COLLECTION OF SERMONS

FROM SOME OF THE

PRINTED BY SHEPPARD KOLLOCK, FOR THE EDITORS,

WHO HOLD THE PRIVILEGE. OF Copy-Right.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

http://willisoncenter.com/

Reprint and digital file February 25, 2005

John Witherspoon ( b. 1722 d. 1794) was one of the most Providential appointments to the Colonies, first as president of the College of New Jersey ( 1768- 1794) and later as a driving force for the American Revolution. For the reader, we have appended a biographical sketch of this remarkable man to this sermon.

This sermon is Part 1 of 2.

Page numbers in the original text are shown in brackets as: [ 200 ]

The following begins the original text:

BY

JOHN WITHERSPOON, D. D. L L. D.

Col. N. C. P.

ISAIAH l. 10. [ 50: 10]

It is said of every real believer, that he walks by faith and not by sight. If this is true, it will follow, that his faith must be exposed to a variety of trials, while he continues in a world of sense. These trials arise from the state of his own mind—from his outward condition—from the state of the world with which he hands connected, and from the mutual influence of all these, one upon another. From this situation it is easy to see, that there are few duties, for the exercise of which, a good man will have greater or more frequent occasion, than that of trust and reliance upon God.

[ 200 ]

Trust is the duty and the refuge of the needy—of the dependent—of the weak—the timorous, and the distressed. How many are included under one or more of these characters; or rather; who is it. that can say he is altogether excluded?

Agreeably to this, we need but open the sacred volume, to perceive how frequent the exhortations are to trust in God, and how many views are given us of his power, wisdom, mercy and faithfulness, to encourage us to an unshaken reliance. At the same time, I am sorry to say, that there are few duties which are more imperfectly understood by many professing Christians. Even pious persons often sin both on the right hand and on the left, that is to say, both by diffidence and presumption. I have, therefore; laid hold of this opportunity, and made choice of this passage of scripture, in order to open and illustrate a little this important duty of a servant of God. How seasonable it is you will easily perceive, for in the sacrament of the Lord’s Supper we have set before us Christ Jesus the unspeakable gift of God—the great pledge of his love, and the great foundation of our reliance upon him, not only for his saving mercy in general, but for every necessary blessing in our way to eternal rest.

This passage of scripture is also well suited to the subject. It was spoken to the Jews in a lax and desolute age, when many had turned their backs upon the service of God—had deserted his

[ 201 ]

ordinances, and despised his servants, which is always an occasion both of affliction and temptation to his own children. This appears from the first words of the chapter. For thus saith the Lord, where is the bill of your mother’s divorcement, whom I have put away? and which of my creditors is it to whom I have sold you ? Behold, for your iniquities you have sold yourselves, and for your transgressions is your mother put away. As also from the 3d and 4th verses. I clothe the heavens with blackness, and I make sackcloth their covering. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.

Their description is as follows: Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light?

[ 202 ]

But I cannot help thinking, we may also, with great safety, explain the words in a closer and

stricter sense, and suppose, that by fearing the Lord is to be understood a due reverence for his infinite majesty; a humble veneration for his sacred authority.

[ 203 ]

this is a most excellent fence or guard to the conscience in an evil time, and a noble preservative from the spreading infection and insinuating poison of prevailing or fashionable sins. It is also the usual character of a desolute age to have cast off fear, to treat the, most sacred things with, scorn, and to look upon that holy solicitude to avoid sin, which appears in the carriage and language of a child of God, as a mark of meanness or weakness of mind. In such an age, one who fears God is well described by the prophet Isaiah. But to this man will 1 look, even to him that is poor and of a contrite spirit, and trembleth at my word.

The next part of the character is, and obeyeth the voice of his servant; that is to say, is willing to hearken to the message of God by the mouth of his servants. The words of the text, no doubt, may be considered as primarily referring to the inspired prophets, who bore an immediate commission, miraculously attested from God. Many, even of these, were set at nought, their message derided, and their persons insulted, when they attempted to stem the tide of prevailing vice, or boldly denounced the divine vengeance against high-handed sinners. But the sincerely pious obeyed their voice. I shall make no scruple to apply this to ourselves, arid the present age. Our blessed Redeemer hath established in his church a standing ministry, and the regular administration of ordinances. And though we have this treasure

[ 204 ]

in earthen vessels yet in no other way doth he now communicate his will, and vouchsafe his presence to his people, but by the reading and hearing of his words and attendance upon his instituted worship. It will, no doubt, therefore be a part of the character of a good man; that he will love the ordinances, and obey the voice of the servants of God, that he will consider him who hath sent them, and receive instruction, not as the word of man, but as it is in deed and in truth the Word of God.

On the other hand, when iniquity prevails, when irreligion and profaneness lift up their heads, one of the most usual concomitants, and one of the surest proofs of it is, a neglect of ordinances, and contempt of those who are concerned in their administration; How far this is at present the case, I leave to yourselves to judge. While I speak this, my brethren, I do by no means desire to see an ignorant people disgraced by the gloomy terrors of superstition, or led blindfold by the enchanted cord of implicit faith. But sure I am, there is an extreme on either hand, and those who truly fear the Lord; will honor the persons, and obey the voice of such as plead his cause and speak in his name. You may be assured, that though they neither deserve, nor claim any authority on their own account, yet so long as they stand in the divine councils, and speak the divine word, their message will be attended with this awful sanction, He that despiseth

[ 205 ]

The last part of the character here drawn, which lays the foundation for the subsequent direction is, that walketh in darkness and hath no light. Darkness and light, besides their literal, have often a metaphorical sense in scripture. They are, indeed, used with good deal of latitude and variety. But I think their metaphorical signification may be reduced to these two general heads. 1. Sometimes light signifies knowledge, and darkness signifies ignorance—as in Eph. v. 8. Ye are sometimes darkness but now are ye light in the Lord, walk as children of light. Acts xxvi. 18. To turn them from darkness unto light, and from the power of Satan unto God. Job xxxvii. 19. Teach us what we shall say unto him, for we cannot order our speech by reason of darkness.

2. Sometimes darkness signifies distress or trouble, and the correspondent signification of light is deliverance and joy, as 2 Sam. xxii. 28, 29. And the afflicted people thou wilt save, but thine eyes are upon the haughty that thou mayest bring them down, for thou art my lamp, 0 Lord, and the Lord will lighten my darkness. Job xix. 8. He hath fenced up my way that I cannot pass; he hath put darkness in my paths. Ps. xcvii. 11.. Light is sown for the righteous, and gladness for the upright in heart. Esther viii. i6. And the Jews had light and gladness, and joy and honor.

[ 206 ]

when ignorant or uncertain as to what nearly concerns them, as well as under distress and troubles. They have also a mutual influence upon, produce, and, are produced by one another. For illustrating this a little more particularly, observe, that a good man may walk in darkness. 1. When he is in doubt or uncertainty as to his interest in the divine favor. 2.When he is under the pressure of outward calamity. 3. When the state of the church is such, that he cannot understand or explain, in a satisfying, manner, the course of divine providence. These particulars I have it not in view to enlarge much upon, but only to explain them so far as is necessary to lay a foundation for what shall be afterwards offered on the duty to trust in God.

1. Then, a good man may walk in darkness, when he is in doubt or uncertainty as to his interest in the divine favor. I apprehend that some measure of hope in God’s mercy is essential to true piety, and not only the right, but the possession of every child of God. Faith and despair are beyond all question inconsistent. Faith and hope are inseparable. Yet certainly the excellent ones of the earth may be sometimes involved in greater perplexity and doubt. This is plain, from scripture examples, from daily experience, and from the nature and reason of the thing. How violent a struggle do we often find the Psalmist David in between hope and fear? O my God, my soul is cast down in me; therefore will I remember thee from the

[ 207 ]

land of Jordan; and of the Hermonites, from the hill Mizar. How many do we see every day under a spirit of bondage, who, though they still cleave to God as their portion, yet are often full of fears, and seldom dare confidently affirm their interest in, or relation to him. And indeed how can it be otherwise? While we are here, our sanctification is but imperfect; and alas! with regard to many, it is often hard to determine, whether we should not write upon it, mene tekel, as essentially defective.

Sin separates between God and his people, and causes him to hide his face from them. Nay, sometimes, though there be no particular; or provoking crime as the cause of his controversy with them, he may withdraw from them the light of his countenance to exercise their vigilence, or to try their patience. I know, my brethren, that the distress of serious souls, when mourning after an absent or an angry God, crying to him in secret, and following hard after him in his ordinances, is by many treated with the highest degree of contempt. But surely, if peace of mind from a well—founded hope of the divine favor, is the greatest of all present blessings: And if this, from the variableness of our own conduct is sometimes more, some— times less strong, and sometimes wholly suspended; when this last is the case, it must occasion inexpressible concern, and there can be no greater evidence of irreligion and impiety than to call it in question.

[ 208 ]

[ 209 ]

3. A good man may sometimes walk in darkness, from the aspect of Providence, and the state of the Redeemer’s kingdom. The works of God are sought out of them who have pleasure in them. But then they are not able to penetrate the depths of the divine counsels, this becomes often a source both of distress and temptation. When wicked men are suffered to prosper at their will—when the good are oppressed by the power and tyranny, or persecuted by the malice of their enemies— when the most generous attempts for the revival of truth and righteousness are rendered abortive— when the professing servants of God are divided into parties or marshalled under names, and their zeal made to spend itself in unnecessary, sinful and hurtful contentions—When offences come, and those of the highest profession or attainments are suffered to fall into gross crimes, by which the mouths of enemies are opened to blaspheme; then may, and must we adopt the words of the Psalmist:—Ps. lxxiii. 10—14. Therefore, his people return hither; and waters of a full cup are wrung out unto them: And they say, how doth God know? and is there knowledge in the most High? Behold, these are the ungodly who prosper in the world; they increase in riches. Verily, I have cleansed my heart in you, and washed my hands in innocency. For all the day long I have been plagued and chastened every morning.

I proceed now to the second and chief thing proposed from this passage, which was to explain the

[ 210 ]

Trust, in the most general view we can take of it may be thus explained. It is a reliance or confidence in God, that however discouraging appearances may be for the present time, yet, by his power and wisdom, our desires and expectation shall take place, whether as to deliverance from trouble, or the obtaining of future blessings. When we can attain this happy frame of spirit, it is an inconceivable relief and ease to the mind under suffering, and is excellently expressed by the Psalmist: Ps. lv. 22. cast thy burden upon the Lord, and he shall sustain thee, he shall never suffer the righteous to be moved. Let us then endeavor to explain the grounds or this as distinctly as possible. And God grant that it maybe done not only in a clear, but in a solid and satisfying manner, so as to assist you in the practice of real and practical religion.

I have already said, that our expectation is from the power and wisdom of God. May we, then, reasonably expect, is it our duty to believe, that we shall receive all that we desire, and that is within the reach of divine power and wisdom? These have no bounds at all. We know that nothing is too hard for the Almighty. He doth according to his will in the armies of heaven and among the inhabitants of the earth. This suggests to us that there is something more necessary, in order to lay a proper foundation for trust, viz, his goodness to

[ 211 ]

make our expectation probable, and his promise to make it certain. Even created beings can often do what they will not. This holds particularly with regard to God, whose power is directed in its exercise by his goodness, and limited by his wisdom. His goodness, in general, encourages us to go to him with a peradventure, or who can tell whether he may not be gracious? But in order to make our trust both distinct and strong, we must go to his promise for he is faithful and keepeth covenant and trust for ever. Trust then, my brethren, rests ultimately on the promise. It must be precisely commensurate, or of the same extent with the promises; Whoever doubts or calls in question the certainty of what God hath promised, is chargeable with distrust; and whoever expects to receive, in kind or degree, more than he has promised, is so far guilty of presumption. This is the general rule, and I think it carries such evidence with it, that every one must be sensible it is just, who hath heard it with any measure of attention.

But the great difficulty yet remains, which is, to apply this rule to the various cares that occur in the spiritual life, and to tell any particular person what it is his duty firmly to believe, and hope he shall receive from God, and what it would be presumptuous and simple in him to fix his expectation on. This is plainly of the greater importance, that the more particular our trust is, as to the object of desire, it is the more powerful a support to the mind. At the same time it frequently happens

[ 212]

that the more particularly our desires are formed, the foundation of our hope appears the more uncertain and questionable. On this account you may observe, that it is of the greatest moment to understand the nature and tenor of the promises; or rather, indeed, to explain the foundation of trust, and to explain the nature and tenor of the promises is one and the same thing.

For this end, it may be proper to distinguish the promises of God, as to futurity into two heads, absolute, and conditional. By absolute promises, in this place, I understand only those that are so in the most unlimited sense, that is to say, revealed as a part of the fixed plan of Providence, suspended on no terms but what all, of every character may expect will certainly come to pass. Such are the promises after the flood, that summer and winter, seed time and harvest should not fail—the coming of Christ in the flesh at the fulness of time, to the ancient Patriarchs, and to us—the downfall of Antichrist— the preservation of a church on earth, let its enemies be or do what they will—the calling of Gods antient people, the Jews, and the coming of Christ to judge the world at the last, day. These are all called. Promises in scripture, and so far as they can be of any use to thc people of God, either for direction in duty or restraint from sin, or consolation under trial, they are to be depended on, in the most absolute manner, for they rest upon the certainty of the holy scriptures, and the truth of the unchangeable. God, who is not a man that he should lie, nor the son of man that he should repent.

AS PUBLISHED BY THE AMERICAN EDUCATION SOCIETY, 1837

THE WILLISON POLITICS AND PHILOSOPHY RESOURCE CENTER, 1999

No.1--- MEMOIR OF PRESIDENT WITHERSPOON

[ John Witherspoon, 1722-1794 ]

Dr. Witherspoon was decended from a respectable parentage, which had long possessed a considerable landed property in the east of Scotland. His father was minister of the parish of Yester, a few miles from Edinburgh. He was lineally descended from John Knox. He was born on the 5^th of February, 1722. His father was eminent for his piety, his love of literature, and for a habit of extreme accuracy in all his writings and discourses. This example contributed not a little to form in his son those habits of taste, accuracy and simplicity, for which he was distinguished through life. He was sent at an early age to the public school at Haddington, his father sparing no pains nor expense in his education. There he acquired reputation for assiduity in his studies, sound judgement, and quick and clear conceptions. At the age of fourteen, he joined the university of Edinburgh. Here he continued, attending the lectures of the different professors in the various branches of learning, with much credit and advantage to himself, until the age of twenty one, when he was licensed to preach the gospel. He acquired a high character for taste in sacred criticism, and for precision of ideas, and perspicuity of expression.

Immediately on his leaving the university, he was invited to be assistant minister to his father, with the right of succession to the charge. But he chose rather to accept an invitation from the parish of Beith in the west of Scotland. Here he was ordained to the work of the ministry, with the universal acquiescence, and even fervent attachment to his people. His character as a preacher, and his assiduous labors as a pastor, rendered him very acceptable and popular. From Beith, he was transferred, after a few years, to Paisley, a large and flourishing manufacturing town. During his residence in Paisley, he was invited to assume the charge of a numerous congregation in Dublin. He was also called to Dundee in Scotland, and Rotterdam in Holland. No considerations, however, could induce him to leave the sphere of his usefulness at Paisley.

On the 19^th of November, 1766, Dr. Witherspoon was unanimously chosen president of the college of New Jersey [ Princeton ]. This appointment was not at first accepted. Such representations of the state of the college had been made in Scotland, as were calculated to induce Dr. Witherspoon to decline the presidency, until his misapprehensions were removed by an agent of the board. He was, however, induced in the final decision, to decline his first appointment not in consequence of the misrepresentations in question, but from the reluctance of Mrs. [Elizabeth] Witherspoon to leave her native country. She was afterwards perfectly reconciled to the idea of his removal, and with the affection and piety for which she was eminently distinguished, cheerfully accompanied her husband to a foreign country, with no expectation of ever returning to "the land of her fathers’ sepulchers."

The second application to Dr. Witherspoon by the trustees of the college was successful. Warmly urged by friends whose judgement he most respected, and whose friendship he most esteemed, and hoping that he might repay his sacrifices by greater usefulness to the cause of the Redeemer, and to the interests of learning in this new world, and knowing that the college had been consecrated from its foundations to those great objects to which he had devoted his life, he finally consented to cross the ocean, and assume his new and important trusts. ( Footnote: Not long before Dr. Witherspoon left Scotland, and while in suspense respecting his duty, a relation of the family, and possessed of considerable property, promised to make Dr. Witherspoon his heir, if he would not go to America. Italics added, Ed.)

Dr. Witherspoon arrived in this country in august, 1768, and on the 17^th of that month, he was inaugurated. He was the sixth president of the college from its foundation in 1746.

His predecessors, Dickinson, Burr, Edwards, Davies, and Finley, were deservedly celebrated for their genius, learning, and piety. The fame of his literary character, which had preceded him to this country, brought a great accession of students to the institution. This influence was increased by the circumstance of his being a foreigner.; but his reputation was widely extended, and he enjoyed an additional advantage by introducing the more recent improvements in the system of education. At the period of Dr. Witherspoon’s accesion, the college had never enjoyed any resources from the State, but was entirely dependent on private liberality and zeal. The reputation of Dr. Witherspoon excited fresh generosity in the public, and his personal exertions which extended from Massachusetts to Virginia, rapidly augmented its finances, and placed them in a flourishing condition. The principal advantages, however, which it derived, were from his extensive knowledge, his mode of government, his example as a model of good writing, and the tone which he gave to the literary exercises of the college. He endeavored to establish the system of education upon the most extensive basis that the finances of the college would permit. The course of instruction previously, had been rather limited; and its metaphysics and philosophy somewhat tinctured with the dry and uninstructive forms of the schools. This, however, was not to be imputed as a defect, to the excellent men who had previously presided over the institution; it arose rather from the recent origin of the country, the imperfection of its social condition, and from the taste of the age;--some of the British universities not being emancipated for a long time after from the bondage to forms. Since his presidency, mathematical science received an extension that was not known before in American colleges. He was the first individual who made known in this country the principles of the philosophy which Dr. Reid afterwards taught [ better known as the philosophy of "Common Sense" ]. He laid the foundation of a course of history in the college, while the principles of taste and of good writing were happily explained by him and exemplified in his practice. "The style of learning," says Dr. Rodgers, " has been changed by him. Literary inquiries and improvements have become more liberal, extensive, and profound. An admiral faculty for governing, and exciting the emulation of the young gentlemen under his care, contributed to give success to all his designs for perfecting the course of instruction. The number of men of distinguished talents, in the different liberal professions in this country, who have received the elements of their education under him, testify his services to the college. Under his auspices have been formed a large proportion of the clergy of the Presbyterian church; and to his instructions, America owes many of her most distinguished patriots and Legislators."

(Footnote: "More than thirty members of the congress of the United States have been sons of the college of New Jersey: and among these, some of their first characters for reputation and usefulness" Among the persons educated by Dr. Witherspoon, were Dr. Smith, (his successor in the college,) James Madison, Samuel Spring, Aaron Burr, William Livingston, Henry Lee, Brocholst Livingston, Issac Tichenor, Jonathan Dayton, Richard Stockton, William B. Giles, Edward Livingston, Robert G. Harper, Smith Thompson, Mahlon Dickerson, David Hossak, and John Hobart.)

He introduced a system of public voluntary exercises among the students, in the various branches of study pursued by them. One of these consisted in translating any given phrase of English into Latin, on the spot, and without previous preparation; and in an extemporaneous exercise in writing Latin, for the completion of which a short specific time of a few minutes only was allowed. The exercise in Greek consisted in reading, translating, and analyzing the language.

"Perhaps his principle merit," says Dr. Rodgers, "appeared in the pulpit. He was, in many respects, one of the best models on which a young preacher could form himself. It was a singular felicity to the whole college, but especially to those who had the profession of the ministry in view, to have such an example before them. Religion, by the manner in which it was treated by him, always commanded the respect of those who heard him, even when it was not able to engage their hearts. (Italics added by editor) An admirable textuary, a profound theologian, perspicuous and simple in his manner, an universal scholar, acquainted deeply with human nature; a grave, dignified and solemn speaker, he brought all the advantages derived from these sources to the illustration and enforcement of divine truth. Though not a fervent and animated orator, he was always a solemn, affecting and instructive preacher. It was impossible to hear him without attention, or to attend to him without improvement. He had a happy talent at unfolding the strict and proper meaning of the sacred writer, in any text from which he chose to discourse; at concentrating and giving perfect unity to every subject which he treated, and presenting to the hearer the most clear and comprehensive views of it. His sermons were distinguished for their judicious and perspicuous divisions-for mingling profound remarks on human life, along with the illustration of divine truth – and for the lucid order that reigned through the whole. In his discourses, he loved to dwell chiefly on the great doctrines of divine grace, and on the distinguishing truths of the gospel. These he brought, as far as possible, to the level of every understanding, and the feeling of every heart. He seldom chose to lead his hearers into speculative discussions, and never to entertain them by a mere display of talents. All ostentation in the pulpit, he viewed with the utmost aversion. During the whole of his presidency, he was extremely solicitous to train those studious youths, who had the ministry of the gospel in view, in such a manner, as to secure the greatyest respectability, as well as usefulness, in that holy profession. It was his constant advice to young preachers, never to enter the pulpit without the most careful preparation.

( Footnote: Dr. Witherspoon never read his sermons, nor used so much as short notes, in the pulpit. He wrote his sermons at full length, and committed them to memory; but did not confine himself to the precise words he had penned. ( Italics added) What is so remarkable, is that a typical sermon would last an hour or more! Ed.)

It was his aim, and his hope, to render the sacred ministry the most learned as well as the most pious body of men in the republic. One remarkable quality and highly deserving imitation in him, was his attention to young persons. He never suffered an opportunity to escape him of imparting the most useful advice to them, according to their circumstances, when they happened to be in his company. And this was always done in so agreeable a way, that they could neither be inattentive to it, nor was it impossible to forget it.

Faithfully and perseveringly he continued to guide the course of education in the institution over which he presided, until the Revolutionary War suspended its functions, and dispersed the students. He then found himself introduced to a new field of labor. On coming to this country he threw aside his foreign prejudices, and embraced with facility the ideas and habits of the people of a new country. In 1776, he was elected a delegate to the State Convention which formed the Constitution of the State of New Jersey. After having taken an active part in the revolutionary committees and conventions, he was elected on the 21^st of June, 1776, a delegate to Congress, with instructions to unite with the delegates from other colonies, in declaring them to be independent of the mother country, should such a measure be considered necessary. Dr. Witherspoon took his seat in Congress, a few days previous to the fourth of July, and assisted in those important debates which resulted in the declaration of independence.

(Footnote: What amount of agency Dr. W performed in relation to this great event, we do not know. Possibly the expected work of Mr. Madison will throw light on the subject. When a distinguished member of Congress said that "we were not ripe for a declaration of independence," Dr. W replied:" In my judgement, sir, we are not only ripe, but rotting.")

During the sessions of 1776, 1777, 1778, 1779, 1781, and 1782, he continued to represent the State of New Jersey in the general Congress, with unyielding zeal and perseverance. It is recorded as an evidence of his devotions to public affairs, that he sometimes attended in his seat, without the least intermission, during the whole period of his annual appointments. In November, 1782, he finally retired from Congress, after a long series of important services. The energy, promptitude, and talents, which he displayed in every branch of public business which required his attention, and the political wisdom and experience with which he enriched the national council, attracted the confidence and admiration of his colleagues, and quickly elevated him to a high rank among the sages of that illustrious body. He was always firm in the most gloomy aspects of public affairs, and always discovered great power and presence of mind in the most embarrassing situations. He seldom entered fully into any debate at first, but reserved himself for a concentrated effort. Having made himself master of his subject, he methodically composed a speech, committed it to memory, and delivered it to Congress. Being a ready speaker, and possessing a remarkable talent for extemporaneous discourse, he prefaced his written orations, by replying to some previous speaker, and dextrously proceeding with his prepared speeches, surprised the whole house by the regular arrangement of his ideas, his command of language, and his precision on subjects of importance. His powers of memory were of great importance to him in congress. He often remarked that he could accurately repeat an speech of sermon written by himself, by reading it over three times only. ( Italics added ). His talents as a statesman had been thoroughly tested, while leader of the orthodox party in the General Assembly of the Presbyterian Church of Scotland. On many of the most important committees of congress, Dr. Witherspoon was called to serve; in some of them as chairman. It is known that the admirable publications of Congress calling the people to seasons of fasting and prayer, came from his pen.

While serving his country in the character of a civilian, he did not lay aside his ministry. He eagerly embraced every opportunity of preaching, and of discharging the various duties of his station as a christian minister, which he considered as his highest honor. Nor would he ever consent, as some other clerical members of Congress did, to change, in any particular, the dress which distinguished his order. ( He usually appeared in Congress dressed in his clerics robes, Ed.)

In December, 1779, he resigned his house on the college-grounds to Vice President Smith, and retired to his country seat, situated about one mile from, and in full sight of, Princeton; but his name continued to add celebrity to the institution, and it rapidly regained its former reputation. He, however, served his country again in the years 1781 and 1782, as a delegate to Congress. In 1783, he was induced, contrary to his own judgement, to cross the Atlantic, to endeavor to benefit the college. The expectation of obtaining funds from a nation with which we had just been at war, was altogether visionary. The result of his mission accorded with his expectations. On his return he withdrew, in a great measure, except on important occasions, from the exercise of those public functions that were not immediately connected with the duties of his office, as president of the college, or as minister of the gospel.

Bodily infirmities began, at length, to fall heavily on him. For more than two years previous to his death, he was afflicted with the loss of sight, which contributed to hasten the progress of his other disorders. He bore his sufferings with exemplary patience, even cheerfulness; nor would his active mind, and his unabated desire of usefulness, permit him, even in this situation, to desist from his ministry and duties in the college, so far as his health would permit. During his blindness, he was frequently led into the pulpit, both at home and abroad; and always acquitted himself with his usual accuracy, and not infrequently with more than his usual solemnity and animation.

On the 15^th of Nov. 1794, in the 73d year of his age, he retired to his eternal rest, full of honors and full of days, there to receive, through the mediation of the great Redeemer, the plaudit of his Lord, "Well done, thou good and faithful servant, thou hast been faithful over a few things, be thou ruler over many things; enter now into the joy of the Lord." His remains were interred at Princeton. A neat Latin epitaph is engraved on his tomb.

Dr. Witherspoon was twice married. He was united to his first wife, named Montgomery, in Scotland, at an early age. She was eminent for her piety and general excellence of character. His children, at the time of his removal to this country, consisted three sons and two daughters. James, the eldest son, held the rank of major in the revolutionary army, and was killed in the battle of Germantown. John, was a physician of good talents and attainments; David, applied himself to the study of the law, and settled in north Carolina, where he became a respectable practitioner; in 1780, he acted as private secretary to the president of Congress. President Smith, the successor of Dr. Witherspoon, married Ann, the eldest daughter; and Dr. Ramsay, the historian of the revolution, married Frances, the youngest daughter. Dr. Witherspoon’s second wife was an American lady. In all relations of husband, father, master, and friend, Dr. W was faithful and affectionate.

Dr. Witherspoon’s works have been published in four volumes octavo, ( second edition in 1802,) with the sermon preached at his funeral by the Rev. Dr. Rodgers, of New York. Among the most important of his publications are:

"Serious Inquiry into the Nature and Effects of the Stage;"

"Dominion of Providence over the Passions of Men;"

"Justification by Free Grace, through Jesus Christ;"

"The Nature and Necessity of Regeneration;"

"The Importance of Truth in Religion;"

"The Connection which subsists between Sound Principles and a Holy Practice;"

"Essay on the Nature, value, and Uses of Money;"

"The Druid;"

Also, a series of periodical essays:

"Lectures on Divinity;"

"Lectures on Moral Philosophy;"

and: "Lectures on Eloquence."

It is understood that a new collection of them, with a memoir, is in preparation, by the Rev. Dr. Ashbel Green, of Philadelphia, the successor of Dr. Smith in the presidency of the college of New Jersey.