to the Memory of the Reverend WILLIAM TENNENT
Pastor of the first Presbyterian Church in Freehold
who departed this life the 8th of March, 1777;
Aged 71 Years, and 9 Months.
He was Pastor of said Church 43 Years, and 6 Months. Faithful and Beloved."
Family History
William Tennent, Sr. - b. 1673 Ulster, Ireland; d. May 6, 1746 PA;
m. May 15, 1702
+ Catherine Kennedy - b. 1683 Ireland; d. May 7, 1753 PA
(daughter of Rev. Gilbert Kennedy)
The following is abstracted from the History of the Old Tennent Church by Rev. Frank R. Symmes.
Rev. John Tennent, 1730-1732.
The third pastor of the church was Rev. John Tennent, who entered upon his ministry and continued through his short career in all the ardor and consecration natural to youth. He was a young man eminently pious, and "thoroughly furnished unto all good works." He belonged to the family of Tennents that have become famous in Presbyterian history. Rev. Wm. Tennent, Sr., his father, was born and educated in Ireland, and ordained a priest 1706 in the Episcopal church of that country. In May 1702 he married the daughter of Rev. Gilbert Kennedy, and by her had four sons, Gilbert, William, John and Charles. With his wife and four sons he came to America 1716, and preached in New York and Pennsylvania. In 1718 he united with the Synod of Pa. writing out the reasons for his changing to the Presbyterian denomination. He was settled as pastor of the church at Neshaminy, Pa., 1726 about twenty miles north of Philadelphia, and being a man of classical learning, so much so that he could converse freely in the Latin language, and seeing the need of higher schools of learning for young men, he erected an academy house, about twenty feet long and nearly as broad, built of logs, close by his own dwelling, and began his teaching. This school came to be known as the "Log College," from which has "proceeded streams of blessings to the church." Its founder died 1746 aged 73 years. Log College may be considered the virtual beginning of what is now Princeton University.
John Tennent was born in county Armaugh, North Ireland, Nov. 12, 1707. When a boy he came to America with his father, and was afterwards educated in the "Log College." His conviction of sin was unusually deep and intense, bringing him sometimes almost to despair; and he continued in agony for about four days and four nights with "doleful lamentations." On the other hand his conversion was a remarkable experience of inexpressible joy and abiding consolation. Distinguished for piety and consecrated zeal in his Christian life, he was a modest, gentle, humble young man; yet he proved to be possessed of the traits of an attractive and powerfully effective preacher.
During his pastorate John Tennent preached both in the Old Scots church and in the new and first church on White Hill. But God soon took this young servant to himself; for, only two years after the church had called him, this saintly young man, on a Sabbath morning April 23, 1732 entered his eternal rest. The people, who had greatly respected and trusted him, mourned deeply over his early departure. This is expressed by John Henderson in his congregational record, "Lords Day April 23th 1732. The Reverd. & Dear Mr. John Tennent Departed this Life between 8 & 9 of the Clock in the Morning and was Buried on The Tuesday following A Mournful Providence & cause of great Humiliation to this poor Congregation to be bereaved of the flour of Youth The most Labourious Successful well Quallified & pious Pastor this Age aforded tho. but a Youth of 25 Years 5 Months & 11 Days of Age."
John Tennent was buried in Old Scots yard, hard by the old building; and for his tombstone, that lies horizontally sinking into the turf, the Rev. Jonathan Dickinson of Elizabethtown composed the epitaph, which still may plainly be seen:
The fourth pastor of Old Tennent (formerly called Freehold) was the Rev. William Tennent, Jr., famous in religious and church history. He was born June 3, 1705 in the county or Armaugh, Ireland, and was a boy in his teens when he came with his father to America, as related in the foregoing chapter. In his studies he showed great industry, and became particularly proficient in the Latin language. Early in life he was deeply impressed with a sense of divine things, and soon determined to devote his life to the ministry of the gospel. His biography is of surpassing interest, a fascinating story of the unusual and extraordinary in spiritual life; the main features of which are too well known to recount here in detail. The memoir of Mr. Tennent was first published in "The Assembly's Missionary Magazine" 1806, and was prepared by Hon. Elias Boudinot, LL. D., but at his request the greater part of the narrative was written by Thomas Henderson, M. D., one of Old TennentÕs faithful elders and most distinguished sons. The original manuscript has long been in the possession of the Historical Society of New Jersey. The story has been published in book form by Dr. Archibald Alexander in his "Log College" (Presbyterian Board of Publication, Phila.) from which quotations are herein made; and also the story is published in neat booklet form (Robert Carter & Bros., New York). To these the reader is referred for further account than herein given. The most prominent feature in Mr. TennentÕs life and personal experience is the account of his remarkable and celebrated trance. He had completed his course in the languages, and then had gone to New Brunswick, N. J., to study theology under his brother Gilbert who was preacher of the church in that town. While there be experienced the trance; and it is said, that the house, in which it is supposed to have taken place, can still he pointed out. The Story is told in the book "Log College" as follows:
Ô "After a regular course of study in theology, Mr. Tennent was preparing for his examination by the Presbytery as a candidate for the gospel ministry. His intense application affected his health, and brought on a pain in his breast, and a slight hectic. He soon became emaciated, and at length was like a living skeleton. His life was now threatened. He was attended by a physician, a young gentleman who was attached to him by the strictest and warmest friendship. He grew worse and worse, till little hope of life was left. In this situation, his spirits failed him, and be began to entertain doubts of his final happiness. He was conversing one morning with his brother in Latin, on the state of his soul, when he fainted and died away. After the usual time he was laid out on a board, according to the common practice of the country, and the neighborhood were invited to attend his funeral on the next day. In the evening, his physician and friend returned from a ride in the country, and was afflicted beyond measure at the news of his death. He could not be persuaded that it was certain; and on being told that one of the persons who had assisted in laying out the body thought he had observed a little tremor of the flesh under the arm, although the body was cold and stiff, he endeavored to ascertain the fact. He first put his own hand into warm water, to make it is sensible as possible, and then felt under and at the heart, and affirmed that he felt an unusual warmth, though no one else could. He had the body restored to a warm bed, and insisted that the people who had been invited to the funeral should be requested not to attend. To this the brother objected as absurd, the eyes being sunk, the lips discoloured, and the whole body cold and stiff. However, the doctor finally prevailed, and all probable means were used to discover symptoms of returning life. But the third day arrived, and no hopes were entertained of success but by the doctor, who never left him night nor day. The people were again invited, and assembled to attend the funeral. The doctor still objected, and at last confined his request for delay to one hour, then to half an hour, and finally to a quarter of an hour. He had discovered that the tongue was much swollen, and threatened to crack. He was endeavoring to soften it, by some emollient ointment put upon it with a feather, when the brother came in, about the expiration of the last period, and mistaking what the doctor was doing for an attempt to feed him, manifested some resentment, and in a spirited tone said, ÔIt is shameful to be feeding a lifeless corpse;Õ and insisted with earnestness, that the funeral should immediately proceed. At this critical and important moment, the body to the great alarm and astonishment of all present opened its eyes, gave a dreadful groan and sunk again into apparent death. This put an end to all thoughts of burying him, and every effort was again employed in hopes of bringing about a speedy resuscitation. In about an hour the eyes again opened, a heavy groan proceeded from the body, and again all appearance of animation vanished. In another hour life seemed to return with more power, and a complete revival took place to the great joy of the family and friends, and to the no small astonishment and conviction of very many who had been ridiculing the idea of restoring to life a dead body.
"Mr. Tennent continued in so weak and low a state for six weeks, that great doubts were entertained of his final recovery. However, after that period he recovered much faster, but it was about twelve months before he was completely restored. After he was able to walk the room, and to take notice of what passed around him, on a Sunday afternoon, his sister, who had staid from church to attend him, was reading in the Bible, when he took notice of it and asked her what she had in her hand. She answered that she was reading the Bible. He replied, ÔWhat is the Bible? I know not what you mean.Õ This affected the sister so much that she burst into tears, and informed him that he was once well acquainted with it. On her reporting this to the brother, when he returned, Mr. Tennent was found, upon examination, to be totally ignorant of every transaction of life previous to his sickness. He could not read a single word, neither did he seem to have any idea of what it meant. As soon as he became capable of attention, he was taught to read and write, as children are usually taught, and afterwards began to learn the Latin language under the tuition of his brother. One day, as he was reciting a lesson in Cornelius Nepos, he suddenly started, clapped his hand to his head, as if something had hurt him, and made a pause. His brother asking him what was the matter, he said that he felt a sudden shock in his head, and now it seemed to him as if he had read that book before. By degrees his recollection was restored, and he could speak Latin as fluently as before his sickness. His memory so completely revived, that he gained a perfect knowledge of the past transactions of his life, as if no difficulty had previously occurred. This event, at the time, made a considerable noise, and afforded, not only a matter of serious contemplation to the devout Christian, especially when connected with what follows in this narration, but furnished a subject of deep investigation and learned inquiry to the real philosopher and curious anatomist.
It appears that Mr. Tennent had written out a more extended account of this trance and left it among his papers. But these papers were either burned in Dr. HendersonÕs house when it was destroyed by fire at the time of the Battle of Monmouth, or lost after the death of Mr. Tennent's son in Carolina. Many interesting anecdotes are recorded about Mr. Tennent in regard to his preaching, his manners, his dealing with men. and his personal and spiritual experience, which may variously be described as amusing, singular, extraordinary, mysterious.
"Mr. Tennent's salary, it is thought, was possibly less than £100. But he lived on the parsonage farm, which was an excellent plantation, capable of yielding a comfortable support to his family. And yet he became embarrassed in his expenses, through inattention to temporal concerns, when he was a bachelor thirty-three years of age. A friend from New York visiting him advised him to be married, and suggesting a certain widow as an appropriate helpmate, recommended her in high terms, "In short, that she was every thing he ought to look for; and if he would go with him to New York the next day, he would settle the negotiation for him. To this he (Mr. Tennent) soon assented. The next evening found him in that city, and before noon the day after, he was introduced to Mrs. Noble. He was much pleased with her appearance; and when left alone with her, abruptly told her that he supposed her brother had informed her of his errand; that neither his time nor inclination would suffer him to use much ceremony, but that if she approved the measure, he would attend his charge on the next Sabbath and return on Monday, be married and immediately take her home. The lady with some hesitation and difficulty at last consented, being convinced that his situation and circumstances rendered it proper. Thus in one week she found herself mistress of his house. She proved a most invaluable treasure to him, more than answering every thing said of her by an affectionate brother."
The marriage took place Aug. 23, 1738. The lady's maiden name was Catharine Van Brugh. She married first 1717 John Noble, and they had a daughter Mary who married Robert Cumming. Beside several children that died in infancy Mr. Tennent had three sons that grew to manhood, John, who was a physician and died in the West Indies; William, who was a minister in Charleston, S. Carolina, and died the same year as his father; and Gilbert, who was a physician and died at Freehold in a remarkable deathbed repentance, and there being no minister near by his father conducted the funeral service and preached an impressive sermon. Mrs. Tennent died at Pittsgrove, N. J., in her 82nd year.
"One of the sore trials and deep sorrows of Mr. Tennent's life was the waywardness of heart and the early death of his youngest son, Gilbert. This son grew up to manhood years, was married, and began the practice of medicine. But he was very worldly. His father importunately prayed for his conversion. While engaged in his medical duties the son contracted a mortal fever. In the midst of its ragings he was overwhelmingly convicted of sin; but finally he obtained peace in the Saviour, and calling for his old companions in sin, he solemnly exhorted them to repent. After a few days more of great suffering he died, twenty-eight years of age; and there being no minister near by, the father preached the funeral sermon with impressive power. The grave of this young man with its inscribed tombstone may be seen a few yards distant from the front door of the church. It reads thus:
(From the Concord Review)...... Moreover, in the outburst of enthusiasm in March of 1741 that followed the seven sermons of Gilbert Tennent, a prominent evangelist from New Jersey, eighty-one people joined the Congregational Church of New London. The son of a Presbyterian minister, Tennent preached on the importance of a conversion experience, delivered sermons with powerful emotion, and inspired several important itinerant evangelists, including George Whitefield. Tennent travelled to Connecticut in 1741 because the conservative Philadelphia synod thwarted the spread of the Awakening in New Jersey.[18] The itinerants stimulated emotional outpourings which ultimately led to an unprecedented number of conversions and a dramatic rise in church membership.
These New Light preachers heightened the Puritans' awareness of the depravity of human nature and inspired conversion experiences among Puritans throughout the colony. The events at the church in Lyme, Connecticut in 1735 illustrate the awakened sense of danger and concern for salvation among the unregenerate. The steep climb in church membership began in 1732, when fifty-two people joined the church within ten months. Although he had heard about the revival in Massachusetts, Reverend Jonathan Parsons did not believe or understand the Awakening until on March 29, 1735 he observed that "...a deep and general Concern upon the minds of the Assembly discovered itself at that Time in plentiful Weeping, Signs and Sobs."[19] Yielding to the supplications of the congregation, Parsons began writing three sermons per week and preaching from old lectures. Sick of "vain Mirth and foolish Amusements" by April 1735, the inhabitants of Lyme, Connecticut formed religious societies within the existing church, studied the Bible, and conversed about religion. In lieu of the traditional feasting, dancing, music, and games of Election Day, May 14 (1735), the Congregationalists requested a lecture.[20] Parson's audience reacted with deep anguish, lamentations, and outcries: women were thrown into hysterics and several stout men fell "as though a cannon had been discharged, and a ball made its way through their hearts."[21] After both George Whitefield and Gilbert Tennent preached at the church in Lyme, the congregation continued to grow through the 1740s. Between June 1741 and February 1742 there were 150 conversions, primarily among the youth; however, three or four people were fifty-year-olds, two were nearly seventy, and one convert was ninety-three.[22] Thus the Great Awakening touched the congregation at Lyme, terrifying some and comforting others through itinerant evangelizing and increased devotion to the church.
In addition to the divisions caused by the establishment of separate churches, the emotional extravagance of the itinerants ultimately led to increased opposition to the revival. The tactics of James Davenport, for example, alienated not only members of the established church but also his friends and colleagues. Although lower classes continued to believe in him and God's salvation, Davenport's fanaticism heightened class conflict and disrupted congregations throughout Massachusetts and Connecticut. In his rebellion against the ministry, Davenport attacked conventional education and even denounced reading the Bible. Therefore, on July 20, 1742, the grand jury of Suffolk County indicted him for committing heresy and serving as an instrument of Satan and then exiled him from Massachusetts on the grounds of insanity.[32] Davenport returned to Connecticut where he continued to preach until the crisis which occurred at Christopher's Wharf, New London on March 6, 1743, the infamous bonfire. This incident furthered the decline of the separatist movement and embarrassed New Lights, who claimed that anarchy did not have to result from the revival. Influenced by Reverend Eleazar Wheelock, Davenport ultimately recanted his principles and admitted to his emotional enthusiasm.[33] Other itinerants such as George Whitefield and Gilbert Tennent also contributed to a rising opposition and the decline of the New Light influence. Whitefield charged that ministers had "in a great measure lost the old spirit of preaching" and claimed that universities were places of darkness. In these accusations and other radical teachings, Whitefield alienated the upper classes and the ministers of established congregations. Similarly, Gilbert Tennent opposed learned ministers and thus insulted and threatened the tradition of an educated ministry.[34] In denouncing conventional education and the established ministry, the itinerants not only inspired divisions between Old Lights and New Lights, but they also increased conflicts between social classes. The Awakening, moreover, became a struggle of power between the established clergy and the itinerants, who ultimately disrupted unity within the Congregational Churches of Connecticut. The conflicts and divisions which emerged from the radicalism and excesses of the Great Awakening led to its inevitable decline in the early 1740s.
Thanks to Judy Simpson.