Hanserd Knollys

Hanserd Knollys 

(1598-1691)

On the Baptist History home page, J. Newton Brown, D.D., Philadelphia writes the following about Hanserd Knollys, one of the great Particular Baptists of the 17th century in England. (See here emphasis mine)

"Some preliminary statements may be necessary to do this effectually. It is important to know what he was before he came to this country, and happily Crosby has preserved all the facts necessary. (Crosby, I. p. 334-344) Mr. Knollys was born in Chalkwell, Lincolnshire, 1598. His parents were pious. They "took good care," as Crosby says, "to have him trained up in good literature, and instructed betimes in the principles of religion." While at the University of Cambridge, he was converted, and his Christian character became of the highest order. "Happy would it be for this nation," says Crosby, "if our universities and private academies were filled with such students." After his graduation he was chosen master of the free school at Gainsborough."

Observations

As is true of several of the leaders of the English Particular Baptists in the 17th century, Knollys was highly educated. He knew Greek, Hebrew, and Latin.

"This was about the time that Roger Williams was baptized at Providence. Were it certain that Hansard Knollys was a decided Baptist, when he gathered the First Church in Dover, it might be maintained with some reason that he was the first Baptist Minister in America. But there is room now to doubt. True, he is called an "Anabaptist" by Mather and Belknap, but they were not contemporary, and Winthrop, who was contemporary, neither affirms nor denies it at the time. This makes it most probable that he was not a Baptist when he arrived in Dover. Indeed we know not where, when, or by whom he was baptized. In the absence of direct testimony, it may be inferred, from various circumstances that he became a Baptist while in Dover. It is, however, possible, that he embraced Baptist sentiments, and was baptized in London, while waiting for a passage to America."

Observations

Not only is it possible, but it is probable as the footnote of Dr. Brown's writing indicates. That being so, he would have been the first Baptist minister in America. Further, Hanserd was a leader of the Particular Baptists in London during the time of the 1644 and 1689 (really 1677) confessions. If you want to know what the signatories to the London confessions believed, you should read their writings besides their actual confessions or articles of faith. Had the Hardshells who put out a reinterpretation of the 1689 confession in Fulton, Kentucky (1900) been readers of their writings they may have not so misrepresented their beliefs as they did when they put out the Fulton Confession of Primitive Baptists.

"This is not the place to follow Mr. Knollys back to England, and trace his eventful life for the next fifty years, through the most agitated period of English History. The theme is most inviting, and, at some other time, might be pursued with the greatest pleasure and profit. We should see in him one of the brightest lights of his age, one of the ablest preachers of the Gospel, one of the most accomplished teachers of youth, one of the oldest pioneers of religious liberty, one of the meekest, yet most heroic, sufferers for the truth, one of the purest and best of men. We have the testimony of Neal, in his History of New England that "he suffered deeply in the cause of Nonconformity, being universally esteemed and beloved by all his brethren." (Neal, Vol. I. p. 216)"

Observations

I agree. So too were several other men who helped to write those old confessions, such men as John Spilsbury, William Kiffin, Benjamin Keach, Hercules Collins, etc. 

"That holy life which he lived did command reverence even from those who were enemies to the holy doctrine which he preached. He was a preacher out of the pulpit as well as in it; not like those who press the form of godliness on a Lord's day, and as openly deny the power of it the remainder of the week; who pluck down that in their conversations, which they build up in their pulpits. . .He loved the image of God wherever he saw it. He was not a man of a narrow and private, but of a large and public spirit; the difference of his fellow Christians' opinions from his, did not alienate his affections from them. . .He embraced them in the arms of his love on earth, with whom he thought he should join in singing the song of the Lamb in Heaven."

Observations

What a good example was this! When Baptists, like the Hardshells, became so strict in their fellowship, cutting themselves off from cooperation with other Baptists and Christians, they became a cult. It does not appear that those 17th century Baptists were Landmarkers, the "we be the only ones" or "we be Abraham's seed" type. They were not so exclusive as the Hardshells.

"It is, then, more than possible, - it is rather probable, on the whole, - that Mr. Knollys was already a Baptist on his arrival in America, in the spring of 1638; and if so, then he was the first minister in this country." 

Now let us notice some of the things that Hanserd Knollys wrote in "Christ is All in All" (here).

"You will say to me, Alas, here is my misery, to wit, although God propound Christ upon good terms to poor sinners, to me among others, I have no power of myself to receive Christ, to believe in Him, and accept of Him. True, it is not (as I said) in him, that willeth, nor of him that runneth but of God, who sheweth mercy (Rom. 9:16) It is the exceeding greatness of His power to us-ward who believe, which must be put forth in your hearts, to MAKE you believe also, according to the working of His mighty power, which He WROUGHT in Christ, when He raised Him from the dead. (Eph. 1:19-20) And you ought to wait on God in the diligent use of means until the day of His power come upon you, and then you shall be a willing, a believing people. (Psa. 110:3) I may exhort you to repent of your wickedness, profaneness, &c. as Peter did: (Acts 8:22) But God must GIVE you repentance unto life. (Acts 11:18)"

Observations

This shows that he and his London brethren were not Hardshell or Hyper Calvinistic in their thinking. I agree totally with Knollys. 

Said Knollys:

"It is my duty to preach the Gospel to you, and to exhort you to seek Christ, (Acts 17:22,27) but it is the mere mercy and free grace of God to DRIVE you to Christ, which nothing but His everlasting love can move Him to do. (Jere. 31:3) You ought to seek, and wait, ask, and use all the means which God hath appointed, and afforded you, both secret, private, and public. (Rev. 2:29) But God must make the means effectual. (Acts 16:14) And therefore I must say, it is not in me, I cannot draw you to Christ, that is the Father's work. (John 6:44) But having exhorted you to seek Him in the use of means, there I must leave you to wait on God for the moving of His Holy Spirit where you must lie and continue like the poor impotent man at the pool of Bethesda for healing: And though as he did, so you may see many a lame, blind, deaf, dumb, naked-leprous soul get healing and go away rejoicing and praising God, and you remain still so impotent, that you cannot get into the Fountain, set open for sin and for uncleanness, nor have any that can help you in, that you may be cured: yet be not disheartened, as Christ came suddenly and unexpectedly, and healed the impotent man after long waiting; so Christ will come according to His promise to your souls that seek Him. (Mal.3:1) The "The Lord whom you seek shall come, shall suddenly come, saith the Lord of Hosts."

Observations

I believe this. Our Hardshell brothers do not. Who then is "primitive" or "original" old Baptists?

Next, I want to cite from "Barry H. Howson on Gill, Knollys and the First Tenet of Hyper-Calvinism: The Denial of the Free Offer." (See here) Under the heading "The Theology of Hyper-Calvinism and Hanserd Knollys" we find these words. 

"This section will examine the theology of hyper-Calvinism from the writings of its most important Baptist expositors, John Gill and John Brine, and compare their writings with Knollys' in order to see if he espoused hyper-Calvinism or elements of it. Hyper-Calvinism is one step beyond that of the High Calvinism of the seventeenth century. Consequently, the two primary distinctives of hyper-Calvinism are: that the gospel is not to be offered indiscriminately to all people; and secondly, its corollary, that it is the duty only of the elect to exercise saving faith and evangelical repentance. Three secondary distinctives include: eternal justification; an eternal covenant of grace; and an excessive emphasis on irresistible grace and the passivity of the elect in their salvation. There is no doubt that Brine and Gill were High Calvinists but it is also evident from their writings that they went a step further holding to, and emphasizing, the above hyper-Calvinistic distinctives. We will examine these distinctives held by Gill and Brine comparing them with Knollys' writings." (Pages 129-132)

Observations

I agree that the doctrine of eternal justification (justified before the world began) has become a Hyper Calvinistic teaching. I have added it to my list. See my posting "Evolutionary History Of Hyper Calvinism" and the comment I left in the comment section - here) I don't doubt also that "an excessive emphasis on irresistible grace and the passivity of the elect in their salvation" has become a part of Hyper Calvinism.

"The first hyper-Calvinist distinctive that Gill and Brine held was that the gospel or grace or Christ ought not to be offered to all people indiscriminately but only to those who are the elect. This was not the teaching of Calvin. In his comment on Acts 2:21 where the Apostle Peter preached, "Whosoever shall call upon the name of the Lord shall be saved," Calvin writes, "We must also observe the universal word, 'whosoever'. For God admits all men to Himself without exception and by this means invites them to salvation, even as Paul deduces in Rom. 10." And again commenting on Romans 1:16 he states,

The Gospel is indeed offered to all for their salvation, but its power is not universally manifest...When, therefore, the Gospel invites all to partake of salvation without any difference, it is rightly termed the doctrine of salvation. For Christ is there offered, whose proper office is to save that which is lost, and those who refuse to be saved by Him shall find Him their Judge." (pg. 133-134)

Observations

Not only was this not the teaching of Calvin and the first Reformers, it was not the teaching of the authors of the 1689 London Confession. It was an 18th century invention thanks to Hussey, Gill, and Brine.

"John Gill disagrees with Calvin. He states in The Cause of God and Truth in reference to Isaiah 55:1:

These words are no call, invitation, or offer of grace to dead sinners, since they are spoken to such who were thirsty, that is, who, in a spiritual sense, were thirsting after pardon of sin, a justifying righteousness, and salvation by Christ; after a greater knowledge of him, communion with him, conformity to him, and the enjoyment of him in his ordinances, which supposes them to be spiritually alive.... The persons here encouraged are such, who not only have no money, but know they have none; which are poor in spirit, and sensible of their spiritual poverty; which sense arises from the quickening influences of the Spirit of God upon their souls. 

Again he states, 

 

I know of no exhortations to dead sinners, to return and live, in a spiritual manner. Those referred to in Ezex. [sic] xviii., I have often observed, respect civil and temporal, and not spiritual and eternal things; we may, and should indeed, encourage and exhort sensible sinners to believe in Christ, and testify their repentance, by bringing forth fruits meet for the same." (pgs. 135-136)

Observations

Though Gill and Brine believed that no exhortations are to be given to dead sinners, yet they believed that the gospel and faith in it were means to spiritual life.

"In some places Gill gives the impression that the gospel ought not to be offered to anyone whether elect or not:

Salvation is not offered at all by God, upon any condition whatsoever, to any of the sons of men, no not to the elect: they are chosen to it, Christ has procured it for them, the gospel publishes and reveals it, and the Spirit of God applies it to them; much less to the non-elect, or to all mankind; and consequently this doctrine, or God according to it, is not chargeable with delusion and insult." (pg. 137)

Observations

But, I have observed before that Gill did not always speak so dogmatically on this point. See my posting Gill And Duty Faith. 

"Again in his tract The Doctrine of Predestination, Stated, Gill writes, 

 

That there are universal offers of grace and salvation I utterly deny; nay, I deny they are made to any; no, not to God's elect; grace and salvation are provided for them in the everlasting covenant, procured for them by Christ, published and revealed in the gospel, and applied by the Spirit; much less are they made to others....Let the patrons of universal offers defend themselves ... I have nothing to do with it." (pg. 138)

Observations

In teaching this Gill was going against his brethren who preceded him, the signatories of the 1689 confession, and of Benjamin Keach who preceded him as pastor of the church Gill later came to be called as pastor.

"This, however, did not mean that the gospel should not be preached to all. He states, The ministers of the gospel are sent to preach the gospel to every creature; that is, not to offer, but to preach Christ, and salvation by him; to publish peace and pardon as things already obtained by him. The ministers are...criers or heralds; their business is...to proclaim aloud, to publish facts, to declare things that are done, and not to offer them to be done on conditions; as when a peace is concluded and finished, the herald's business, and in which he is employed, is to proclaim the peace, and not to offer it; of this nature is the gospel, and the whole system of it; which preaches, not offers peace by Christ, who is Lord of all." (pg.139)

Observations

Correct. Not only did his denial of duty faith not entail him denying that the gospel was to be preached to all, but also never denied that it was the means of regeneration.

"John Brine concurred with Gill that the gospel or grace was not to be offered. In A Refutation of Arminian Principles, Brine's response to Matthias Maurice's pamphlet A Modern Question, he challenges Maurice's contention that it is the duty of all people to exercise saving faith and evangelical repentance. This is the logical progression of the "no offers of grace" teaching and is one step beyond it. However, in a work entitled, The Certain Efficacy of the Death of Christ published in the same year as A Refutation he clearly states his disapproval of offering grace to all:

But I am of opinion, that an Offer or Proposal for acceptance of New Covenant Blessings, is not made to Men, whilst they are under the old Covenant, or Law of Works, which are all men 'till regenerated, or so long as they are under the Dominion of Sin. Offers of grace as I conceive, are not made to those who are not under grace, nor interested in the Covenant of Grace, which many are not, to whom the Gospel is preached." (pg. 140)

He continues:

"Moreover, in A Refutation when considering passages of Scripture where repentance and faith are exhorted he states, "It evidently appears, that the Persons addressed were the happy Subjects of a Conviction of their Misery by Nature, and therefore not to be considered in a State of Unregeneracy;"

Observations

Here Brine states an error of which the Hardshells are guilty. He says that conviction of sin, or a sense of guilt, is an evidence of regeneration. But, again, this is not the view of the Reformers nor of the 1689 brethren.

"Did Knollys espouse this hyper-Calvinist tenet? Along with the hyper-Calvinists Knollys believed that the gospel should be preached to all. But contrary to this first hyper-Calvinist tenet he believed the gospel should be offered to all. When preaching on Colossians 3:11 that "Christ is all, and in all", he says, "Let me tell you God offers you Christ upon Gospel-terms,...God doth offer Christ to lost sinners without respect to price or person. He invites them, that have no money, to come, and buy Wine, and milk (that is to say, Christ) without price." (pg. 141-142)

Observations

Yes, Knollys and the 17th century Particular Baptists did not teach such. Gill's view was a novelty. To show the view of Knollys and his brethren, our author says:

"And, again, when preaching on Luke 19:10 where Jesus said, "For the Son of Man is come to seek and to save that which is lost," Knollys proclaims, "The Lord having propounded or offered Jesus Christ to lost sinners, outwardly and in generall by the word, and inwardly and perticular to this or that lost sinner by the Spirit, accompanying that word of the Gospel with divine light and power to the heart of the sinner, doth enable the poore soul so to assent unto what is propounded." In 1688 commenting on Revelation 22:17 where "The Spirit and bride say, Come", Knollys writes, "The Church of God, and the holy Spirit of God, and all converted persons, do invite all sorts of sinners, especially, thirsty sinners, without exception against any Persons, that are willing, and without any price, to take Christ freely." Notice that Knollys says that the church of God is to invite not only thirsty sinners but "all sorts of sinners." Gill had said that the offer of Isaiah 55:1 was only to thirsty sinners. In the Parable of the Kingdom he writes, "These that sell this Mystical and Spiritual Oyle are Christ and His Ministers, and Servants....Ordinarily and commonly Christ authorizes and commands his faithful Servants (the Ministers of the Gospel) whom he appoints, commissions and sends to offer this spiritual Oyle to sale, and to sell it unto whomsoever will buy it." And again in the same treatise he calls sinners "to open the door of your hearts to Christ." (pgs. 143-145)

Observations

Knollys' view is the original view of the Particular Baptists. Gill's view is the novel Hyper Calvinistic view.

"At the end of the first part of his treatise, The World that now is, he calls unbelievers to believe and repent, exhorting them "to come to Christ because there is salvation in no other." In the second part of the same treatise he closes with another exhortation to "profane sinners" calling them to get into a state of salvation before Christ comes from heaven to judge the quick and the dead, and before they die. He goes on to counsel them to consider: that they are dead in trespasses and sins and are without Christ; that they are in need of Jesus Christ; and that God offers Christ to poor, lost, miserable sinners upon gospel-terms of free grace (everyone who is willing may come to Christ and have Christ freely). He then exhorts them to suffer Jesus to come into their hearts by his Spirit and Word, and open their hearts to Christ when he knocks at the door of their souls and let him come in (if the sinner be willing to open the door of his heart, Christ will come in by his Holy Spirit). It is evident that from the beginning of his Baptist ministry to the end, Knollys believed the gospel should be offered to all, and that the minister should offer the gospel to all. Knollys' extant writings make it quite clear that he had a passionate concern for lost sinners and that he called them to seek Christ, repent, come to him upon "Gospel-terms", and to attend the "means" of salvation in order that they might be converted. Knollys did not hold this first important hyper-Calvinist tenet." (145-148)

Observations

Christ is offered to sinners in the gospel! That is the truth and it is amazing that so learned a man as John Gill could refuse to acknowledge it. 

In Knollys' work titled "The World That Now Is..." (here) we have some other citations that show that he believed in offering Christ to sinners.

Said Knollys:

"Seeing then that the Ending Time of this evil world will be so perillous, and a Day of so great Tribulation, I do intreat both unconverted Sinners, and sanctified Believers, to suffer a word of Exhortation. I do therefore exhort unconverted Sinners, upon whom the End of this WORLD is coming by Death, or Dissolution, That you would come to Christ, Believe in Jesus Christ, and Repent of your sins." (pg. 99-100)

"First, I exhort you to come to Christ; for there is not salvation in any other, Acts 4.12. If you will not come to Christ whilst you live, you will certainly go to Hell when you dye, Psal. 9.17." (pg. 100)

Said Knollys:

"Some poor sinner haply will say, Alas! I am a vile sinful sinner; I am unworthy, may I presume to come unto Christ? Yes, Jesus Christ who came into the world to save the chiefest of sinners, doth invite all, that will, to come unto him, Isa. 55.1, 2, 3. & Rev. 22. v. 17. But if I do come unto Christ, will he not refuse me, and reject me, and cast me off? No! Joh. 6.37. Him that cometh unto me, I will in no wise cast out. Some poor lost sinner may haply say, Indeed I see a great need of Christ to justifie me, and to sanctifie me, and to save me; but I know not how to come to Christ; I cannot come to Christ; what shall I do? I answer, It is true, no man can come to Christ, except the Father draw him, John 6.44. but God the Father doth draw sinners unto Christ with his Cords of Love, Jer. 31.3. Yea, I have loved thee with an everlasting Love; therefore with loving-kindness have I drawn thee. Though thou canst not come to Christ, yet know, that the Lord Jesus Christ can, and will come to thee, and teach thee to go to him, as he did Ephraim, Hos. 11.3, 4. The danger is not in thy own Inability, that thou canst not come to Christ, accept of Christ, and take Christ upon Gospel-terms of Free Grace: but thy souls danger lyeth in thy own unwillingness, Thou wilt not come to Christ; this Jesus Christ complained of, John 5.40. But ye will not come to me, that ye might have life. Ah! woe's me, saith the poor lost sinner; If I were so deeply humbled for my sins; if I had a soft, broken, penitent heart; if I could get victory over my corruptions, then I should be willing to come to Christ for pardon, and for salvation; but these things hinder me, and discourageth me from coming to Christ; I am ashamed to come; I am afraid to come; I confess I am unwilling to come; yet know, God and Christ is willing that thou shouldest come, Mat. 11.28. And ere long, the Day of God's Power will come upon thee; and then thou wilt be willing, Psal. 110.3. Thy People shall be willing in the Day of thy Power." (100-102)

Observations

When the Hyper Calvinists lost this zeal in preaching to and exhorting lost sinners, they began to die and is why there are so few who are saved by their preaching. 

Said Knollys:

"Secondly, I exhort you to believe in Christ. When the Jaylor asked Paul and Silas, and said, Sirs, What must I do to be saved? They said, Believe on the Lord Jesus Christ, and thou shalt be saved, Acts 16.30, 31. This is that glad Tydings of the Gospel, which Christ hath commanded and commissioned his Ministers to Preach unto every creature, Mark 16.15, 16. He that believes shall be saved, but he that believes not shall be damned. There is an absolute necessity of believing in Jesus Christ unto salvation; for without faith it is impossible to please God, Heb. 11.6. Alas! saith a poor sinner, I cannot Believe, I know not how to Believe; what shall I do to Believe? I answer, Faith is not of our selves, it is not of works, but it is the Gift of God, Eph. 2.8, 9, 10. The Faith of the Operation of God, Col. 2.12. It is the exceeding greatness of his mighty power, Eph. 1.19, 20. The same Almighty Power of God, that raised Jesus Christ from the dead, must raise the soul of a sinner from the death of sin, unto the life of Righteousness. The soul being dead in trespasses and sins, must be quickened together with Christ, and raised together with Christ, Eph. 2.5, 6." (102-103)

Observations

Here we see how John Leland was like Knollys. I recently cited David Benedict ("50 Years Among The Baptists") who said:

"John Leland, although a Calvinist, was not one of the straitest class. Two grains of Arminianism, with three of Calvinism, he thought, would make a tolerably good compound." 

And, like brother Mann said, I believe this is a good compound. (Said he - " It is a "compound" I am glad to serve up) The Calvinism of Knollys did not lead him to quit preaching like Arminians. Spurgeon is a good examply of mixing the two.

Said Knollys:

"Thirdly, I exhort you to Repent of your sins. Repentance is also the Gift of God, Act. 11.18. Then hath God also to the Gentiles, granted Repentance unto life. Evangelical Repentance is a godly sorrow for sin, or a sorrowing for sin after a godly manner, 2 Cor. 7.9, 10. For godly sorrow worketh Repentance to salvation, &c. which Gospel-Repentance consists of confession of sins to God, contrition, and mourning for sins before God, and turning from sins unto God with our whole heart, and with our whole man, in Spirit, Soul and Body." (103)

Observations

Again, a good compound!

Said Knollys From Chapter Two:

"O ye unconverted Professors! Consider, I beseech you, there is a world to come, and Christ will come, and then every one shall give account of himself to God, Rom. 14.10, 11. What account will you give to God for your formality, lukewarmness, hypocrisie, and unprofitableness under the Means of Grace, you sinful Professors, that have refused the offer of Christ, and despised the goodness of God, which should lead you to Repentance; you that have sinned against Gospel-light, and knowledge, quenched the Spirit, resisted the Spirit, and grieved the holy Spirit, it will be more tolerable for Tyre and Zidon, than for you in the Day of Judgment, except you repent, and believe in Christ. And you unconverted ungodly wicked sinners, what account will you give to Christ in the World to come, for all your unrighteousness, and all the wickedness that you have done, and still do in this World. Read Jude verse 15. It will be more tolerable for Sodom and Gomorrah, in the Day of Judgment, than for you, Jude verse 7." (Pg. 32)

Said Knollys again:

"O ye unconverted Sinners, both Professors and Prophane! will you now accept of, and receive a word in season of spiritual Counsel? then I will instruct you how you that are miserable may become happy; and you that are in a damnable state, may get into the state of salvation, before Christ come from Heaven to judge the quick and the dead, and before you dye: That you may obtain eternal Life, and Glory; my counsel to you is, as followeth. 

1. Consider, you are dead in sins and trespasses, and you are without Christ, Ephes. 2.1.5, 12. you have no saving sanctifying Grace; you are not holy; and if you dye in this your sinful state and condition, you will be damned to eternity, Psal. 9.17. The wicked shall be turned into Hell. 

2. Consider your need of Jesus Christ: There is not salvation in any other, Act. 4.12. no Christ, no Salvation: He is that One thing necessary; without him you can do nothing, Joh. 15.5. to please God, or to glorifie God, Heb. 11.6. Without Faith in Christ, it is impossible to please God: Without being and abiding in Christ, you cannot bring forth fruit, nor do any thing, whereby God is glorified, Joh. 15.5-8. You stand in need of Christ to justifie you, to sanctifie you, and to save you from Sin, and from Hell." (pg. 33-34)

3. Consider, God offers Jesus Christ to poor, lost, miserable sinners, Rev. 3.17, 18. yea to the chief of sinners, 1 Tim. 1.12-15. upon Gospel-terms of Free Grace, Isa. 55.1-7. without exception of person, and without respect of price, Revel. 22.17. The Spirit and the Bride saith come, and let him that heareth say come, and let him that is athirst come, and whosoever will, let him take the water of life freely; that is to say, Any one, every one that is willing may come to Christ, and receive Christ, and have Christ freely; for HE is the free Gift of God to Sinners, who are without Christ in the World, Joh. 3.16. Be but willing to take Christ, and the work is done. Christ complained of them that would not come to him, that they might have life, Joh. 5.39, 40." (34)

Observations

That is the kind of preaching that characterized Charles Spurgeon, George Whitefield, and the ablest Calvinist evangelists.

Said Knollys:

"When you have seriously considered those three particulars, then I counsel you poor, lost, perishing Sinners, first, suffer the LORD Jesus Christ to come by his Spirit and Word into your hearts, and set up the Kingdom of his Grace in your souls; that where Sin hath abounded, Grace may much more abound; and where Sin hath Reigned unto Death, there Grace might Reign through Righteousness unto eternal Life by Jesus Christ our LORD, Rom. 5.20, 21. Do not resist the Holy Spirit, as they did, Zech. 7.7, 8, 9, 11, 12, 13. and their Children after them, Act. 7.51." 

Observations

We see this kind of preaching among many of the first PB preachers in the early 1800s, such as we see in Elders John Watson, John Clark, and Grigg Thompson. (On the latter see here and here)

Said Knollys:

"Secondly, Open your hearts to Christ, when he knocks at the Door of your Souls, and calls you to come to him, to receive him, and let him come into your hearts, and dwell in your hearts by his holy Spirit, and sanctifying Grace, Rev. 3.20. Behold I stand at the Door and knock, if any man hear my voice, and will open the Door, I will come in to him, and will sup with him, and he with me. If the Sinner be willing to open the door of his heart, Christ will come in by his holy Spirit, and HE will communicate of his Grace to his Soul." (35-36)

Observations

Knollys was no Arminian and yet he had no reluctance to address sinners in this manner. Nor do I.

Said Knollys:

"Not that you can do those things of your selves; I have told you, without Christ you can do nothing, Joh. 15.5. But it is your duty to do them, and it is the Free Grace of God, to work in you to will and to do, according to his good pleasure, Phil. 2.12, 13. that he so working in you, you may work out your own salvation with fear and trembling." (36)

Observations

Again, a good compound mixture!

Said Knollys:

"Prepare yourselves for that time of Tribulation, which shall come before Christ come, Matth. 24.21, 29, 30. It's call'd an hour of Temptation, which shall come upon all the World to try them that dwell upon the Earth, Rev. 3. It will come upon the Jews, Dan. 12.1, 2, 3. and upon the Gentiles, Rev. 11.7. but more especially upon the Inhabiters of the Earth, Rev. 8.13. & 12.12. & Rev. 19.19, 20. viz. upon the Beast, and the false Prophet, and upon the Kings of the Earth, and their Armies. Prepare for that midnight Dispensation of Darkness, Distress and Temptation, which is coming upon Nations, Cities and Churches to try them." (pg. 45)

This latter citation I include here although it does not deal with the subject of this posting. I post it to show that he believed that the great tribulation will occur before the second coming (as I also do)

For more Online Books by Hanserd Knollys see (here)