill could wipe his brow and face. A 'normal' sermon would be accompanied by three or four handkerchiefs being put to this use. Funeral services tried Gill the most and these were occasions for much laundering after the service! Gill never preached as if his audience was composed of the perfected saints. His preaching bow was always busy aiming arrows at men in all sorts and conditions of life, now addressing saints and now addressing sinners. He was so proficient at both these tasks that he was regularly chosen as a speaker at ordination services so that he could fit budding preachers out with a deep knowledge of their Great Commission. Gill watched his own pulpit with the eye of an eagle. If he needed a supply preacher, or as in the last two years of his life, someone to take over the task of preaching on account of his failing health, he would scrutinise candidates almost ruthlessly. He would sound them out on the Trinity, especially on their doctrine of Christ. Even if preachers did not pray in the Name of the Father, Son and Holy Ghost, Gill would become suspicious. There were a number of Sabellians, Arians and Socinians who regularly preached in Baptist churches but they soon learnt that Goat Yard, and later Carter Lane were closed to them. This specific care on Gill`s part often made him feel as lonely as Elijah after God's revelation to him on Carmel and before the prophet heard God's 'still small voice'. Writing in 1750 when church growth seemed to have stagnated amongst the Baptists and gospel-preachers were comparatively rare, Gill says: "The harvest is great, and faithful and painful ministers are few. There are scarcely any that naturally care for the estate and souls of men, and who are heartily concerned for their spiritual welfare: all comparatively seek their own things, their honour and applause from men, their ease, reputation, and riches; and none or few the things that are Jesus Christ's, or, which relate to his honour, glory, kingdom, and interest in the world. And what adds to the sorrow is, that there are so few rising to fill the places of those that are removed; few that come forth with the same spirit, and are zealously attached to the truths of the everlasting gospel. Blessed be God, there is here and there one that promises usefulness, or otherwise the sorrow and grief at the loss of gospel ministers would be insupportable. Taken from a longer extract in Ivimey's History of the English Baptists, vol. 3, 277-278.." These words, expressing a longing for labourers to take part in the heavenly harvest, were preached at a funeral service commemorating the life of Samuel Wilson who had represented the Baptists with Gill at the Lime Street lectures. It was customary for Calvinistic preachers in Gill's day to distinguish carefully between an external call of the gospel which went out to all men and an effectual call which was for the elect only. Some less experimental preachers confuse this teaching by thinking that the external call provides one gospel for the reprobate, giving them certain secondary privileges worked out by Christ and the effectual call provides gospel for the elect only, conveying to them the full privileges of salvation. This gave rise to the false conception that the full gospel was for already-believers only and thus only believers need hear it. Gill could not accept this two gospel teaching in any way as it ignored completely God's method of changing sinners into believers which is through preaching world-wide the only gospel entrusted to us. He knew of one full gospel, including all its benefits such as election and preservation which is to be preached to all men, not indiscriminately, but as the Spirit leads. In volume II, Book III, of his Body of Divinity, Gill devotes chapter 12 to the doctrine of the Effectual Call. Embodied in this chapter, Gill gives a three-page definition of the external call, showing that there is, in reality, only one call, the purpose of which is to seek out and save Christ's sheep. He argues in Sermons and Tracts, vol. 3, The Doctrine of Predestination Stated, and The Cause of God and Truth, Section X that this one call comes as a savour of life unto life for those whose time for it to work effectually has come and a savour of death unto death for those who are not, or not yet, chosen to be given faith. Even the elect must wait their turn as the Spirit moves as he will, Gill argues. Thus, though we find Gill speaking of gospel invitations and calls, we never find him using the term 'universal offer` regarding the Gospel as the effectual call is the 'powerful operation of the Spirit on the soul' and is never provided for all men at all times universally. This would indicate a universal view of the atonement quite contrary to Biblical teaching and render the winnowing effect of gospel-preaching superfluous. See also Sermons and Tracts, vol. 3, pp. 117-118, The Cause of God and Truth, Section X, p. 15. Gill often compared preaching with throwing in the net after the manner described in the account of the miraculous draught of fishes found in John 21. Christ knew where the fish were to be found and the disciples discovered that throwing the net where the risen Lord commanded caught them. The preacher's duty was to fish in the right places, leaving all the success to the Lord. Thus we find Gill throwing in his net and preaching on Matthew 11:28, 'Come unto me, all ye that labour and are heavy laden, and I will give you rest,' and proclaiming freely the Gospel exhortation to come to Christ: "Christ having signified, that the knowledge of God, and the mysteries of grace, are only to be come at through him, and that he has all things relating to the peace, comfort, happiness, and salvation of men in his hands, kindly invites and encourages souls to come unto him for the same: by which is meant, not a local coming, or a coming to hear him preach; for so his hearers, to whom he more immediately directed his speech, were come already: and many of them did, as multitudes may, and do, in this sense, come to Christ, who never knew him, nor receive any spiritual benefit by him: nor is it a bare coming under the ordinances of Christ, submission to baptism, or an attendance at the Lord's supper, the latter of which was not yet instituted,; and both may be performed by men, who are not yet come to Christ: but it is to be understood of believing in Christ, the going of the soul to him, in the exercise of grace on him, of desire after him, love to him, faith and hope in him: believing in Christ, and coming to him, are terms synonymous, John vi. 35. Those who come to Christ aright, come as sinners, to a full, suitable, and able, and willing Saviour; venture their souls upon him, and trust in him for righteousness, life, and salvation, which they are encouraged to do, by this kind invitation; which shows his willingness to save, and his readiness to give relief to distressed minds." By 1729 Gill`s fame had spread throughout all Bible-loving churches in all denominations and had reached the Continent and the New World. This caused a number of non-Baptists to argue that Gill`s ministry was too good to be restricted to one group of believers and seekers alone. They thus asked Gill if he would be willing to preach weekly at inter-denominational gatherings in halls financed by sponsors. Gill agreed to the proposal and a lecture hall, large enough for the purpose, was found in Great Eastcheap. Here Gill commenced a ministry to the 'other sheep' that was to continue uninterrupted for over twenty-six years. Gill opened the lectures by expounding Psal. 71:16, "I will go in the strength of the Lord God; I will make mention of thy righteousness," explaining that he stood there, not in his own strength but in the strength of his Lord, assisted by the Holy Spirit and the Grace of God. His main concern, he argued, was to preach the free justification of sinners by the righteousness of Christ imputed to them. This he believed, was the central theme of the Bible as it had been the central theme of the Reformation and was the doctrine by which the Church either stood or fell. This doctrine, to Gill, was the main arch of the bridge over which a burdened sinner must go in his pilgrim's progress from sin to salvation. Gill`s words of exhortation in expounding this passage are a passionate plea to 'look unto Jesus, the author and finisher of our Faith'. Only when one sees the pure, perfect and spotless righteousness of Christ can one see one's own state and be moved to 'put on Christ' to put on His 'robes of righteousness' which is "better than the best of man's, better than Adam's innocence, or than the angels' in heaven." Such a righteousness, he maintains, is "the only law-honouring, justice-satisfying, everlasting one," and is the only righteousness that a child of God can plead before the judgement throne. Efforts were made to organise further lectures but Gill had little time to concede to all the demands placed upon him as he felt called to a pastoral ministry and not that of an itinerant preacher. Nevertheless, he promised to give a series of lectures at various places on a regular basis, either once a month, twice a year or annually. Most of these lectures provided material for his numerous publications. Gill's work on God's Everlasting Love to His Elect, and their Eternal Union with Christ, originated through the exchange of ideas with Abraham Taylor, a fellow Great Eastcheap lecturer. Gill's perhaps most famous book, The Cause of God and Truth developed from Gill's Wednesday evening lectures. The book, however, would never have been published if it were not for Arminian-cum-Arian Daniel Whitby's book Dr. Whitby's Discourse on the Five Points. In 1733 Gill was approached by many friends to answer Whitby's attack on Calvinism and his boast that his arguments were irrefutable, informing him that it was to be reprinted the following year. Gill always maintained that it was Arminianism that was re-opening the doors of Popery in England so he took up the challenge to refute Whitby. In his Foreword to later editions to The Cause of God and Truth, Gill tells his readers: "This work was published at a time when the nation was greatly alarmed with the growth of Popery, and several learned gentlemen were employed in preaching against some particular points of it; but the author of this work was of opinion, that the increases of Popery was greatly owing to Pelagianism, Arminianism, and other supposed rational schemes men run into, contrary to divine revelation, This was the sense of our fathers in the last century, and therefore joined these and Popery together in their religious grievances they were desirous of having redressed; and indeed, instead of lopping off the branches of Popery, the axe should be laid to the root of the tree, Arminianism and Pelagianism, the very life and soul of Popery." The view that Arminianism gave rise to Popery had not only been shared by the Reformers and the Puritans but also by the pioneers of the Evangelical Awakening such as Toplady and Hervey See Toplady's article Arminianism charged and proved on the Church of Rome, and Hervey's Eleven Letters against Wesley's attack on the Imputed righteousness of Christ, . Of course this view was not shared by the arch-Arminian Wesley whose statements often show how close he really was to Romanish views. Wesley denounced the Calvinist reformer John Knox as 'fierce, sour and bitter of spirits' and said that he used the work of the devil to forward God's work. Journals, entry for June, 1766." On reading Dr. Stuart's History of Scotland, Wesley proclaimed enthusiastically "He proves beyond all possibility of doubt, that the charges against Queen Mary were totally groundless; that she was betrayed basely by her own servants, from the beginning to the end; and that she was not only one of the best Princesses then in Europe, but one of the most blameless, yea, and the most pious woman Ibid., Feb. 5, 1786.!" It is no wonder that Wesley was called both a Papist and a Jacobite by his opponents for these and many similar remarks! Gill's apologetic work on behalf of the Baptists was enormous at this time. Only a few generations before Gill took up his pastorate, the Baptists had been a much despised, misrepresented and even persecuted group and they had rarely had the chance to consolidate themselves as a legal and respectable religious community. They were still finding their feet after generations of suppression and had no framework of a traditional denominational background to support them. Gill marked out, defined and systematised all that modern Baptists take for granted such as the meaning and methods of baptism (The Ancient Mode of Baptism by Immersion, Plunging, or Dipping into Water Maintained and Vindicated, 1726), the Baptists relationship to other Christian bodies and to the state (The Dissenters Reasons for Separating from the Church of England, 1763). As an expert in Hebrew and ancient Jewish writings he was almost without parallel and his work entitled A Dissertation concerning the Baptism of Jewish Proselytes, 1770 forced the Pædobaptists to completely rethink their position. Other larger works on Baptist principles from Gill's pen are The divine Right of Infant-Baptism examined and disproved, written against the New-England writer Jonathan Dickinson in 1749; The Arguments from apostolic Tradition in favour of infant-Baptism, 1751; Antipædobaptism: or, Infant-sprinkling an innovation published in 1753; A Reply to Mr Clark `s Defence of the Divine right of Infant-Baptism; Baptism a divine commandment to be observed and Infant-Baptism a part and pillar of Popery, all published in 1765. Other fine defences of the faith are found in The Doctrine of the Saints` Final Perseverance against John Wesley's Serious Thoughts upon the Perseverance of the Saints and his The Doctrine of Predestination, Stated and Set in the Scripture Light in answer to Wesley's Predestination calmly considered, which were all published around 1752. The faculty of Marischal College, University of Aberdeen, had long been interested in Gill's publications and followed the development of his scholarly progress with great interest. This led the Principal, Professor Osborn, encouraged by Prof. Pollock, the Professor of Divinity, to award Gill the degree of Doctor of Divinity in the year 1748. When his Deacons congratulated him on the award, Gill commented, "I never thought it, nor bought it, nor sought it." In 1756, the old Goat Yard lease was running out so a church meeting was called on December 20, to seek the Lord's guidance regarding a new chapel as the aged wooden building was in such a poor state and its enclosed site made necessary extensions impossible. Agreement was quickly reached and by the autumn of the following year the Goat Yard congregation had become the Carter Lane church, occupying a specially-built, tall utility-type chapel not far from their old place of worship. The church was confident that they had a permanent witness to make in the neighbourhood, so they took out a lease for ninety-nine and a quarter years. The new premises surpassed the old by far as the former had been a mere four walls, with not even a vestry. The new chapel had a hall with extensive galleries for the worshippers a separate vestry for the minister and meeting rooms for smaller gatherings. Unlike Goat Yard, Carter Lane had pews fitted almost throughout, accept in the immediate pulpit area but the galleries were completely fitted out with pews. There were also a number of rooms under the chapel which could be let out to help finance church affairs. Finding burial facilities for Dissenters was always an embarrassing and expensive business as few Anglican ministers were prepared to open their churchyards to those of other denominational persuasions. Thus an important feature of the chapel construction was special and extensive vault facilities below ground-level where members could be buried. On the opening day, October 9, Gill preached on Exodus 20:24, "In all places, where I record my name, I will come unto thee, and I will bless thee," outlining the main points of the Gospel and his calling as pastor. He told his flock: "As we have now opened a new place of worship, we enter upon it, recording the name of the Lord, by preaching the doctrines of the grace of God, and of free and full salvation by Jesus Christ; and by the administration of gospel ordinances, as they have been delivered to us. What doctrines may be taught in this place, after I am gone, is not for me to know; but, as for my own part, I am at a point; I am determined, and have been long ago, what to make the subject of my ministry. It is now upwards of forty years since I entered into the arduous work, and the first sermon I ever preached was from the words of the apostle: 'For I am determined not to know anything among you, save Jesus Christ, and him crucified.' Through the grace of God, I have been enabled, in some good measure, to abide by the same resolution hitherto, as many of you here are my witnesses; and I hope, through Divine assistance, I ever shall, as long as I am in this tabernacle, and engaged in such work." After preaching the terrors of the Law in the sermon, Gill goes on to display "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity and transgression and sin." He then goes on to point his hearers` gaze to Jesus and exclaims, "What a glorious display of thy perfections is made in the earth, through the preaching of the gospel! whereby, in the first times of it, to which this passage belongs, was given the light of the knowledge of the glory of God, in the face, or person of Jesus Christ? that is, of the glorious perfections of God, as they are set forth in the person of Christ, and in the work of redemption: and so in the latter day, by the same means, will the earth be filled with the knowledge of the glory of the Lord, as the waters cover the sea." Gill could rarely preach without emphasising the world-wide scope of the Gospel. Forty years in the same occupation and not tired of it one bit! Yet Gill was to serve the church for another 14 years and when he then told his flock that he must retire and they should find a new pastor, the church became quite alarmed and asked Gill how a loving father could possibly think of giving up his children and how could loving children possibly wish to give up their father. Not everyone was satisfied with Gill's ministry. The 'hyper' sort of critics called him an Arminian because of his forthright gospel preaching to sinners; others thought he was all too 'priestly' in his office. One sister felt 'called' to approach her pastor when dressed in gown and bibs and cut off the latter. One old man decided to show his contempt for Gill's preaching by sitting opposite him in the gallery, grinning in a provocative way to put him off his preaching. When Gill descended the pulpit steps, this old man would rush to meet him, repeating the question for all to hear, "Is this preaching? Is this preaching? Once when Gill found himself confronted by the old man at the bottom of the pulpit stairs, he decided he had to retaliate. The heckler cried out, "Is this the great Doctor Gill? Is this the great Doctor Gill?" Looking the man straight in the face and pointing to the pulpit, Gill said in a strong and stern voice, "Go up, and do better. Go up, and do better." The man did not go up, nor did he do better, but he left his pastor in peace ever afterwards. John and Elizabeth Gill were privileged to see their three children grow to profess faith in the Lord Jesus Christ. Their daughter Mary was received into fellowship as a believer at Goat Yard in April 1744 but after her marriage to George Kieth, Gill's publisher and bookseller, she joined him as a member at St Alban's where John Gill's nephew of the same name was pastor. The Gills son John, who became a goldsmith, was converted relatively late and accepted into fellowship in March, 1751. He went through a rebellious period in 1755 when he was excluded from membership for a short time of discipline but soon showed great remorse and was accepted back into fellowship. One of Gill`s most moving funeral sermon was that preached at the burial of his own daughter Elizabeth, who died on May 30th, 1738, aged 12 years. Gill explains how Matt. 7:7 "Ask and it shall be given you . . ." had helped his daughter to come to a knowledge of the truth. After being spoken to by this verse and after being praised as if she were a great saint by her school-mistress, Elizabeth received a deep conviction of her own sin and lost state followed by an experience of sealing and pardoning grace so that she could testify concerning Christ, "I love him; methinks, I could hug him in my arms." On her death-bed Elizabeth assured her father that Christ had died for her and, shortly before she died, she said that she could see Christ waiting for her. Nevertheless one thought troubled her in her last hours. She thought of how she had never been baptised and joined the saints at the Lord's Table. Her father assured her that she was safe in the Lord's arms as salvation comes by faith through the grace of Christ and is thus not dependent on the ordinances, though they have their proper place for those who are able to submit themselves to them. After that Elizabeth spent some time talking in prayer to her 'dear Lord' before falling sweetly asleep in Jesus Gill`s sermon was preached on June 4th and published in the same year. under the title A Sermon Occasioned by the Death of Elizabeth Gill who Departed this Life May 30th 738 having entered the 13th Year of her Age.. A verse of Scripture which was constantly with Gill in his later years was Matthew 24:44, "Therefore be ye also ready, for in such hour as ye think not, the Son of man cometh." Gill understood this to refer not only to Christ's coming in judgement but also to His coming to take His chosen ones home at their death. The Gospel ministry to Gill was preparing a people for the Lord from the time of their coming under the Gospel to their being called home. He preached such sermons as The Quiet and Easy Passage of Christ's Purchased People Through Death to Glory to prepare his flock for their home-call. In this exposition of Exodus 15:16, Gill says of the saint's departure: "This their passage is attended with the utmost safety; there is no danger in it; no evil is to be feared from it: as all the people of Israel passed clean over Jordan, perfectly, completely; not one was lost or missing in the passage over it; so all Christ's purchased people pass safely through death to eternal glory; none ever were lost in it; nor will any be missing at the great day, when Christ makes up his jewels, and takes the account of them, to see that all are safe." Elizabeth Gill crossed over Jordan in 1764 in her sixty-eighth year, seven years before her husband and after a very lengthy, painful illness. She had proved a faithful wife for forty-six years and Gill always counted her the greatest blessing God had given him. Her life had been a hard one and she had received much criticism the female members of the congregation. For well over twenty years she had to suffer being bed-ridden for various periods each year with difficult pregnancies or hazardous miscarriages besides having to nurse her sickly infants. During her last days, Mrs Gill could often be heard in prayer, crying, "Let me go; oh let me go to my Father's house." Two verses of Scripture were ever precious to her at this time, "Them that sleep in Jesus will God bring with him." and "Casting all your care upon him, for he careth for you." No doubts or fears seem to trouble her final days in any way and she continually testified to feeling the Lord's presence but confessed that she was too weak to describe her experiences in detail. Her last words were to utter "the covenant is sure," and, after a period of delirium Elizabeth suddenly thrust out her arms and cried "Lord! Lord!" and died. As old age took its toll of Gill's health, his flock realised that they might soon be without their beloved pastor. In February 1770 a group of members met with the deacons to discuss how Gill's memory could be best kept fresh amongst the church members after he had gone. The best idea that they came up with was to almost bully their elderly and infirm pastor to sit for a painting, copies of which would be sold to strengthen church funds. Thus the famous and rather unflattering portrait ensued which each successor of Gill has placed in his vestry ever since. Once Gill realised that his home-call was near, he began to write down his dying thoughts for his church members, asking the question, "Wherein lies this readiness and preparation for death and eternity?" Dying Thoughts, S & T, vol. iii. pp. 562-57. Thrusting aside all ideas of a well-spent life or comfortably thoughts of one's own services rendered to the Lord, Gill argues that those who argue in this way are unfit to die. That which makes a man ready for death is, first, regeneration; second, sanctification; third, the righteousness of Christ imputed; fourth, being washed in the blood of Christ and fifth, spiritual knowledge of Christ and true faith in Him. We must know in whom we have believed and be persuaded that He is able to keep us until He calls us. Gill then goes on to advise his readers to meditate much on death and its comforts and ask God why His chariot is so long in coming. But they must learn also to wait with their lamps burning, knowing that they do not wait in vain who wait on the Lord. Six things ought to console us. Death frees us from sin and sorrow. It is a going home to out Father's mansion where we belong. It is to be with Christ for ever. We shall be reunited with all our loved ones in Christ. God will gather in all the saints that ever lived. Last but certainly not least, the death of the saints is precious in the eyes of the Lord and what is precious to God, should not deter us. When the certain signs of death were upon him, his main thought was to be with Christ and to be raised, and fashioned like to His glorious body, putting off the corruptible and putting on the incorruption. At this very thought he can only say, "Thanks, therefore, to God, who giveth us the victory through our Lord Jesus Christ." These marks were on Gill for almost a year before God's chariot called but the dying pastor just could not make his loving flock grasp the seriousness of this fact for themselves. At the end of 1770, Gill, now seventy-three years of age, informed his church that they should look for someone to take over the pastorate, suggesting Benjamin Francis (1734-1799) as his successor. This minister was the pastor of a growing church at Shortwood which dearly loved him but could not afford to keep him. It is said that Francis` congregation was composed of the most materially destitute of believers who lived in a radius of 30 miles around the chapel. Though Francis was pastor of the church from 1758-1799, he only experienced one year in which church membership was not substantially increased and his chapel had to be enlarged three times to admit them all. Gill's deacons, however, ignored his wish to have Francis take his place in the vain hope that their beloved pastor would regain strength. The members took no notice of this wish though Gill had hardly strength now to preach once a week and the younger members and hearers were becoming restless and demanding that the older members did something to better the pulpit situation. Non-members left off attending the chapel almost completely. When the brethren still refused to find a new pastor but began to speak of a possible co-pastor as they felt Timothy was to Paul, Gill made a final effort to make the responsible members of his flock see gospel sense and wrote on April 29, 1771, just months before his death: "Dear Brethren and Sisters, When I consider my Advanced age, and the growing infirmities of it, which render me uncapable of performing the Duties of my office, as they ought to be performed; and when I consider how many Members have been dropping off by Death one by one, and few or none coming in their stead, and others disposed to remove elsewhere, and more still cold and indifferent, together with a decrease of the audience; when, I say, I consider those things, I Judge it most eligible, with your leave to resign my office as Pastor of the Church and then you will be at full liberty to chuse another who may have greater strength of Body and more Vigour of mind to exercise it. That Christ gives pastors to churches is Certain, but that he gives Co-pastors is not so certain: a Co-pastor, you seem to be desirous of, is an Officer the Scripture is entirely Silent about; and which is much the same thing, as if a Man should take to himself another wife; whilst his first wife is living; or rather, as if a Woman should marry another man, whilst she is under the law, dominion and power of her former husband: The instance of Timothy serving with the Apostle Paul as a Son with a father is not the case; for they were neither of them pastors of any particular Churches much less Co-pastors; the one was an apostle the other an Evangelist both extraordinary Ministers; the one accompanied the other in his Travels into different Countries and was sent by him into different parts, but stayed not long in any place: It would therefore, be more clear and Unexceptionable, for me by Consent to lay down my Office as Pastor, when your way will be plain and open to chuse another, and when you come to such a Choice, may you be directed to Chuse one who is found in the faith, Studious and diligent in his work and exemplary in his life and Conversation; and may you have one to preach the Gospel to you as faithfully as I have done, according to the best of my lights and abilities; I cant say, i wish he may serve you, as long as, I have, for perhaps that may be but to his disadvantage and yours, but I wish he may serve you with greater success. There my dear friends, are my best wishes for you, Who for the present am, but not long expected to be your Pastor, Elder and Overseer John Gill" This letter caused great alarm amongst the members, the great bulk of whom could not imagine been separated from their beloved pastor. They just could not accept that the man who had carried them on his shoulders for so long was now too weak to go on. They told the deacons that they could not 'entertain the least thought' of Gill resigning and stressed that they wanted him to 'continue being pastor of this church till the Lord shall remove him to the Kingdom of Glory above.' The deacons were urged to write to their pastor "how can a Father give up his Children, or affectionate Children their Father? Dear Sir. We beseech you to think and look upon us as your Children, either begotten again unto the Gospel of Christ, through your Instrumentality, or built up in the faith of that Gospel; We desire to say and Testify, that in this Sense you are our Father, and We beseech You not to cast us off, but bear us upon your Heart, and Spiritual Affections all your Days and Let us be recommended to God through your Prayers, with a Who knows? but the Lord may visit us again with the Light of his Countenance, and make us to break forth, on the Right hand and on the left, to the Glory of divine Grace, to the Comfort and Joy on your Soul, and the Refreshing and Rejoicing the hearts of many; This we trust is the fervent Prayer of every one of us." Again Gill expressed the desire that Benjamin Francis should succeed him but his deacons and church members were determined not to give up their beloved pastor until the Lord called him. They thus took no action concerning Francis, though several of the younger members left the church in protest. The deacons did not tell Francis about Gill's wish until two years after their pastor had first expressed it. By that time Gill was dead and Carter Lane was at last busy looking for a new shepherd. Gill's very last preaching wish was to expound the song of Zachariah, going on through Luke until he came to the Nunc Dimittis in Chapter Two. The old scholar-preacher did not get that far but ended his fifty-one years in the ministry by preaching on the text "To give knowledge of salvation unto his people by the remission of their sins, Through the tender mercy of our God; whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, to guide our feet in the way of peace." What better note could a true evangelist end on? During these months Gill was wracked with violent pains in his stomach and he lost his sense of taste, eating merely out of duty. Middleton records how, "He bore his visitation with great patience, composure, and resignation of mind to the divine will; without uttering the least complaint; without ever saying to God, What doest thou Biographia Evangelica, vol. vi, p. 457.?" During such bodily discomfort, a fortnight or so before his death, Gill's nephew of the same name The Rev. John Gill was also a pastor for over 50 years, serving mostly in St. Albans. When he died in March, 1809 aged 79, his funeral sermon was preached by John Sutcliff of Olney. Mary Gill, Dr Gill's daughter, had been in membership with her cousin's church since May, 1764., who was a pastor himself, asked his uncle how he was feeling. How many would have taken the opportunity to moan in self-pity. In answer, Gill preached a regular sermon to his dear-one, outlining his hope in the Lord, saying: " I depend wholly and alone upon the free, sovereign, eternal, unchangeable and everlasting love of God; the firm and everlasting covenant of grace, and my interest in the persons of the Trinity; for my whole salvation and not upon any righteousness of my own, nor any thing in me, or done by me under the influences of the holy Spirit; nor upon any services of mine, which I have been assisted to perform for the good of the church; but upon my interest in the persons of the Trinity, the person blood and righteousness of Christ, the free grace of God, and the blessings of grace streaming to me through the blood and righteousness of Christ; as the ground of my hope. These are no new things with me; but what I have been long acquainted with; what I can live and die by. And this you, may tell to any of my friends. I apprehend I shall not be long here." To other enquirers, Gill was more brief. When one visitor asked him of his well-being, shortly before he passed away, Gill merely replied, "I have nothing to make me uneasy." and quoted a verse from Isaac Watts: "He rais'd me from the deeps of sin, The gates of gaping hell; And fixed my standing more secure Than 'twas before I fell." This again showed how steadfast to the last Gill was in stressing the need for a better covenant bringing with it a better hope and a better righteousness which he faithfully believed God had made with him. Thus when the time came for John Gill to depart and be with his Lord, he went without a sigh or a groan but with a look of inward joy and peace on his face and the words " O my Father! my Father!" on his lips. Blessed are they that die in the Lord! 16 PAGE 17