Introduction

In The Glory of Christ Unveil’d or the Excellency of Christ Vindicated, Joseph Hussey presents a deeply Christ-centered, high-grace perspective of the Lord Jesus Christ, exalting His person and work in a manner that reflects both the majesty of His divine nature and the richness of His mediatorial office. At the heart of Hussey’s Christology is the eternal covenant of grace, where Christ is revealed as the divinely appointed Head of His people, predestined from eternity to act on their behalf as Surety, Representative, and Redeemer. He insists that Christ’s work was not a general provision for all, but a definite and effectual substitutionary satisfaction for the elect alone. Hussey emphasizes Christ’s eternal identity and uncreated majesty as the Son of God, and marvels at the condescending grace by which He assumed our nature - without sin - so as to fully represent His people in their nature. He strongly affirms the impeccability and active obedience of Christ, insisting that Christ's perfect righteousness is imputed to the believer, and His sufferings were a real, substitutionary satisfaction to divine justice. Hussey rejects any notion of a universal or conditional redemption, seeing such a view as diminishing Christ’s glory and impugning the sufficiency and intention of His work. Instead, he emphasizes the sovereign design and infallible effect of Christ’s death, maintaining that the salvation of all for whom He died is certain. He speaks of Christ as the Alpha and Omega of salvation, appointed by the Father, anointed by the Spirit, and worshipped by the saints as their Redeemer and King. His tone throughout the work is one of reverent exaltation, urging the reader to see by faith the unveiled splendor of Christ in His offices as Prophet, Priest, and King. Christ’s intercession, His reign over all things for the church, and His certain return in glory are all handled with thoughtful spiritual insight. Above all, Hussey insists that to diminish Christ’s glory to any degree, whether by making salvation depend in part on man, or by softening the distinctions of election and reprobation, or by denying the particularity of Christ’s atonement, (making it a vague provision rather than a definite purchase for the elect,) &c., is to cast a veil over the glory of the Redeemer’s finished work, to undermine the very foundation of grace, and to ascribe to man what belongs to Christ alone as the sole Author and Finisher of salvation. Thus, Hussey’s doctrine of Christ is far more than theological formulation; it is deeply devotional and exalts Christ as the crucified and risen Lord in whom all the believer’s hope, holiness, and heaven are found.

In conclusion we will summarize by saying that Hussey’s Christology emphasizes: The eternal mediatorship of Christ. The union of the elect with Christ from eternity. A definite atonement that secures salvation. The declaration of redemption, not its offer, and a strong insistence of Christ's person and work as the center of all theology. The whole purpose of creation, providence, redemption, and the Gospel is to exalt the glory of Christ. “The glory of Christ is not only the glory He receives, but the glory He reveals.” MPJ

Joseph Hussey

Joseph Hussey (1660–1726) was an influential English dissenting minister and theologian known for his strong Calvinistic and "high grace" views. Born in Hampshire, he was educated under ejected ministers following the Act of Uniformity, including Charles Morton, who later became the first Vice-President of Harvard College. Hussey began preaching in 1681 and served various chaplaincies before settling in Cambridge in 1691, where he became the pastor of a growing congregation.

Initially influenced by more moderate evangelicalism, Hussey later underwent a dramatic theological shift, openly repenting of his earlier opposition to sovereign grace doctrines. He fiercely denounced attempts to mix the gospel with human reason, moralism, or Arminianism, and came to see divine revelation as the sole foundation of truth and ministry. This shift marked a significant deepening of his theological convictions, especially in opposition to legalistic preaching.

In Cambridge, his ministry flourished, growing both in numbers and influence. However, disputes over church governance and doctrine eventually led him to leave in 1720 to pastor a church in Petticoat Lane, London, where he remained until his death in 1726.

Hussey was a gifted and deeply doctrinal preacher, widely known among Independent churches and followed especially by those who held to what was labeled the "Antinomian scheme." He greatly admired the writings of Tobias Crisp and Richard Davis, and his ministry drew many away from other churches whose pastors lacked doctrinal clarity. His legacy remains significant among those committed to the doctrines of sovereign grace.

God's Operations of Grace

In the following year, 1707, he gave to the public, in octavo, another celebrated work, entitled, "God's Operations of Grace; but no Offers of Grace;" which is written expressly against the heresy of Arminianism in preaching. Mr. Hussey’s design, and that of other ministers who have adopted his method, was to secure to the Holy Spirit the sole glory of converting and sanctifying the souls of the elect. This work was re-printed in 1792, but without the marginal references. {Also an abridged version was printed in 1973 by W.J. Berry Sr. - Primitive Baptist Library – North Carolina.}

The Preface to the 1792 Edition said this in reference to the book:

“Respecting Mr. Hussey’s Treatise on God's Operations of Grace, permit me to say, that in every age Satan has had his engines planted against Mount Zion, ‘the Church of the living God, the beloved city,’ either to distress or to destroy her. Among others, false apostles, false ministers, false doctrines, were none of the least, in order to pervert the right ways of the Lord, and to turn aside the simple from the path of understanding. In the days of Mr. Hussey, the author of this precious and experimental treatise, they abounded. Ministers of Satan transformed into Angels of light, appeared to him more detestable and more dangerous to the Church and fold of Christ, then open opposers of the Truth as it is in Jesus. Such wolves in sheep's clothing had crept in unawares, not merely to spy out; but, if possible, to root out the liberties and privileges of the children of God. These base ends they endeavored to accomplish, not by fair, open, avowed opposition to the truth, but by holding it in unrighteousness; walking in craftiness, in half-heartedness, and hypocrisy; by feigned words, making merchandise of the simple and their experiences; holding the letter of the Word, but denying the spirit thereof; holding the form, but denying the power - from such he turned away. Their business was to aim oblique strokes at Christian experience. ‘Remove the foundation and what shall the righteous do?’ Confound the marks of sound conversion, ‘so the hope of the righteous is removed like a tree.’ These base ends were to be accomplished, by calling an assurance of faith, vain presumption; a good hope, a false notion; communion with the Father and the Son through the Spirit, forced imagination; repentance unto life, a thing uncertain; and application of the Word of life and promise to the soul, fanaticism and delusion; in short, that a life of faith in the Lamb of God was not so much to be depended on, as a life of doubting; that the love of God shed abroad in the heart, was not sufficient to produce good works, unless slavish fear was mixed with it. Thus, these arch heralds of Satan attempted to destroy the believers standing on the Rock of Ages, to tear from his bosom every ground of comfort, and pluck him from his strongholds, by first obliterating the marks of his regeneration, sonship, and interest in Christ; and then, if possible, debase him to the level of their own uncertainties. Yet, to give a finishing stroke to the whole, brand him with the odious name of Antinomian, while themselves, as enemies to the power of godliness, were the only characters in the world that deserved it. In opposition to such, and in order to stop the mouths of such betrayers of the flock of Christ, the Lord raised up our author, and caused him to send forth this treatise, on God's Operations of Grace; who, while aware of the craft of his adversaries; was, in the strength of the Lord, enabled to hold forth and defend those truths its enemies had endeavored to obscure.”

W.J. Berry, the editor of the 1973 Edition, had this to say in regards to the book: “The burden of Mr. Hussey's arguments is primarily to refute the unscriptural and Christ-dishonoring system of ‘free offers’ indiscriminately addressed to all alike. It is truly a blasphemous presentation of Christ's finished redemption, offered to all who will make it effectual by their acceptance of the proposed offer! The reader will note that Mr. Hussey's arguments against free-offers of grace are well undergirded with the Scriptures of Truth, especially those touching depravity of the human will, election, effectual calling, and the work of the Holy Spirit in regeneration or the new birth.”

Twenty Gospel Propositions

Towards the end of the book we find these twenty propositions or resolutions to the Question: How must we preach the Gospel to sinners, if we do not offer the Gospel to them and to lay open the religious cheat and the nakedness of the free offer system.

“1. We must preach the Gospel, as it agrees with the reconciliation of God to sinners and sinners to God, through the gift by grace, in the imputation of the Righteousness of God in Christ to them. - The man that preaches thus to sinners, advances imputed righteousness and free grace; but he that offers salvation to sinners upon their own acceptance, covers no iniquity with the mantle of Christ's righteousness, nor advances the imputation of the righteousness of God, that does so. Offers in no wise serve to advance the virtue of imputed righteousness, as of a comprehending righteousness, that contains within it a complete Christ, and the grant of the Spirit, promised in office to work regeneration, or the new creature, and faith the visual power of the new creature, and repentance, the effect of both.

2. We must preach the Gospel in showing glad tidings to the people; namely, that God’s gift of the Spirit, or internal operation on the soul’s faculty that secures a sinner’s receiving of Christ in the preaching of the Gospel; whereas an external offer is a mere delusion. - What business have we to tender the Holy Spirit? Wherever the righteousness of God is imputed, the Spirit of God is bestowed, to reveal and apply it. In this way saving grace is given to all the elect of God. It is of special grace when God gives man his Holy Spirit, but it is not of special grace when ministers offer him to men. - We ought to preach the Spirit {who is an undertaker in the work of grace and salvation of the elect,} as positively as we preach the Father, or the Son; whereas on the contrary, what a poor ineffectual helper, do most men in their preaching make the Spirit of God appear to be.

3. We must preach the Gospel as it is most fitted to the display of effectual grace, by setting forth the operations of God the Spirit. – We are to preach the Spirit efficacy, as absolutely as we preach the Father's election and the Son's redemption; all beside is delusion. - It is in the light and power of effectual and purifying grace, bestowed and experienced, that a sinner believes in Christ unto salvation, renouncing all that is his own; nor can he do otherwise in a real experience of Christ. - We must preach the new birth, the washing of regeneration and the renewing power of the Holy Ghost. - We should preach the Gospel, which is consistent with the praise of the Spirit's work in regenerating grace as it is consistent with the praise of the Father's act in election. - The Gospel preached in the power of God having the Holy Spirit descending on it will alone do the work of conversion. - In a word, man's offers are not fitted to exalt God's Operations! - We must therefore preach effectual grace!

4. We must preach the Gospel evangelically, so as, if possible, to stain the pride of all glory in the creature; we are to preach not ourselves but Christ Jesus the Lord. - Offers are fitted to exalt the creature. For when you should be preaching all that exalts God, in contriving, preparing, sending, and revealing salvation by Christ; also in bestowing and conveying these truths into our hearts by the Holy Spirit, men instead of it depart from the truth, give heed to seducing spirits, speak lies in hypocrisy, till they are carried away to glory in offers; and when offers come to town, what do they do? Alas; they evidently diminish God and his truth to exalt a lie. - Offers give God the lie by bringing glory to the creature, and so make the creature boast against the Creator. The new creature is to reign over the old one; for Grace shall reign through righteousness unto eternal life. Whereas we are to glory in the grace of God, as the apostles did, and in the Operations of God's Grace!

5. We must preach the Gospel depending on the Operations of the Spirit to beat down the practical Arminianism of our natures. - Arminianism is the universal nature of mankind. It is by nature everybody’s principle, and there is no more religion in it than what springs from reasonable nature, under corruption. It is our own case by nature, and I find it as natural in me to be an Arminian, as it is to breathe. I will own it, that every man before the power of grace changes him, has free will, or rather a slavish will to be an Arminian by nature; for we were all born so, and without the Power of Grace we must die so. - Offers of grace uphold Arminianism, forty times more than they are suited to the free gift of effectual grace to the elect of God. - If we lay down the Gospel in a Gospel way, we are delivered from all the abominations of these Arminians; neither is there room for their subtilities to bring men into such labyrinths as they do.

6. We ought to preach the Gospel discriminately, so as in the light of the Lord to define when Christ and salvation are effectually given, where, and in whose hands, the gift of salvation lies. - God sending and giving Christ to His own are certain and unalterable acts of love in God; for God does so act towards His own, that they shall know the mysteries of the kingdom of God. - Salvation is a secret power that comes from heaven, working itself into the doctrine, and is quite distinct from the trumpet, or open sound of words, which fall from the ministers mouth. - Jesus Christ is the Father's servant to communicate the benefit, not to propound the offer; and He never sends servants to rob Him of His own high office. God's gift of salvation, through Christ by the Spirit, if so high a piece of grace, that it will not stand with the arrogance of the creature in telling sinners, ‘Come, here I offer you Christ; here take Him.’ This does not advance Christ, but man!

7. We must so preach the Gospel as to take special care that we distinguish the Spirit’s work from the creature’s acts, in the practical truths we preach. - Offers nod towards the creature, as a superstitious ceremony monger bows towards his altar. Offers entangle and confound the Spirit's work in those parts of a discourse especially which they call application. - Offers put such a slight and neglect upon the effectual work of the Spirit, that you can scarcely imagine by offer preaching, that the Spirit ever took delight to create faith, or took any delight to work repentance. - Thus offers eclipse the Spirit’s work in conversion!

8. We ought to preach the Gospel in the way of Christ's Institution. The command runs thus, Preach the Word, be instant in season, out of season, &c., 2 Tim. iv. 2; but there is no command for offers. Offers are no institution of Christ, but debase an institution of Christ into the invention of the creature. Preaching is an appointed proclamation, not an un-commanded proposal. - Though men are resolute and still bent upon their own way, yet the elect shall not miscarry; for God will call his elect from under man's device, to his own ordinance. I therefore must not offer Christ to the elect of God, but I must preach HIM!

9. We ought to preach the Gospel as it has a special promise of success. – Men are angry at those parts of the Gospel which have been most experienced within the souls of God’s elect; and they strike most at those parts of the Gospel where Christ gets most glory, and souls get most comfort. - The promises made to preaching, are as absolute as the first promise was; {Gen.3:15;} because they are made upon the same Foundation, and are in the hands of Christ to accomplish the same purposes. S Thy people shall be willing in the day of Thy power. Wherefore the Gospel does not come to them in proffers, but in the declaration of the promises of God.

10. We should preach the Gospel so that the Gospel may justify itself; for the Gospel being but of one piece of grace, through all parts of it, is fitted so to do; but offers are self-condemned and self-contradictory. Offers borrow from the Truth and from the name of grace {grace offers} to color over their uncomely looks with excuses, as a specious varnish, that they might not be seen for what they really are, thieves and robbers. Their diminishing language is, that they do not mean as the Arminians mean; as this is commonly uttered by them in their offer pleas; just as an harlot would fain be thought a virtuous woman, while she seeks to conceal her shame, as a strumpet, so it is with them; but I hope from the face of these and many other arguments, that the mask will be taken off. - Let offers be plain, let them pull the sheepskin off, and tell us, in the language of God's Word, what they really are, and not what they are not.

11. We should preach the Gospel, because it is sure as to individual persons, or particular interests, me or thee. But offers are all indeterminate as to anybody and so indeed are fixed on nobody, which must argue their uncertainty to me or thee; and it is plain they are so, because of their personal inefficacy; for whatsoever of the things of God are constantly ineffectual within one, they must be constantly uncertain in an application to one. Nevertheless, the gift by grace argues a certainty to you or me, discriminated from ten thousands. The donation of Christ is from the love of the Father to certain individuals, but the offer of Christ is neither from the love of the Father, nor from the life of the Son, nor from the Law of the Spirit of life in Christ Jesus; therefore offer preaching runs all its dependencies on the fools feast of windy expectations.

12. We should preach the Gospel as it is discovered to be an admirable contrivance of way and means to effect conversion. – Alas; what can old Adam say in the pulpit? He stints with his offered Christ; he sets his bounds, limits, and his highest point round about the mercy seat, if he thinks sinners come too near and too soon. He puts on their shackles, where yet without them they must have stuck in the miry clay. He clogs them with terms, awes them with conditions, holds them in from Christ by the Law, and he thinks after this fashion he has made sure work of it. - God is always so jealous of the Spirit's glory, that such perverse ways never did, nor ever shall be blessed {as the true Gospel is} to do good in the knitting of sinners hearts to Christ. - The Gospel of Christ runs like the lightning, searching the deep things of God, dives into the mystical union, and apprehends Christ Jesus the given, and the Giver. That is Gospel, which is by special gift conveyed, set foot upon electing-grace, and immediately finds out who, and who have not, their names written in Heaven; for God sends His Spirit secretly in election and redemption unions, beginning regeneration union of mere free grace by the Spirit, sent into their hearts, because they are sons.

13. We ought to preach the Gospel so as to exalt it higher than any unconverted man in the world can by his fleshly arm receive it, or carry it in the pulpit to offer it to others in such a way. - If we believe God's way and method, we are not to fall in with a way, that upon strict and clear examination plainly thwarts it. - Special grace will be exalted in preaching Christ, as a gift, to honor God the Spirit in his way of working the gift into the nature of a sinner, the Spirit then according to his own covenant obligation with Father and Son, strikes in with the truth, in which act he both quickens and supplies the quickened with the benefit of Christ; and if so, it will not be long before this new life feeds on Christ. Men pretend to defend one truth, while they injure another. That God is sovereign is true, and convert whom He will; but still let men know that God is also just when he comes to the work of it, in bowing the soul to Christ. This is certain; though his immediate justice be founded upon his original sovereignty, yet his sovereignty never thwarts his justice, but reconciles it according to his own appointed way.

14. We should preach the Gospel singularly; as the greatest part of professing ministers do not preach it. – Preaching is suited to the light of the Gospel, the Kingdom of God, and the Authority of Jesus Christ; though I believe there be few that see it. - The general way of perverted preaching is proposing, or that which is similar to it. Why? Because the general way is to preach beneath or beside the mystery; so that the depravity of the times has suited the apostasy, with a word they have for preaching, which shuts out all the mysteries of the Gospel; that is, proposing. - Therefore, cry the Gospel; it is a singular way of preaching, but it is a sure one, and it is all done without offers; for it is a message above the light of nature.

15. We ought to preach the Gospel in sincerity and truth, which if we do, it will not give that open offence to such as are taught by God the Spirit respecting his own work, which offers do. Offers are contrary to the preaching of the Gospel; therefore they offend such as are most led into the Spirit's work. We must preach the Gospel so as its reputation may be advanced more and more, agreeable to and consistent with itself, so that the glory of the Gospel may visibly have the preeminence above the light of nature in the eyes of them that are taught of God. They who have got farthest in Christ's school can at any time see that when one preaches the Gospel, it is honorably exalted beyond all vain flourishes, whereas learned arguments, borrowed from the schools, with offers and operations, have no small part in making a fair show in the flesh, and yet when examined, are full of rottenness, dead men's bones, and all uncleanness. Therefore preach the Gospel, which is honorable, but offers are scandalous; for they are thievish, stealing the children's bread to cast it unto dogs.

16. We ought to preach the Gospel in the encouragements of it unto conversion; but offers are not encouragements to conversion. Encouragements are what enlarges the heart. “I will run the way of thy commandments, when thou shalt enlarge my heart,” says David. - The offer is but the preachers sound, but the encouragement is the Holy Spirit's work. An offer is a man's notion, but encouragement is a man's experience. Encouragements are God’s Operations of his Grace.

17. We ought to preach the Gospel spiritually and discerningly, that the more our preaching is examined, cavilled at, despised, struck at and hated, the more it should discover how sweetly it accords with the Spirit’s work. – Preaching the Gospel is a lively ordinance of Jesus Christ; let us therefore maintain and stand up for a lively preaching of grace to sinners to overthrow dead works. What are dead works? Are they fit for the living God, or to be found within the ranges of his living Temple? When the Apostle argued against dead works, {Heb.9:14,} he means dead works. He meant dead performances, which the consciences of Gospel worshipers are purged from, never to use them in their worship more; though some would fain have returned to them again. - The more I see and taste in my own experience of the Lord's graciousness in opening of his Word, the more have I proof of Christ speaking in me; the true interpretations of every text being written in the very spirit of the text on my own soul. We ought to preach the Gospel clearly, discerningly, and understandably. We must preach to sinners according to the discoveries that God has made of Christ to ourselves, holding forth that glorious operation of the Spirit, which lay in the discovery of Christ as ours. - Exalt therefore, the power that discovers darkness by the manifestation of light. - How blindly do men run against the Holy Spirit, not considering his glory as equal in the work of salvation, with the glory of the Father and the Son, especially in the work of regeneration, by the efficacy of his applicatory work in the soul. - If we walked in the light, as He is in the light, we should be preserved from such a blindness; and have fellowship one with another; that is, God with us, by virtue of imputed righteousness, and we with God, under the same righteousness of God, in a holy delighting in God, setting up the glory of his grace. - If ever truly saved, a sinner will be saved by Divine Power, from bastard {both false and illegitimate} conversion and empty forms of reformation.

18. We ought to preach the Gospel so as Christ may see in it the travail of his soul and be satisfied; but men with a show of offers do thereby exclude the Gospel Satisfaction, or seem to forget what they profess, and have undertaken to preach, even Christ and Him Crucified.

19. We should preach the Gospel so as the ministers of Satan do not, nay, cannot; we should exalt free operations, which have from God an irresistible influence to overpower our corruptions, and free our wills of slavery and bondage to sin.

20. We are to preach the Gospel with confidence in Christ, and fear as to ourselves that we do not lay any stress upon the creature; for offers are presumptions; as they rob the Gospel of its properties, privileges and glory and usurp Christ's authority and prerogative. - Our work is to sow the seed of good doctrine, and leave it in Christ's hand to bring it forth in his time. - Saints have to do with Christ, who is able to do exceeding abundantly above all that they ask or think, according to the power that worketh in them.” {God’s Operations, 1973, W.J. Berry Edition}

In setting forth these Divine Truths, Hussey exclaimed, “I know all these things by experience; for it was long ago that I was brought off, {so far as through grace I am brought off from creature wisdom, creature confidences, and creature expectations,} to an entire dependence upon Christ, and his fullness from the Father, to fill and bless me in all!”

We are not aware of any other work by Mr. Hussey, published in his life time; but after his death, Mr. Peacock, of Dedham in Essex, published two of his sermons on Matt.11:28. And there are in existence, three unpublished quarto volumes of his sermons in manuscript, containing ninety-three discourses.

Final Words

Some of the expressions that fell from him during the five days of his illness, when he was in extreme pain, were published to the world by William Bentley, who succeeded him in a part of his congregation, and may be found at the end of his tract, entitled, "The Lord the Helper of his People, 1733" A few of Mr. Hussey's dying sayings shall be here subjoined.

Thursday, Nov.10, 1726. One of his church asking him how his faith was exercised, with regard to those doctrines he used to preach? He answered, "I am in the firm and full persuasion of all those truths I have preached, and die in the firm belief of them all."

Friday, 11. The same person visiting him, asked him how he did, being in great pain? He answered, "It is the hand of a Father, and in faithfulness and wisdom does he all this; his counsels shall stand, and he will do all his pleasure." With much more not committed to writing.

Saturday, 12. A sister of the church asking him how he did? He said, "Just upon the borders of eternity; I long to see Jesus." The same person expressing what a loss it would be to her and the church, yet that they must stoop to the sovereignty of God; he said, "When the streams are dried up, Christ is a Fountain of Fulness." He then said, "He had no quarrel with any here, but was in a sweet forgiving, forgetting frame of spirit to those that had hard thoughts of him."

Lord's-Day, 13. Many of the church being in his chamber, he often dropped some spiritual observations that expressed the feelings of his mind upon the occasion. A person asking him how he did: "I am," said he, "waiting for my happy change, to be dissolved, and to be with Christ." What do you take Sir? "I have no palate for anything here, but my spiritual one is as good as ever, to relish the doctrines of the gospel." Being asked how he found it in his soul, as to those doctrines he had delivered; he answered, "O bravely! They are my main supports under my trials and pains. I find now the truth of what I have preached; they are not my notions or fancy, but the power of Christ to my soul." Dozing at times, when he awaked he would drop such words as follows: "I have often sung the praises of God in the low lands, but Oh! How long will it be before I come to the heights of Zion, to sing to God and the Lamb upon the throne. Oh, blessed death, it is a sweet thing to die; for Christ will then be all and in all. Oh, the security there is in Christ; and after death the judgment; but the same that secures from the one, doth from the other also. Ah, Lord! I have served thee here in clouds, and amongst smoke and darkness; but come Lord Jesus, that I may praise thee in the regions of light. Oh when shall I put off this corrupt body of sin and death. Bless the Lord, O my soul, and forget not all his benefits. The success of the gospel at Cambridge and London, O what shall I render to the Lord for these benefits. O Lord, gather thine elect out of this sinful world, unto thyself. How kind and merciful a Father have I; it is the hand of my Father, and I will kiss the rod. O blessed be God for Jesus Christ, and for the Spirit of Christ, and for the promises of Christ. O that I could experience more of his love and power. O for more discoveries of the arms of the mighty God of Jacob. O for the salvation of Israel." One saying to him, Sir, I hope you are free from the assaults of Satan; "Yes," said he, "blessed be the Lord's name, I am, and have been all my illness; my state is sure."

Under great pains he cried out, “O Lord Jesus give me more patience under these smart strokes of thy hand. Let not my soul be overwhelmed through pain, but bring my feet out of the net, and lead me to the Rock higher than I.” Being asked how he did? "I long," said he, "to be in glory. I was born into this world a sinner, but I have been born into the church by grace, and I long to be born into glory. O, how long are thy chariot wheels a coming to take me to my sweet Jesus.”

His daughter taking her leave of him, he said, “Weep not; Is not Christ better than an earthly father?” His wife doing the same, he said, “Christ is better than a creature.” A member said to him, Sir, you draw your breath hard; he answered, "Yes, but if it were the will of God, I hope he will give me breath to praise him whilst I live." One of the church sitting up with him, asked him how he did? He {then having strong pains of death upon him} answered, "I have faith, but my patience fails me."

Monday, 14. There being many of the church, besides other friends present, one of them asked him how he did? "Blessed be God," said he, "for Christ the Surety of the Covenant." Being asked again the same question, he {pausing awhile} said, "It is thy mouth, {looking upwards} that hath pronounced the sentence, because it is thy mouth that hath promised the blessing." Here he broke forth, as on the Lord's-day, with many short sentences, such as these; "Blessing, glory, honour, and praise be to God and the Lamb forever and ever. Sin is dreadful, but grace triumphs through Jesus Christ. Lord be with me in my last conflicts, and leave me not. O let me have an abundant entrance into glory, to sing thy praise."

Many of the church standing in order to depart, he said, "I thank you {looking on a brother} and all the brethren and sisters, especially those who have shown so much kindness to me, in visiting me in my illness; and I wish they had been more. The Lord pour out his Spirit upon you, and the whole church." And he prayed for them, but his voice was so low be could not be understood, but concluded, as if he should see them no more. Then with a loud voice, he spake the blessing as follows: "The grace of our Lord Jesus Christ, the love of God the Father, the sweet and comfortable fellowship of the Holy Ghost, be with you all, evermore. Amen."

Tuesday, 15, the day he died. He talked at times, but so low he could not be understood, only he was heard to say, "More faith and patience;" for he hoped and expected on the former night that he should not live till morning.

"Thus," says Mr. Bentley, "there fell a great man in Israel. One to whom the Lord imparted much of his mind, and whom the Lord made eminently useful in his work. O what a spirit was there found in him! What light, what zeal, what faith and faithfulness was found in him! How did God lead him to honor Father, Son, and Spirit; and to debase the creature, and stain the glory of all flesh! O that God would pour down a double portion of the Spirit, that was upon him, on his servants which are left behind! Even so, Amen.”