COLLECTION OF SERMONS

FROM SOME OF THE

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John Witherspoon ( b. 1723 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.

BY

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

Col. N. C. P.

ISAIAH l. 10. [ 50:10 ]

HAVING, in a former discourse, opened the character and state of those who are called upon, and exhorted to trust in the name of the Lord, and entered upon the second thing proposed; which was to explain the duty of trust in God, and to point out its foundation; and having in this view considered the nature of absolute promises— I proceed,

2. To consider the nature and use of conditional promises. These I am obliged, for greater distinctness, to divide into three different heads.—1. There are promises made to persons of such or

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such a character, or in such or such a state.—2. These are promises, the performance of which is suspended on our compliance with something previously required, as the condition, of obtaining them.—3. There are promises, not only suspended on both the preceding terms, but upon the supposition of some circumstances in themselves uncertain, or to us unknown. Let us consider each of these with care and attention.

1. There are promises made to persons of such or such a character, or in such or such a state, which are, therefore, to be applied, and rested on, according as the evidence of our being of this character, or in this state, is clear or obscure. In this I have particularly in view, the blessings of salvation, the pardon of sin, peace with God, the spirit of sanctification, and a right to everlasting life. These all lie in an unbroken chain, and inseparable connexion; and might have been more briefly expressed, by an interest in Christ the Saviour, who is the author, source and sum of these blessings; for all the promises of God in him, are yea, and in him amen, to the glory of God by us. Let no judicious attentive hearer be surprised or dissatisfied, that I have ranked these among conditional promises, for you may observe that I have expressed myself thus, they are promises made to persons of such or such a character, or in such or such a state in this, they certainly differ from the promises properly absolute, mentioned above. It is

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far from my intention to do injury to that fundamental truth, that salvation is by grace. I esteem that doctrine which proceeds upon a self-righteous system, to be contrary to thc word of God, and most pernicious to the souls of men. There is nothing at all required in scripture to be performed by us, as a purchasing or meriting condition. Every gracious act of the divine government, in our favor, is the fruit of the Redeemer’s purchase, and every holy disposition wrought in us, is the effect of his Almighty Grace. But it is certain at the same time, that in order to our accepting those blessings, we must be truly and deeply humbled, and see ourselves to be incapable and helpless. We must be unfeignedly willing to renounce all claim of merit, and accept of salvation as it is offered in the gospel that is, in its full extent, and in the free and sovereign manner of its communication. So far, surely, we must say, the promises of the gospel are conditional, or wholly pervert the word of God. I know of no promises then to the unbelieving and impenitent, unless you call that a promise, that they shall have their portion in the lake of fire that burneth with brimstone; and that the smoke of their torment ascendeth up for ever and ever.

Hear it, my dear brethren, it is the needy, thirsty, sensible soul that is invited to come and find rest. Ho! every one that thirsteth, come ye to the waters; and be that hath no money; come ye, buy and eat ;yea, Come

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buy wine and milk, without money and without price. Come unto me all ye that labor and are heavy laden; and I will give you rest. If any shall think fit further to say, that the very destination of the vessels of mercy, is of God’s sovereign pleasure, that conviction itself is by a day of his power, and that faith which interests us in Christ's righteousness is his gift: I agree to the whole, but observe, that it is improperly introduced here. No use can possibly be made of the divine decree in the application of the promises. It is inverting the order of things. Can any man say, I trust in the mercy of God, because I have been ordained to everlasting life? No man can derive comfort from this till by his effectual calling is published, and begins to be accomplished; and then he may look back with wonder and gratitude to that everlasting love, by which he was chosen in Christ before the foundation of the world. Can you judge of the fruit of a tree by looking upon the root? No, but you judge of the strength and deepness of the root, by the fulness of the fruit, and the vigor and verdure of the branches. From an improper mixture of what belongs to the secret will of God, and what belongs to us, as our duty, much error and confusion arises,

Now, my brethren, as to the application of these promises of pardon and peace, the humbled sinner, the man among us, who walketh in darkness and hath no light—who is burdened with a sense

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of gui1t, and discouraged by the threatenings of the law, the accusations of conscience, and the pure and holy nature of God; who, perhaps, has all this aggravated by distress and trouble, is called to trust in the name of the Lord, and stay himself upon his God.: He is invited to consider and rest on the extent of the call, the immutability of the promises, and the riches of divine grace. If he is so far from pleading any merit in himself, or being dissatisfied with the plan of salvation laid down in the gospel, that he is making every thing an argument against himself, and dare not lay hold of, or appropriate so unspeakable a mercy: This is a just effect of distrust, and he is called in the strongest manner, in the text, to trust in the name of the Lord, and stay upon his God. With how many gracious assurances for this purpose is the scripture filled. John vi. 37. All that the Father hath given me shall come to me, and him that cometh unto me I will in no wise cast out. Heb vii.25. Wherefore he is able also to favor them to the uttermost that come to God by him, seeing he ever liveth to make intersession for them. Rev. xxii. 17. And the spirit and the bride say, Come. And let him that heareth say, Come. And let him that is a thirst come. And whosoever will, let him take of the water of life freely. All things, Christ excepted, are to be renounced to the all sufficiency of a Redeemer, to be the foundation of our hope. The penitent will say with the apostle Phil., iii. 8. Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus

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my Lord: for whom I have suffered the loss of all things: and do count them but dung, that I may win Christ; and be found in him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, even the righteousness which is of God by faith.

2. There is a second class of promises, the performance of which is suspended on our previous compliance with something required as the condition of obtaining them. In these we are not only called to accept of the divine mercy, but commanded to obey the divine will. The order in, which I have placed these, will, I hope, prevent you from misunderstanding or misapplying what may be said on them. This class includes all the promises in scripture regarding the daily progress of a believer in his sanctification and conformity to God, as well as the increase of his comfort and peace. I am sensible, that as the reconciliation of a sinner to God, and his right to what is called in scripture the promise of eternal life, is of free and unmerited mercy, so, no doubt, all the inferior or subordinate promises flow from the same source, nay, in a certain measure, they are entirely the same footing with those formerly mentioned; that is to say; final perseverance, real growth in the spiritual life, and necessary comfort, are the sure and purchased portion of every one that is born of God. Rom. viii. 29. For whom be did foreknow, he also did predestinate to be conformed to the image of his San, that he might be the fist-born among many

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brethren. But in the distribution of those gifts, particularly in their measure, there is not only unknown regard to the good pleasure of God, but a known and, established regard to our conduct in duty. Thus the abundant supply of the spirit is the fruit and return of diligence in prayer. Matt.vii.7. Ask. and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. Sec also Ezekiel xxxvi. 25. compared with the ₃₇th. Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols will I cleanse you, &c. Thus saith the Lord, yet for all this will I be enquired of by the house of Israel to do it for them. Thus also inward consolation as well as outward security, is expressly promised as the effect and reward of uniformity and diligence in duty. Isa. xxxii. 17. And the work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever. As the counterpart and illustration of this, you see, that a departure from the path of duty brings on the threatened, or, perhaps, I ought to call it, the promised rod of correction. Pf. lxxxix.30—33. But if his children shall forsake my law, and not walk in my judgements; if they break my statutes, and keep not my commandments; then will I visit their transgressions with a rod, and their iniquities with stripes. Nevertheless, my loving-kindness will I not take from him, norsuffer my faithfulness to fail. In the same manner, Isa. xl.30. Even the youths shall faint and be weary, and the young men shall utterly fall, But they that wait upon

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the Lord shall renew their strength. They shall mount up with wings of eagles, they shall run and not be weary---they shall walk and not faint. Agreeable to all this, you know, our blessed Lord prescribed watchfulness and prayer as the great preservatives against temptation, and whoever expects either spiritual strength or comfort, while he relaxes his diligence in the way of duty, is guilty of that sin, which is called in scripture, tempting God; and shall assuredly meet with a dreadful dissapointment.

My brethren, as such of the daily exercise real believers regards their progress in sanctification and their peace and comfort, it is proper that you should carefully attend to the tenor of these promises, and to what ought to be your reliance upon them. I shall sum up in a few particulars what I apprehend to be of most importance.

1. Trust in these promises implies self-denial, and a deep sense of your own weakness. These promises would be unnecessary and superfluous were we not insufficient of ourselves for any that is good. Trust in God stands directly opposed to all self-dependance. Prov. iii. 5. Trust in the Lord with all thine heart, and lean not to thine own understanding. How jealous God is, if I may speak so, of the honor that is due to him in this respect, may be seen from the many foul and shameful crimes into which he permitted some of his best saints to fall when they were off their guard, by

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sloth or still more provoked him by pride and presumption. Noah’s drunkenness, Moses’s passion, David’s adultery and murder, and Peter’s denial of his master. i Cor. x. 11-12. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come. Wherefore, let him that thinketh he standeth take heed, lest he fall. For this reason the apostle Paul says with great propriety, and with great force, which is equally applicable to himself and other believers, a seeming paradox. 1 Cor. xii. 10. For when I am weak, then I am strong.

2. As we are to put no trust in ourselves, so we are to exercise the most unshaken confidence of our being able to discharge any duty or undergo any trial by the help of the Almighty.—Oh! how ready are we to sin on both hands? How often do we presume upon our own strength and forget the necessity of applying for divine aid ?—And on the other hand, how prone are we to timidity or despondence in difficult cases? When corruptions have long kept their ground, we are ready to dread their influence, and to make but little out of the promises in scripture, that we shall be made more than conquerors through him that loved us. We have learned, by sad experience, that in us dwelleth no good thing, and yet it is long before we will attend to the lesson that follows hard upon it, My grace is sufficient for thee, and my strength shall be made perfect in weakness.

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3. As these promises are expressly made to the diligent, you must still remember that your own attention and application to duty is essentially necessary, and that the assistance promised .from on high, is always represented in scripture as an argument and encouragement to diligence, and not a warrant or excuse for sloth. Phillip. ii.12, Work out your own salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure. It is also well worthy of notice, that the same prophet Ezekiel, who says, chap. xxxvi. 26. A new heart also will I give you, and a new spirit will I put within you, changes the form of his expression; and in another place, chap. xviii. 31, 32 speaks in the following terms; cast away from you all your transgressions whereby ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel .For I have no pleasure in the death of him that dieh, saith the Lord God; wherefore yourselves, and live ye. In consequence of this,

4. In the last place, trust in God will make us ready to acknowledge, that when we fail in duty; when we forget or break our resolutions, the fault is certainly in ourselves. It is impossible to excuse or justify ourselves in any degree, without laying the blame, in the same proportion, upon God, and calling in question his faithfulness and truth. But whatever our treacherous hearts may sinfully suggest, we are not straitened in God, but straitened in our own bowels. We find him

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pleading his own cause, in this respect, in many passages of scripture. Isa. lix. 1. Behold, the Lord’s hand is not shortened, that it cannot save, neither his ear heavy, that he cannot hear; but your sins have separated between you and your God, and your iniquities have hid his face from you, that he will not hear. Upon the whole, trust in these promises is no other than an humble and diligent application to duty, under a deep sense of weakness, and dependence on promised strength, accompanied with a firm persuasion, that in the name of the Lord we shall tread down our enemies, and go on from strength to strength. till we appear before God ,in Zion.

3. Another class of promises are those that are suspended, not only on the same conditions with the two former, but upon some other circumstances in themselves uncertain, or to us unseen. These are temporal mercies, or rather temporal prosperity, deliverance from present distress, and abundance or affluence of outward enjoyments. Perhaps we may also add spiritual consolation, and sensible joy in God. I find no temporal promise precisely fixed to the servant of God but this: Bread shall be given him, and his water shall be sure and it is certainly his duty, in the most straightening circumstances, to maintain a confident dependence on the power and wisdom of Providence for necessary supply. I do not condemn those who, when reduced to extremity, have actually pleaded this divine promise, and against hope,

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have believed in hope; and I am persuaded instances have not been wanting of relief, furnished in a manner next to miraculous. But as to every other degree of temporal prosperity, God hath reserved it in his own hand to give or withhold it at his pleasure, that is, as he sees it will be. most for his glory, and the benefit of his people. It is lawful then, my brethren, for you to endeavor to procure, by honest industry, the increase of your substance, to look, well to the state of your flocks and your herds; and to ask by prayer the blessing of God upon your labors. It is lawful, and it is your duty by regularity and care, to preserve life and health, as well as to ask of the Father of your Spirits, recovery from sickness, or deliverance from any other kind of distress. But you are not warranted to believe that these petitions shall be granted in hand, or in your own time and measure, even though you ask them in sincerity with the prayer of faith. There may be reasons for withholding them, and yet you may be accepted in your prayers. An infinitely wise God knows best what is for your good, and he only hath a right to determine in what part of his own service, where and how long he shall employ you. Trust in God, therefore, in this respect, implies a careful attention to the tenor of the promises with regard to temporal mercies, and not to look for, or even, if possible, desire what he hath not promised to bestow.

If I am not mistaken, we shall find it of moment, upon this subject, to observe, both what he hath not

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and what he hath certainly promised. He has no where promised that his own people shall be the richest or the greatest on earth, but he hath certainly promised to bless their provision, and assured them that a little that a just man hath, shall be better than the riches of many wicked. He has not promised that they shall be free from suffering; but he hath certainly promised to support them by his own presence under their distress: Isa. xliii. 2. When thou passed through the waters, I will be with thee; and through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. The truth is, he hath promised that all things shall work together for their good. In one word, they have indeed all mercies promised only they themselves are not in a condition at present, to judge what they may use with safety, and what not. As the heir of an opulent estate, though he is proprietor of all, yet is laid under restraint while in infancy and nonage, because he would soon ruin himself if it were committed to his own management; so the believer, though an heir of God, and joint heir with Christ, yet till he is meet for the inheritance, he must be at his Maker’s and Redeemer’s disposal. Take in, therefore, only this limitation, and then see his extensive charter. I Cor. iii. 21.—For all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; and ye are Christ's; and Christ is God’s. What then is

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the duty of a child of God? It is to breathe after more and more submission to the divine will, and to annex this reservation to every petition of a temporal nature, nevertheless, not my will but thine be done. And oh! my brethren, how happy the person who hath seen the weakness of human judgment; who waits the intimation of God’s will, before he will suffer his desires to fasten with eagerness on any earthly comfort, and who endeavors to keep himself free from perplexity, by an humble and submissive reliance on the all sufficiency of God!

I observed in entering on this part of the subject, that spiritual consolation, or sensible joy in God, is to be considered as a promise of the same class, which must, therefore, be asked with submission, and is dispensed according to the good pleasure of a gracious but sovereign God. I am sensible, as has been formerly observed, with an other view, that some degree of comfort necessarily follows from a believer’s relation to God, but many pious persons seem to desire and to expect sensible comfort in a higher measure than God sees it meet to give them, or, than is proper for them in the present state. It is with spiritual prosperity as with temporal, every one can not bear it. Therefore, it is our duty still to be sensible that we have much more comfort and peace than we deserve, and as we desire and strive for greater degrees of it, to accompany these desires with much humility and resignation to the will ofGod.

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I proceed now to the last thing proposed, which has to make a practical application of this subject for your instruction and direction.

1. From what has been said, you may see what judgment you ought to form of inward suggestions, and strong or particular impressions upon your minds. There are some extremely prone to interpret a text of scripture, suddenly suggested to their minds, or any strong impression made on them, as an immediate message from God, to be directly applied to themselves: Others, in opposition to this, as enthusiastical and visionary, seem to give up every expectation of being able to say with the Psalmist, I bless the Lord who hath given me counsel, my reins also instruct me in the night season. I beg, therefore, that you may observe, that the suggestion of a passage of scripture, of itself gives no title to the immediate application of it, because the great deceiver may undoubtedly suggest scripture, as we find he could reason from it in our Saviour’s temptation. We are, in every such case, to consider the tenor of it, if it be a promise or encouragement, that is, how and in what manner it may be safely applied. If any thing happens to be suggested that expressly suits our present condition, either by letting home the obligation of duty, with particular evidence upon the conscience, or pointing out the grounds of comfort, it ought to be thankfully acknowledged as from the spirit of God. For example, if a person,

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under the power of a spirit of bondage; and fear of divine wrath, hath suggested to him any of the extensive gracious assurances of mercy to the chief of sinners, it is his duty to lay hold of it. It is directly suited to his condition, and would be the very thing that a wise and judicious pastor would recommend to him for his relief. He may therefore, without hesitation, bless God for it, if it is brought with power and efficacy upon his hearts In the same manner, if a person under trouble hath suggested to him any of the promises of support under it, surely, he ought, in the discharge of his duty, firmly to rely on the accomplishment of that part of the word of God. But in the reflex examination of a person’s character or state, to apply the sudden suggestion of a promise or privilege, perhaps of a conditional nature, is certainly both sinful and dangerous. Sinful, because warrant; and dangerous, because leading to delusion.

2. From what hath been said, you may see what it is that we ought to seek for, with the greatest earnestness, and may hope to obtain, with the greatest confidence. Recollect, I beseech you; the order in which I have mentioned, the promises of God as the objects of trust and reliance. First of all the promise of salvation, deliverance from the guilt of sin, and a right to everlasting life; next whatever is necessary to the preservation and improvement of the spiritual life; and then in the

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third place, proper accommodation, and suitable provision in our passage through the present world. They are here ranked according to their value in themselves, and the value which we should put upon them. Let us, therefore, take care that we never violate this order, which is necessary, not only because of their comparative value, but because of their mutual influence one upon another. It is in vain for us to expect to attain to the habit or practice of holiness, till we are united to God by faith in Jesus Christ. All the promises of the gospel are ratified in him. All the divine fulness is treasured up in him. Every divine gift is dispensed by him. Therefore, he says, John xv. 4. Abide in me, and I in you. As the branch cannot bear fruit of itself; except it abide in the vine; no more can ye, except ye abide in me. And the apostle Paul, Gal. ii. 20. I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.

In the same manner nothing can be more preposterous, than to fix our affections upon temporal mercies, or our attention upon the promises that relate to them, so as to lose view of our interest in God’s favor, and the progress of our sanctification. All the temporal promises in scripture are made to the children of God as such, and for carrying on the purposes of his grace in them.— Your heavenly Father knoweth that ye have need

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of these things. There is no promise in the whole volume of inspiration to the wicked and impenitent: there is no peace, saith my God, to the wicked. He will either rebuke them in his wrath and chasten them in his hot displeasure, or give them up to a cursed, hardening, stupifying prosperity than which, no state on earth is more to be dreaded.—Christian! never suffer an anxiety about your outward state to supplant or go before, or even to be separated from a concern, that you may not be found wanting, when weighed in the balance of the sanctuary.

3. Let me beseech you to adore the wisdom, justice and mercy of God, in the order he hath established, according to the different nature of the, promises. That which is of most, nay, properly speaking, of unspeakable value, and radically contains all the rest; is placed full: in order, and offered in the most free and gracious manner, without money and without price. Salvation is preached to the chief of sinners, and a Saviour held forth as able to save to the uttermost all that come to God by him. Many uses might be made of this, but the single use I intend to make of it, at present, as connected with the duty of trust, is to silence the complaints of envy and impatience. How prone are many to look with an evil eye upon the more extensive possessions, and greater apparent outward comfort which others enjoy? Does it not astonish you to think how much unbelief and ingratitude

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there is in those repining thoughts? Meanness of rank, and poverty of state, are no hinderance at all to an interest in Christ, and a right to everlasting life. Nay, the gospel is preached to the poor.— Many a Lazarus has been carried by the angels to Abraham’s bosom, while the rich and luxurious have lifted up their eyes in torments. Will you, can you, dare you then complain? Will you envy the man of the world, his stately palace—his elegant furniture, and his sumptuous fare? What is the amplest portion in the present life compared with the sure mercies of David? What child of God would exchange, with any wicked man a prison for a palace, or a scaffold for a throne?

I beseech you to add to all this, that, even with regard to present peace or comfort, there is no comparison between a good man and a bad. A man’s life doth not consist in the abundance of the things which he possesses. This is a truth not only often repeated in the sacred oracles, but written in the clearest and in most legible characters in the history of Providence.— Nay, even independently of virtue or religion itself, every human calamity, whether arising from sickness, reproach, contention, fear, or ungratified desire, rages with greater violence in the higher, than in the lower stations of life. A vain and conceited monarch once sent to ask at an heathen oracle, who was the happiest man on earth? and met with a deserved disappointment in the reply. If we should put a question much more profitable as well

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as much more easily resolved, in what rank of life the most exquisite human misery has been found? I have no doubt but it ought to be answered upon a throne. Experience will always ratify the wise man’s observation: Better is a dinner of herbs where love is, than a stalled ox and haired therewith. A sanctified lot is an inestimable treasure. The blessing of God on a cruise of oil, and a pot of meal, is better than inexhaustible mines of gold and silver, What cause of contentment and patience to the child, of God!

In the last place, you may learn, from what has been said on the subject, what is the plainest, the shortest, and, indeed, the only sure way to deliverance from distress or calamity of whatever kinds. It is to fly to the mercy of God through the blood of Christ to renew the exercises of faith, in him, and in proportion as it pleases God; to fill you with all joy, and peace in believing; you will perceive every other covenant blessing flow clear and unmixed from this inexhausted source. It will lead to repentance, humiliation and submission. The sanctified use of the affliction will be obtained, and this brings deliverance of itself; for no rod will be continued longer, than it hath answered its end. At any rate, when suffering is necessary grace, to suffer with patience, shall not be withheld. Would you have any more, and is nor this remedy always at hand? - Can the poorest man say it is not within the reach of his purse? It is, at once, effectual and

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universal. It was once said in contempt of a worthy and pious minister, that he made so much of the blood of Christ, that he would apply it even to a broken bone. But bating what may be thought indecent in the expression, chosen on purpose td bring a good man into ridicule, the thing itself, I make bold to affirm, is a treat and a precious truth. Faith in the blood of Christ makes a man superior to all sufferings. It softens their aspect—it abates their severity—nay, it changes their nature. When a man is under distress or calamity of any kind, and considers it only in itself, and independently of his relation to God, it retains its old nature, and tastes with all the bitterness of the original curse; but when it is considered as limited in its nature—its measure, and its continuance by a kind Saviour, the believer submits to it with patience, as a part of his Creator’s will; bears it with patience in his Redeemer’s strength, and sometimes is enabled to embrace it with pleasure; as serving to carry him to his Father’s presence. Is this going too far? No, my dear brethren; there are great realities to which the word of God, and the experience of his saints, bear united evidence. Many here present doubt not, have been witness of his truth, in the carriage of their relations now with God; and not a few, I trust, will repeat the testimony to succeeding ages. I conclude all with that animated passage of the apostle Paul.— 2 Cor. iv. 16, 17. For which cause we faint not, but through our outward man perish, yet the inward is

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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.