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Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
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                <text>David Dailey's diary from his second year preaching on the Snow Hill circuit, from April 17, 1816 to March 16, 1817.

As with his first few diaries, Dailey recounts his travels, the people he met, including separate black classes, and his physical and emotional state throughout. He still experiences bouts of depression, but also describes happiness and contentment in preaching, visiting the sick, and performing baptisms, marriages and funerals. He is particularly pleased by camp meetings that are successful in gaining converts. 

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                <text>David Dailey's diary from March 17 to November 19, 1817. On March 17 Dailey left the circuit and took his wife Sally to meet his family. He then attended the Philadelphia Conference, where he was appointed to the Accomack circuit.

As with his first few diaries, Dailey recounts his travels, the people he meets, including separate black classes, and his physical and emotional state throughout. He still experiences bouts of sickness and depression, but also finds happiness in preaching, visiting the sick, performing baptisms, and attending camp meetings. During this time, Sally gives birth to a son. Also during this time, Dailey describes several trials, including those involving black members, and is involved in matters of church discipline such as expelling a member for "selling a human being in the Southern States."</text>
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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                <text>David Dailey's diary from his time on the Cambridge Circuit, from April 7, 1819 to March 7, 1820. 

As with his first several diaries, Dailey recounts his travels, the people he meets, including separate black classes, and his physical and emotional state throughout. This diary begins with a brief account of the Philadelphia meeting, which Dailey describes as disagreeable, and his assignment to the Cambridge circuit, which he explains is the same as the Dorchester circuit to which he was previously assigned.

Dailey travels through much bad weather on horse and by canoe to preach, visit with the sick, perform baptisms, marriages, and funerals, and attend tent meetings. He also attends the Baltimore conference and records the names of the preachers he met there. Also during this time, Dailey's younger brother dies of typus, and Dailey's wife bears a second son.</text>
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                  <text>In 1742, the Moravian Church began holding services in Philadelphia under the leadership of Nikolaus Ludwig von Zinzendorf. On New Year’s Day in 1743, 34 members organized as a Moravian congregation in a new church building in Old City, at the corner of Race and Bread Streets. In 1820, the original church building was enlarged and remodeled. In 1856, a second church building was dedicated by the congregation, on Franklin and Wood Streets. A third and final church building was dedicated in 1893 on Fairmount Avenue, between 16th and 17th Streets, where it remained until the congregation’s official closing in 1965. Today, Redeemer Moravian Church continues the Moravian tradition in Southwest Philadelphia. Select archival records from this massive collection (54 boxes) of First Moravian Church were scanned as part of this project and include diaries, minutes, membership lists, church registers, and drawings.</text>
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                <text>Congregational Diary, with memorabilia and inserted printed materials, 1842-1866</text>
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                <text>Includes a summary of events, compiled by pastor Edmund de Schweinitz for the years 1842 to 1854, in the time after pastor David Bigler's calling to First Moravian Church, New York, NY. According to the account provided here by Schweinitz, no congregational diary was kept during this time. From 1855-1866, a complete diary was again kept by ministers of the congregation.

Topics covered include but are not limited to: descriptions of services &amp; sermons; confirmations, marriages, receptions of new members, and deaths in the congregation; prayer meetings, congregational meetings, and love feasts; the arrival of new ministers; the practice of "pulpit exchange" with other denominations; fundraising for causes such as the Sunday School and missionary work; and the American Civil War.

Inserted printed materials include programs for church events such as the cornerstone ceremonies of 1855 and 1866, and news clippings on the Emancipation Proclamation.</text>
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                <text>In this statement dated April 17, 1873, the Rector of Christ Church, Edward A. Foggo, describes an incident involving the sinking of the floor in the new parish building. In the fall of the previous year, the assistant minister held a magic lantern exhibition in the upper room used for the Sunday School, which was filled with children and their parents [p. 1r]. Toward the close of the exhibition, the sexton informed the rector that the floor in the northeast section of the room was sinking, and the depression was marked enough to be perceptible when walking on it [p. 1r].

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&#13;
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
&#13;
Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
&#13;
Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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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>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
&#13;
Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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The sermons herein date from 1752 to 1755, but notes have been added when the same sermons were given at later dates as well.</text>
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&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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These three notebooks contain sermons dated from 1756 to 1765, with later dates, when Alison delivered the sermons again, noted in his own hand, up to 1775. A few pages in the second notebook are missing pieces, obscuring the text. The inside back cover of the third manuscript includes notes on baptisms Alison performed in 1766 and 1771.</text>
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                  <text>Presbyterians began gathering for worship in Philadelphia in 1692, sharing a building known as the "Barbadoes Warehouse" at Second and Chestnut streets with Baptists and Congregationalists. In 1698, the congregation officially organized as the First Presbyterian Church of Philadelphia. Six years later, the congregation moved to High Street (now Market Street) at the corner of Bank Street, and built the first Presbyterian church building in the city, known as "Old Buttonwood." Both the first American presbytery and the first synod met in this church building. In 1820, the church moved to a new building on the south side of Washington Square where it remained until the late 1920s, when it moved to 15th and Locust streets. In 1949, First and Second Presbyterian Churches united as First with the congregation moving into the Second Presbyterian Church building at 21st and Walnut streets, where the congregation continues today.&#13;
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                <text>Francis Alison was born in Ireland in 1705. He studied at the University of Glasgow before traveling to America in 1735. In 1737 he became pastor of Pennsylvania's New London Presbyterian Church. Ten years later he opened an academy in New London. Students included three signers of the Declaration of Independence and the Secretary of the Second Continental Congress.

In 1752 Alison moved to Philadelphia to take charge of the Philadelphia Academy. He was later appointed Vice-Provost of the newly established University of Pennsylvania, as well as Professor of Moral Philosophy. He was also assistant minister at the First Presbyterian Church. Alison died in 1779.

These three notebooks contain sermons dated mainly from 1763, 1767 and 1771, with later dates noted when Alison delivered the sermons again for a new audience, up to 1777.</text>
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                <text>St. Thomas' earliest precursor organization, the Free African Society was formed by Richard Allen, Absalom Jones and others in 1787, with the goal of building community among black Philadelphians. 

This bound manuscript is a record of people who donated to the Society, or were paid for a service. The transactions span the years 1790 to 1792.

The manuscript also includes a list of the names of church members who owed pew rent up to Easter Monday 1840, and five loose pew receipts dating from 1840 and 1870s.</text>
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                  <text>In the 17th century Swedish settlers landed on the banks of the Delaware River establishing churches in Wilmington,  Tinicum and by the mid-17th century in Wicaco outside of what would become Philadelphia. That latter church, Gloria Dei, is Pennsylvania’s oldest congregation.  The existing church was built between 1698 and 1700 and originally served  a Swedish Lutheran  congregation.  The church today is part of the Episcopal Diocese and a national historic site.   Archival records scanned as part of this project include vestry minutes, registers, financial, correspondence between the original Swedish parishes and the churches in Philadelphia, Delaware and New Jersey as well as their "miscellaneous records." </text>
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                <text>Record of funerals performed by Gloria Dei Church from 1822 to 1927. Entries are listed by year, with members, members' children, strangers, and strangers' children listed separately. Each entry contains the date of the funeral, name of the deceased, date and cause of death, and their age at time of death. Many entries also include the cost of burial and varying amounts of biographical information, such as country of birth, family members, occupation, public reputation, and medical history. 

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&#13;
The early congregation of 222 families was mostly Irish but with 30 German and 15 French. Some of the more distinguished early members were George Meade, great-grandfather to Civil War General George Gordon Meade, the victor at Gettysburg; Revolutionary War naval hero Commodore John Barry; Thomas Fitzsimmons, a signer of the Constitution; and Matthew Carey, a leading publisher in the Federalist era.&#13;
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Both George Washington and John Adams attended Vespers there in October of 1774 and it was the site of the first public religious commemoration of the Declaration of Independence.</text>
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&#13;
The early congregation of 222 families was mostly Irish but with 30 German and 15 French. Some of the more distinguished early members were George Meade, great-grandfather to Civil War General George Gordon Meade, the victor at Gettysburg; Revolutionary War naval hero Commodore John Barry; Thomas Fitzsimmons, a signer of the Constitution; and Matthew Carey, a leading publisher in the Federalist era.&#13;
&#13;
Both George Washington and John Adams attended Vespers there in October of 1774 and it was the site of the first public religious commemoration of the Declaration of Independence.</text>
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                  <text>Presbyterians began gathering for worship in Philadelphia in 1692, sharing a building known as the "Barbadoes Warehouse" at Second and Chestnut streets with Baptists and Congregationalists. In 1698, the congregation officially organized as the First Presbyterian Church of Philadelphia. Six years later, the congregation moved to High Street (now Market Street) at the corner of Bank Street, and built the first Presbyterian church building in the city, known as "Old Buttonwood." Both the first American presbytery and the first synod met in this church building. In 1820, the church moved to a new building on the south side of Washington Square where it remained until the late 1920s, when it moved to 15th and Locust streets. In 1949, First and Second Presbyterian Churches united as First with the congregation moving into the Second Presbyterian Church building at 21st and Walnut streets, where the congregation continues today.&#13;
&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                <text>Meeting minutes begin with the names of members elected for the Committee in May of 1747, and go on to document the dates of meetings, members present, and business conducted. Topics covered include financial matters such as account balances, collections, payments to those employed by the church, and pew rents; charity, including a very active widows' fund; and repairs and upgrades such as new roof shingles and a new velvet cover for the pulpit. The minutes also contain discussion of the need for a second church building to accommodate a growing congregation, and the eventual split with Third Presbyterian ("the Pine Street church.")</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
&#13;
The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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Hodge states that he believes such a chapel is necessary for the parish's stability and welfare, and offers to relinquish his salary so that another assistant minister may be appointed to serve Calvary Church while he takes charge of the new chapel and relies on its offertory for his stipend.</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
&#13;
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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.

Tennent supports his exhortation to follow God's teaching and statutes in this sermon by citing Psalms 25:5, "Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day;" Job 34:32, "That which I see not teach thou me;" and Psalms 119:33, "Teach me O Lord the way of thy Statutes, and I shall keep it unto the end."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1751, then delivered it again in 1759 and 1761.</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 Law of God" sets forth the ever-present dangers of pervasive sin in the world, in diverting people from moral law and consequent harmony with the purity of God, and the veneration due him as creator. The sermon draws from Greek vocabulary and Judaic law, and is supported by close reading of relevant Bible passages.

Tennent wrote this sermon in 1742 or 1743, but notations on the manuscript indicate he delivered it on other occasions in 1751, 1755, 1758 and 1761.</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;
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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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Tennent delivered this sermon at the ordination of Mr. John Prudden in Maidenhead, N.J. in 1747. He begins the sermon by citing 1 Timothy 4:16, "Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee."</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 meditation, by citing several Bible verses: Genesis 24:63, Psalms 19:14, Haggai 1:5, Ecclesiastes 7:14, and Psalms 39:3-4. From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1748 or 1749, then delivered it again in 1750 or 1751, 1755, and 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 governing one's tongue," with reference to 
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                <text>Practical theology; discusses verses from the Psalms and the Book of James which prescribe controlling the tongue because of the potential harm it can do. Tongues are physically small and flexible, influenced by the workings of the brain and of whims. Argues for decorum in talk of God; truthful and inoffensive speech toward one's neighbor; and modest daily speech, gentle humor and lack of pretense.

Special warnings against irreligious talk, atheism, profanity, and making a joke of Scripture, even tho joking may have been made in momentary temptation to elevate our self esteem over others rather than true blasphemy. Profanity or atheism results from

malice and truly insults God, who minds these utterances more than men would, and would mock us in turn. Decries threats to the peace and social order, brought on by lying, or by insincerity, or the censure and judgement of others, and the desire for revenge

when we are reviled. Shows the fallacies in everyday talk that includes unseemly jest, or boasting, or insistence on our own often unjustified opinion.</text>
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