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                  <text>A monthly meeting at Philadelphia was established along with Philadelphia Quarterly Meeting in 10mo 1682/3. Quakers first met in homes, but the first Bank Meeting House – the “meeting on the Delaware side” – was built late in 1683 or early in 1684, located on the west side of Front Street, north of Mulberry (Arch). A second meeting house was erected in Centre Square by 1687, but this was infrequently used due to its distance from the rapidly developing area along the Delaware. Construction began on the Great Meeting House on the southwest corner of 2nd and Market in 1696. In 1772, this meeting was divided, resulting in two additional monthly meetings in Philadelphia: Philadelphia Monthly Meeting for the Northern District and Philadelphia Monthly Meeting for the Southern District. The original meeting was then sometimes referred to as the "Middle District."</text>
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                <text>A certificate of removal was a document given to persons who were transferring their membership from one monthly meeting to another. Their removal testified that they were members in good standing with the meetings they were leaving. These are the original certificates, mounted in a volume at a later date, as received by Philadelphia Monthly Meeting. Indexed.</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;
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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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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
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&#13;
To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war, and worship resumed at the war's conclusion.  It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention, playing a substantial role in shaping the final document while brokering the decisions that contributed to our current form of government.  In 1801, St. Michael's was used as the location for the Convention of the Protestant Episcopal Church in the United States, at which time the current Articles of Religion were ratified. There, at the Annual Convention in 1815 the NJ Diocese was founded and its first bishop elected. Throughout the middle and late 19th century, St. Michael's founded mission schools and churches in and around Trenton. A detailed history of the church was written in the 1920's by Hamilton Schuyler, and is available online.  The documents in the collection were used to write that history and thus far include the parish proceedings from 1750 through the 1850's, the engineering specifications for the 1819 renovations, the church charter, along with birth, marriage, and death records from the period.  An interesting drawing of the layout of pews, which seems to be in David Brearley's handwriting, appears in the parish books. The documents also contain one of our original Books of Common Prayer from the 1740's, with marked-up changes, post-Revolution. &#13;
&#13;
The parish of the English Church was founded in 1703 on farmlands outside of town. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining  St. Michael's parish, and the sanctuary in town was completed in 1751. To avoid being embroiled in national politics and endangering its future, the church was closed immediately after the signing of the Declaration of Independence. It served as a Hessian barracks and Continental hospital during the war. It's vestry included David Brearley, who in 1787, as Chief Justice of NJ, served as Chairman of the "Committee on Postponed Parts" in the Constitutional Convention. In 1801 the Convention of the Protestant Episcopal Church in the United States was held there and the current Articles of Religion were ratified. </text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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"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.

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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>Membership catalog of the First Moravian Church of Philadelphia, with entries dating from 1742 to 1783; likely handwritten by Jacob Friis or Johann Daniel Sydrich, who were both pastors of the Philadelphia congregation.

Most of the column headings are in German, for which translations have been provided: "No." (number), "Namen" (names), "geboren" (born/date of birth), "woher" (where born), "Religion" (faith traditions), "in die Ehe getreten" (entered into marriage), "ins Land kommen" (arrival in the country), "Aufgenommen" (received as a member), "zur Communion"  (admitted to communion), "Ihre Kinder" (their children), "geboren" (born/dates of birth of children), and "getauft, von wem" (date child baptized, by whom).

Contains an incomplete index that was never used.</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 explores the complicated relationship between man and God, through a meditation on the behavior of David: first under stress and angry, then counseling with his friends and communing with himself, then happy and striving to show publicly his gratitude to God. Tennent ends the sermon in an appeal for funds toward a new church building, as evidence of congregants' gratitude for God's help and mercy.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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The title of this sermon translates to "On creation." In it, Reverend Tennet discusses Genesis- who and when and how long creation took; can something be created from nothing? He provides an overview of Aristotle's work in relation to God, then settles into detailed explications and arguments about creation and its purposes.</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>This committee included the elders of the English-speaking Moravians in Philadelphia. Minutes run from September 27, 1743 to July 3, 1747, and cover a variety of topics. Disputes between the German and English members of the Philadelphia congregation were common in the early period, so management of those conflicts - as well as conflicts among the English speaking congregants, including marital disputes - is a recurrent subject. Other topics include, but are not limited to: collections to pay for church supplies, ground rent, and preachers' salaries; relations with the Quakers; visitation of the sick and care of vulnerable members; reception of new members; baptisms and love feasts; upkeep of the church building and grounds; members' travel; the desire for a school church; and a conference to bring together English and German-speaking laborers in the congregation.</text>
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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The title of this sermon translates to "On the fear of God and reliance."  Tennet wrote a later revision (discernible by darker ink) during the French and Indian War, around the time of the siege of Fort William Henry, and references calamity and dangers to the nation.</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

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

From dates noted on the text, it looks like Tennent wrote the sermon in 1743, and delivered it again in 1745 or 1746, 1748, 1753, 1756, 1758, and 1760.</text>
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Revelation 3:20: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."

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

From dates noted in the text, it looks like Tennent wrote this sermon in 1743 or 1744, and delivered it again 1751 and 1760.</text>
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Tennent wrote this sermon on Ecclesiastes 1:2, "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity."

The manuscript is undated, but it is likely Tennent wrote it between 1743 and 1763.</text>
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This manuscript contains two sermons on the subject of love; both are undated, but it is likely that Tennent wrote them between 1743 and 1763. The first sermon begins with reference to Ephesians 5:2, "And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour." The second sermon begins with reference to Ephesians 3:19, "And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God."</text>
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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

Tennent wrote this sermon about the ability of man to commune with God's holy spirit. He begins by citing the following Bible verses:

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

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

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

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

From dates noted on this manuscript, it appears Tennent wrote this sermon in 1744, and delivered it again in 1745.</text>
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Note: Two more sermons are listed on the front cover, but only one looks to be present. It is possible this manuscript is a fragment.</text>
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The front cover of this manuscript lists three sermons, all on the subject of redemption, but it is not clear if there is more than one sermon present in the pages that survive. The first page is torn, but lists Galatians 3:13 and several other Bible verses. Other verses mentioned in the text include Luke 1:71, Galatians 3:13, and Hebrews 9:14.</text>
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Tennent begins this sermon on proclaiming Christ by citing Romans 13, which touches on Christians' relationships to government, the obligation to love one's neighbors, and the urgency of walking with God.

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744 and delivered it again in 1748.</text>
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From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, and delivered it again in 1746 and 1750.</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 written by Tennent. The first sermon, on the topic of salvation, begins with reference to Phillippians 2:12,"Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling." The second sermon, on the topic of saintly perseverance, begins with reference to John 10:27-28, Phillippians 1:6, and 1 Peter 1:5.

From dates noted on the manuscript, it looks like Tennent wrote these sermons in 1744 and delivered one or both again in 1750.</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 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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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Tennent begins this sermon on the punishment of sin by citing two Bible verses: Ephesians 2:3, "Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others;" and Revelation 3:18, "Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others."

From dates noted in the manuscript, it looks like Tennent wrote this sermon in 1744, then delivered it again in 1748 and 1751.</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, on the subject of giving one's heart to God, appears to have gone through several edits, and has some pages inserted into the middle of the manuscript. The first page of the insert cites Proverbs 23:26, "My son, give me thine heart, and let thine eyes observe my ways."

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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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Tennent begins this sermon about original sin by citing Romans 5:12, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."

From dates noted in the manuscript, it appears Tennent wrote this sermon in 1744, and delivered it again in 1746, 1748, 1750, and 1753.</text>
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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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In this sermon, Tennant talks about the six days of creation. In the beginning of the sermon, he cites Genesis 1:1 and Psalms 89:11. Although Tennent mentions aspects of scientific theory, the sermon is Bible-based, geocentric, with the Earth as the center of the universe and man as the being for whom the world was made. The Fall ruined the previous harmony among the animals, plants, and man, and brought about suffering. Tennent exhorts man to live up to the beauty of creation, while at the same time not placing too much value on his Earthly life and gain.

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Tennent begins this preparatory sermon concerning the wrath of God by citing Exodus 24:8, "And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words." He also references Chronicles and Jeremiah.

From dates noted on the manuscript, it appears that Tennent wrote this speech in 1744, and delivered it again in 1746, 1749, 1750, and 1756.</text>
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The second sermon, on the beauty of Christ, begins with a reference to Galatians 2:16, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified." This sermon is not dated, but the years 1751 and 1756 are noted on the back of the manuscript.</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>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

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                <text>Gilbert Tennent (1703-1764) was an Irish-American Presbyterian clergyman, and one of the leaders of the Great Awakening.

This sermon follows "De federe operum (On the covenant of works)." Tennent begins with the following two Bible verses:

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

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

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

From dates noted on the manuscript, it appears Tennent wrote the sermon in 1744, and delivered it again in 1747, 1752, and 1758.</text>
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