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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 sermons 49, "De glorioso Evangelio" (On the glorious gospel), 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.

Tennent begins this sermon about the gospel by citing 2 Corinthians 4:4, "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." He also cites 1 Timothy 1:11, "According to the glorious gospel of the blessed God, which was committed to my trust."

From dates noted in this manuscript, it appears Tennent wrote this sermon in 1744, then delivered it again in 1758.</text>
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                <text>De glorioso Evangelio (On the glorious Gospel) is an in-depth study supported by a cornucopia of citations from the Bible, arranged in numbered lists by subtopic, almost like an outline for a two-day workshop. The Gospel is singled out for praise in and of itself, for the nature and teachings of its subject and inspiration Jesus Christ, and for its exploration of the workings of the Holy Spirit. Rev. Tennent compiled his copious and detailed lists of the many virtues in terms that ordinary people could understand and appreciate, made convincing by all the care and meditation that went into categorizing and arranging them, and through their sheer number. Some subtopics are tags and abbreviated prompts, making them hard to source.

The sermon bears preaching dates of 1744 and 1758, which may point to added material. The extant MS seems to be in least two parts, as many pages are of uneven size. Of the two discernable parts or copies (?) which are intermingled, one bears the opening citation from 1 Timothy at the top of right-hand pages like a running title, and those pages are numbered. The other sequence has unnumbered pages and no top-of-page reference.</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 (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 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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                  <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 (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent begins this sermon on Christian soldiers by citing 2 Timothy 2:3-4, "Thou therefore endure hardness, as a good soldier of Jesus Christ. No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier."

From dates noted on the manuscript, it appears Tennent wrote this sermon in 1744, then delivered it again in 1746 or 1747, and 1750.</text>
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                <text>De militite [milite] Christiano (On the Christian soldier) sets out the requirement of hardiness for the minister of a church under four rubrics: the need for physical and mental endurance to endure sufferings, what kinds of sufferings they may encounter, how they should bear them, and why.

Offers a clear presentation of what motivates Reverend Tennent himself to look askance at worldly preoccupations and attractions. In other sermons he identifies himself as a voice crying in the wilderness, a sentinel on a hill giving warning, and here, as an ongoing soldier of Christ, wearing the insignia of Christ and thereby concentrating on the task at hand and committed to the relentless battles against Satan.</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 "whoredom", by citing Hebrews 13:4, "Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge," and Matthew 5:27-28, "Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart."

From dates noted in the manuscript, it appears Tennent wrote this sermon in 1744, and delivered it again in 1748.</text>
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                <text>De Scortatione (On whordom) takes its inspiration from remarks by the priest and poet George Herbert, who maintained that man, being reasonable, formulated honorable marriage as the long term solution for promiscuity. Biblical sources forbidding promiscuity and practical theology support the sermon and remind "sirs" of the many unhappy consequences. Indulgence in it denotes a corrupt nature and damages both man and woman. Avoidance of temptation means choosing one's company carefully, being modest in attire, and other practical strategies.</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 topic of bad language by citing Psalm 39:1, "I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me" and James 1:26, " If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, and delivered it again in 1748, 1749, and 1759.</text>
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                <text>De malis lingue (On the evils of the tongue) uses citations from the Psalms and the Book of James along with practical theology to illustrate and argue the need to regulate one's speech and influence one's behavior toward God and toward neighbors, which then influences society for good rather than for ill.

Considers the malignity that the tongue so quickly comes out with in human affairs and disputes. Rev. Tennent weighs in especially invoking the name of God, owed all our love and respect as the source of all we have and are, by swearing to a lie in his name, taking His name through thoughtless blasphemy to strengthen an argument in every-day conversation, or in self-aggrandizement, comic sketches, or in making fun of God and the Scriptures.

He then details these damaging behaviors to our neighbors, principally the various forms of lying: lying to conceal the truth, little white lies, slandering the innocent, or those in authority, or of another faith, which leads to lying in court cases or on contracts, which destroy trust and disturb society and the public peace, and against what human speech was designed to do in promoting peace and progress. Boasting is another fault; one's deportment should be modest and reticent to avoid rash speech and preserve the peace.</text>
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                <text>Gilbert Tennent sermons 53, "De vocatone officalis" (On the official calling) and "De Adoptione" (On adoption), 1744 or 1745</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. The first sermon, on the subject of being called to the ministry, begins with references to 1 Peter 2:9, 1 Corinthians 1:26, 2 Timothy 1:9, and Ephesians 4:1. The second sermon, on the subject of adoption, begins with references to John 1:12, Ephesians 1:5, Galatians 3:26, and Romans 8:15.

From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1744 or 1745, then delivered one or both again in 1747, 1748, 1750, 1755, 1757, 1759, and 1762.</text>
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                <text>De vocatione efficasi (On the effective call), and De adoptione (On adoption), two related sermons on becoming the sons of God.

On the efficacious or effective call from God analyses the ways humans can be called: universal, a reminder of the vast workings of God as we see them in nature; common, as a calling to high office in church or state; or as the presentation of the promises of Christ for man's consideration; or special, efficacious, effectual, a call directly to the Elect, incorporating the motivating power of the Holy Spirit to inspire and build their faith and what they can accomplish through it.

Hearing the word is the instrumental cause, but the acceptance of the word is the efficient cause, through which the Holy Spirit works both to realize one's sinfulness, despair and anxiety, overcomes his stubbornness, and brings him to an acceptance of the worth of redemption and the will to seek it and take it on board.

The second sermon describes forms of earthly adoption, then sets forth how people become adopted by God, first by their realized need of him, then by God's grace, by the operation of the Holy Spirit, by faith, engendering love and obedience. Examination and review.</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 sermons 54, "De melis Angelis" (On evil angels), 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.

Tennent begins this sermon on the topic of "evil angels" by citing 2 Peter 2:4, "For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;" and Jude 6, "And the angels who did not keep their positions of authority but abandoned their proper dwelling—these he has kept in darkness, bound with everlasting chains for judgment on the great Day."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, then delivered it again in 1747, 1750, and 1756.</text>
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                <text>De malis Angelis (On bad angels) surveys angels fallen from heaven with pride their downfalls, some time between creation and the fall of Adam. Presents a fuller discussion of the Devil or Satan (here with no mention that Lucifer was his original name) but how he and his demon followers insinuate themselves into the minds and behaviors of humans.

Also presents a powerful rebuttal of Satan's power in a splendid list of comparisons: "what tho" Satan has a given power, God has a greater power, as long as congregants earnestly repent in mind and heart, with a repeated warning that as God's justice punished the angels, they should expect worse if through backsliding and apostasy humans, having heard the Gospel, abandon it.</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.

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From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, then delivered it again in 1749 and 1752.</text>
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                <text>De Datione cordis Deo (On giving one's heart to God) explores what sort of obedience is appropriate-- based in the words of Scripture and from the heart rather than in slavish shows of humility. "The heart is the great Spring of action," says the Reverend. Heart-felt obedience is given freely and cheerfully, from a heart hungry for God, inspired by the Holy Spirit as a son of God, with full reliance on God's providence, which can be what is immediately beneficial, or can be remote; can sometimes seem unfortunate at first but tends toward a good outcome, unexpected but better than one might have hoped for.</text>
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Tennent wrote this sermon on the Paraclete, which in Christian theology, refers to the Holy Spirit as an advocate, counselor or comforter. Tennent refers to the Bible verses John 16:7, Lamentations 1:16, and John 14:16 in his discussion of this subject.

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, then delivered it again in 1746, 1748, 1751, 1757, and 1761.</text>
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                <text>De paracleto (On the Paraclete) examines the Holy Spirit, an entity with several translations of its name: Advocate, Helper, or Comforter, sent by Christ when his end was near, here as Comforter, or giving consolation.

Cites many instances from Scripture on this power as well as on the absence of comfort for those who live wayward lives-- being too satisfied with the worldly and short-term, and heedless of the greater comfort and more reliable help under trials given by Christ the Mediator.</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. The first sermon, on the subject of God's "shield and reward", begins by citing Genesis 15. The second sermon, on the subject of following in Christ's footsteps, begins with references to 1 Peter 2:21 and 1 John 2:6.

From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1745, then delivered one or both again in 1749, 1752, 1755, and 1758,</text>
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The second sermon, De sequendo vestigia Christi (On following Christ's footsteps) is quite brief meant to inspire efforts of believers not for the same perfection and miracle-working of Jesus, but to imitate his patience and self-denial, doing good in everyday life and rejecting the worldly.</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.

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                <text>De proemio Legis (On the introduction to the Law) and De primo precepto (On the First Commandment) are two short sermons outlining the beginnings and codification of how people should conduct themselves. An overview and interpretation of the Ten Commandments as given on the stone tablets to Moses, those on the "first table" or left-hand tablet relating to man's relationship with God, those on the "second table" or right-hand tablet dealing with man's relationship with neighbors, in which the positive and negative commandments contain by implication their active opposite or a reinforcing unspoken command be it against the forbidden evil, or toward the greater command to obey God if for instance one's parents command something criminal. Not to work on Sunday means actively to avoid sin and spend the day in a holy way. Not to commit adultery means the avoidance of thinking about it, as the very thought is as sinful as adultery itself.

The short sermon on the First Commandment

discusses both the commandment itself, and the traps of atheism, the profane, and idolatry that threaten disobedience to it.</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 the subject of the sixth commandment, "Thou shalt not kill." He begins his discussion with references to Exodus 20:13 and Mark 10:19.

From dates noted in the manuscript, it appears Tennent wrote this sermon in 1745, then delivered it again in 1748, 1751, and 1756.</text>
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                <text>Sext[um] precept[um] (The Sixth Commandment [Thou shalt not kill]) examines the intent and extent of this

prohibition, first by what it doesn't include, in the cases of the just war, self-preservation, protection of property, or killing by accident, which are outside of this command (which, interestingly is translated in many instances today as "Thou shalt not murder"). Unjust killing is the point at issue. Rev. Tennent discusses suicide,, also condemned as self-murder, taking the individual from a chance to be useful to society, and from the obligations due loved ones; suicide is an affront and dishonor to God, destroying the body as the likeness of God. and sending the soul to extinction. Murder disrupts society by undermining the peace and the power of the magistrate to decide life &amp; death, once individuals take matters into their own hands. The Reverend argues against private duels and the reputation they have for being honorable, but does admit that single combat to end a war might be allowable, as with David &amp; Goliath.

Other behaviors can tend toward self-murder: putting oneself at unnecessary physical risk, being careless of nourishment--whether over-eating or alcoholism, the danger of despair and the loss of appetite and therefore health. He mentions mental tendencies that kill off the soul: meanness and lack of compassion for others, either with refusal to help or in venting anger and reproach on others. Anger is a human behavior and must be channeled and regulated toward worthy objects, Reproach is just, also, if it wakes up

and educates the one it's directed at to improve his behavior and usefulness, and to glorify his creator.</text>
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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>De subjectis baptismi (On the subjects of baptism)

begins with the same wording as does sermon 9 of the same title, but the earlier Sermon 9 gives the historical development of baptism, relates it to Jewish practice and later to the requirements placed on it by Christians, be it for adults out or in the visible church.

Sermon 61 talks in a more practical way. Infants, who would not themselves have the words for accepting the covenant, if they be children of believing parents, would be considered to have the potential to do so. Discussion of the visible and invisible church, the one based on outward statement of belief, and the inward on the heart, with a review of Jewish beliefs. Instructions to parents, as having responsibility for refreshing their own faith and continuing to instruct and raise the young by setting the example of a Christian home.</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.

This manuscript contains two sermons by Tennent. The first sermon begins with reference to Luke 2:49, “And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business?” and Matthew 20:6 "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."

The second sermon, on faithful prayer, begins with reference to Matthew 21:22, "And all things, whatsoever ye shall ask in prayer, believing, ye shall receive;" and James 1:6, "But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1745, then delivered one or both again in 1746 or 1747, 1749, 1753, 1756 and 1760.</text>
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                <text>De religione ut negotio (On making religion one's business) and De orandi in fide (On praying in faith), two related sermons. The first surveys what religion is, what it is to make it one's business,

how to do so, and why. It reminds us that having regard for God's glory should be the

first and highest responsibility of man, guiding his responsibilities toward his secular work, activities and ambition in society, and the raising of his family.

Includes questions and answers.

De orandi in fide (On faithful praying) discusses in four propositions: the nature of prayer; the kinds of prayer: silent or spoken aloud; in public, private, or secret; what is supposed and implied in praying believingly; and how God encourages us to pray in faith. Rev. Tennent seems to begin with the third proposition: praying believingly. Supposed: faith in the petitioner; subject agreeable to God according to what his revealed will is in his precepts and promises. The petitioner must be humble, wait on the Lord, God's time, tho it be slow; pray conditionally, fervently, towards the glory of God, since an unmet prayer might be for some selfish desire, or a prayer uttered coldly be one which expects denial.

Christ the mediator works powerfully to help the believer; the individual's earthly life and prayers become strengthened and improved in heaven, through Christ's blood-sacrifice. The Holy Spirit energizes prayer and its effects in heaven. God's promises and providences came even at times to the outwardly undeserving (of olden times (Ishmael and Ahab), God offered a better fulfilment to those whose prayers were not answered -- David's illicit chlld died, but the wise and prosperous son Solomon was born later; Moses was refused the Promised Land, but saw it from afar and died to dwell in heaven.

A section of common objections to this message follows, with Rev. Tennent's responses, which build to a compelling list of God's promises to the one who prays with sincerity and earnestly to 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.

Tennent begins this sermon by citing Luke 24:25, "Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken." He also cites Mark 9:24 and John 6:44. From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1745, then delivered it again in 1748, 1751, 1755, and 1759.</text>
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                <text>De pigritia cordis credendum (The heart of man is slow to believe) opens with how very displeasing it is to God that people are slow to commit to faith. Then follows Scriptural evidence for such sluggishness, why, despite all the manifestations of His power and steadfastness, man is slow to believe, and why unwillingness to commit is offensive to God.

More interesting for today are the many reasons given for man's slowness, which show Rev. Tennent's years of experience and knowledge of how people's minds work, which in his day he ascribes to the workings of Satan: arrogance, thinking that faith is effortless and that God will forgive anything; unwillingness to believe in the new Covenant of free grace no matter what they hear of it from others until the Holy Spirit opens their hearts to it, and even then they think that all they need is to do good works, influenced by the way we're trained for school and working life. Or, as independent men, they are too proud to want anything "free" and to be beholden to Christ, not to seem self-sufficient. They're reluctant to beg rather than dicker for an agreement man-to-man, and even expect the Almighty to cater to their wants rather than be subordinate to God and his will.

Other men feel they are presumptuous in believing in God's mercy for such as they; having sinned before, they're inferior and dare not hope for justice and mercy later, even with the invitations given in the Bible. Some think they've sinned beyond forgiveness, others that their sins haven't been bad enough to merit mercy. For some, loud laments and breast-beating offer temporary if illusive relief but don't tend toward progress.

For these last, Rev. Tennent begins a section of practical theology: people's excuses and his responses. In this as in other sermons, Rev. Tennent, harsh to backsliders, is patient towards those who honestly struggle with diffidence and wavering faith. His comments on how Satan mitigates sin to the worldly are also interesting: sin is either trifling or non-existent-- and disguises miscreants by rationalizing, even glorifying them, e.g., the spendthrift as generous; the drunkard as sociable; the greedy or miserly as frugal.

MS difficult to read, as the paper of poor quality; lots of show-through from writing on each side of a page. See note on [p. 18] where very faint writing which needed reading with a hand-mirror seems to complete the visibly broken-off text.</text>
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                <text>Gilbert Tennent sermons 64, "De amore Christo &amp; obedientia Legi" (Love of Christ and obedience to the law) and "Cant 2: 1. 2. ad finem Capitis" (Canticles 2:1-2 to the end of the chapter), 1745</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. The first, on Christian obedience to the law, draws from 1 Samuel 15:22, "And Samuel said, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams." In this sermon, Tennent also cites John 14:15-21, about showing God love by obeying his commandments. The second sermon is on Canticles 2. (Canticles is another name for Song of Solomon.)

From dates in the manuscript, it looks like Tennent wrote these sermons in 1745, then delivered on or both of them again in 1748, 1750, 1755, and 1759.</text>
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                <text>De amore Christo &amp; obedientia Legi (On love of Christ and obedience to the Law; Cant. 2:1-2 ad finem capitis (Canticles 2:1-2 to the end of the chapter.), two short sermons. The first urges heart-felt faith rather than empty ceremonials, and obedience to the Gospel as factors toward obedience, to Christ as the surest way of realizing our love to him and his to us, receiving support and grace from him, and towards repaying his obedience on our behalf. Obedience to God derives from the covenant with Adam before the Fall, then on the Ten Commandments, and is universally a duty because man is God's creation, is a rational creature and has the capacity for obedience. David prays to know God's teaching. The new covenant of Christ through redemption by love is additional obligation to obey. Question for self-examination followed by a summary of reasons for obedience presented as an exhortation.

The second sermon begins as an analysis of the famous poem from Song of Songs that begins "I am the Rose of Sharon," in today's thinking manifestly a poem of young love by people at the height of their strength and beauty, but interpreted in Christian doctrine as the mutual love of Christ and his Church. Analysis of the details of the two opening chapters; a few more insights are individually jotted down, but the rest of Canticles 2 is dropped. Instead, the sermon takes up the Parable of the Marriage of the King's Son, Matthew 22:1-14, titled, De veniendo ad nuptias (On coming to marriage) which proves a much more powerful inspiration. Examination and a zealous exhortation follow, especially the list of attributes that recommend Christ as best of all husbands.

The sermon physically interesting also for the ruled lines and penmanship exercises on pages with blank areas, whether by one of the Reverend's children, step-children, or possibly some young visitor.</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 farewell sermon in 1745, before leaving New Brunswick for Philadelphia. He begins the sermon by referencing Acts 20:31-32, "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."</text>
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                <text>Sermo valedictorio (Farewell Sermon) According to the Metadata page Rev. Tennent delivered this farewell sermon in 1745, before leaving New Brunswick, N.J. for Philadelphia.

Transcribers remarks:

There may well be a farewell sermon to New Brunswick N.J. somewhere in the sermons yet to be transcribed but this sermon seems to be a draft of the one numbered 136, in which Rev. Tennent bids farewell to his 2nd Presbyterian Church congregation before his departure by ship for an overseas stay.

In Nov. of 1753 he voyaged to Britain to canvass for funds for the College of New Jersey, established as a theological school in 1746. In Sermon 65 as again in no. 136, he mentions having labored already 3 times 3 years (and one year more) beyond the three years that Paul spent in Ephesus. In the draft he mentioned that doors were being shut against his progress. Weary of 3rd and Arch? He bids farewell to his hearers as tho he might never see them again on this earth, understandable when anticipating a sea voyage. I'm thinking that somehow no. 65, a draft of his farewell sermon of 1753, got placed beneath a title page for the earlier New Brunswick presentation. (I hope the text for the New Brunswick farewell turns up.)

In both the actual texts of sermons 65 and 136,

he seems to speak with a different voice, sometimes less fluently given the many textual changes, but more openly and urgently. Text of 65 contains many inserted passages and inserted pages, many deletions, sometimes of entire paragraphs, which were not obliterated but kept legible-- even where he was clearly getting something off his chest-- along with draft sentences and re-wordings on the final pages.

The text for 136 is smoother, with personal comments more tempered, but borrows from the draft, sometimes word-for-word, crosses out material for use in another place in the text, and expands considerably on supporting Rev. Tennent's arguments with evidence from the Bible and, after many urgings that his hearers repent, encourages and comforts those who are struggling to grow in their faith.</text>
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Tennent wrote this sermon to be delivered before the holy meal, in warning against sin. He begins by citing Romans 7:13, "Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful." He also cites Jeremiah 44:4, "Howbeit I sent unto you all my servants the prophets, rising early and sending them, saying, Oh, do not this abominable thing that I hate."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1745, then delivered it again in 1748.</text>
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                <text>Sermo ante sacrem cenam De malo peccati (Sermon before the Holy Meal: On the evil of Sin) help the congregation enter a prepared state of mind for Communion by reminding them of the original covenant between God and the innocent Adam, that agreed on fear, faith and obedience which would encourage the virtues of love, justice and charity to neighbors, followed after the Fall when these behaviors could no longer be carried in the heart, by the Ten Commandments.

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                <text>De ambulando in fide (On walking in faith) analyzes the essential worth of faith as a source of strength and enlightenment for imperfect mortals, and sets forth the kinds of faith as found in the Bible. Especially interesting is faith in action in different situations and what different persons in the Bible leaned on as needed: the power of God for Abraham, the wisdom of God for Peter, the justice of God for David, the faithfulness of God for Solomon. Advice to worshipers to call upon these attributes for help in their own situations. Emphasizes that God is both able and willing to aid, and that this double gift is like two handles that even the worst sinner under the most distress can lay hold of with both hands. and so be secure and shore up strength. God hates the sin but not the sinner. Many Bible citations offering the assurance of salvation for believers and for those struggling to believe, a question for self-examination of soul, and an exhortation to walk in faith.

Note that cover title says Religio ut negotio; this the title the first of two sermons comprising Sermon 62, the second of which is entitled: De orandi in fide.</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 Galatians 4:4-5, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, To redeem them that were under the law, that we might receive the adoption of sons."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1745, then delivered it again in 1747, 1749, 1752, and 1760.</text>
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                <text>On Galatians 4:4-5 takes its title from the Bible citation at the top of page 1. This is a Nativity sermon, high-minded, devotional, full of definition and detail. It reminds hearers that Jesus is the only begotten son of God by eternal regeneration, continually born again from God's essence, not an angel created by God, and not an adopted son as the baptized are.

God decreed the appearance of Jesus as a man, servant of God meant as the Second Adam to fulfil his martyrdom and realize his mediator role. The time of his coming was when the known world was in social turmoil and decadence; he came to set the example for recovery of morality and right living.

Presents an elaborate tapestry of the special qualities of Jesus and Mary, woven from the prophecies of the Old Testaments as interpreted in the Gospels and by early Church Fathers. Explores the paradoxes of Jesus's coming, and the miracles well within God's power. Urges those who celebrate not to go to excess during Christmas twelve days but to remember it solemnly and thankfully. These last lines do not however close the sermon.

Revised at least twice, from some previously numbered lists of discussion points to connected prose, and some punctuation supplied. Deletions and rephrasings, making sentences at times difficult to read and sequence. Shows clear struggles to be exact.

Pp. 18 over to 19 partially re-written and numbered in scanning as pages, but appears to be a leaf inserted but not pasted down so that the retained portion of p. 17 in the original can be read.</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.

From dates noted in the manuscript, it looks like Tennent wrote this sermon on the fifth commandment ("Honor they father and thy mother") in 1745, then delivered it again in 1748, 1756, and possibly another date that is obscured. The first few pages appear to contain unrelated notes pertaining to Colossians 3:5-6; however the main text begins on page 6 with reference to Ephesians 6.</text>
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                <text>Tertio sermon de Quinto Praecepto (Third sermon on the 5th Commandment,) on title page,

yet begins with Colossians 3:5 and Paul's metaphor of taking off the garments of earthly flesh and its ills and putting on garments appropriate to a new man, laying aside lusts and angers, and dressing oneself in modest behavior. The sermon extends itself to a particularized view of the 5th commandment to honor father and mother, extending and detailing it to accepting one's place in the hierarchy of creatures, promoting good relations between master and servant, between rulers and those governed, all by the example of Christ, all to promote harmony and peace and in the service of God.</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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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, 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.

Tennent begins this sermon on the Christian duties of husbands and wives with reference to Colossians 3:18-19, "Wives, submit to your husbands, as is fitting in the Lord. Husbands, love your wives, and do not be harsh with them." He offers practical advice and pastoral counseling, and reviews the duties of each marriage partner; then explains these duties through examples from the Old and New Testaments. His advice is, in some ways, fair-minded and down-to earth, in other ways idealistic and reflecting the standards of the time, with the husband as the head of the family with the major responsibilities for earning and for guiding and instructing his wife and any children, allowing her the running of the household if she's competent, and otherwise granting her those few responsibilities "below his authority," such as managing the kitchen and servants. 

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                <text>De officiis mariti et uxoris (On the duties of husband and wife) After having preached on the 5th Commandment, that children should honor their parents, Rev. Tennent goes on to discuss married couples and their duties both mutual and particular.

They should bear in mind they they make vows before God, which must be upheld until one of them dies, but if they each and together strive, their love and commitment will build and they will often find that each is best suited to the other. Choice of a spouse should be based on long acquaintance, not infatuation, and bring on the kind of sustained, supportive love that can survive troubles and fend off disillusionment.

Hearers are advised to appreciate more of the good in each other and not to obsess over imperfections. Offer fidelity, reliable companionship, praise, and ability to keep each other's secrets, this unless some larger obligation obliges disclosure. Enjoy each another's company. Help each other and share the burdens. Pray together and grow in religious knowledge and faith towards a peaceful, respectful household on earth and for each other in eternity. Try to avoid being both angry at the same time. Love in a rational, solid way, emulating the love of Christ for his church, "hearty without dissimulation" ... "steady without variation."</text>
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Tennent begins this sermon on the fifth commandment with reference to Colossians 3:20-21, "Children, obey your parents in all things: for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged." 

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                <text>A commentary on the Fifth Commandment: Honor thy father and thy mother, this time including ways in which the parents should honor their offspring by

raising them in a godly manner both in teaching them doctrine and by the influence of their own example. Rev. Tennent extends the term of "father" to masters and their servants, to political fathers, church fathers, and the expectations for each category and for those subservient.</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 2 Thessalonians 2:10-12, "And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness."

From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1745 and delivered it again in 1752.</text>
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                <text>2 Thessalonians 2:10,11,12 explores the harsh judgment of God against sinners. For those who won't accept, or refuse, or even hate the truth in God, God himself decides on "dark providences"-- that they be deluded by false prophets, false preaching and mistaken doctrine added to their own stubbornness, impulsiveness and excessive self-reliance.

Cites the various punishments from the Bible for both wayward and otherwise innocent people. Dark providences are meant to awaken faith and effort, strengthen patience, make humble, create fear of God, love for Christ, desire for heaven, the leveling of human pride. Causes are unwillingness and unreadiness to receive the truth and to develop the habit of worship and the desire to live one's faith. "But who are these?"(pp.11-12] Lists of wrong-doers reveal the Reverend's breadth of experience with sinners, followed by exhortation to examine our lives.</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 73, "De Amore Christo" (On the love of Christ), 1745 and "De margarita pretii" (On the pearl of great price), 1747</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. The first sermon, on the subject of Christ's love, begins with reference to 1 John 4:18, Ephesians 6:24, 1 Peter 1:8, and Canticles (Song of Solomon) 8:6-7. Translating the title of the second sermon is tricky; it looks like Tennent wrote "De smaragdine pretii," which translates to "On the emerald of great price," but it is likely he meant "De margarita pretii," which translates to "The pearl of great price." He begins this sermon with reference to Matthew 13:45-46, "Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: Who, when he had found one pearl of great price, went and sold all that he had, and bought it."

From dates noted in the manuscript, it looks like Tennant delivered these sermons in 1745, then delivered one or both of them again in 1747, 1748, 1755, and 1763.</text>
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                <text>De Amore Christo (On love for Christ) and De Smaragdine [i.e., Margarita] (On the Pearl of Great Price) are two sermons about love and seeking for Christ: working earnestly and whole-heartedly toward loving Christ the mediator, and bending every effort to attain and maintain that love through earthly trials. Both sermons are deeply thought-out, full of descriptive and rich vocabulary and repetition of phrases to increase their impact.

Important in the first sermon is the topic of "complacency," not a negative as we understand it today, but as a human love's response to and need for the highest and eternal love attainable through Christ with his many attributes as example and helper, obeying our need of complete love, arriving at and able to appreciate a place fully good, of the best pleasure, maximum, sure, and everlasting. Of note is the Reverend's extended interpretation of the word "entertainment" in talking of Communion.

The second sermon revisits a topic discussed in Sermon 3, Matthew 13:45-46, the parable of the Pearl of Great Price. The earlier sermon imagined life as a merchant's voyage, proposing Christas our agent in far-off heaven; and the efforts humans must make to be included in the untiring work of Christ the Mediator and thus discover the pearl of great price. Sermon 73 presents legends about pearls, their powers, and the great value placed on them in the ancient world, interweaving these with elaborate and detailed lists of the precious qualities that Christ shares with pearls and the precious attributes and epithets he shares with God. An insert with a lengthier set of questions for self-examination is sewn in before the end.</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.

Tennent begins this sermon, on the subject of Christ as a king, by citing two Bible verses, Revelation 7:14, and Revelation 15:3, "And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints."

From dates noted in the manuscript it looks like Tennent wrote this sermon in 1745, then delivered it again in 1747.</text>
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                <text>De Christo ut simili regi [ED: on Christ as being similar to a king]

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This manuscript contains three sermons by Tennent. The first sermon, "On Christ as foundation," begins by citing Isaiah 28:16. The second sermon, "On repentance," begins by citing Ezekiel 18:30, Acts 17:30-31, and Revelation 2:4-5. Finally, the third sermon begins by citing Acts 17:31 and Revelation 1:7.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1745, and redelivered one or more of them in 1747, 1752, and 1755.</text>
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                <text>Three interwoven sermons: De Christo ut fundamento (On Christ as the foundation); De resiscipe (On repentance); and De judicio extremo (On the Last Judgement) that provide an outline for structuring one's faith, on maintaining faith steadfast and recovering faith from distractions, and on the constant need to bear in mind the Last Judgement, the final sentence.</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, both on the subject of the tenth commandment (you shall not covet your neighbor’s goods.) The two sermons were originally delivered one week apart in 1745. From dates noted in the manuscript, it looks like Tennent delivered one or both of the sermons again in 1751, 1756, and 1761.</text>
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                <text>Decimum preceptum (The Tenth Commandment) recognizes that restraint of internal desires, especially of lawless desires, those leading to the crimes forbidden in the negative Commandments, must encourage obedience to the Commandments and helps regulate one's life. This commandment deals with envy, brought on by three things: discontent with one's own situation, feeling increasing disquiet and then envy at a neighbor's prosperity or upset about not having something that the individual badly wants, and attempts made to fulfill that desire, unlawfully. Causes: overweening sense of what one deserves; inability to accept disappointment in worldly affairs, and seeing futility in relying on God's providence, not learning and growing from apparent failures, or failing to perceive the benefits already received. The one who envies becomes unfit for the proper worship of God and a bad example to those around him who might be dissuaded from belief, or whose faith is new and might need propping up. Envy, carried to obsession, risks crime.

The second sermon talks of two duties required by the Tenth Commandment: contentment and neighborliness. Contentment is not sloth or inattention but calm realization that we have enough for our needs, find our comfort in God and are mindful of God's providence and whatever it may entail; His judgement is wise, irresistible, righteous, gracious and just. We are his creatures and his servants, living in a probationary, temporary state on earth. Detailed additional remarks on contentment and how to achieve it, how to deal with earthly set-backs, with piety and the help of prayer being two of a number of methods bringing reconciliation with

ourselves and our neighbor's havings.</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.

Tennent cites three Bible verses in this sermon on the subject of "fruitfulness:" First, Matthew 3:10, "And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire." Second, John 15:8, "Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples." Third, Luke 13:7, "Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground?"

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, and delivered it again in 1745 or 1746, 1747, 1748, 1750 and 1755. However, the back cover proclaims "A sermon occasioned by the Late proclamation for a general Fast, preached at Philadelphia January 7, 1747."</text>
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                <text>De fructuositate (On fruitfulness) is an interesting short presentation on both practical botanical and human spiritual fruitfulness. It shows signs of draft and revision, with two title pages, as well as another mystery title page used as its back cover.

Reading from the title on p. 2, it begins with a salute to the virtues of the grape vine, known throughout the ancient Mediterranean and Near Eastern worlds as a wonderfully useful plant medically for its stem and leaves as well as for its grapes and wine. The sermon then extends fruitfulness to human beings, who should work with Christ and the Holy Spirit always in mind as sources of their best selves, As the sermon was revised and re-thought, appropriate means for following Christ were added to the verso of the later title page on the front cover.

The back cover offered a surprise and a research bonus. It is a draft of a title page for a sermon presented by Rev. Tennent as part of a Fast held in Philadelphia in 1747 that prayed for a resolution of fighting between armies in Europe (King George's War, 1744-1748, North American portion of the Wars of the Austrian Succession, fought as one of the French and Indian Wars to determine whether Britain or France should rule over North America.) [A bit more detail given on the Back cover page of Sermon 77 in the PCER project.]

The more specific title given on another page of the original is: Rev. Mr. Tennent's sermon on fasting and prayer. (viewed online, Aug. 1, 2026, via the National Library of Australia, https://catalogue.nla.gov.au/catalog/10225698)</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.

This manuscript contains two sermons by Tennent. The first sermon is on the subject of Joshua, and references Joshua 24:15, Romans 12:1, and 1 Kings 18:2. The second sermon is on the subject of mortification, and references Colossians 3:5-8 and Romans 8:13.

From dates noted in the manuscript, it looks like Tennent wrote the first sermon in 1750, and wrote  the second sermon in 1746 or 1747, then delivered it again in 1758.</text>
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                <text>Two related sermons. De Joshua (On Joshua) and De morificatione (On mortification) offer first a choice of religion to his congregation, and second, some of what the pledge to Christianity will involve. Joshua reminds the Israelites in their newly-occupied land of all the benefits conferred by God in bringing victory to them. In an enlighted mood he presents a choice to them of retaining their old gods from earlier days or turning to the Lord for their worship. Rev. Tennent revisits this story in his day to remind his hearers of the choice that they have-- whether to pledge to the Service of God or to the Service of Satan-- by four very detailed lines of argument: 1: presenting aspects of serving God which seem injurious to followers, but are only apparently hurtful; 2: presenting the real and serious injuries probable in serving Satan; 3: surveying the seeming advantages of serving Satan; and 4: citing in great detail the true advantages of serving God. Christianity is not the easiest route to follow but it offers the surest protection and hope for believers.

The second sermon On Mortification discusses ever-present daily trials of being in the world and their threats to one's soul, with the necessity of daily deadening the temptations to physical and spiritual sin. It provides practical reasons for not sinning in daily life, some of the attitudes people adopt and the rationalizations people make in extenuation, risking long-term gains for eternal life against short-term and very uncertain gains on earth. Humbling ourselves and fortifying ourselves against sin lessens its temptations.

An addendum added in 1750, reminding hearers of Christianity's practical nature in daily life: "holy practice," the result of "pious principles and institutions." Conversion is not a free pass to get lazy and do future wrong, but is just the beginning of our daily struggles to overcome temptation, and obligations as Christians to improve and practice restraint, with attention preferably to our own deficits and not those of others. Caution against intemperate speech as making religion vain.</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.

Tennent wrote this sermon on the topic of the birth of Christ in 1746, and begins with reference to Isaiah 9:6, "For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace." (Note: it looks like the front cover contains notes for the sermon, while the back cover contains the title and date, written upside down. Also note, the paper is stained and ripped in places, making some of the text difficult to decipher.)</text>
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                <text>"De nativitate Christi" starts with a preamble on the Vineyard of God, Jerusalem, and God's bringing it into being, protecting it, making it flourish, and because of the waywardness of man, neglecting it and earning for it God's wrath.

There follows an analysis of the five attributes of

the expected Christ, in Isaiah 9:6: Wonderful; Counselor; The Mighty God; The Everlasting Father; The Prince of Peace, most familiar to many today as set to music by Handel in The Messiah. Only one date of preaching, yet the MS suggests that Rev. Tennent gave the sermon a number of times; it shows signs of being repeatedly pulled out of and stuffed into a pocket: stained, tattered, torn, and at some time folded vertically.</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 (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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                  <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 80, "De judiciis divinis," (On divine judgement), "de officiis aflictorum" (On the duties of the afflicted), and "obedientia &amp; receptione correctionis" (Obedience and acceptance of correction), 1746</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 three sermons by Tennent. The first, on the subject of divine judgement, begins with reference to Isaiah 26:9. The second, on the duties of the afflicted, begins with reference to Lamentations 3:39-40. The third, on obedience and acceptance of divine correction, begins with reference to Zephaniah 3:2 and Jeremiah 7:28-29.

From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or more of them again in 1751, 1753, 1755, and 1757.</text>
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                <text>De judiciis divinis (On divine judgments), De officiis afflictorum (On the duties of the afflicted), and Obedentia &amp; receptione correctionis) (Obedience and the acceptance of correction), a cycle of three sermons given over two Sundays in August of 1746. The two shorter ones delivered on August 3 prepare the hearer for the longer one on August 10th.

Sermon 1 sets forth that God decrees sweeping punishments for those both good and bad; that his creatures must then learn righteousness. Three proposed arguments follow: 1) what God's judgements in the earth are 2) what righteousness is and how to learn it, and 3)

why the inhabitants of earth must learn righteousness when oppressed by these judgements. Punishments are for sinning., especially that of those unregenerate, not born again into Christian faith and faithful in it. Righteousness is not natural to us and must be learned. It primarily means obedience to the Lord, and regard for one's neighbors and to one's self. Repent of sin; learn and review doctrine and pray sincerely for God's help. Righteousness is what God expects and requires.

The second very short sermon deals with the duties of those afflicted: as rational, to bear up without complaint, and examine our own behavior and repent.

The third sermon offers specifics for obedience and repentence, with a thorough and searching examination into our own motives and intentions, realizing the effects that our thoughts, put into words and actions, can have on society. God commands this deep investigation.

These findings require testing by the written word of God, and through the Spirit, not just by hearts and consciences only, for those by themselves may mislead. Repent sincerely with lamentation and weeping, with faith and hope in God.

Advises how to strengthen obedience. Must be sincere, to please and glorify God; voluntary, from love rather than ritual. and persevering. Additional advice on correction, with Bible examples to support repentance and improvement.</text>
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From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or both of them again in 1751 and 1759.</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 three sermons written by Tennent. The first sermon, "On mercy towards the poor," begins by citing Matthew 5:7, "Blessed are the merciful: for they shall obtain mercy;" and Psalms 18:25, "With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright."

The second sermon, "On confessing sin," begins by citing Psalms 32:5, "I acknowledge my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. Selah."

The third sermon, "On making peace with your neighbors," begins by citing Matthew 5:9, "Blessed are the peacemakers: for they shall be called the children of God;" and James 3:17, "But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy."

Note: There is a fourth title listed, "De dispositione pacifico (on a peaceful disposition or temperament)," but no fourth sermon present - this may be an alternate title for the third sermon.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746 or 1747, then delivered on or more of them again in 1749 and 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.

This manuscript contains two sermons by Tennent. The first sermon, "On the metaphor of salt," begins by citing Matthew 5:13, "Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men."

The second sermon, "On the dove and the lily," begins by citing Song of Solomon 2:14-16, "O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. My beloved is mine, and I am his: he feedeth among the lilies."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or both of them again in 1759.</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 prayer on the fifth petition of the Lord's Prayer (also called Our Father), as stated in Matthew 6:12, "And forgive us our debts, as we forgive our debtors." From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1746, then delivered it again in 1750 or 1751, 1753, 1757, and 1760.</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.

This manuscript contains four sermons by Tennent. The first sermon, "Diligent in business," begins by citing Romans 12:11. The second sermon, "Rejoycing in hope," begins by citing Romans 12:12. The third sermon, "On god as a refuge," begins by citing Deuteronomy 33:27. The fourth sermon, "On the eternal arms of God," begins by citing Deuteronomy 33:27 and Isaiah 33:2.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746 or 1747, then delivered one or more of them again in 1756.</text>
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Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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This manuscript contains two sermons by Tennent. The first sermon, "On communion with the Father and Son," begins by citing 2 Corinthians 1:21, "Now he which stablisheth us with you in Christ, and hath anointed us, is God;" and one other verse, which is difficult to decipher. The second sermon, "On anointing," begins by citing 1 John 2:27, "But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746 or 1747, then delivered one or both of them again in 1751 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.

Tennent begins this sermon on thankfulness with reference to Ephesians 5:20, Psalms 103:2, 1 Thessalonians 5:18, and Psalms 50:14. From dates noted on the manuscript, it looks like Tennent wrote this sermon in 1746, then delivered it again in 1756 and 1758.</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.

Tennent wrote this sermon on Hebrews 13:5, "Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee." From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1746, then delivered it again in 1749, 1751, 1753, 1756, 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.

This manuscript contains two sermons by Tennent. The first sermon, "On approaching Christ," cites Hebrews 13:13-14, "Let us go forth therefore unto him without the camp, bearing his reproach. For here have we no continuing city, but we seek one to come."

The second sermon, "God is the enemy to sinners," cites Zephaniah 3:2, "She obeyed not the voice; she received not correction; she trusted not in the Lord; she drew not near to her God."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1746, then delivered one or both of them again in 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.

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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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 sermons by Tennent. The first sermon, on the subject of those whose faith is weak, begins by citing Matthew 8:26 and Mark 4:40. The second sermon, on those whose faith is strong, begins by citing Matthew 15:28 and Romans 4:20.

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1747, then delivered one or both of them again in 1748, 1752, and 1759.</text>
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            <description>A summary of the resource.</description>
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                <text>De fide imbecilla (On weak faith) and De fide forte (On strong faith) contrasts the strengths of belief.

Weak faith shows too much reliance on human emotions, exaggerated feelings of personal achievement or despair, feeling doubts or temptations that interfere with faith and a sense of constant struggle for it, fearing the influences of the Enemy and hesitant about Christ's unconditional love and acceptance. Strong faith is full of praise; brings calm and steadiness and hope that persists, even thrives, in the face of adversity and set-backs, while at the same time faith offers daily challenges and requires effort and care for its furtherance.</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Second Presbyterian Church, Philadelphia, PA</text>
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              <description>An unambiguous reference to the resource within a given context</description>
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                  <text>Second Presbyterian Church, Philadelphia, PA</text>
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              <description>An account of the resource</description>
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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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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Gilbert Tennent sermons 93, On ministers as spiritual builders (title illegible) and "De Christo ut Dei serveo" (On Christ as a servant of God), 1747</text>
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            <name>Identifier</name>
            <description>An unambiguous reference to the resource within a given context</description>
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                <text>PHS.TennentSermons093</text>
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                <text>https://www.philageohistory.org/rdic-images/iiif.cfm/PHS.TennentSermons093/manifest</text>
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            <description>A related resource that is a version, edition, or adaptation of the described resource.</description>
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                <text>thumb:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-small.cfm/PHS.TennentSermons093.01.jpg</text>
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                <text>full:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-book.cfm/PHS.TennentSermons093.01.jpg</text>
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                <text>1747/1761</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.

This manuscript contains two sermons by Tennent. The title of the first sermon is illegible, but it is on the subject of ministers as spiritual builders. Tennent begins by this sermon by citing Matthew 21:42, "Jesus said to them, Have you never read in the Scriptures: ‘The stone which the builders rejected Has become the chief cornerstone. This was the LORD’s doing, And it is marvelous in our eyes’?" He also cites Ephesians 2:20-21, "And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; In whom all the building fitly framed together groweth unto an holy temple in the Lord."

Tennent begins the second sermon, "On Christ as a servant of God," by citing Zechariah 3:8, "Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the Branch. He also cites Matthew 20:2-8, "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard..."

From dates noted in the manuscript, it looks like Tennent wrote these sermons in 1747, then delivered one or both of them again in 1750, 1758, and 1761.</text>
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            <description>Spatial characteristics of the resource.</description>
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                <text>Pennsylvania--Philadelphia</text>
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            <name>Extent</name>
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                <text>26 pages</text>
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            <name>Medium</name>
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                <text>Sermons</text>
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                <text>Manuscripts</text>
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            <description>Information about rights held in and over the resource</description>
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                <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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                <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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                <text>Presbyterian Historical Society</text>
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              <elementText elementTextId="327317">
                <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>Presbyterians</text>
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                <text>Bible. Matthew</text>
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                <text>Bible. Ephesians</text>
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                <text>Presbyterian Church</text>
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