Tom Ascol on John Gill and Hyper-Calvinism

Nettles has demonstrated that statements can be found within Gill that seem blatantly to distinguish the Horslydown pastor’s views from those who specifically deny duty-faith.⁴ It must be admitted that Gill is not completely consistent on this point (see pp. 118–23 above). The few concessions to duty-faith which are found in his writings, however, should be regarded as exceptions to his theological system and not reflective of his general sentiments. Gill’s exposition of the covenant of grace provides justification for closely identifying his views with the hyper-Calvinist position on this question.

By unequivocally denying conditions for man in the covenant of grace, Gill distinguishes his views from the plain sense and intention of classic Federalism. He also undercut the theological justification for regarding faith as a required duty of anyone—even the elect. The effective excision of men as responsible participants in the covenant places Gill much closer to the unabashed hyper-Calvinists of his day than to genuine federal theologians like Owen and Witsius (see pp. 189–192 above).
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4. Nettles, By His Grace, pp. 94–99.

Thomas Kennedy Ascol, The Doctrine of Grace: A Critical Analysis of Federalism in the Theologies of John Gill and Andrew Fuller (PhD diss, Southwestern Baptist Theological Seminary, 1989), 260–261.

A Sample of William Carey's (1761–1834) Gospel Message

{Carey and Bro. Brunsdon went to the villages about 3 or 4 miles from town and encountered an old Brahman. Carey had asked if anyone knew how sins could be pardoned. The people referred him to an old Brahman who was wise. He replied that "profound meditation and acts of Holiness would answer the purpose." Carey shared the Gospel. Here is a sample of the great missionary in action.}

You and I, and all of us are Sinners, and we are in a helpless state but I have good things to tell you. God in the riches of his Mercy became incarnate, in the form of Man. He lived more than thirty years on earth without Sin and was employed in doing good. He gave sight to the Blind, healed the Sick, the lame, the Deaf and the Dumb - and after all died in the stead of Sinners. We deserved the wrath of God, but he endured it. We could make no sufficient atonement for our guilt but he compleatly [sic] made an end of Sin and now he has sent us to tell you that the Work is done and to call you to faith in, and dependence on the Lord Jesus Christ. Therefore, leave your vain customs, and false gods, and lay hold of eternal Life through him. After much discourse of this sort we presented him with a copy of Matthew's Gospel and three more to three other persons. He promised to read and make himself well acquainted with its Contents and then to converse more about it. It was now dark. I, therefore, prayed with them and we returned home.

The Journal and Selected Letters of William Carey, ed. Terry G. Carter (Macon, GA: Smyth & Helwys, 2000), 149.

Update on 11-10-14:

Carey also says the following:

They [the lost Hindus] are going I suppose to their Abominations at the moment, but I hope to preach to them again in the evening. I spoke of the Love of God in bearing with his Enemies, in supporting and providing for them, in sending his Son to die for them, in sending the Gospel to them, and in saving many of them from eternal Wrath.

Ibid., 85.

My great concern now is to be found in Christ. His atoning sacrifice is all my hope; and I know that Sacrifice to be of such value that God has accepted it as fully vindicating his government in the exercise of mercy to sinners, and as that on account of which he will accept the greatest offender who seeks to him for pardon. And the acceptance of that sacrifice of atonement was testified by the resurrection of our Lord from the dead and by the commission to preach the Gospel to all nations with a promise, or rather a declaration, that whosoever believeth on the Son shall be saved, shall not come into condemnation, but is passed from death unto life.

Ibid., 251–252.

Tom Ascol on John Gill’s Federalism and Its Problems

Gill employs the retooled structure of English Federalism in his exposition of the works of God ad intra. All of the internal works of the Trinitarian persons take the form of covenant.²¹ The decrees of God must, therefore, be expounded along the lines of the federal construct. Since Gill radiates his soteriology from decretal ideas, the covenant becomes an essential principle in the organization of his theological system.²² He does not, however, develop his theology from within the federal structure. It is not his starting point. Rather, he employs the construct to serve his more foundational decretal interpretation of the Scriptures. God's decree, not the covenant, is the chief hermeneutical principle of his theology. The former gives form to and guides the expressions of the latter.²³

By recasting Federalism along these lines Gill has significantly weakened one of that construct's chief assets. History is no longer meaningful, and man's responsibility becomes all but factored out of the salvation equation. The covenant of grace can no longer be set forth legitimately as a bonafide offer of salvation for all who will repent and trust in Christ as Mediator. As Gill himself consistently concludes, there are no offers of grace to any. His system precludes them. Evangelism is reduced to proclamation without invitation. The salvation which is to be proclaimed consists of the fulfillment of the covenant conditions by the Son, the certainty of the covenant blessings by the Father, and the bestowal of the covenant relationship by the Spirit. It is, in the words of Ivimey, a "non-application, non-invitation scheme" of preaching.²⁴
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21. Gill, Body of Divinity, 1:246–47, 300–303; Muller, "The Spirit and the Covenant," p. 8.
22. The whole second book of the first volume of Gill's Body of Divinity reflects this relationship (Body of Divinity, 1:246–365).
23. After describing the nature and perfections of God, Gill sets forth "the internal acts and works of God" and "his decrees in general" in the second book of his Body of Divinity (1:246). The ad intra works are God's "purposes and decrees" which respect "not only the affairs of grace, but those of providence; even the whole earth and all things in it" (ibid., 246–47). Gill fits Federalism into this outline, rather than allowing the covenantal approach to dictate the direction of his thought at the outset. This represents a decisive difference between his views and those of the English federalists who precede him. For this reason, although he does employ Federalism's structure and salient tenets, it is inaccurate simply to designate Gill without qualification as a "Covenant theologian" (as does Robinson, "Legacy of John Gill," p. 118; cf. Muller, "The Spirit and the Covenant," p. 12, and Toon, Hyper-Calvinism, pp. 111–15.
24. Ivimey, History of the English Baptists, 3:272. There can be little doubt that Gill's views logically lead to this conclusion. The next chapter considers the degree to which Gill consistently follows his own logic at this point.

Thomas Kennedy Ascol, The Doctrine of Grace: A Critical Analysis of Federalism in the Theologies of John Gill and Andrew Fuller (Unpublished Ph.D. Dissertation, Southwestern Baptist Theological Seminary, 1989), 77–79.

Increase Mather (1639–1723) on the Means and Motive of Christ's Knocking

Quest. 2. How or by what means is it that Christ doth knock and call at the door of the hearts of men?

Answ. 1. Christ knocketh at the hearts of men by his Word; by his Epistle he knocked at the Laodicea's door: Hence in the Text Christ's voice is spoken of. When Christ's voice, his Word is heard, then is he knocking at the hearts of men; therefore the Word is compared to an Hammer, Jer. 23:29. Is not my Word like a Hammer, &c. An Hammer you know is an Instrument, whereby men sometimes knock and break open doors: So doth the Lord by the Hammer of his Word, knock and break open the doors of the hearts of sinners. The Lord knocks by the Promises of the Word, and by Threatenings also, these are knocking, awakening words indeed; so by Instructions and Exhortations, &c. Hence it is, that as for all men that enjoy the Ministry of the Word, whosoever they be that have the Gospel dispensed among them, Christ knocketh at their doors, and desireth entrance into their hearts.

2. Christ knocketh by his Works. There is a secret voice of the Lord to the Soul in every Providence, though few hear it, few understand it. As now by mercies, Rom. 2:4. The goodness of God leadeth thee to repentance. It should be so, this is God's end in bestowing mercies and good things upon the Sons of men; it is thereby to awaken and to stir them up to Repentance, that the Lord and they might come together. That Preservation, Provision, Protection, which the Lord in his gracious Providence is pleased to afford unto sinners: Those common mercies which he bestows upon the vilest of men, Food and Rayment, Health, Wealth, nay, every meals, and every nights rest and sleep, by all the Lord is knocking and calling upon men, that they would learn to know, and love, and serve him, that giveth all good unto them; as it is said, Prov. 18:16. A man's gift maketh room for him; even so Christ seeks for a room in the heart, by the gifts which he bestoweth, and is therefore most worthy to be received with the highest entertainment.

Again, the Lord knocketh at the door by Afflictions, as we see in this Context, Whom I love, I rebuke and chasten (saith Christ) and then it follows, I stand at the door and knock. How? even by chastening Dispensations of Providence: Therefore is that Mic. 6:9 Hear ye the rod. Affliction is God's rod; and an iron rod it is, whereby the Lord doth, as it were, rap at the door of secure sinners. If the Lord afflicteth a man, he striketh and giveth blows: Hence David saith, Remove thy [stroke] from me, I am consumed by the [blow] of thine hand, Psal. 39:10.

3. Christ doth call and knock at the doors of men's hearts, by the voice of his Spirit: It is said, Isa. 30:21. Thine ears shall hear a word behind thee, saying, This is the way, walk therein, &c. namely, a word spoken by the secret whisperings of the Holy Spirit, saying to the sinner, Thou art out of the way; if ever thou desirest to be happy, thou must forsake this way thou art going in, and turn into a new, and another way. This is partly meant by the voice which my Text speaketh of, namely, the voice of Christ's Spirit: Sometimes a poor Creature begins to think seriously with himself, Am I in Christ, or out of Christ? Am I in a state of Nature, or in a state of Grace? If I should die in this condition, what would become of my poor Soul? Secret thoughts are darted into the heart of a sinner, that it is high time for him, to think of making his peace with God: He doth, as it were, hear a voice behind him saying, Man look about thee, there's one thing needful, and thou neglectest that, and in the mean time art taken up about needless vanities: Now these are the secret whisperings of the Spirit of Christ, whereby he knocketh and calls upon the hearts of men.

4. Christ knocks and calls upon the heart, by the voice of Conscience. A man's Conscience is God's Messenger, whereby he knocketh at the door, and speaketh home to the heart, Prov. 20:27. The spirit of a man is the candle of the Lord, searching the inward parts of the belly. So that the inward parts of the belly, that is to say, the most secret corners of the heart, are ransacked by the spirit of a man, by which the Conscience is meant. And when Conscience speaketh, the Lord speaks also; for Conscience is God's Messenger (as was said) it cometh armed with Authority in his name; and hence is said to be the candle of the Lord, because it is of the Lord's sending and setting up. The voice of Conscience is many times a roaring voice, whereby the Lord doth Awaken the most secure and sleepy sinners. Conscience hath a Commission, that I may so speak, not only to knock at the door, but if need be, to break the door down, rather than that the sleepy sinner should not be awakened.

Increase Mather, Some Important Truths About Conversion (London: Printed for Richard Chiswell, at the Rose and Crown in Pauls Church-yard, 1674), 88–92. This work has a preface to the reader by John Owen.

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Alexander C. De Jong on an Obscuration in the Free Offer Debate

Hoeksema's doctrine of reprobation renders the reliability of God's unsimulated call to salvation disputable. He objects to the truth of a well-meant gospel offer because it implies that God wants all sinners to be saved in the way of repentance. He says,

en let er wel op, der leer [concerning the gospel offer as well-meant] is niet, dat het Evangelie door den prediker aan alle menschen moet worden verkondigd, zonder onderscheid, maar dat God zelf, ann alle menschen zijne genade aanbiedt, en dus daarmede de ernstige begeerte openbaart, dat het zal worden aangenomen door allen.¹⁴¹

In passing we wish to remark that it makes no difference in our problem whether a human, fallible preacher makes this offer of grace or God makes this offer. In the current discussions in the Protestant Reformed Churches Hoeksema is trying to use this argument.¹⁴² The late Dr. C. Bouma also used this distinction to plead for the legitimacy of a genuine offer of grace. At one point in his discussion he says that if God himself, "zonder tusschenkomst van menschen, kwam en zondaars het Evangelie predikte, dan stond de zaak anders."¹⁴³ This distinction between noetically-limited heralds and the noetically-perspicuous God serves to obscure the real questions involved. In addition such a distinction neglects the truth that God speaks in and through the instrumentality of the preacher.
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141. GCA, p. 9, 10. [Note from Tony: I tried to use Google Translate for the Dutch, so this quote may mean something like, "and please remember, [the] doctrine [concerning the gospel as well-meant] is not that the Gospel preacher is to preach to all men indiscriminately, but that God himself, offers his grace unto all men, and so thus reveals the earnest desire that it be adopted [accepted?] by all."]
142. Cf. SB, XXIX, 19, p. 437. "The Rev. De Wolf did not say: 'I preach to every one of you that, if you believe, you shall be saved.' This might pass, even though it would not be the whole truth.... But the Rev. De Wolf said nothing of the kind. He said: 'God promises salvation to everyone of you.'"
143. C. Bouma, Geen Algemeene Verzoening, p. 160. [Note from Tony: The Dutch may possibly mean "without interference from men, came and preached the Gospel to sinners, this would be different."]

Alexander C. De Jong, The Well-Meant Gospel Offer: The Views of H. Hoeksema and K. Schilder (Franeker: T. Wever, 1954), 122–123.

Note: Frequently in conversations with those who have a problem with the free offer of the gospel, one will notice that they switch the topic from God himself sincerely offering to all that hear the gospel to the topic of noetically-limited preachers offering/preaching to all. As De Jong notes, this is done in order to obscure the real issues involved, i.e. the sincerity and well-meant nature of God's own offer to all, and what that presupposes with respect to God's revealed will. This switching of the subject is not new today.

Gardner Spring (1785–1873) said:

If it be said, that in commissioned messages like these, God requires the ministers of the Gospel to make this indiscriminate offer of salvation, because they do not know who will accept them, and because it is not their province to distinguish between those who are and those who are not his chosen people; it must be born in mind that the offer is God's own offer, and that his ministers make it only in his name. He endorses it, and speaks through them. He knows who his chosen people are; and the gracious overture is made by his authority and on his behalf.

Augustine (354–430) on Loving the Man but Hating the Vice

Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain.

Augustine, "The City of God," NPNF, 1st series, ed by Philip Schaff (Peabody, Mass: Hendrickson, 2004), 2:266.

[Note: It's important to read Calvin's reference to Augustine on this point elsewhere in his writings. Given what Augustine says elsewhere, and how Calvin interprets him, I don't think Augustine would have a problem saying God hates lost sinners, but he wants to qualify that by saying He hates them as sinful or living in vice, not their natures as human beings. See Aquinas' qualifications on this point (here and here) as well.]

Francis Rous (1579–1659) on Christ's Sufficient Ransom for All

But the same men that are so hard against the Saints, yet they are very kinde to the Reprobates, and they that will not allow a particular grace to give unto the Saints a sure salvation, will allow a general grace to give unto all, (Reprobates and all) an uncertaine salvation; Yea, to speake the truth under the shew of a generall salvation, they give no salvation at all. For man fallen will not stand, by that grace wherein man perfect did fall: so that if effectuall grace be taken away, salvation is taken away. But what say they? Christ dyed for all. True, but what of that? Therefore all men have grace to be saved by Christs death. A miserable inconsequence. There can be nothing follow but this, Therefore Christ gave himselfe a sufficient ransome for all. The ransome is sufficient for all, it is offered to all, but all men doe not receive it. Man by his fall hath deprived himselfe of grace, by which hee may accept the promises of grace, so that his owne incapacity, hinders him from accepting this general remedy. A King at his Coronation gives a general pardon; yet this doth not prove that all men are able particularly to apply this general pardon. There are some that thinke themselves rectos in Curia, and that they neede it not, some are negligent and carelesse of their estates; and a third sort are ignorant of it, and a fourth is poore and cannot sue it out. So in the generall pardon offered in Christ Jesus, there are some justificiaries, as the Scribes and Pharises that thinke they neede it not, there are some that with Esau despise it for carnall prophanenesse, there are some that are hardned and blinded being ignorant of Gods Righteousnesse in Christ Jesus, though they have it Preached, yea though they have a zeale of God and such are Jewes; and they cannot sue out a pardon by beleeving in him of whom they have not heard. But this is the summe of the truth: Man being wholly fallen by Free-will though assisted with a generall and sufficient grace, lost his Free-will, grace and life eternall. God in his mercy gives a Saviour with a sufficient ransome for all the sinners of the world, that of all the world he may take whom hee pleaseth, and by effectuall grace joyne them to Christ in an eternall union of blessed felicity. If Christ had not dyed for all, God could not of all have saved whom he pleased. If hee had given effectual grace to all, all would be saved; and then God had been all Mercy, and no Justice; if hee had given effectuall grace to none, none would be saved, and then God would have been all Justice, and no Mercy. But God purposed to shew, both Mercy and Justice, leaves some in the state of the fall, to which man voluntarily cast himselfe, and by effectuall grace joynes others to Christ unto eternall salvation. His Justice cannot be accused, but his Mercy ought to be magnified: And wee are infinitely more bound to God for his sure Mercyes in that Effectuall Grace, by which hee certainly saveth millions, then to Arminians for their generall grace, by which they goe about certainly to damne all.

Francis Rous, The Truth of Three Things, Viz, the Doctrine of Predestination, Free-Will, and Certainty of Salvation, as It is Maintained by the Church of England, Wherein the Grounds of Arminianism is Discovered and Confuted (n.p., 1633), 70–72.

Also in Testis Veritatis: The doctrine of King James Our Late Sovereign of Famous Memory. Of the Church of England. Of the Catholic Church. Plainly Shown to be One in the Points of Predestination, Free-will, Certainty of Salvation. With a Discovery of the Grounds Both Natural and Politic of Arminianism (London: Printed by W.I.[Jones?], 1626), 85–87.

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When the Westminster Assembly was set up, 12 June 1643, he was nominated one of its lay assessors, and on 23 September 1643 he took the Solemn League and Covenant.

George Petter (d.1661) on Christ's Love for the Rich Young Ruler

Quest. How could Christ love him [the rich young ruler in Mark 10:21], seeing he was a close hypocrite, and addicted to couvetousnesse, as he afterward shewed himself to be, by going away sorrowful, &c.

Answ. 1. It is not to be understood simply of love to his person; but of his love, liking, and approbation of those good things which he saw to be in him: as, his care to seek after eternal life, his reverent estimation of Christ's Person, his zeal and fowardness in the outward profession of Religion, and care to keep the Commandments (according to his knowledg of them) even from his youth: as also his teachableness, in that he asked, What more he lacked? Matth. 19.

In respect of these good and commendable properties which he saw to be in him, he is said to have looked lovingly upon him: though otherwise, as he was an hypocrite and covetous, he could not truly love his person, but did rather hate and abhor the same.

2. There is a two-fold love of Christ, 1. Common to all men, even to the profane and wicked, as they are men. This moved him to do good to all that came or were brought to him; curing them, &c. 2. Special to his Elect and faithful Disciples and Servants. Here the former is meant.

Observ. 1. That even in mere natural and unregenerate men void of true grace, there may be some good and amiable qualities and properties found: such qualities, vertues, and good things, as may procure love from God and men; I say, not only from men, but from God, and from Christ Jesus the Son of God; that is to say, a kind of common and general love, such as our Saviour here shewed to this young Ruler for the good things he saw in him: as, for his religious care and forwardness not only to know, but to keep the Commandments of God from his Youth, yea, from his Childhood; his civill life and care to refrain gross sins; as also his tractableness and readiness to learn of Christ, &c. These and the like good, and amiable qualities, and Civill or Moral vertues may be, and often are, found in such as are but meer natural men, void of all truth of sanctifying grace, yea, in such as are profane and wicked. In some of the wicked Kings of Israel were some good things found; which were in themselves pleasing to God: as in Ahab, his outward humiliation of himself by Fasting, &c. upon the Prophets threatning of him. 1 King. 21. 29. So in Jehu, there was a kind of zeal in Gods cause, in cutting off the whole Idolatrous house of Ahab. See 2 King. 10. 30. In the Scribes and Pharisees there were many civill vertues, and good things to be found; as their zeal and forwardness, and strictness in outward duties of Religion, and their care to refrain gross sins before men; as we may see by him, Luke 18. 11. In wicked Judas there were many good properties and vertues, else our Saviour would never have chosen him in to the number of his Apostles. So in Herod, Mark 6. 20. yea, who knows not, that even amongst the Heathen were many which excelled in some Moral and civill vertues, of external Justice, Temperance, Prudence, Fortitude, Chastity, &c. as Socrates, Cato, Aristides, Fabricius, &c. Rom. 2. 14. The Gentiles which have not the Law, do by nature the things contained in the Law, &c...

Use. For admonition to all Christians and Professors of Religiion to take heed of resting in this, that they have some good qualities, or vertues in them, which are amiable or praise-worthy in themselves before God and men; but above all, to labour for the true Sanctifying Grace of Gods Spirit, and for the power of Religion and godliness, without which all their Morall or civill vertues, though never so good in themselves, shall do them no good at all. Though thou hast never so many good civill vertues, or amiable qualities, &c. yet if thy heart be not yet truely changed, and purged by Faith in Christ, thy person is odious to God; and all the good things and vertues in thee, though in themselves they be good and amiable, and such as God commandeth and alloweth for the matter of them; yet as they come from thee being out of Christ, they are no way pleasing, but abominable to God. Therefore first cleanse the Fountain, and make the Tree good, that the fruit may be truely good, &c.

Observ. 2. We may bear a kind of love to the persons of natural and unregenerate men, void of true Sanctifying Grace; though not simply, as they are void of Grace; yet in respect of those common gifts, and good things which we see to be in them; as in regard of the good parts or gifts of nature which God hath bestowed on them; as sharpness of Wit, Memory, Strength, or Comeliness of body, &c. or in regard of their Learning or knowledg in Arts and Tongues; or in regard of those Moral or Civill vertues which are in them, &c. In these respects, and for these good things, or common gifts of God in them, we may love and affect them, though not with that speciall and singular love which we owe to the Saints of God; yet with an inferior and common kind of love, in respect of the common gifts and graces of God which are in them.

Reas. We ought to love and esteem well of the gifts of God wheresoever we find and take notice of them, and therefore even in natural and unregenerate persons. See Jam. 1. 17. and in respect of these gifts and good things in them which come from God, we may be affected with a kind of love to them, and shew the same by tokens and testimonies thereof, as our Saviour did to this young man, by looking amiably upon him. Gal. 6. 10. Let us do good unto all, &c. Now doing of good is a fruit of love; therefore we are to shew a kind of love to all men; even to such as are but natural men, &c. 1 Pet. 2. 17. Honour (or esteem) all men. This cannot be without love, in respect of the good things that are in them: Samuel shewed much love to Saul, though a wicked man, by praying for him, and mourning for him, when for his sin of disobedience he was rejected of God from being King of Israel, 1 Sam. 15. 1. It grieved Samuel, and he cryed to the Lord all night. And though the Lord do blame Samuel for mourning for him, chap. 16. ver. 1. yet not simply for mourning, but for mourning so much and so long for him.

Caution. We are so to shew love to natural and unregenerate men for the good things in them, that withall we be carefull not to shew any love or liking to their sins and corruptions, or to countenance them therein. Distinguish between their persons, and the good things in them; and between their sins and corruptions.

Observ. 3. If our Saviour Christ loved this young man for his Religious care and forwardness to keep the Commandments of God from his youth; and though it were but an external obedience, as appeareth by comparing these words with the former; then on the contrary, he cannot but hate and abhor such as are careless, negligent, and unconscionable this way. He cannot but hate such as are profane and wicked from their youth, &c. When any begin betimes to obey Gods Commandments even in their youth; this procureth the love of Christ towards them, &c. As on the contrary, profaneness, and disobedience to Gods Commandments in young men and Children, is odious unto Christ, causing him to hate and abhor such.

George Petter, A Learned, Pious, and Practical Commentary Upon the Gospel According to St. Mark (London: Printed by J. Streater, and are to be sold by George Sawbridge, at the Bible on Ludgate-Hill, 1661), 740–741.

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John Petter (1661/2–1700) has some biographical information about George Petter in the Preface to this work. He says:

• Petter was born in Kent, in the Lath of Scray, in the Hundred of Selbrittenden, in the Parish of Sandhurst near Newenden.

• He went to the University of Cambridge about the sixteenth year of his age, and was admitted into Trinity College, under the Name and Tuition of Mr. Simon Aldrich.

• Entered ministry about the age of 24, being placed in the Rectory of Bread, not far west from Winchelsey, in the County of Sussex, where he spent the remainder of his life, being pastor of that people 44 years.

• He preached in several of the Psalms, the whole 53rd chapter of Isaiah, the prophet Zephaniah, Ephesians, the first epistle to the Thessalonians, James, Jude, entirely and completely. He also had sermons on the Creed, the Lord's Prayer, the Decalogue, and Sacraments.

• Of his passing, he says, "The Disease which made its Preparative Assault upon him, was an Arthritical Distemper in one of his Shoulders, the pain whereof increasing more and more upon him, at length reduced him to a fatal consumption, of which he died in the 68th year of his age."