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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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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.

This manuscript contains two related sermons on the subject of repentance. The first sermon is a rumination on Hosea 14:1-3, "O israel, return unto the Lord thy God; for thou hast fallen by thine iniquity. Take with you words, and turn to the Lord: say unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips. Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy." The second sermon is a rumination on the following verse, Hosea 14:4, " I will heal their backsliding, I will love them freely: for mine anger is turned away from him."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1750, then redelivered one or both of them in 1752, 1755, and 1757.</text>
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&#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.

The title page appears to list two sermons, however, this manuscript contains just one sermon by Tennent, which discusses both the sixth and seventh petitions of the Lord's Prayer (also known as the Our Father): "Lead us not into temptation, but deliver us from evil."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1750, and delivered it again in 1760.</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 (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

The front page of this sermon, which contains the title, is torn and obscures Tennent's wording. From the first lines of Tennent's text, however, it seems the title probably loosely translates to "The heart of a sinner is the palace of the devil." Tennent begins the sermon with reference to Luke 11:21-22. 

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1750, then delivered it again in 1760.</text>
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"On Christ as the head" shares a title with an earlier sermon by Tennent, and may simply be a newer version. Tennent begins this sermon with reference to Ephesians 1:22 and 5:23. From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1750, then delivered it again in 1758 and 1760.</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.

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>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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This manuscript contains part of a sermon by Tennent on the covenant of grace, and another intact sermon on the necessity of sanctification for salvation. 

From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1748, then delivered one or both of them again in 1750, 1752, and 1756.</text>
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From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1751, then delivered it again in 1758.</text>
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From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1752, then delivered it again in 1763.</text>
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Tennent delivered this farewell sermon in anticipation of travel to Europe in 1753. He begins by citing Acts 20:31-32 (Paul's farewell to the Ephesian elders:) "Therefore watch, and remember, that by the space of three years I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified."

Typed transcription of part of the sermon is included in the back of the manuscript.</text>
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                <text>"Sermo valedictoria", An important sermon: Rev. Gilbert Tennent's farewell to his congregation as he prepares to take an ocean voyage in late 1753 to "Europe", more precisely Britain, to canvass for funds for the College of New Jersey. This sermon is a demonstration of all his skills as a minister of the Great Awakening, his oratorical powers and means of persuasion. Uses all the techniques of intellect, argument, evidence from the Bible, the example of Paul as he prepared to leave the Ephesians for Jerusalem. Strongly contrasting tones of voice: fiery urgings for repentence on those unwilling or uncommitted, threats of punishments; plays on peoples' fears and his own feelings at not being able to urge sufficiently. Yet reflects practical experience, reasoning, and psychological insight in his understanding of how person err, and how to persuade, and what he recommends about obedience to government, especially in the face of external threat and political uncertainty. Provides comfort and encouragement at the end for those who are struggling and haven't yet been able to strengthen their faith.

Sermon 65 contains a draft of 136, some of which was carried word-for-word to 136, and which includes a rephrasing of Reverend Tennent's intent in going overseas. That draft somehow got inserted beneath a cover page for another sermon the Rev. gave on departing New Brunswick, N.J. for Philadelphia.</text>
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Tennent wrote this sermon, on the subject of security, in 1756. He begins by citing Proverbs 6, 6-11: "Go to the ant, thou sluggard; Consider her ways, and be wise: Which having no guide, Overseer, or ruler, Provideth her meat in the summer, And gathereth her food in the harvest. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, A little folding of the hands to sleep: So shall thy poverty come as one that travelleth, And thy want as an armed man."</text>
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From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1756, then delivered it again in 1759.</text>
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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>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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Tennant wrote this sermon on the subject of affliction; he had written on this subject previously, and this may be a newer version of an older sermon. He begins by citing Psalm 119:71, "It is good for me that I have been afflicted; that I might learn thy statutes."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1755, then delivered it again in 1757 and 1758.</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 on Canticles (Song of Solomon) 1:4:
"Draw me, we will run after thee:
The king hath brought me into his chambers:
We will be glad and rejoice in thee,
We will remember thy love more than wine:
The upright love thee."

From dates noted in the manuscript it looks like Tennent wrote this sermon in 1757, then delivered it again in 1761.</text>
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Tennent begins this sermon, "On the spouse's search for Christ in Canticles 3," by citing verses 1-5:

By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.
The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?
It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.
I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.

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Tennent wrote this sermon on 2 Peter 1:19, "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn."

From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1757, then delivered it again in 1763.</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 manuscript contains two sermons by Tennent in 1757. Note: The first sermon begins on image 6, runs to image 12, then pages 8, 9 &amp; 10 run backward from image 3. The second sermon starts on image 13 and runs to the end of the manuscript.

"Invitation for sinners to come to Christ" begins with reference to Revelations 22:17, "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life."

"On the reciprocal love of Christ" begins with reference to Proverbs 8:17, "I love them that love me; and those that seek me early shall find me."</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 delivered this sermon at the funeral of Reverend Mr. John Campbell and Samuel Hazard, an elder at Second Presbyterian, in 1758. He begins by citing Revelation 14:13, "And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them."</text>
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                <text>Funeral sermon of Rev. Mr. John Campbell and Mr. Samuel Hazard, Elder in 2nd Presbyterian Church.

A funeral sermon for two active men who died suddenly and close together in 1758.

Those being honored are not mentioned until very late in the sermon and on separate pages, the Elder almost as an afterthought, and the minister given a brief mention. Was this being a sermon that decided such late mention of their names and worthiness?

Was it to comfort the bereaved or did Rev. Tennent's belief that he was one of the Elect gives him the assurance to dare to discuss the afterlife as comprehensively as he did?

The theme is Revelation 14:13 that begins "those that die in the Lord" --their struggles in this life, with an exploration of the afterlife, offering an extensive description of what heaven will look like, full of light and opulence and generous spaces, a figurative rendering based on earthly notions of splendor and Biblical descriptions of the New Jerusalem. There are references to astronomy and the stars. There are details on those who had "died in the Lord:" their throngs, their pre-eminence, and some touching imaginings: their admission to heaven, conducted by good-natured angels, their reaching perfection of their knowledge, where we struggle on earth to achieve only imperfect attainment, and their delightful conversation, a skill prized among earthlings but brought to fullest savor in heaven.

However -- the loss of two such men close together shows God's displeasure with the church, and requires soul-searching and prayer. A group of questions urges congregants to self-examine.

The manuscript has been reviewed to add punctuation, and the pages ware (mostly) numbered, perhaps looking toward printing, but several numbered pages have additional pages added to them and became numbers + a's and b's in modern collation; one page was deleted almost entirely, and there are unnumbered pages as well, so that this appears to be very much a draft copy, or a MS assembled from various copies, with additions assigned asterisks, small rectangles, or equals-signs to assign their topics, but not necessarily their sequence.</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 begins this sermon on the duty of parents to help their children seek God's wisdom by citing two Bible verses:

1 Chronicles 28:9, "And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever."

Proverbs 2:3-5, "Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver, and searchest for her as for hid treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God."

From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1758, then delivered it again in 1761.</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 begins this sermon, on the subject of enmity, by citing Romans 8:7, "Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." He also cites John 15:24, "If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1758, then delivered it again in 1760 and 1763.</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 follows "De federe operum (On the covenant of works)." Tennent begins with the following two Bible verses:

Hosea 6:7, "But they like men have transgressed the covenant: there have they dealt treacherously against me."

Genesis 2:16-17, "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."

The sermon presents a very detailed explication of the covenant of nature that God made with Adam, sometimes called the Adamic covenant, based on Adam's innocence and obedience, with but one order given to him: not to eat from the tree of the knowledge of good and evil, and have his eyes opened to the good that he would lose, and the evil that he would incur by disobedience, this being all the troubles that have plagued man since. Rescue comes with Christ as redeemer through the Second Covenant, but one's everyday effort toward righteousness must not slacken.

From dates noted on the manuscript, it appears Tennent wrote the sermon in 1744, and delivered it again in 1747, 1752, and 1758.</text>
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                <text>De Federe Natura (on the Covenant of Nature)  discusses the earliest covenant, when Adam was innocent (also called the Covenant of Life by the Westminster Assembly of Divines),  a mutual agreement made between God and Adam and considered a legal covenant, requiring absolute obedience by Adam, who was capable early on of agreeing to a covenant by silence but with the moral law written on his heart, and to abstinence from a specific action, tasting the fruit of the Tree of Knowledge. Obedience would mean the continuance of life -- in Eden? Or where?. Because  Adam owed all to God, failure to comply would be punishable by death.  Because Adam was the first parent, the threat extends to Adam's posterity until the Second Adam, Jesus Christ, born without sin, redeems man by His sacrifice, His rebirth and His mediation.  

Adam's life at first a union of soul and body in innocence; the union of the spiritual and the soul in righteousness, enough to know and love God;  the beginning of eternal life in the enjoyment of Tree of Life in the paradise Adam then knew.  Further discussion follows of complexities and explication of the nature of the Covenant, the level of perfection required of it, and whether it could be maintained in its then form, in a kind of perpetual probation, or would it become a Law?  what of the status of a wife and children?  After the Fall would come the Covenant of Grace, which, tho freely offered, man in the grip of Sin would have to decide whether to agree to. </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 begins this sermon, "On fellowship with works of darkness," by citing 1 Timothy 5:22, "Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure." He also cites Ephesians 5:7-11, "Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them."

From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1759, then delivered it again in 1763.</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 begins this sermon, on the subject of security, by citing several Bible verses: 

Zephaniah 1:12, "And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil."

Proverbs 23:34, "Yea thou shalt be as he that lyeth downe in the midst of the sea, or as he that lyeth upon the top of a mast."

Amos 6:1, "Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came!"

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1756, then delivered it again in 1761. Note: The first page in the manuscript is numbered as page 12, with page 1 coming after that. Also, the last pages of the manuscript are torn at the corners, obscuring some text.</text>
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The manuscript is undated, but it is likely Tennent wrote it between 1743 and 1763.</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 covenant God made with Adam, and notes the following Bible verse on page 1: Genesis 2:16-17, "And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die."

Tennent presents a very detailed explication of the covenant of works that God made with Adam not to eat of the tree of the knowledge of good and evil. In disobeying, Adam, as the first man, introduced sin and death into the world for himself and for all people thereafter.  The Second Adam, Christ, also as one man, brings redemption from sin and death for all believers, and shows the continued willingness of the almighty to once again make a covenant with man, even so much lesser and ungrateful a partner. The power of covenants, according to Tennent, extends down the generations.  

From dates noted on the manuscript, it appears Tennent wrote the sermon in 1744, and delivered it again in 1747, 1751, and 1758.

Tennet's sermon "De federe nature (On the nature of the covenant)" follows this one.</text>
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                <text>De Federe Operum (On the Covenant of Works) again concerns the first covenant, or mutual agreement between God and man in which Adam had the power of co-operation. Tho Adam represented the entire human race, his part of the commitment or 'work' was that he cultivate the Garden of Eden and might eat anything of its varied fruit except the fruit of the Tree of Knowledge, and to realize that he could face death for not obeying that one specific command.

Adam was innocent, so far free of the the evils of the mind and the flesh, to us as fallen creatures  "the two great fountains of Sin."  Explores what kind of life the innocent Adam had, a union of soul (spiritual actions) and body (natural actions) and early on enjoyed eternal life. What kind of death would he eventually have?  A three-fold death, of soul, body and life, which could not eradicate Adam as a public man, a symbol of countless others to come.

Rev. Tennent argues that the Covenant of Works was destined for Adam's posterity as well, before the Fall. Once the Fall occurred, the free enjoyment of Eden ended and the punishments for mankind became continual.  

Afterwards Rev. Tennent argues that the Covenant of Grace undergirded other covenants at other times: with Noah and the symbol of the rainbow,  Abraham and his seed,  the Laws handed down from Mount Sinai; with David and his posterity; with the Jews after the Babylonian Captivity; and the stated Covenant of grace with the coming of Christ, the greatest expression of God's stooping to meet man in treaty.   

Beginning on p. 16 are objections and Rev. Tennent's responses.</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 manuscript contains two sermons on the subject of love; both are undated, but it is likely that Tennent wrote them between 1743 and 1763. The first sermon begins with reference to Ephesians 5:2, "And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour." The second sermon begins with reference to Ephesians 3:19, "And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God."</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 follows "De federe operum (On the covenant of works)" and "De federe nature (On the nature of the covenant)."

Tennent begins this third piece on God's covenant with Adam by referring to Genesis 3:1-7. "Now the serpent was more subtil than any beast of the field which the Lord God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons."

From dates noted on the manuscript, it appears Tennent wrote this sermon in 1744, and delivered it again in 1747, 1754, and 1758.</text>
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                <text>De violatione Federis (On the breaking of the Covenant) explores the encounter of Eve with the serpent, apparently the only other earthly creature that could talk (and here, brightly colored), her temptation, and the resultant breaking of the Covenant of Works, the end of innocence for Adam and Eve, and the expulsion from Eden.  Rev. Tennent analyses the text under 4 topics:  the tempter, the person tempted, the nature of the temptation, and the victory of the serpent.  Worth reading for its great detail, sometimes imaginative, and knowledge of psychology as well as the Reverend's experience of how to frame an argument and to persuade.  </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 ability of man to commune with God's holy spirit. He begins by citing the following Bible verses:

Genesis 6:3, "And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years."

Luke 19:42, "Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes." 

Revelation 22:11, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still."

Isaiah 55:6, "Seek ye the LORD while he may be found, call ye upon him while he is near."

From dates noted on this manuscript, it appears Tennent wrote this sermon in 1744, and delivered it again in 1745.</text>
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                <text>De commune Spiritus (On Communion of or with the Holy Spirit) raises the strong possibility that at some point, weary of man's endless disobedience and corruption, the Holy Spirit will weary of trying to guide us.  

Rev. Tennent breaks his presentation into four topics: 
 1. When the Spirit may be said to strive with us, on our side, in a succinct yet comprehensive statement of a right heart and mind realizing visible prosperity:   
2. investigation of the truth of this proposition, illustrated by negative instances, e.g., Pharaoh's hardening of heart and Saul's paranoia in which both powerful men lost the favor of God; 
3. the reasons why the Holy Spirit ceases to reach out to people, and 
4. the reasons for coming to this terrible decision.

The flow of the text is broken by long-ago mistakes in the re-insertion and sequencing of loose pages, plus newer or revised pages inserted as well which require careful attention to page-to-page syntax.  </text>
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                <text>Gilbert Tennent sermons 19, "De mortificatione Pecatis" (On the mortification of sins) and "De Resignatione Divine voluntate" (On resignation to the divine will), 1744</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 manuscript contains two sermon topics in three presentations, perhaps presaging papers for a workshop or retreat. Tennent begins by citing 2 Samuel 15:26, "But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him." He goes on to cite further verses from Matthew, Samuel, John, and Hebrews.

The first presentation, addressed to "sirs," is almost a tutorial on how to weaken sin and deprive it of nourishment and its rule over people, with a questionnaire for self-examination and encouragement for those struggling. The second presentation talks of resignation, and is addressed to "dear sirs" with a "profession," possibly an audience of fellow ministers. The third paper, on submissive resignation, explores human psychological reactions as they make afflictions worse, and reminds the congregation to refer all to God and Christ, to help regulate and calm overreactions to troubles at their onset, and to ease the bearing of them over time.

From dates noted on the manuscript, it seems Tennent wrote these pieces in 1744, and returned to them again in 1745, 1746, 1748, 1749, 1756, 1762 and 1763.</text>
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                <text>De mortificatione peccatis, followed by De resignatione divine voluntate, two closely related sermons. The first, De mortificatione peccatis (On the killing off of sins) describes how to weaken the power of sin, not by physical punishment by others or by one's self, but by spiritual rebirth and the workings of the Holy Spirit to redirect the mind and heart to an active avoidance of sin.  Physical lust, idleness, pleasure-seeking, greed, envy, and fighting all open the way to sin, encourage its domination over people, and pose threats to peace.  Mortification diminishes the power of sin; the principal aide, the Holy Spirit which guides prayer and fasting, redirects the heart and body and helps resist temptations, making sin shameful and abhorrent.  The meritorious cause, the coming of Christ into one's life and the exemplary cause, his sacrifice and suffering whose example strengthens resistance to sin, and the instrumental cause, our contemplation of Christ and our repentence, and our resolve to be conformed to him, all of which build faith and hope, no easy task, needing constant vigilance.  Useful questions for self-examination, followed by encouragement to the task.

The second sermon, De resignatione divine voluntate (On resignation to the Divine Will)  outlines how people arrive at resignation:  first the sense of affliction, then the attempt to pray the affliction away, then realization of the right-ness of the circumstance, and finally consent to the will of the Creator and hope in him.</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 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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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

In this sermon, Tennent discusses the idea of God as a fortified tower, inspired by these two Bible verses: 2 Samuel 22:51, "He is the tower of salvation for his king: and sheweth mercy to his anointed, unto David, and to his seed for evermore;" and Proverbs 18:10, "The name of the Lord is a strong tower: the righteous runneth into it, and is safe." He describes the qualities of a fortified tower in human warfare, and extends the image to a spiritual tower with the larger powers of God available through faith in "this tyme of common danger." 

From dates noted on the manuscript, it appears Tennent wrote this sermon in 1744 and delivered it again in 1746, 1747, and 1761. The common danger he refers to could include border clashes, skirmishes with Native Americans, and or/tensions between British and French colonists.</text>
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                <text>De Deo ut Turri (On God as a fortified tower)  depicts God as a refuge 
from warfare and the worldly.  Hermits go to the high mountains to concentrate on God as center of their lives; ordinary folk or tribesmen caught up in danger and conflict seek God as a fortress.  Is God such?  Or not?   This sermon is set in the turbulent world of David against Saul and the Philistines, but we get as well an idea of historical warfare into the 18th century: the construction of towers, thick-walled to fend off battering rams, built on rock to defeat being undermined, built aloft for a good view of surrounding territory and enemy movements, with mention of half-moons and counterscarps. 

But towers can fall short of complete protection:  if the watchmen are asleep, if food supplies and water run out; by treachery; by ruin. 
Faith and hope in an unfailing, loving, protecting God are the strongest defenses against the metaphorical attacks of evil, but our faith must be active, with reliance on God's wisdom.  Instances of God's help follow, with his successes over the machinations of men, having their crimes turn against them, and devising an escape for the afflicted.  Ends with advice to the distressed.</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 begins this sermon with the Bible verse 2 Chronicles 7:14, "If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land." He urges his congregation to practice earnest humility and heart-felt prayer, and to strive for serious reformation in the face of troubled times - here identified as warfare with France and the withdrawal of God in dissatisfaction with his followers, who have fallen away from established religion and clear-cut truths into Moravianism and other errors. Tennent reminds the Brethren of their obligations to God and his goodness in the face of man's sinfulness.

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                <text>De humiliatione, prece, et reformatione (On humility, prayer, and reformation)

sets forth the three conditions which show repentance under affliction: humility, prayer, and reform, and the three blessings that God offers in response: a hearing, forgiveness, and deliverance.

Humility requires a candid confession of sin, not dissembling it, lying about it, trying to defend it, blaming it on someone else-- when what is required is to bear chastisement patiently. Prayer is an awareness that God has turned his face away from the sufferer; prayer longs for the face of God once more, and the one petitioning must make his case openly and in detail and in lamentation before God, who knows everything already but must hear it from us so that we understand our wrongs clearly and with faith in God's deliverance. Reformation demands that we abjure sin. We must be sincere in our praying so that God hears us and we are not shut out but are forgiven if we mend our ways, otherwise our prayers will have no merit.

This sermon was given under looming threat. There had been intermittent wars with France over whether the French or the British would rule North America.</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 begins this preparatory sermon concerning covenanting with God by citing Exodus 24:8, "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." He also references Chronicles and Jeremiah.

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                <text>Sermo preparatoria de modo pangendi cum Deo (Sermon of preparation on how to re-establish and make permanent the covenant with God) originally preached in 1746, bears the latest preaching date of Jan. 1764, just after the close of the French and Indian War, years of turbulence with frontier warfare" Native peoples fighting for their homelands and the rivalry of France andBritain for control of North America. The text is taken from Jeremiah, when Assyria has defeated Babylon and released the Israelites from captivity, and they weep, feel remorse, assemble together, and turn toward home after years of exile, eager to make an everlasting covenant with God.

The Latin word "pango" imagines the covenant permanently recorded; one thinks of it publically displayed: physically carved in stone or forged in bronze. The sermon celebrates the seeking of the compact with God rather than with man.

In remembrance of better days before the captivity, and of the exile and troubles they met while not at home, the ancient Israelites felt the need of setting things right all the more. Rev. Tennent matches the grief and anxieties of the long-ago with his own times and in this lengthy sermon urges the utmost penitence and repledging to peace, to God and to the covenant of grace.</text>
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                <text>1744/1758</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 begins this sermon on the heedfulness of morality by citing two Bible verses, 1 Peter 5:7 "Casting all your care upon him; for he careth for you;" and Psalms 37:5 "Commit thy way unto the Lord; trust also in him; and he shall bring it to pass."

From dates noted on the manuscript, it appears Tennent wrote this sermon in 1744, and delivered it again in 1746 or 1747, 1749, 1750, 1756, and 1758.</text>
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            <description>Spatial characteristics of the resource.</description>
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                <text>Pennsylvania--Philadelphia</text>
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          <element elementId="63">
            <name>Extent</name>
            <description>The size or duration of the resource.</description>
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              <elementText elementTextId="325394">
                <text>18 pages</text>
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            <name>Medium</name>
            <description>The material or physical carrier of the resource.</description>
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                <text>Sermons</text>
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                <text>Manuscripts</text>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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                <text>tiff</text>
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          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="325398">
                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
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            <name>Language</name>
            <description>A language of the resource</description>
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                <text>eng</text>
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            <name>Type</name>
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                <text>Text</text>
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            <name>Is Part Of</name>
            <description>A related resource in which the described resource is physically or logically included.</description>
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                <text>Second Presbyterian Church, Philadelphia, PA</text>
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            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
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              <elementText elementTextId="325402">
                <text>Presbyterian Historical Society</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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              <elementText elementTextId="325403">
                <text>Tennent, Gilbert, 1703-1764</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>Sermons</text>
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                <text>Tennent, Gilbert, 1703-1764</text>
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                <text>Great Awakening</text>
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                <text>Presbyterians</text>
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              <elementText elementTextId="325410">
                <text>Bible. Psalms</text>
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                <text>Bible. Peter, 1st</text>
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                <text>Presbyterian Church</text>
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            <name>Abstract</name>
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                <text>De Providentia morali (On the providence of morality) preaches to cast one's cares on the care of God. We are born to a life of struggle but must take only reasonable and moderate care for our lives and prosperity. Too much anxiety is actually sinful; it is counter-productive and keeps us too concerned about worldly matters of less consequence than the focus we should have on maintaining our relationship with God and the Eternal, with reliance on God's oversight and our hope.

Evidence of God's oversight for us-- the intricacy and capabilities of our bodies; that we live in Christianity and religious freedom; our parents' care for us; our training and growth in religion; God's decisions about the afflictions and life-spans that we may have; most of all, by the growth of moral law under God with the rewards in adhering to it (which allows us better to bear the afflictions of life), and the punishments for ignoring it or abandoning it. Respect for authority comes down through that vested by God in our rulers and governors and brings peace for society and justice for the wrongdoer.</text>
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