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to a lack of vital religion. Moreover, Log College was openly criticized by the synod of Philadelphia, because of the type of piety there fostered, and its educational defects. Tennent naturally resented these attacks, and, under what he deemed sufficient provocation, preached in 1740 his famous " Nottingham sermon," in which he dealt vigorously with his opponents. Largely as a result of this sermon and of Tennent's impetuous course came the division of the Presbyterian Church. Although he then contributed so largely to the disruption, he was as active later in effecting the reconciliation of 1758. In 1743 Tennent was called to the Second Presbyterian Church of Philadelphia, then just formed, made up of the admirers of Whitefield and the friends of the revival. But, although he remained their pastor till his death, he did not repeat in his second charge the triumphs of his first; he was faithful and highly useful; but his preaching was quieter, and his delivery much less impassioned. In 1753 he raised in Great Britain some £1,500 for the College of New Jersey. Besides a memoir of his brother John (Boston, 1735), he published a volume of sermons (Philadelphia, 1743), and occasional sermons and pamphlets.

b. in County Antrim, Ireland, Jan. 3, 1705; d. near Freehold, N. J., Mar. 8, 1777. He came to America with his father, who gave him a preparatory course; he then studied theology under his brother Gilbert in New Brunswick; was licensed by the presbytery of New Brunswick; ordained pastor of the church now known as "The Old Tennent Church" near Freehold, 1733, and held the position throughout his life. He was the subject of a trance which has given him great celebrity. While preparing for his j examination for licensure, he fell sick, and had a trance which lasted three days, during which time he was, as he believed and declared, in heaven, and heard " unutterable things." His friends thought he was dead, and were upon the point of burying him, notwithstanding the protestations of his physician, when he revived. He regained his health in a year, but had lost all his knowledge of reading and writing, much more, all his previous learning. After a time, however, his knowledge began rapidly to return. " For three years," he said, " the sense of divine things continued so great, and everything else appeared so completely vain, when compared to heaven, that, could I have had the world for stooping down for it, I believe I should not have thought of doing it." Tennent was a remarkable character, full of resource, and indefatigable in Christian labors.

4. John: Presbyterian, and third son of William, the first; b. in County Antrim, Ireland, Nov. 12, 1706; d. near Freehold, N. J., Apr. 23, 1732. He came to America with his father, and received both classical and theological training at the Log College; in 1729 he was licensed to preach; and was pastor near Freehold, N. J., 1730-32. He was very earnest and successful.

S. Charles: Presbyterian, and fourth son of William, the first; b. at Colerain, County Down, Ireland, May 3,1711; d. at Buckingham, Md., 17?l. He came to America with his father; was educated

at Log College; licensed to preach, 1736; was pastor at Whiteclay Creek, Del., and later at Buckingham, Md.

6. William, the third: Presbyterian, and son of William, the second; b. near Freehold, N. J., 1740; d, at Charleston (?), S. C., Aug. 11, 1777. He was graduated from the College of New Jersey, 1758; was licensed to preach, 1762; ordained, 1763; junior pastor of the church in Norwalk, Conn., 1765-72; pastor of an Independent Church in Charleston, S. C., 1772-77. He was an eloquent preacher and of clear judgment.

1764; Life of the Rev. William Tennent, with an Account of his Being three Days in a Trance, New York, 1847. On 3: E. Boudinot, Memoir of William Tennent, New York, 1847. On 4: G. Tennent (his brother), wrote a memoir in connection with A Discourse on Regeneration, Boston, 1735.

TEPHILLIN (PHYLACTERIES): Boxes containing inscriptions in Hebrew worn by Jews for ceremonial purposes. The boxes are constructed from the skin of a clean animal and sewed upon a strong leather foundation; they contain definitely prescribed passages from the Pentateuch. They are worn during' prayers during the week, being fastened to the forehead and the left arm by means of straps. The rabbinical command to wear phylacteries rests upon a literal construction of Deut. vi. 6-8 [cf. xi. 18; Ex, xiii. 9, 16; Matt. xxiii. 1 sqq.j. A metaphorical sense has been seen in the passage by some Jews and by Christians, but the passage favors a literal reading. The tephillin for the head differ from those for the arm. The former consist of four compartments, each of which contains a passage from the Bible (Ex. xiii. 1-10, 11-16; Dent. vi. 4-9, and xi. 13-21) written on a strip of parchment, which is rolled up and tied with a hair. On two sides on the outside of the phylactery is placed the letter Shin, one with four and the other with three prongs. The arm phylacteries have but one cell in which the same Biblical sections are contained on one roll of parchment. The tephillin for the head during prayer are firmly placed on the forehead below the hair, between the eyebrows. The knot of the loop that passes around the head must lodge on the neck behind, and the straps must be long enough to fall over the shoulders and hang down in front below the breast. The hand-tephillin are so fastened that the box is turned inward toward the heart, the seat of the feelings. The straps are wound seven times around the arm and then three times around the middle and ring finger. The single compartment of the hand-tephillin symbolizes the unity of God; the four compartments of those for