USA > New Jersey > Monmouth County > Freehold > History of the "Old Scots" church of Freehold from the Scotch immigration of 1685 till the removal of the church under the ministry of the Rev. William Tennent, Jr > Part 3
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Mr. Morgan published a number of his writings. A sermon preached at his own ordination, and also at the ordination of Jonathan Dickinson,at Elizabethtown, Sept. 29th, 1709, was published in New York in 1712.33 The next year came his treatise on Baptism ;34 he sent to Mather a treatise against the Deists ; then followed "A Remedy for mortal errors, showing the necessity for the Anointing of the Spirit"; in 1724 he published a "Reply to an anonymous Railer against the doctrine of Election." He tells Mather he hopes this Book will
34
THE "OLD SCOTS" CHURCH.
remove the prejudices "which half the country here away, and almost the other half too, have against our Confession of faith." His orthodoxy is unquestioned, for "of all the agencies Satan has formed against our Salvation, the most effectual is Arminianism." It is to be feared that in this treatise his statements in re- gard to the divisive doctrine of Christendom were not couched in such conciliatory mode as in a previous work which he sent in 1718 to the S. P. G., the Missionary Society of the English Established Church, on "The most effectual Way to Propagate the Gospel ; " for he declares that in this work his unfolding of the doctrine of Predestination was approved both by keen opponents of the doctrine and by strong Predestinarians, " which is a circumstance to hope that it is a platform [as the author proposes] to reconcile the grievous contentions by which the Church is rent to pieces and laid to the mercy of ye adversary."
But apparently he received no more commendation from the authorities of the Established Church than he had from his own Presbyterian brethren, who as he naively confesses, told him that his language was too mean for him to be capable to be a writer of books, and also informed him, "which allmost broke his heart," that his hypothesis was not true! His hypothesis being the unity of the church.35
This action of his in making overtures of recon- ciliation to the Episcopal church would probably not endear him to the Scotch, who had been taught by bitterest experience to identify Prelacy with all that was tyrannical and unjust. It would also rouse the ire of the sturdy Dutch Dominies ; and Theodorus Jacobus Frelinghuysen of Raritan, the most prominent Reformed
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REV. JOSEPH MORGAN.
minister in the central portion of the State, accordingly denounced Morgan as the "friend and advocate of a life- less, God-dishonouring formalism." Possibly the fact that Morgan was willing to baptize the children of dis- affected members of Frelinghuysen's congregation may have added unction to the good Dutchman's testimony against formalism as embodied in the person of the visionary minister of Freehold.36
In the first constitutional debates in the Synod in 1721, Mr. Morgan, along with Jonathan Dickinson,took the position of dissent from Synod's supremacy and authority in framing acts of discipline and government which should have coercive force upon "subordinate judicatories."
The following year the dissidents, while acknowledg- ing the power of the keys, and the authority of Synod in matters of appeal, yet hold, with the apparently unani- mous endorsement of the Synod, the position that "Synods may compose directories and recommend them to all their members, respecting all the parts of disci- pline, provided that all subordinate judicatories may decline from such directories when they conscientiously think they have just cause to do so." This remarkable compromise was hailed with acclamations of thanksgiv- ing and praise, and was considered the solution of the relation of the Courts of the Church.
In the more important debate of 1729, on the Adoption of the Westminster standards, Mr. Morgan was absent although "timeous notice thereof" was given. The troubles in his own congregation which had culminated in the grave and varied charges brought against him, by some in the congregation led to his separation from the Presbyterian church of Freehold in the year 1729 or 1730.
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THE "OLD SCOTS" CHURCH.
These charges were before the Synod of 1728, pre_ sumably on an appeal from the Presbytery of Philadel- phia. They were seven in number. On the first three he is sustained ; Synod holding on the third, that "the accusers had no just ground for separation on that score." The fourth accusation is the curious charge of Mr. Morgan's practice of the art of astrology. The actions complained of had been performed in the earlier part of his ministry at Freehold, in the days of his navigation schemes, for his accusers have “partook with him in sealing ordinances many years after the things were done they complain of." Nevertheless, Synod finds more in this charge than in the others and " cannot clear Mr. Morgan from imprudence and mis- conduct in making the two alleged experiments of that kind, if the reports be true, were his ends never so good and laudable." The "two alleged experiments " are unfortunately mentioned no further.
"As to the fifth article, although the Synod do not approve promiscuous dancing, yet they judge it a clear indication of the captious and querulous spirit of Mr. Morgan's accusers, that they offer such a complaint against him.". This is taken by many to mean Mr. Morgan's " countenancing " dancing.
The last charge is the unfortunate one of intemper- ance, which the Synod holds to be groundless. The Synod three years later, (1731) elected him Moderator, as though to show their confidence in him. Mr. Mor- gan's subsequent troubles when connected with the Churches of Hopewell and Maidenhead, have been held by many to have been caused by intemperance also, although there is no mention of the cause in the censure and suspension, for a time, on account of "gross scan- dals " and "repeated miscarriages."
37
REV. JOSEPH . MORGAN.
Dr. McLean, in his lecture on Joseph Morgan, says that "as there was no hope of his promoting peace and union or of his being farther useful he resigned his charge." His last connection with the Presbyterians is contained in the records of the Tennent Church.
October 15th, 1730. The Revd. Mr. Joseph Morgan [having made a com- plaint against this congregation that they owed him above 200 pounds arrears of Sallerie] met the congregation at the Old Scots meeting House, where accompts were fairly made up, and Mr. Morgan gave the congregation a Dis- charge in full."37
His last scenes with the Dutch congregation were more agreeable. He remained with them until 1731, preaching his farewell sermon on August 31, when the short period of John Tennent's active ministry in the Presbyterian Church was nearly ended.
The Consistory of the Dutch church gave him at his departure a testimony of their appreciation of his ser- vices. They declare him to be a man of " acknowledged orthodoxy and exemplary character who, according to his ability, has faithfully and zealously performed the duties of his charge."38
He was far from being inactive as a missionary in the destitute parts of the county. At Allentown he preached, in his earlier ministry with the Freehold church, and wrote to Mather of meeting there with a cold reception. Later, inº 1721, he writes more cheer- fully of the changed attitude of that community toward Presbyterian ministers. In 1722, a church having been built at Allentown, Morgan was instrumental in securing Rev. Mr. Walton, a Yale graduate, as its minister.39
At Middletown, also, Mr. Morgan preached in a build- ing which, even in his day, was dilapidated and left to decay. Its neglected condition annoyed him, and when riding by, if he saw the door or window open, he would
-
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THE "OLD SCOTS" CHURCH.
stop, and dismounting his horse, reverently close the open door or window before proceeding on his way.40
At Shrewsbury also was a Presbyterian house of worship for his services in 1727.41
The dissatisfaction with his ministry followed him to his field of Hopewell and Maidenhead, resulting in the further charges already mentioned. The secret of his failure, with its salutary lesson may be learned from his own words "While free from worldly avocations, the work of grace went on abundantly, and people came from every quarter to receive spiritual consolation. It would even melt one's heart to see the humiliation, self- abasement, and self-loathing, that appeared in them ; and then fleeing to the blood of Christ for relief, and to the free grace and good pleasure of God, to draw them to Christ, and to see the change wrought in their lovely souls." But, he continues, "when from necessity he [the minister] entangles himself in the affairs of this life the scene was mournfully changed."42 Poor Morgan with his strange vagaries, and noble ideas, and moments of fervor, and times of temptation and abasement, a sweet but sad character, lovable and pitiable, as well.
Beautiful, and true we trust, is the tradition concern- ing his later days; that under the fiery impulse of Whitefield's eloquence, the spirit of Evangelism seized him in the rapture of a noble effort, and he traversed the sea coasts of New Jersey, proclaiming the Gospel in desolate places ; and dying in the ardor of his aftermath, rests in an unknown grave. 48
The "Old Scots" Burying Ground Looking Southwest. The Grave of Rev. John Tennent to the Right of the Background.
CHAPTER VI.
REV. JOHN TENNENT.
His Early Life, Conversion, Training, Licensure. Condition of The Free- hold Church. Walter Ker's Effort. The Ordination. His Ministry and Success. His Death. His Tombstone. Hts Writings. Summary of His Life.
From the scenes of discord and contention in the later years of the unfruitful ministry of Morgan, it is with a sense of glad relief that we turn to the character and labor of the succeeding pastor, the Rev. John Tennent, who in the short period of his'service with the church effected a spiritual work which was not only one of deep and lasting benefit to the congregation of Freehold, but was the harbinger and first fruits of the wonderful era of " The Great Awakening."
Rev. John Tennent was the third son of Rev. William Tennent, the founder of the "Log College," and the younger brother of Rev. Gilbert Tennent and Rev. William Tennent, jr .; the latter succeeding him in the ministry at Freehold. He was born in county Armagh, Ireland, November 12th, 1707, the year after his father had been ordained to the priesthood of the Established Church by the Bishop of Down.44 In his eleventh year he came with his father and brothers to America, his oldest brother, Gilbert, being converted while on ship- board. The same year, dissenting from the orders, discipline, and false doctrines connived at in the Irish established church, Rev. Mr. Tennent, sr., was re- ceived into membership by the " Reverend Synod, held
40
THE "OLD SCOTS" CHURCH.
at Philadelphia, the 17th day of September, 1718." Mr. Tennent preached at Eastchester, Bedford, and other places in Westchester county, N. Y.,45 following Morgan's labors on the same fields twenty years before, until, in 1726, he removed to the historic spot at Neshaminy, Penn., that will ever be connected with his name and fame. In the rude "Log College," the school of the prophets of the Revival days, he trained his four sons for the gospel ministry, and provided many other can- didates for the sacred calling with such practical and spiritual equipment for service, that the impress of his personality, and the work of his pupils were dominant factors in the Presbyterianism of the succeeding gener- ation.
Apart from his share in the changes in his father's life, little is known of the early days of John Tennent. An account of his conversion, which occurred in his youth, was published after his death by his brother Gil- bert. His convictions were exceedingly deep and pun- gent,being terrible for the space of four days and nights, after which, being enabled to embrace Christ, his joys and consolations were as remarkable, as had been his anguish and sorrow on account of his sin.
After his education at the "Log College," he was licensed to preach by the Presbytery of New Castle, September, 18th, 1729, subscribing to the following declaration:
"I do own the Westminster Confession of Faith, before God and these witnesses, together with the Larger and Shorter Catechisms, with the Direc- tory thereto annexed, to be the confession of my faith, and rule of faith and manners, according to the word of God."46
On the following day, the Synod of Philadelphia passed the important "Adopting Act," approving the Westminster standards "as being in all the essential
41
REV. JOHN TENNENT.
and necessary articles, good forms of sound words and systems of Christian doctrine." Mr. John Tennent began his work as a preacher as a supply at Brandy- wine, Middletown, New Castle, and Middle and Lower Octorara.
The Freehold church, at the time of the retirement of Rev. Joseph Morgan, was in a deplorable condition. In a letter to Rev. Thomas Prince, of Boston, dated Oct. IIth, 1744, William Tennent, jr., drew the following picture of the state of the church: " The major part of the congregation could not be said to have so much as a name to live. Family prayer was unpractised by all, a very few excepted. Ignorance so overshadowed their minds, that the doctrine of the new birth, when clearly explained and powerfully pressed upon them, as abso- lutely necessary to salvation [by that faithful preacher of God's word, Mr. Theodorus Jacobus Frelinghuysen, a low Dutch minister, and some other English ministers, who were occasionally here] was made a common game of, so that not only the preachers but professors of that truth were called, in derision, "New born," and looked upon as holders forth of some new and false doctrine ; and indeed their practice was as bad as their principles, viz .: "loose and profane."47 This statement, with its careful exclusion of reference to Mr. Morgan and his preaching, gives a painful view of the result of his min- istry. Coldness and unfruitfulness were however by no means qualities peculiar to the Freehold church in that period. It was a generation of skepticism, of formalism and of ecclesiastical controversies. Morgan's preaching and ministry was but the reflection of the condition of the church throughout the colonies and in Great Brit- ain. 48
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THE "OLD SCOTS " CHURCH.
Mr. Tennent further said to Mr. Prince, "In this miserable, hopeless, and helpless condition they lay, and few among them had either eyes to see or hearts to bewail their woful and wretched circumstances." A statement probably sufficiently strong to cover the facts. He adds, significantly that the people " were so divided among themselves, that it appeared improbable they would ever agree in the settlement of another Pastor." The dry, bookish, controversial essays of Morgan, on Predestination, or Baptism, with possibly veiled allu- sions to Astrology or water engines, surely were not calculated to renew the hearts of his hearers, and would also tend to cause the division in the congregation which was intimated in the answer of Synod to the charges preferred against Mr. Morgan in 1728. Other indications of a division among the people may be noted in the application for the granting of a permit, under George I, in 1727, for the erection of a new church upon "White Hill," which resulted in the present " Tennent" church building. The fact that the deed for the possession of the "Old Scots" ground was obtained in this same year, 1727, would seem to show the existence of two parties, one favoring the retention of the church at the former site, the other, the firmer Scotch party, headed by Ker, Craig and Rhea, proposing to remove to the western position, about which many of the sturdiest Scotch settlers had already clustered in their plantations.
At this critical time in the church's history, dis- tressed at the contentions and seeking a pastor who might heal them, Walter Ker left his farm in the midst of harvest, and journeyed to Neshaminy, to endeavor to persuade Mr. John Tennent to return with him imme-
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REV. JOHN TENNENT.
diately and take charge of the congregation. At first Mr. Tennent positively, refused even to visit Freehold. Mr. Ker, leaving him with sadness, told him with much solemnity, that he felt sure Mr. Tennent would soon come to a very different conclusion. Scarcely had Mr. Ker left when Mr. Tennent sent after him, saying he would come. It is said that the congregation, inter- ested in Mr. Ker's mission, gathered in his crops for him, and the following year, amid wide-spread blasting and loss, Ker was able to provide seed for many who were destitute.
Even after Mr. Tennent had made this promise he expressed to his brother William's great regret that he had consented even to visit a people who seemed to be given up of God for their abuse of privileges. On his first visit to Freehold, probably in the close of the year 1729, he remained only four or five Sabbaths, but his preaching was so blessed in awakening and arousing the people, that on his return home, he told his brother that he was persuaded Christ had a large harvest of souls to be gathered in Freehold, and that though they were a poor, broken, divided people, yet if they called him, he would go though he should be obliged to beg his bread.49
The earliest records of the Tennent church now extant are minutes of congregational actions in the year 1730. After agreeing as to site of the new meet- ing house, it is voted "also that the Revd. Mr. John Tennent year Begin the 15th day of April last past, viz., 1730."
Seven months later Mr. Tennent was ordained as may be seen from the following extract from the records of the Tennent church.
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THE "OLD SCOTS" CHURCH.
"A true copy by me, John Henderson, Clerk, Tuesday, November 19tlı, 1730. There the Presbytry, or a committee of the same, mnet at the Scots Meeting house, and after fasting and prayer, and strict examination and full approbation, Did ordain the Rev Mr. John Tennent. The Ministerial charge in [to ?] this congregation, William Tennent, Jonethan Dickinson, Joseph Morgan and Gilbert Tennent The names of the committee for the congregation was Walter Kerr, Robert Cumming, John Henderson, Robert Newell, - - Wilson, George Walker, Timothy Lloyde and Charles Gor- don "50
The ministry of John Tennent was attended from the first with extraordinary tokens of divine power. " The place of worship," wrote his brother William to Mr. Prince, " was usually crowded with people of all ranks and orders, as well as professions, and they seemed to hear generally as for their lives. A solemn awe of God's majesty possessed many so that they behaved themselves as at his bar, while in his house. Many tears were usually shed when he preached, and some- times the body of the congregation was moved and affected. I can say, and let the Lord alone have the glory of it, that I have seen both minister and people wet with their tears as with a bedewing rain. It was no uncommon thing to see persons, in the time of hearing, sobbing as if their hearts would break, but without any public outcry ; and some have been carried out of the assembly, [being overcome] as if they had been dead."
1
This brief and brilliant ministry of John Tennent at Freehold was as the morning star of the dawning spiritual light that was now to spread throughout the church of America and England. While he was preach- ing with such intensity of awakening power, Whitefield was a lad in his mother's tavern at Gloucester and the "Holy Club" at Oxford was just being formed. Edwards did not until five years later see the effect of his tremendous proclamations upon the awe-struck audi-
The Pulpit of the Tennent Church, from which the Tennents, Whitefield, Brainerd, and Woodhull Preached. In the Square Enclosure Before the Pulpit Brainerd's Indian Converts Communed.
سلالسيد
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REV. JOHN TENNENT.
ences at Northampton, and not until seven years after John Tennent's death did John Wesley follow White- field's bold lead in the practice of the open-air preaching which was the actual beginning of the English revivals. " The earliest manifestation of the presence of the Holy Spirit, in our portion of the church, during this period, was at Freehold, N. J., under the ministry of the Rev. John Tennent."51
Under the ardor of his intense and emotional labors his strength was quickly exhausted, and within one year from the time of his ordination he was unable longer to proclaim the message of the gospel to which he devoted all the energy of his enthusiastic and conse- crated life. Calling for his brother William's assistance in the work among a congregation which was rapidly increasing and needing most constant oversight, John Tennent lingered through the winter of 1730-31, in a state of happiness and peace, which turned into glowing ecstacy before his death. " A few moments before he expired," said his brother Gilbert, "he broke out in the following rapturous expressions: 'Farewell my brother -farewell father and mother-farewell world, with all thy vain delights-welcome God of father-welcome sweet Lord Jesus-welcome death, welcome eternity- Amen.' In a low voice he added, 'Lord Jesus, come Lord Jesus,' and so he fell asleep in Christ."
In the Tennent church record is this simple and affecting statement:
"Lord's day, April 23, 1732. The Revd. & Dear Mr. John Tennent De- parted this Life between 8 & 9 of the clock in The morning, and was Burried on The Tuesday following, a mournful Providence & cause of great Humil- ity To This poor congregation, To be bereaved of the flour of youth, The most Laborious, successful, well qualifide Pastor This age aforeded, Tho but a youth of 24 years, 5 months & 11 days of age."
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THE "OLD SCOTS" CHURCH.
His remains lie in the " Old Scots " graveyard, about eight paces southwest of John Boyd's stone. A sand- stone tablet, some six feet by three, in a perfect state of preservation, lies flat above the grave, sinking already in the yielding turf. Upon it is an inscription pre- pared, it is said, by Jonathan Dickinson; and though there be little poetic merit in the epitaph, it shows the estimate placed on Mr. Tennent by one of the leading men of the age in which he lived. The inscription is as follows:
Here lyes what was mortal of T the Revrd. Mr. JOHN TENNEN r
Nat. Nou. 12. 1707 Obijt April 23 I732
Who quick grew old in Learning Vertue Grace S Quick finish'd well yielded to Death Embrace
Whose mouldred Dust this Cabinet contains
gns
Whose soul triumphant with bright Seraph rei S ht Waiting the time all Heaven brig Concave flame
e
i
And y last Trump repairs this rund Frame
ur m Cur praematuram mortemque queram acerba S . Mor matura venit cum bona Vita fuit.
The only productions we have from the pen of John Tennent are the two sermons published in London by · his brother Gilbert "with an explanatory Address to Saints and Sinners." The sermons are on " The Nature of Regeneration opened and its absolute Necessity in order to Salvation demonstrated," and on " The Nature of Adoption with its consequent Privileges explained."
" From these sermons and from the testimony of both his brothers, Gilbert and William, and from the accounts which have come down to us, and especially from the
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REV. JOHN TENNENT.
extraordinary success which attended his brief ministry, we have every reason to conclude, that in piety, talents, and preaching ability, he was quite equal to either of his brothers, and probably, as a preacher, superior to either of them; and had he lived would probably have surpassed either of them in his usefulness to the Church of God. According to tradition his zeal was ardent, his style beautiful, with a remarkable fluency of expression, and luxuriance and aptness of illustration, while a peculiar tenderness, compassion, and pathos, breathed in all he said, even while denouncing the terrors of the law against the secure and impenitent. The people of his charge were greatly attached to him, and deeply mourned and lamented his death; and his memory is even yet fragrant in Freehold, among the descendants of those who sat under his ministry."
CHAPTER VII.
THE REMOVAL OF THE CHURCH.
Reasons for the Removal. Fear of Division. Change in Location of Settlers. Decay of The " Old Scots" Meeting-House. William Tennent, Jr. John Woodhull, D. D. Walter Ker's Grave.
The first motion looking to the removal of the church was the permit from the Crown for the proposed building, obtained in 1727.52 In 1728, on some unknown charge against Mr. Morgan, Synod finds his accusers have " no just ground for separation." In 1730, on July 20th, the elders, Walter Ker and John Hutton,53 with their " helps " who are " to represent the congregation," Charles Gor- don, Timothy Lloyde, Jonithan Forman, Robert Cum- ming, and John Henderson,54 met and " agreed to build a meeting-House between Wm. Ker's Barrs and Rockey Hill Bridge."
Three reasons for this new building may be deduced from the records. First, there was clearly an apprehen- sion of a division in the congregation, and the consistent, Scotch element in the church, led by Walter Ker, who had always been out of sympathy with Mr. Morgan, wished to prepare for the possible separation, by pro- viding a place for the accomodation of the large portion who were disaffected at the close of Mr. Morgan's minis- try. Second, there appears to have been a change in the location of many of the Presbyterian settlers in the early years of the century. The strongest supporters of the church were on plantations several miles west of
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