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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Note: Researchers interested in the burials of African-Americans can search the transcription of this volume for the terms "colored" and "coloured."</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Entries note the date and place of meetings, members present, and business discussed. Topics include but are not limited to: the purchase of new grounds and building of a new meeting house; the assignment of pews and pew rents and later a rise in pew rents to help the church out of debt; fees for baptisms and terms for burials; the choice of a new minister; discipline of members for ill behavior; and application for a charter.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>De peccato (On Sin).

One of the earliest sermons we have, dating from 1742-43.  Lacks title page (Latin title from back cover) and possibly another page or pages.   First extant page headed the Law of God.   The Bible text citation usual to guide the discourse is lacking but sermon text makes reference to the Apostle, probably Paul, and to the Greek words hamartia, or Sin (missing the mark) and anomos, without law, or lawless.  

Moral law is the earthly copy of the divine law, and should be the guide for man.  Harmony in man's behavior and in his religious beliefs offer the surest way to happiness.  Sinners lose the chance of happiness both in their tendencies and the bad behaviors that result.  Reviews the types of law governing the Israelites:  moral, ceremonial, and judicial.   

Man as a reasoning creature can make the choice between right and wrong, and every sin tarnishes the purity which the Law of God exemplifies.

Reviews the "causes, consequences, and evil" of sin, set forth in plain terms, mirroring the influence of Frelinghuysen and the Dutch Reformed Church, in which a sermon should "divide the word aright:"  first frightening the congregation before it soothes with the Gospel and then prescribes for self-examination and solutions. 

Sin shows ingratitude and injustice to God, man's creator, to whom he owes everything.   Christ the Redeemer comes to bring "the greatest good from the greatest evil."  There follows a list of duties for mankind:  sorrow for sin, hatred for it, careful avoidance of it and getting rid of sin.</text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This sermon explores the complicated relationship between man and God, through a meditation on the behavior of David: first under stress and angry, then counseling with his friends and communing with himself, then happy and striving to show publicly his gratitude to God. Tennent ends the sermon in an appeal for funds toward a new church building, as evidence of congregants' gratitude for God's help and mercy.</text>
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                <text>116. Psalm: verses 12-14

No title page; title from heading on page 1:  116th Psalm, verses 12-14 in which David gives thanks to God, plans to take the cup of Salvation,  a ceremonial drink to symbolize present thanks and past benefits, and to pay his vows publicly.  

He has recovered from too openly-expressed hopes and the desertion of his friends, experiencing fear and disquiet, and now feels renewed faith, has found calm, and expresses equally candid gratitude which needs public expression both for the honor of God and as example to others.  Illustrates the measures that an individual can take to realize his intemperate behavior, think about it, meditate on recompense and renew promises quickly and visibly, and to be grateful when he's had a chance to review and learn from his behavior.

What are the duties involved? 
1. Love for God's mercies; God loves to be petitioned and given praise.  
2. Remembrance of God's past benefits, as this supports our faith.
3. Praise God openly  
4. Obey God's law with sincerity and carefulness, actively and passively; bear afflictions sent to us with patience and calm; donate some of our substance to God, and in this instance, for a house of worship, but to gain salvation and eternal life as well.  </text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent sermons 3, "Two Parables: Matthew 13:47-50 (fragment) and Matthew 13:45-46," circa 1743</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent wrote this sermon about the Parable of the Net and
the Parable of the Pearl. Preaching the Gospel is likened to fishermen using nets to catch fish, with detailed descriptions of the fishermen's tasks and the destinies of the real and allegorical fish. The Parable of the Pearl compares trade and commerce in the physical world with that in the spiritual world, via the search for the Pearl of Great Price.

Both presentations employ the numbered lists of "particulars" and close arguments favored by Rev. Tennent.</text>
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                <text>Two parables:  Parable of the Net, Matthew 13:47-50 (fragment) and Parable of the Pearl, Matthew 13: 45-46.  Both sermons are early teaching sermons of ca. 1743, made to "allarm and allure", to frighten and then to encourage, where the parables are appealingly presented comparing human and divine-- the human uses of fishing nets and the good and bad "fish" that are caught, and the perils and hopes for bad and good people as represented by the minister, with the hope, during the First Great Awakening, for the best haul possible of good congregants.  

The following parable describes the activities of earthly merchants, maintaining their books and accounts the way that congregants should maintain their souls and spiritual well-being,  being present at sermons in order to recognize the true Christ and avoid charlatans,  in the way that merchants travel here and there to gain trading skills and knowledge of merchandise, blending the earthly and spiritual metaphors into imagining how it would be to have Christ as our agent in far-off Heaven.   </text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
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God was the only entity that could have created the earth (thought to be 5,000 years old), or embellished it with such great variety, great beauty, great accuracy, great power, great order,  great mystery.  The events of the six  days of creation receive analysis, with man, the creature of reason, predominant.  In praxis, applied to daily life,  believers must sing the praises of God for the immensity and complexity of creation.   </text>
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The title of this sermon translates to "On the fear of God and reliance."  Tennet wrote a later revision (discernible by darker ink) during the French and Indian War, around the time of the siege of Fort William Henry, and references calamity and dangers to the nation.</text>
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                <text>De timore Dei et fiducia  (On the fear of God-- and trust). What starts out as a reminder of why man must fear and revere God becomes an immediate and urgent warning for colonials in America.   

An added word in the title, difference in the inks, insertions within the text, and additional text at the close take the sermon's topicality into the political atmosphere of British North America in the mid-18th century: the fear of tumult in provincial America, the threats against Protestant settlements in eastern Canada, the dread of Native Americans, the defeat of the British at Fort William Henry, dread of the powerful French as the rival to British rule combine with the First Great Awakening's heightened expectation of the Second Coming of Christ, which could be looked for suddenly and at any time.

Opens with a review God's majesty, power, and man's fear of angering him, paired with His justice, omniscience, and goodness (and the fear of losing this last.)   Discusses the kinds of fear-- that children, or sons, or adults experience,  with regard for the permanence of God's kingdom, and what those fears engender in behavior.  Fear is necessary.  Adults will then live moderate lives, even in permitted pleasures, and avoid bad company.   Fear is often joined with faith, as Noah's was when warned of the flood; with hope, and with joy, which are tempered and thereby appropriate. 

Realization that fear can cause distress, or drive people to criminal acts, engendering dwelling on the problem, not the cause of the problem or the solution, or when fear is hopeless, when it cannot be comforted by trust in and reliance on God and Christ the mediator, the redeemer, to soothe anxieties.  Mentions the "special seasons" where God's grace is nearer.  Lists duties:  Trust foremost, in God; at all times, in times of stress and trial, especially in contemporary times of political uncertainties and threats of warfare. </text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

The title of this sermon translates to "On the freedom from care or carelessness of mortal man." Tennent warns against feeling false comfort and joy, as one must be "wounded by the law and spirit of God" and subsequently healed by Christ, as a sort of physician for sick souls, where sin is the metaphorical sickness.</text>
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                <text>De securitate carnali (On the freedom or carelessness of mortal man), a very short sermon, possible a fragment or first thoughts towards a longer presentation.

Begins with a list of all the false notions and hopes held by people who aren't well-grounded in faith.  They lean on false props and are convinced of their own self-reliance, but these are indications of Satan's influence. 

Harsh descriptions of punishment destined for such, unless they repent and find Christ.  On the final page gives advice to those ailing from unbelief who are finally seeking aid.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

The title of this sermon, which Tennent delivered first in 1743, then again in 1746 and 1747, translates to "On the enmity of the not born-again." In the sermon, Tennent argues that "unconverted sinners" actively choose to be strangers to God, and goes so far as to state they "have a possitive hatred against God."</text>
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                <text>De inimicitia irrenatorum (On the hatred by those not born again) explores behaviors of indifference, sometimes scornful, sometimes too much based on self-reliance, of those who have not had a conversion experience. Tho to a later age it could be argued that encountering a minister with too much zeal for winning converts invites avoidance and indifference to him that are merely such, the Reverend sees these behaviors in a doctrinaire way as expressing hatred instilled in natural man, governed only by senses and appetites, and not only indifferent to, but hating the spiritual, a hatred instilled by Satan.

Sermon recalls some of the accusations in the Nottingham sermon of 1740, On the Dangers of an Unconverted Ministry  as directed toward pastors who had not had a personal  experience of God-- dead ministers preaching to dead congregations.  

Harks back to Freylinghuysen's "dividing the Word aright", promising destruction for the unrepentant, born into sin, but unwilling even to show gratitude to the God who created them and who granted them reason and the potential for shedding sin.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This sermon, which Tennent preached in 1743 or 1744, is a rumination on Acts 10:47, "Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" Tennent discusses the history of baptism, and compares adults requesting baptism and infants who are allowed the rite.</text>
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                <text>De Baptismo (On baptism) discusses who may or may not be baptised, according to Question 95 of the Shorter Catechism decreed by the Westminster Assembly of Divines (1643-1653), whose enactments were adopted whole by the Church of Scotland.   In essence, adult pagans may not be baptised until they have confessed the faith, after which they are brought into covenant with God and receive the Seal, the outward sign of the Covenant.  Children of those baptised, even infants, may be baptised. There follow arguments from the Bible allowing infant baptism because the children have the Holy Spirit and believing parents, which help free them from original sin. 

 Early Christianity was close enough to the Jewish world and Jewish origins; there follows a lengthy and close-argued discussion of baptism as a sign as circumcision is for Jewish infants and an interest in the conversion of adult Jews, the Covenant of Grace applicable in both beliefs, in one by Law, in the other by faith. </text>
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This sermon, which Tennent preached in 1743 or 1744, is an expansion upon his previous sermon "De Baptismo" (On baptism). First he addresses some objections against baptism, then he goes on to discuss the "mode or maner [manner]" of baptism.</text>
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                <text>De subjectis baptismi (On the subjects of baptism), one of four sermons on baptism in the collection of Tennent manuscripts held by the Presbyterian Historical Society, reviews the mode and matter of baptism  from Jewish practice, along with circumcision and baptism, also known to be a sign of membership) to the practices developed by Christians over time-- whether allowed for infants or deferred to adulthood or even close to death;  what instruction was needed to precede it; who could then receive baptism, how to administer it, whether by sprinkling, pouring or immersing in water); and what spiritual expectations were held for Christians-- freeing from Original Sin, awakening the need for repentance.  

Rev. Tennent cites, along with constant reference to the Bible, quite a few commentators from earliest times:  Maimonides from Judaism and theologians of the early Church,  Renaissance and Reformation, down to the Puritans and Nonconformists of the 17th century,  50 to 100 years before his own time.  Christian baptism not according to the Law, but a sacrament with enormous symbolism, according to personal faith and the hope of eternal life, fused with the Holy Spirit.   Includes advice to parents.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

The title of this sermon, which Tennent delivered in 1743 or 1744, translates to "About being chosen." It is a rumination on God's rejection of the Jewish people as "neither total nor final," and begins with Romans 11:5, "Even so then at this present time also there is a remnant according to the election of grace," although Tennent goes on to quote several other Bible passages in his discussion of the subject.</text>
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                <text>De electione (On the chosen) begins with remembering that not all the Israelites were rejected for stubborn unbelief, not even Paul himself, who as Saul had persecuted Christians, indicating the preserved remnant of an alien individual, or of an alien group or nation.

Election is through God's foreknowledge (predestination) and grace, and not by any implicit deserving or work being done by an individual.  
Identifies God as the author, the acts as the choosing of certain fallen men, and discusses the properties of election and the end, or purpose, of it.  Certain ones are chosen, sometimes unlikely to our eyes; others are left to their fate, or sometimes rescued later and selection is entirely by God-- why cannot he do what he wishes with his own creature, as everyone is?   Election means that the person is chosen to glorify God and his Church and to receive an incorruptible inheritance.  How do people know they're the Elect?  By the strength of their Call to the Lord, their hope, which lends them endurance and zeal; additionally, by their kindness, humility of mind, even the hatred engendered against them because they're dedicated to God rather than to the world. We can't see the Book of Life to see if our names are in it, but if we imagine we are chosen, this should energize us and spur us on rather than induce to sloth. Any tribulations we endure will be sanctified and efforts must be introspective and continual, from faith to justification, to vocation, to predestination. Opposes the idea of universal predestination as that induces laziness and lack of the continued effort needed to make our possible election certain.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

In this sermon, which Tennent first delivered in 1743 or 1744 and again in 1747, Tennent discusses the theme of Ephesians 1:11, "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will," and Proverbs 19:21, "There are many devices in a man's heart; nevertheless the counsel of the Lord, that shall stand."</text>
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                <text>De decreto (On God's decree) takes another look at predestination, drawing from discussions and decisions of the Westminster Assembly of Divines (1643-1653).  

What are God's decrees but his plans and purposes of predestination?  These plans were devised for all things before the creation of the world and according to God's will and pleasure.  God is perfect and therefore immutable in sovereignty and foreknowledge-- any change of intention or dissatisfaction would mar perfection and make him less than God.  

Decrees are of two kinds: those that affect all of creation and events, and those that affect men and angels.  The sermon presents various objections and Rev. Tennent's answers, such as  the purpose of predestination for the promotion of God's glory tho the exact route to that glory can be variable as man is variable.  God may permit sin, but man is born into it, or can fall into it in various ways.  Contradiction in a fixed purpose yet freedom in the agent?  Our understanding is imperfect and we must admit it.  We see not as God sees.  Man should work for God's glory through how he conducts his life.</text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

At the beginning of this sermon, Tennent references the following biblical verses: Ecclesiastes 11:9, 1 Thessalonians 5:2, Hebrews 9:27, and Psalms 50:3. He follows with a clear description of what is likely to happen at the coming of Christ, to which he gives a flavor of an English courtroom and which he calls "the last Asize." He describes the separation of sheep and goats, and the qualities of the last judgment: conducted in a setting to terrorize the impious; critical, unavoidable, impartial, and final. The reward for those badly treated in this life is in the next life of recompense. Tennent provides evidence for man's innate fear of judgment and his ability to reason combining to create a bad conscience after evil-doing; and the suddenness of the End of Days, which should keep people alert. He ends with an exhortation to young people at the end, with practical steps to take in preparation for the last judgement.

From dates noted on the text, it looks like Tennent wrote the sermon in 1743, and delivered it again in 1745 or 1746, 1748, 1753, 1756, 1758, and 1760.</text>
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                <text>De judicio ultimo (On the Last Judgment) shows an absolute belief in the scriptural forecast of the Last Judgment and its terrors, and illustrates it by the many references in both Testaments. This judgment is universal, for the living and the dead everywhere, pagan or believer.  Man, great or humble, dreads it, and his consciousness of a reckoning Rev. Tennent likens in a down-to-earth way to an "inferior court" in man's bosom, "in which records are kept, enquiries made, &amp; appeals entered to be heard at the grand Assize."

The presages: heresies flooding the world; false christs who fool people into not taking right precautions.   Only when the Gospel is finally preached to the entire world, will the end come;  the world meanwhile given over to carnality and wrong-doing;  persecutions of believers; wars, plagues, famines, earthquakes; widespread loss of faith.

Jesus Christ appointed the appropriate judge at the last.  He has all of God's attributes and knows all human secrets, and will complete the work of redemption; he himself has been persecuted and crucified.  People of all nations, young and old, good and bad must stand trial, and angels too will be tried.  No one knows the day of judgment, which will come at any time and will be sudden-- keeping the careless uncertain, and people of faith alert and trying to live aright and be prepared, and offering hope to the oppressed.

The Reverend wonders aloud, Where will it take place? Possibly the Valley of Jehoshaphat, but what earthly location could contain it?  How long would it take?  1000 years? or some less definite length of time?  Again linking to the every-day, he imagines the trials set afoot step by step as they would be in a human court of law. There follows destruction of earth and descent of Christ in splendor to deliver the final judgment in the vivid terms of Revelation.  Exhortation, especially to the heedless young:  to practice charity,  sobriety, watchfulness, sincerity, meekness.</text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Revelation 3:20: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."

In this sermon, Tennent enumerates three central points regarding this Bible verse: Christ's patience in standing and knocking; the sinner's first duty, to listen to Christ's word and thereby know human fallibility and receive his mercy; and the sinner's second duty, to open the door to Christ, laying aside ignorance, presumption, and prejudice and taking on acceptance and obedience. In return, the erstwhile sinner is absorbed into the spirit and image of Christ and shares in his love, "the fullness, the freeness, the sweetness." Tennent describes how surprised converts are at these feelings, and how the wrath of God increases if the promises made are rejected: "if you shut him out, you shut the Devil in."

From dates noted in the text, it looks like Tennent wrote this sermon in 1743 or 1744, and delivered it again 1751 and 1760.</text>
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                <text>Second Presbyterian Church, Philadelphia, PA</text>
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                <text>Tennent, Gilbert, 1703-1764</text>
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                <text>Second Presbyterian Church (Philadelphia, Pa.)</text>
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                <text>Sermo supra Rev. 3:20 (Sermon on Revelations 3:30) is a short work with an in-depth analysis of the verse which famously begins "Behold I stand at the door and knock".  Presented as a set of dualities within three important elements: 1) Christ, sinless, condescends to stand patiently at the door of the sinner, and takes the chance, or the opportunity of knocking, to be admitted.  2) will the duties of the sinner be obeyed-- to hear, and to open the door? 3) Christ's reciprocity-- Christ will enter.  The sinner or converted will sup with Him and he with Christ, Christ easy with every kind of person and pleased with being received will reveal the love and hope offered, and the sinner now converted feels relieved and happy.  </text>
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Gilbert Tennent sermons 14, "De Hexameron" (On the six days of creation), 1744</text>
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                <text>1744/1756</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

In this sermon, Tennant talks about the six days of creation. In the beginning of the sermon, he cites Genesis 1:1 and Psalms 89:11. Although Tennent mentions aspects of scientific theory, the sermon is Bible-based, geocentric, with the Earth as the center of the universe and man as the being for whom the world was made. The Fall ruined the previous harmony among the animals, plants, and man, and brought about suffering. Tennent exhorts man to live up to the beauty of creation, while at the same time not placing too much value on his Earthly life and gain.

From the dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, and delivered it again in 1747, 1751, and 1756.</text>
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                <text>Pennsylvania--Philadelphia</text>
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                <text>Second Presbyterian Church, Philadelphia, PA</text>
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                <text>Second Presbyterian Church (Philadelphia, Pa.)</text>
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                <text>De Hexameron (On the six days of creation) reviews and discusses the factors in God's creation of the world and everything in it.  The sermon contains a wealth of information in an overview of the types of creation: the heavens, the angels,  the animate and the inanimate, the minerals and elements, the alternation of light and darkness, the rivers and sea, the animals and plants.  It then reviews the creation in Biblical order, beginning on p. 7.  Some interesting questions occur-- what is a German mile?  Earth as suspended in space, or moving around the sun?  Was the earth's core heated by the sun?  which indicate the Reverend's decision, whether personal or religious, toward Bible-based views of our world, especially from Genesis, the Psalms, and Isaiah, evoking splendor and variety, sometimes based on his own observations, but not necessarily taking too much time to explore current knowledge.  (In his sermon De creatione (numbered 4), he is satisfied that the earth is 5,000 years old.) 

The "house and frame" are ready for man, who has managed to tarnish the well-arranged design of the world; the serpent has appeared, the animals are no longer tame, and man draws away from God when he should feel the profoundest gratitude to Him.  People strive for worldly, perishable wealth and are slaves of earth, not lords of it.  The day of rest for God should be the same for man, with due attention to the hereafter.</text>
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