Towards the close of the year 1740, and in the beginning of the year 1741, he made a tour in New England, at the request of Mr. Whitefield. An astonishing efficacy accompanied his labors. Visiting various towns, he was everywhere remarkably useful. In this tour, the dress in which he commonly entered the pulpit was a great coat, girt about him with a leathern girdle, while his natural hair was left undressed. His large stature and grave aspect added a dignity to the simplicity, or rather rusticity, of his appearance.
In 1744 he removed to Philadelphia and took charge of the Second Congregation. "Here," says Webster, "his feet were blistered in traversing the streets and visiting such numbers of distressed souls. He called on Franklin to point out suitable persons from whom to solicit aid in erecting a house of worship. The philosopher told the 'enthusiast' to call on everybody; he did so, and built the church." In 1753, Mr. Tennent, at the request of the Trustees of New Jersey College, went to England to solicit funds for that Institution. After a life of great usefulness, he died, in much peace, about the year 1765.
For more than forty years, Mr. Tennent had enjoyed a habitual, unshaken assurance of his interest in redeeming love. In his manner, he was affable, condescending and communicative. He was endeared by his frankness and undisguised honesty, eminent for public spirit and great fortitude; his mind was enriched by much reading, and his heart was laden with a rich experience of divine grace. As a preacher he was equalled by few; his reasoning was strong, his language forcible, and often sublime, his manner warm and earnest. With the admirable dexterity he exposed the false hope of the hypocrite, and searched the corrupt heart to the bottom. He said of some of his earliest sermons that he begged them, with tears of the Lord Jesus. Among Mr. Tennent's numerous publications were two volumes of sermons.
Soon after his arrival in this country, Mr. Tennant applied to the Synod of Philadelphia to be received as a minister into their connection. The Synod, after "due deliberation" agreed to receive him. This was done September 17th, 1718. Being thus introduced into the Presbyterian Church, he went, in November following, to East Chester, New York, where he continued, probably as a stated supply, for about eighteen months. In May, 1720, he removed from thence to Bedford, Westchester county, New York, and took charge of the church of that place, of which he was pastor till August, 1726. After leaving Bedford, he went to preach at Bensalem and Smithfield, in Bucks county, Pennsylvania. Subsequently, and soon after, but at what precise date it is not easy to decide, he accepted a call from the Church at Neshaminy, in the same county, where he remained till the close of his life. He had two congregations, distinguished as the Upper and Lower. Soon after his removal to Neshaminy, being deeply impressed with the importance of a well educated as well as a pious ministry, he established a school at which young men might acquire the requisite qualifications for the sacred office (see,Log College). Whitefield, who had visited this institution, wrote to a friend in Philadelphia, July 15th, 1740: "I rejoice you have been at Nashaminy. I can say of Mr. Tennent and his brethren as David did of Goliath's sword: 'None like them.'"
Mr. Tennent was, by his position at Neshaminy, a member of the Presbytery of Philadelphia, but when the division of the Synod took place, he attached himself to the New Brunswick Presbytery, to which his sons, Gilbert and William, belonged. For some time before his death his health was so feeble that he was unable to perform the duties of the pastoral office, and his pulpit was supplied by the Presbytery. He died at his own house in Neshaminy, May 6th, 1745, aged seventy-three, coming to the grave in a good old age, like a shock of corn, fully ripe. He was buried in the Presbyterian burying-ground, where his tomb may yet be seen.
A writer in the May number of the Assembly's Magazine, for the year 1805, says of Mr. Tennent: "He was eminent as a classical scholar. His attainments in science are not so well known, but there is reason to believe that they were not so great as his skill in language." "To William Tennent, above all others," says Rev. Richard Webster, "is owing the prosperity and enlargement of the Presbyterian Church. . . . Tennent had the rare gift of attracting to him youth of worth and genius, imbuing them with his healthful spirit, and sending them forth, sound in the faith, blameless in life, burning with zeal, and unsurpassed as instructive and successful preachers.
In October, 1733, he was installed pastor of the Church at Freehold, New Jersey. After a life of great usefulness, he died at Freehold, March 8th, 1777, aged seventy-one. He was a friend of the poor.
He once dined in company with Governor Livingston and Mr. Whitefield, when the latter expressed the consolation he found in believing, amidst the fatigues of the day, that his work would soon be done, and that he should depart and be with Christ. He appealed to Mr. Tennent whether this was not his comfort. Mr. Tennent replied: "What do you think I should say, if I was to send my man, Tom, into the field to plow, and at noon find him lounging under a tree, complaining of the heat and of his difficult work, and begging to be discharged of his difficult service? What should I say? Why, that he was an idle, lazy fellow, and that it was his business to do the work that I had appointed him."
In The Assembly's Missionary Magazine, 1806, the Hon. Elias Boudinot, LL.D., who was well acquainted with all the members of the remarkable Tennent family, published a memoir of the Rev. William Tennent, Jr., in which the following interesting incident of his history is related:
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 he 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 as sensible as possible, and them felt under the arm, 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 discolored, 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 to delay one hour, then to a half 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: "It is shameful to be feeding a lifeless corpse" 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: "What is the Bible? I know not what you mean." 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 work, neither did he seem to have any idea 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, and now it seemed 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 the 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 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.
The writer of these memoirs was greatly interested by these uncommon events, and, on a favorable occasion, earnestly pressed Mr. Tennent for a minute account of what his views and apprehensions were while he lay in this extraordinary state of suspended animation. He discovered great reluctance to enter into any explanation of his perceptions and feelings, at this time, but being importunately urged to do it, he at length consented, and proceeded, with a solemnity not to be described.
"While I was conversing with my brother," he said, "on the state of my soul, and the fears I had entertained for my future welfare, I found myself, in an instant, in another state of existence, under the direction of a superior being, who ordered me to follow him. I was accordingly wafted along, I know not how, till I beheld at a distance an ineffable glory, the impression of which on my mind it is impossible to communicate to mortal man. I immediately reflected on my happy change, and thought, Well, blessed be God! I am safe at last, notwithstanding all my fears. I saw an innumerable host of happy beings surrounding the inexpressible glory, in acts of adoration and joyous worship; but I did not see any bodily shape or representation in the glorious appearance. I heard things unutterable. I heard their songs and hallelujahs of thanksgiving and praise, with unspakable rapture. I felt joy unutterable and full of glory. I then applied to my conductor, and requested leave to join the happy throng; on which he tapped me on the shoulder, and said, 'You must return to the earth.' This seemed like a sword through my heart. In an instant, I recollect to have seen my brother standing before me, disputing with the doctor. The three days during which I had appeared lifeless seemed to me not more than ten or twenty minutes. The idea of returning to this world of sorrow and trouble gave me such a shock, that I fainted repeatedly." He added, "Such was the effect on my mind of what I had seen and heard, that if it be possible for a human being to live entirely above the world and the things of it, for some time afterwards I was that person. The ravishing sound of the songs and hallelujahs that I heard, and the very words uttered, were not out of my ears when awake, for at least three years. All the kingdoms of the earth were in my sight as nothing and vanity; and so great were my ideas of heavenly glory, that nothing which did not in some measure relate to it could command my serious attention."
Three wills are recorded in Loudoun County; the first dated in the county September 11, 1776, the second dated November 6, 1787 gives his residence as Canaan, County of Litchfield, Connecticut. The last will, not dated, devises real and personal property, including horses, colts, cattle, and pigs, and equipment of a well stocked home and farm, to his wife during her lifetime, provides for the emancipation and other disposition of his slaves (three named), makes two specific bequests--225 pounds to nephew Asa Thompson, 500 to a legatee to be selected by his wife, and leaves for the education of impecunious and seemingly pious youths for the Gospel ministry. Canaan may have been his birth place. He moderated the synod in 1801.
A reader has submitted some additional info:
Rev. John Thompson, also spelled as Rev. John Thomson, was known to have been a hard-line "Old Side" minister, was born about 1690 in Northern Ireland and entered the University of Glasgow in 1706. These entrance records establish his birthplace and probable age at the time. About 1710 to 1711 he received his Masters of Arts degree from the University of Glasgow. He is mentioned in the minutes of the General Synod of Ulster, June 20 1711 as having been entered on his first trials. In the June 23, 1713 minutes of the General Synod it is recorded that Ardmagh Presbytery had “licens’d Mr. Jo Thomson”. In the summer of 1715, Rev. John Thomson with his wife and child arrived in Yorktown, Virginia. Interestingly, according to Colonel R.M. Graham in his 1921 article on the Crockett's of Delaware, Pennsylvania, and Virginia, traveling with Rev. John Thomson and his family were members of the famed Crockett family from whom Davy Crockett descends. Esther Thomson, a daughter of Rev. John Thomson, would later marry Samuel Crockett. Upon his arrival, Rev. John Thomson immediately appealed to the Presbytery of Philadelphia for advice and assistance, and was recommended to the congregation of Lewes-Town or the town of Lewes in Sussex County, Delaware. In September of 1716 Mr. Thomson accepted a call to become the pastor of the Church at Lewes; his ordination took place there in 1717, he was formally transferred to its jurisdiction, and the following year he was chosen Moderator. He was also a member of the General Synod of Pennsylvania and on September 16, 1719 he was elected Moderator as well. On September 20, 1722 he was again elected Moderator a second time and two days later the New Castle Presbytery again made him Moderator. Rev. John Thomson thus holds the distinction of having moderated both Presbytery and Synod at the same time. Not many men have had the privilege of being so honored.
Signature of Rev. John Thomson:
Rev. John Thomson in 1728 with his New Castle Presbytery committee presented an overture to the General Synod called the Westminster Confession of Faith and Catechism, which Rev. John Thomson was the author of and had begun work on as early as 1724 with committee members of New Castle Presbytery for its adoption. Under the date of March 27th, 1728, it is recorded that "an overture formerly read before Synod, but which was dropped, being now, at the desire of the Presbytery, produced by Mr. Thomson and read, the Presbytery defer their judgment concerning it until next meeting." When the overture was introduced a second time into Synod, in 1728, "the Synod, judging this to be a very important affair, unanimously concluded to defer the consideration of it till the next Synod, with all recommending it to the members of each Presbytery present to give it to the members of each Presbytery present to give timeous notice thereof to the absent members." In 1729, the subject was taken up by the Synod, and referred to a committee consisting of Messrs. Andrews, Dickinson, Pierson, Thomson (the author of the overture), Craighead, and Anderson, who brought in a report which, after long debate upon it, was agreed to. Subsequently, in 1730 the New Castle Presbytery then formally adopted the Westminster Confession of Faith and Catechism as well. In 1740, he later published, at Williamsburg, an "Explication of the Shorter Catechism" which still in use today.
Rev. John Thomson in the fall of 1729 requested permission of the Presbytery to give up his connection with the congregation of Lewes, Delaware. The request was granted, and then Rev. John Thomson was appointed to preach as various places during the coming winter. Some of the places he ministered during this period were Middle Octorara, Fishing Creek, and Chestnut Level as indicated in New Castle Presbytery records dated April 15, 1730. With the continual flow of more emigrants to America it became necessary to create a new Presbytery and on October 11, 1732 the Donegal Presbytery was created and Rev. John Thomson was again called upon and elected the first Moderator of the Donegal Presbytery. In 1733 the Presbytery met at Middle Octorara concerning the churches failure to provide support to him as agreed to in the call, and the Presbytery granted dissolution of relations and Rev. John Thomson then ministered at Chestnut Level Presbyterian Church in Drumore Township in Lancaster County, Pennsylvania until 1744.
Rev. John Thomson, according to Worth Ray before leaving for Virginia, in a letter from Rev. Patrick Henry, uncle of Patrick the statesman and orator, to Rev William Dawson of Williamsburg, under date of Feb. 13, 1744, he said: "I sent and invited Rev. Thomson to my house. He entertained me with a distinct account of the new light men in our Church, their peculiar tenets and practices; their rise and progress to this time. He is, in my opinion, a man of learning and good sense, a strenuous opposer of these new preachers, and I believe he is a man of piety and veracity, so that his information may be looked upon as true." According to Worth Ray, Rev. Thomson's relation to Patrick Henry was by his granddaughter from his daughter Sarah Thomson and her husband Rev. Richard Sankey, minister of the Buffalo Church near Cub Creek, who became the wife of Richard Gilliam, son of John Gilliam who married Lucy Henry, daughter of Patrick Henry. In other words, a grandson of Patrick Henry married a granddaughter of Rev. Thomson.
Rev. John Thomson while at Chestnut Level Presbyterian Church became much concerned with the spiritual welfare of those settlers who were at that time moving in a steady steam across Southeastern Pennsylvania and on into central and western Virginia including many personal friends and family members. Through his efforts, Donegal Presbytery appointed ministers at various times on preaching mission to the settlers of Virginia. However, Rev. John Thomson himself ventured out as well, as indicated in the Samuel Blunston papers where it is listed Rev. John Thomson was issued five licenses near present day Carlisle, Pennsylvania with the notation by his name he was the “local pastor”. Also as well, Rev. John Thomson according to John G. Herndon and Worth Ray Middle ministered in the back parts of Virginia during the period of 1733-1744 at Opechon, Rockfish Gap, Cub Creek, Buffalo and Walker's in Amelia County, Hat/Hot Creek and Concord, Winchester and Staunton in 1739. In 1739 Rev. John Thomson’s services were formally requested by the members of Tinkling Springs Presbyterian Church, which included his son-in-law, John Finley a Commissioner and head of John Finley’s Quarter, and who would later become an Elder of the Church in 1748. Tinkling Springs Presbyterian Church is the oldest Church in the Shenandoah Valley of Virginia and records itself as being formally established in 1741, but they began meeting earlier in about 1737. The Donegal Presbytery after considering the request for Rev. John Thomson decided Rev. John Thomson was needed more at Chestnut Level Presbyterian Church, and sent Rev. John Craig, who had been living with and continuing his studies with Rev. John Thomson, to be the first minister at Tinkling Springs instead. Staying ever busy closer to home back in Pennsylvania, Rev. John Thomson in 1743, according to the University of Delaware records, took some time to help Rev. Francis Alison, also known to have been a hard-line "Old Side" minister, start his famed Academy of Learning, which after a few name changes and moves settled eight miles from where it began in Newark, Delaware and formally became The University of Delaware in 1921. The extent of Rev. John Thomson’s assistance to Rev. Francis Alison is unknown other than it is formally recorded by the University of Delaware Rev. John Thomson had some involvement in helping start Rev. Francis Alison’s the Academy of Learning. Rev. Francis Alison would later play a key role in helping heal the Old Side and New Side split in the Church.
Rev. John Thomson by 1744, according to church records, had begun to experience lack of support at Chestnut level. This coupled with the New Side and Old Side controversy led him again to apply to be relieved from his responsibilities at Chestnut Level. The Presbytery met on July 31, 1744 and agreed to release him. Rev. John Thomson then left for Virginia to join friends and family there settling near his son-in-law, Rev. Richard Sankey, and in 1744 Rev. John Thomson bought 326 acres from Samuel Cobb on Spring Creek in Amelia County, which would later become Prince Edward, County, Virginia and lived there to about 1750-1751. In 1750-1751 Rev. John Thompson was called upon to go to North Carolina and in 1751 after his arrival in North Carolina, he was granted 627 acres between Davison Creek and the Catawba River near his son-in-law Samuel Baker, and Rev. John Thomson was the first licensed preacher to make a home west of the Yadkin River at that time. In 1753 Rev. John Thomson passed away after laboring to establish a new church in the town of Centre in Mecklenburg County, North Carolina and is buried in the Baker family graveyard.
From "Carolina Cradle" by Robert W. Ramsey we find: "In terms of colonial prominence John Thompson was unquestionably the most celebrated of the early inhabitants of the Carolina frontier." After being twice elected moderator of the Presbyterian Church, he became the first moderator of the New Presbytery of Donegal in 1732. Two years later his pamphlet, "The Poor Orphans Legacy" was published by his friend, Benjamin Franklin. He also wrote a shorter form of the catechism, which is still used. His pamphlet "The Poor Orphans Legacy" was written after the death of his first wife, about 1733, as a reminder that his eleven children would be orphans should he die.