to the presidency, learning has received an extension, before unknown in the American seminaries. He introduced into their philosophy the most liberal and modern improvements of Europe. He included in the philosophical course the general principles of policy and public law; he incorporated with it sound and rational metaphysics, equally remote from the doctrines of fatality and contingency; from the barrenness of the schools, and from the excessive refinements of those contradictory, absurd, and impious classes of sceptics, who either wholly deny the existence of matter, or maintain that nothing but matter exists in the universe.

The numbers of men of distinguished talents, in the different liberal professions, who received the elements of their education under Dr. Witherspoon, demonstrate how eminent his services were to the college of New Jersey. Under his auspices have been formed a great proportion of the clergy of the Amercian Church; and to his able instructions, America owes many of her most distinguished legislators. Above thirty of his pupils have arisen to the honour of being members of the Congress; and among these are to be found some of the first characters for reputation and usefulness.

Dr. Witherspoon continued directing the institution till the commencement of the American war. But that calamitous event suspended his functions and dispersed the college. He then entered upon a new scene, and appeared in a new character. Knowing his distinguished abilities, the citizens of New Jersey elected him as one of their delegates to that convention which formed their Republican Constitution.

From the committees of the state he was sent early in the year 1776, as a representative of the people of New Jersey to the Congress of United America. But while he was thus engaged in serving his country in the character of a civilian, he did not lay aside his duty as a minister. He gladly embraced every opportunity of preaching, and of discharging the other duties of his sacred office. This he considered as his highest character, and honour in life.

The college having been collected as soon as possible after its 'dispersion, instruction was recommenced under the immediate care of the vice-president *. Dr. Witherspoon's name, however, continued to add celebrity to the institution; and it has fully recovered its former réputation.

At the close of the American struggle, the Doctor feeling age advancing upon him, was desirous of retiring from Congress, and, in a measure, from the burdens of the college. But, notwithstanding his wish for repose, he was induced, through his attachment to the institution over which he had so long presided,

The Rev. Dr. Samuel S. Smith, who was unanimously chosen Dr. Witherspoon's succe , May 6, 1795.

once more to cross the ocean to promote its benefit. He again visited Britain; but the fruit of his voyage was not answerable to the wishes of his American friends; yet they felt not the less indebted to his enterprize and zeal.

Doctor Witherspoon had now educated five hundred and twenty-three young men, one hundred and fifteen of whom were afterwards ministers of the gospel. He had the satisfaction to see many of his former pupils filling the first offices of trust under the government and on returning one day from the General Assembly of the Presbyterian church, then sitting in Philadelphia, he remarked to his particular friend, I cannot, my dear Sir, express the satisfaction I feel, when I observe that a majority of our General Assembly were once my own pupils.'

For more than two years before his death, he suffered the loss of his sight; which contributed to hasten the progress of his other disorders. These he bore with a patience and a cheerfulness rarely to be met with, even in those eminent for wisdom and piety. His activity of mind and anxiety to be useful, would not permit him, even in this depressing situation, to desist from the exercise of his ministry, and his duties in the college. He was frequently led into the pulpit, both at home and abroad, during his blindness; and he always acquitted himself, even then, in his usually accurate, impressive, and excellent manner. He had the felicity of enjoying the full use of his mental powers to the very last. He died on the 15th day of November, 1794, in the 73d year of his age.

He was buried in the public burying-ground in Princetown, where a handsome monument is erected to his memory, with a Latin inscription, detailing many of the leading events in his life.

Of Dr. Witherspoon's character as an author, it is not necessary to say much; his writings are before the public; and, to every serious intelligent reader, they must discover an uncommon knowledge of human nature, and a deep and intimate acquaintance with the Holy Scriptures. They generally strike us, as being at once eloquent and convincing, grave and attractive, profound and plain, energetic and simple. They evidently shew that the author's learning was very extensive; that God had given him a great and understanding mind, a quick apprehension, and a solid judgment.

Dr. Witherspoon's talents were various. He was not only a serious writer, but one who possessed also an uncommon fund of refined humour and delicate satire. A happy specimen of this is seen in his Ecclesiastical Characteristics. The edge of his wit in that performance was directed against certain corruptions in principle and practice, prevalent in the Church of Scotland; and no attack that was ever made upon the moderate clergy gave so deep a wound, or was so severely felt.

As a preacher, Dr. Witherspoon's character stood remarkably

As a preacher, Dr. Witherspoon's character stood remarkably high. In this department he was, in many respects, one of the best models on which a young pulpit-orator could form himself. It was a singular felicity to the students in the college of New Jersey, that they had such an example before them. Religion, from the manner in which it was treated by him, always commanded the attention of the hearers, even when it did not sa vingly reach their hearts. An admirable textuary, a profound theolo gian, an universal scholar, simple, yet dignified, in his manner, he brought forth all the advantages derived from these sources, to the illustration of divine truth.

Though always solemn, affecting, and instructive, he was by no means the most animated orator. A peculiar affection of his nerves, which generally overcame him when he allowed himself to feel very keenly on any subject, obliged him, from his earliest entrance on public life, to impose a strict restraint on his sensibility. He was, therefore, under the necessity of substituting a gravity of manner in room of that warmth and fire of which he was so capable by nature, and which he so much admired in others, when managed with prudence.

It was impossible to hear him without attention; or to attend to him without improvement. He had a happy talent at unfolding the true meaning of the sacred writer in his text; - at concentrating and giving perfect unity to every subject which he treated, and presenting to his audience the clearest and most comprehensive views of it.

The sermons of Doctor Witherspoon were distinguished for judicions division, for profound remarks on human nature and human life, and for luminous illustrations of Scripture. In his discourses, he delighted to dwell chiefly on the great and distinguishing doctrines of the gospel; and these he brought, as far as possible, to the level of every understanding, and to the feelings 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 and contempt. 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 greatest respectability as well as usefulness, in their sacred profession. It was his constant advice to young preachers, never to enter the pulpit without the most careful preparation. It was his ambition to render those in the holy ministry the most pious and exemplary body of men in America.

His personal religion is well known. Few men were ever more anxious to walk closely with God; and by a sober, righteous, and pious life, to adorn the doctrines of the gospel. Besides the daily devotions of the closet and the family, he regularly set apart, with his household, the last day of every year

for fasting, humiliation, and prayer. He was also in the practice of spending days in secret exercises of this kind, as occasion required. He was enabled, while on earth, to continue patiently in well doing;'- and he is now in Heaven enjoying his everlasting reward.

ON THE EFFICACY OF DIVINE GRACE..

OUR Lord said unto the Jews, Murmur not among yourselves; no one can come to me, except the Father (who hath sent me) draw him; and he had said just before, Alk that the Father giveth me, shall come unto me.'-It appearsfrom the context, that some who assumed for a time the character of his disciples, were offended at the doctrine of sovereign, efficacious grace, as stated by Jesus himself; nor is it to be wondered at that so humiliating a truth should excite murmurs still. However, we must risque the displeasure of men, rather than keep back any part of the counsel of God; and sooner throw a stain upon all the pride of human glory, than cast a slur on the riches of divine grace.

We will not indeed presume to assert, that all who are the real subjects of heavenly influence are perfectly clear in their views of this important truth; though I greatly question, whether, if you could overhear them in their closets, or when they have more respect to their own case than that of others, you would not find the truly pious pretty much in unison; more inclined to say with Paul, By the grace of God, I am what I am; by grace am I saved, through faith; and that was not of myself, but it was the gift of God;" than to say with Grevenchiovius, I made myself to differ, seeing I had a power to resist God's determination, and did not use it.'

рке

In endeavouring to confirm and illustrate the doctrine of efficaetous grace, I would descant a little on four observations. observe,

1

First, That no other impediment can hinder a soul from coming to Christ but his own indisposition and criminal aver

sion.

When our Lord says, No one can come unto me, except," &c. he asserts a moral impotence in the sinner, to that which, if his heart were not totally depraved, would be the simplest, easiest, and pleasantest thing in the world.

He does not here say, No man can make atonement for his sins, no man can merit eternal life; nor yet, no man can subdue all his own iniquities —no man can fulfil his whole duty, can perform the most arduous services; the denial of our suffi

* John vi. 43, 44.

no man

ciency for these things might have been easily admitted: but what he particularly states is still more humiliating, No one can come unto me!'

He aflirms, not merely that no man could have invented a fit method of salvation, or that no one could have found the true Saviour without a divine revelation; but he affirms, of those that enjoyed the blessing of revelation, who had repeatedly heard the gospel, yea heard it from his own blessed lips, into which grace and truth were infused without measure; of those who saw his spotless life, and beheld his miraculous works, whom he invited to come to him for rest, and whom he blamed for being unwilling to come unto him that they might have life; of these very persons he says, 'No one can come unto me, except the Father draw him.' And this declaration, instead of contradicting his own complaint, in John v. 40, Ye are not willing to come,' is only another mode of stating the same truth :- a stronger representation of that reluctance to the Saviour, which divine grace alone can conquer.

Coming to Christ, hoth in ver. 44 and 37, must plainly be understood, not of bodily motion, or bare attendance on our Lord's ministry, but of a mental coming, or coming to him by faith; a believing application for a full and free salvation, Minds move by the desires going out after any object (as when we read the soul of David longed to go forth to his son); so he that comes to Christ, longs for salvation by him, as exactly suited to his necessities, and really worthy of all acceptation; he applies for it by the prayer of faith, and rests with complacence in the method of salvation by him, as infinitely honourable to God, and perfectly safe for man.

Now, since the schome of redemption is clearly revealed, the invitations of the gospel are indefinitely proposed to the destitute, unworthy, guilty, and wretched, and enforced by the most cogent considerations; since ministers are taught to persuade men to pray them in Christ's stead to be reconciled unto God, to invite them to the feast, yea to compel them to come in, because all things are ready; since none are prohibited or discouraged from applying to the Saviour, none too good to need him, none too bad to be admitted by him, the gospel method of salvation is as simple as the direction given to Naaman the Syrian, 'Wash, and be clean;' believe in the Lord Jesus Christ, and thou shalt be saved; look unto him that is lifted up on the cross, and be healed. All scruples and objections, except what arise from native depravity, are precluded by the declaration, • Him that cometh unto me, I will in nowise cast out.'

If men had inadvertently broken the covenant of works, and yet retained some right disposition, they must needs fall in thankfully with the covenant of grace! It they had but a little Respect for God left, surely they would reverence his Son! If