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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                <text>Trustee account book, David Lake, 1806-1827, 1843-1844</text>
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                <text>Account book of trustee David Lake. The first two pages date from 1843 to 1844 and appear to be a listing of member's burials, with names and grave locations. The records then begin at 1806 and run to 1827. Lake notes the Church's need to raise money through subscriptions to buy more land for burials, although the page for subscribers' names only lists two people, from 1808. From 1809 to 1812 Lake records the money he paid for clothing on behalf of James Ware, David James, and William Lake. From 1814 to 1827, Lake records the amounts (in number of "coppers") taken out and returned, usually written to cash, but sometimes for services, bills, or specific individuals' names.</text>
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                  <text>In the 17th century Swedish settlers landed on the banks of the Delaware River establishing churches in Wilmington,  Tinicum and by the mid-17th century in Wicaco outside of what would become Philadelphia. That latter church, Gloria Dei, is Pennsylvania’s oldest congregation.  The existing church was built between 1698 and 1700 and originally served  a Swedish Lutheran  congregation.  The church today is part of the Episcopal Diocese and a national historic site.   Archival records scanned as part of this project include vestry minutes, registers, financial, correspondence between the original Swedish parishes and the churches in Philadelphia, Delaware and New Jersey as well as their "miscellaneous records." </text>
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                <text>Tombstone inscriptions, 1877-1920</text>
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                <text>Record of the inscriptions on tombstones in the Gloria Dei Church Yard. Inscriptions include the deceased individual's name, dates of birth and death, and other information such as place of birth, occupation, names of family members, and epitaphs. There is an alphabetical index of names in the back of the book. 

Although the inscriptions were compiled in 1877, additions were made up to the 1920, which can be found in the loose papers folded into the book and also penciled into the book itself.</text>
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                <text>Gloria Dei Church, Philadelphia, PA</text>
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                  <text>St. Michael's Church, Trenton, NJ</text>
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                  <text>A 1703 land grant from Governor Inglesby of the Jerseys opens St. Michael's document collection. It gives four English farmers land to build a church on the hills north of the Delaware falls which they shared with Scot farmers. The latter soon built themselves what was to become First Presbyterian Church (now of Ewing). In the early years, Anglicans and Presbyterians frequently shared worship and church governance, as neither had a full-time minister. St.Mary's (Anglican) church in Burlington had a full sanctuary building since 1703 and was the 'mother church' for the region, often supplying the Trenton area its minister. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining the what was to become St. Michael's parish, and by the 1740's land in Trenton proper was given to the congregation by General John Coxe, son of a prominent parishioner from St. Mary's, Daniel Coxe, who was the first Grand Master of the Scottish Rite of Masons on the continent.  St. Michael's original Trenton sanctuary was completed in 1751, then enlarged in 1801, 1819, and the 1850's to its present footprint. &#13;
&#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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                  <text>A 1703 land grant from Governor Inglesby of the Jerseys opens St. Michael's document collection. It gives four English farmers land to build a church on the hills north of the Delaware falls which they shared with Scot farmers. The latter soon built themselves what was to become First Presbyterian Church (now of Ewing). In the early years, Anglicans and Presbyterians frequently shared worship and church governance, as neither had a full-time minister. St.Mary's (Anglican) church in Burlington had a full sanctuary building since 1703 and was the 'mother church' for the region, often supplying the Trenton area its minister. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining the what was to become St. Michael's parish, and by the 1740's land in Trenton proper was given to the congregation by General John Coxe, son of a prominent parishioner from St. Mary's, Daniel Coxe, who was the first Grand Master of the Scottish Rite of Masons on the continent.  St. Michael's original Trenton sanctuary was completed in 1751, then enlarged in 1801, 1819, and the 1850's to its present footprint. &#13;
&#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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                <text>Records of St. Michael's baptisms, confirmations, communicants, marriages and burials, dating from 1855 to 1867. Most entries span verso and recto pages. 

Baptismal records run from page 3 to page 37, and include date, name, parents' names, date of birth, and remarks such as location of ceremony, officiant, and witnesses.

Confirmation records run from page 73 to page 80, and include date, name, and remarks (usually name of officiant).

Lists of communicants run from page 85 to page 116, and include 
date, name, mode (received/admitted), removed date and mode (moved/died/transferred), and miscellaneous remarks.

Marriage records run from page 121 to page 141 and include date, names of bride and groom, their residences, and place of ceremony. Note: Images 50-51 show marriage records inserted into the confirmations section.

Burials records run from page 145 to page 157, and include date, name, place of interment, age, and remarks (names of relatives, city of origin, person who performed burial).

There are also several loose items, one note of birth and four letters of transfer.</text>
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
&#13;
During the war of Independence, 1775-1783, Jews from New York, Easton, Lancaster, Richmond, Charleston and Savannah sought refuge in Philadelphia from the British occupation.  Many members joined the ranks of the Patriots and fought for the revolutionary cause.&#13;
&#13;
In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
&#13;
Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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                <text>Record of prayers, circumcisions, marriages and deaths, kept by Reverend Jacob Raphael Cohen and continued by others after his death, 1776-1843</text>
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                <text>Jacob Raphael Cohen was the second minister of Congregation Mikveh Israel, serving from 1784 until his death in 1811. Prior to coming to Philadelphia, he served as hazzan of Congregation Shearith Israel in Montreal and Congregation Shearith Israel in New York.

Cohen began this record book in 1776, writing from the front as well as from the back, and his entries record events in Montreal and New York, as well as a few other locations, in addition to Philadelphia. He wrote in English and Hebrew. After Cohen's death, the record book was continued by several others, including Benjamin Nones, Dr. Alexander Wertheim, Lewis Allen, Zalegman Phillips, and Abraham Hart.

Alan Corre, who served as rabbi for Congregation Mikveh Israel from 1955 to 1963 and who was an esteemed scholar of Hebrew Studies, and Malcom Stern, a rabbi and historian who has been described as the dean of American Jewish genealogy, published an article about this record book in The American Jewish Quarterly in 1969 (https://www.jstor.org/stable/23878015). In this article, Corre and Stern provided Hebrew translations for the prayers recorded by Cohen, and with the generous permission of the American Jewish Historical Society, those translations are now included in the transcription for this record. Corre and Stern also organized the data on circumcisions, marriages and deaths into tables, and provided detailed historical context for the records.

A prayer for the Eve of Kippur from Cohen's time in Montreal is found on page 1, and repeated with additions on page 93. The misheberach (public blessing) prayer is found on page 4, and escabot/hascabot (memorial) prayers are found on pages 6 to 8, 10, 19a and 19b of the manuscript. A copy of the Order of Service for the Day of Dedication (for Mikveh Israel's new synagogue) is found on pages 20 to 22.

Circumcision records are found on pages 14 to 17 and 23 to 25, and include date of birth, name of father, son's name, and date circumcised. 

Marriage records, called ketubot or ketubah, start on page 92 and run backwards to page 44. The ketubot are written almost entirely in an Aramaic-Hebrew idiom; however they are fairly standardized, and Cohen provides English translations of two Canadian marriage contracts on pages 88 and 92. Please see also https://www.sefaria.org/Ketubah_Text.4 for the traditional ketubah text, which may have been altered slightly in practice. 

A haliza document, releasing a widow from marriage to her husband's brother, is found on page 72.

Records of deaths in Montreal are found on pages 2, 3 and 5; records of deaths and burials in Philadelphia at Mikveh Israel are found on pages 18 to 19 and 27 to 41.  The latter records often include information on family relations and location of burial plots.</text>
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                <text>Congregation Mikveh Israel, Philadelphia, PA</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>Pew rent records, vol. 7, 1794-1795 and burial records, 1867</text>
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                <text>The practice of renting pews was common in 19th century churches; members paid a fee for the right to occupy a particular pew every week. This bound manuscript includes a record of pew rents paid to Second Presbyterian from 1794 to 1795. Entries are listed by pew number and congregant name, with dates and amounts paid, and they span two pages, verso and recto. 

After page 6b, the manuscript starts over from the back, with records of graves and tombs that were moved from the Second Presbyterian burial grounds in 1867.</text>
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            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="324587">
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                <text>eng</text>
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            <elementTextContainer>
              <elementText elementTextId="324590">
                <text>Second Presbyterian Church, Philadelphia, PA</text>
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          <element elementId="91">
            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="324591">
                <text>Presbyterian Historical Society</text>
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            <name>Creator</name>
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              <elementText elementTextId="324593">
                <text>Second Presbyterian Church (Philadelphia, Pa.)</text>
              </elementText>
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                <text>Church records and registers</text>
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                <text>Church finance</text>
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                <text>Pews and pew rights</text>
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              <elementText elementTextId="324597">
                <text>Presbyterians</text>
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                <text>Cemeteries</text>
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              <name>Title</name>
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              <elementTextContainer>
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                  <text>First Baptist Church, Philadelphia, PA</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                <elementText elementTextId="14341">
                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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          <element elementId="50">
            <name>Title</name>
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                <text>Permits for interment, 1825-1928</text>
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                <text>Book containing permits for interment in the "Ground of the First Baptist Church, Philadelphia," dating from 1825 to 1860, and later at Mount Moriah Cemetery, from 1860 to 1928. Notes on the prices for interment established in 1828 and 1846 are included in the front of the book. Each permit or stub contains the name of the person buried (or the name of a father or husband,) the date of burial, and the amount paid.</text>
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            <elementTextContainer>
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            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
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          <element elementId="49">
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            <description>The topic of the resource</description>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>In 1760 a group of congregants from Christ Church, supporters of the Rev.  William Macclanachan, an Anglican minister of evangelical leanings, formed a new church, seceded from Christ Church.  They drafted articles of agreement for a new church St. Paul’s and promptly set about raising funds to construct it.  Built on Third Street, below Walnut, St. Paul’s opened for services in 1762 and remained an active congregation throughout the nineteenth century. The Church’s building still stands, now home to Episcopal Community Services.  St. Paul’s records, housed at the Episcopal Diocesan Archives include vestry minutes, baptismal, marriage and burial records  as well as some financial records.</text>
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                <text>This bound volume includes St. Paul's early trustee and vestry minutes from 1760 to 1762, marriage records from 1759 to 1835, baptism records from 1782 to 1834, and death records from 1790 to 1812.

The first numbered pages include a defense of Reverend Mcclenachan, and plans to build a church separate from Christ Church. Entries then cover the election of trustees and a treasurer, committees to secure land and materials for a new church, lotteries to raise funds, decisions on architecture and furnishings, management of pews, and selection of wardens. Vestry minutes from 1762 start on page 21; these can also be found in the separate volume entitled "Vestry minutes, 1762-1774."

Records of marriages, baptisms and deaths start with image 46, whereupon page numbering starts anew. Marriage and baptism records include the date of the ceremony, officiant and the names of the people being married or baptized. Later baptism records also note names of parents. Death records include the name of decedent, age at time of death (or date of birth, from which it can be extrapolated), and date of death.</text>
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Baptisms are listed chronologically by date the baptism was performed, beginning on page 110, which is image 16. Entries cross two pages, recto and verso, and include place of baptism, name, birthdate and sometimes birthplace, name of parents and witnesses, signature of the clergyman who performed the baptism, and other notes such as whether the person baptized was suffering from an illness.

Confirmations are listed chronologically beginning on page 218, which is image 80. If the person was also baptized at St. Paul's during this time period, the page on which their baptism is recorded is also noted.

Communions are listed chronologically beginning on page 234, which is image 94. Entries span two pages, recto and verso, and include notes on whether the communicant later died or was transferred or removed from the church.

Marriages are listed chronologically beginning on page 278, which is image 134. Entries span two pages, recto and verso, and note the place of the wedding, the names of the bride and groom, their ages at the time of marriage and respective towns of residence, and the signature of the clergyman who performed the ceremony, as well as other notes such as the bride and groom's place of birth, their occupations, and parent's names and residence.

Burials are listed chronologically beginning on page 310, which is image 158. Entries span two pages, recto and verso, and include the decedent's name, age at time of death, place of burial, and signature of clergyman who performed the funeral, as well as other notes including decedent's residence, and their date and cause of death.

Offerings are listed chronologically beginning on page 326, which is image 174. Entries include the amount raised and the object of the offering, such as a hospital, school, or mission, or people in need such as orphans, widows or victims of a fire.</text>
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Baptisms are listed alphabetically by name beginning on page 1, and then again chronologically by date of baptism starting on page 16. Both sets of entries include date of birth and parents' names. Marriages are listed chronologically starting on page 49; entries include the date of marriage, names of bride and groom, and any other remarks, often including the location of the ceremony and name of the officiant. Funerals are also listed chronologically, beginning on page 97. These records include the date of burial, name of decedent, and other remarks such as location of funeral.

Communions are listed chronologically starting on page 145. Entries include date, name, and other remarks such as where communion was received and who granted it. Additionally, an alphabetical list of communicants appears across several pages at the end of the book. Finally, confirmations are listed chronologically from pages 185 to 212.

Blank pages were not scanned, which accounts for gaps in page numbering.</text>
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Baptisms are listed across two pages, recto and verso, and run from page 1a to 13b. Each entry includes the name of the person being baptized, their parents' names, date of baptism, person who baptized them, their age at time of baptism, and any special notes.  A list of the members of the church in 1822 runs from pages 15 to 22, and includes both names and street addresses. An alphabetical list of members of the bible class follows, on pages 25 to 33.  Confirmations begin on page 37, with names listed by date. Communions follow, starting on page 53 and listing name, address, age &amp; any other remarks, such as the communicant's place of origin. Marriage entries begin on page 73 and include the date of the ceremony and names of bride and groom. Finally, funerals begin on page 86 and include date of burial, name of person(s) being buried, and age upon death.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
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Sometime between 1860 and 1875, the burial ground had been sold, the bodies disinterred, and the land developed into housing. The second map has notations of  "x" and "out" to indicate that bodies had been moved.</text>
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&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
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                <text>Record of burial plots purchased in the Northwest burial ground at St. George's church, from 1818 to 1857. Entries are listed by the date a burial plot was chosen, and span two pages, recto and verso. They include the name of the person who purchased a lot or lots, the number of the lot and the price paid. Often the lots were purchased in installments over time, the dates and amounts of which are also noted. Some entries are marked as delinquent or forfeited.

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                  <text>Historic St. George’s United Methodist Church of Philadelphia is the oldest Methodist Church in America. Located in Philadelphia, the Church was founded by Captain Thomas Webb and the Methodist Society of Philadelphia in 1769 for the purpose of practicing Methodist religion. In December of 1769, a Missionary of John Wesley,  Joseph Pilmore,  held the first prayer meeting at church followed later by Thomas Coke and Bishop Francis Asbury. Bishop  Asbury was the first pastor of St. George’s United Methodist Church and ordained as many as 35 ministers in the Methodist faith within America during his travels.&#13;
&#13;
Two African Americans, Richard Allen and Absalom Jones, licensed as lay preachers of Methodism eventually left the church because of racial tensions and formed two new congregations.  Richard Allen formed Mother Bethel African Methodist Episcopal Church.  Absalom Jones turned to the Episcopal faith and established  St. Thomas’ African Episcopal Church. &#13;
&#13;
St. George’s is  known as “the church that moved the bridge” as the Benjamin Franklin Bridge was rerouted in the 1920s, so the Church would not be demolished by its construction.  St. George’s records consist of conference letters, account books, baptism, death, and marriage records as well as Journals, Diaries, etc.&#13;
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                <text>Record of burials in St. George's northwest burial ground from 1819 to 1832. Entries are listed by date, and include the name of person interred, row number, grave number, and distance in feet and inches from the north line of the cemetery to the center of the grave. Church members who were "grown persons" are listed first, followed by member's children, then strangers are listed, with adults' and children's names on alternating pages.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>Book containing records of sales for the Mount Moriah Cemetery, dating from 1860 to 1928. Each entry contains the date, name of purchaser, lot or grave number purchased, and cost. The first two flyleaves contain notes on the "Section of Church Plot for poor members and single graves."</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>Miscellaneous burial ground records, 1799-1901</text>
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              <elementText elementTextId="315506">
                <text>Miscellaneous records of the First Baptist Church burial grounds, dating from 1799 to 1901, first at the La Grange/Arch Street site and then at Mount Moriah Cemetery. Items include: a resolution by the trustees in 1799 to raise the cost of interment in order to keep the burial ground in good repair; reports by the superintendent of the burial ground on interments performed; receipts for payments to the sexton and to Mount Moriah Cemetery Association for cutting the grass in section 112; the "Proposition for the Removal of the Dead" in 1860, and permission from the Health Office to move the burials from La Grange to Mount Moriah; and letters documenting the return of some remains to family members.</text>
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                <text>Pennsylvania--Philadelphia</text>
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            <elementTextContainer>
              <elementText elementTextId="315513">
                <text>eng</text>
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              <elementText elementTextId="315514">
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            <elementTextContainer>
              <elementText elementTextId="315515">
                <text>First Baptist 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>
            <elementTextContainer>
              <elementText elementTextId="315516">
                <text>American Baptist Historical Society</text>
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            </elementTextContainer>
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            <elementTextContainer>
              <elementText elementTextId="315517">
                <text>First Baptist Church (Philadelphia, Pa.)</text>
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              <elementText elementTextId="315518">
                <text>First Baptist Church (Philadelphia, Pa.)</text>
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                <text>Church records and registers</text>
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                <text>Baptists</text>
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                <text>Cemeteries</text>
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                <text>Burial records</text>
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  <item itemId="1197" public="1" featured="1">
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            <element elementId="50">
              <name>Title</name>
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                <elementText elementTextId="331892">
                  <text>St. Michael's Church, Trenton, NJ</text>
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                <elementText elementTextId="331893">
                  <text>St. Michael's Church, Trenton, NJ</text>
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              <description>An account of the resource</description>
              <elementTextContainer>
                <elementText elementTextId="331894">
                  <text>A 1703 land grant from Governor Inglesby of the Jerseys opens St. Michael's document collection. It gives four English farmers land to build a church on the hills north of the Delaware falls which they shared with Scot farmers. The latter soon built themselves what was to become First Presbyterian Church (now of Ewing). In the early years, Anglicans and Presbyterians frequently shared worship and church governance, as neither had a full-time minister. St.Mary's (Anglican) church in Burlington had a full sanctuary building since 1703 and was the 'mother church' for the region, often supplying the Trenton area its minister. The founder of Trenton, William Trent, arrived from Philadelphia in 1719, joining the what was to become St. Michael's parish, and by the 1740's land in Trenton proper was given to the congregation by General John Coxe, son of a prominent parishioner from St. Mary's, Daniel Coxe, who was the first Grand Master of the Scottish Rite of Masons on the continent.  St. Michael's original Trenton sanctuary was completed in 1751, then enlarged in 1801, 1819, and the 1850's to its present footprint. &#13;
&#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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          <element elementId="50">
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            <description>A name given to the resource</description>
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                <text>Minutes, Register, 1752-1855</text>
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                <text>StMichaelsTrenton.MinutesRegister1752</text>
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            <elementTextContainer>
              <elementText elementTextId="332053">
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              <elementText elementTextId="332054">
                <text>thumb:001:https://www.philageohistory.org/rdic-images/common/get-jpeg-small.cfm/StMichaelsTrenton.MinutesRegister1752.001.jpg</text>
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              <elementText elementTextId="332056">
                <text>St. Michael's Church (Trenton, N.J.)</text>
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                <text>1752/1855</text>
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            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="332058">
                <text>Meeting minutes of the wardens and vestrymen of St. Michael's begin on image 5, in 1755. Entries jump around chronologically, and were likely copied over from other records. The latest entry is dated 1818.

The register portion of the document begins on image 98 with an undated
alphabetical list of church members, notated for communicants, contributors, and removed or deceased members. Christenings, marriages and burials are then listed in chronological groupings starting with image 105, beginning in 1769 and ending in 1855. Entries include dates, names, and other relevant data. Black persons are marked as "negros."

The next portion of the manuscript includes an account of communion collections on image 190, a list of pew holders as of December 1836 on image 202, and a list of communicants from 1840 on image 206. An index of the register entries from 1818-1822 appears on image 209, and the final pages of the manuscript contains a map and listings of interments in the St. Michael's burial ground.</text>
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              <elementText elementTextId="332059">
                <text>St. Michael's Church (Trenton, N.J.)</text>
              </elementText>
              <elementText elementTextId="332060">
                <text>Episcopalians</text>
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                <text>Episcopal Church</text>
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              <elementText elementTextId="332062">
                <text>Corporate minutes</text>
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              <elementText elementTextId="332063">
                <text>Baptismal records</text>
              </elementText>
              <elementText elementTextId="332064">
                <text>Marriage records</text>
              </elementText>
              <elementText elementTextId="332065">
                <text>Burial records</text>
              </elementText>
              <elementText elementTextId="332066">
                <text>Pews and pew rights</text>
              </elementText>
              <elementText elementTextId="332067">
                <text>Church finance</text>
              </elementText>
              <elementText elementTextId="332068">
                <text>Church membership</text>
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            <description>Spatial characteristics of the resource.</description>
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              <elementText elementTextId="332069">
                <text>New Jersey--Trenton</text>
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                <text>213 pages</text>
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              <elementText elementTextId="332071">
                <text>Manuscripts</text>
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&#13;
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&#13;
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&#13;
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&#13;
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Note: Due to the nature of scanning primary sources, page numbering for the images of this bound manuscript jump from page 18 to page page 51, and from page 84 to page 147.</text>
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                <text>Records of baptisms, burials and marriages conducted by Gloria Dei from 1789 to 1803.

Entries for baptisms are listed chronologically, and include the name of the person baptized, their date of birth, parents' names, and sometimes godparents' names. Baptism records, including alphabetical indexes of names, are found on images 3-19, 82-89, 97-120 and 189-194.

Entries for burials are listed chronologically, and include at minimum the name of the deceased and date of burial, and often contain more information such as time and cause of death, age at time of death, and names of relatives. Burial records, including alphabetical indexes of names, are found on images 20-26 and 121-188.

Entries for marriages are listed chronologically and include the date of marriage, names of the bride and groom, and their place of residence. Marriage records, including alphabetical indexes of names, are found on images 27-81 and 89-96.</text>
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            <description>The size or duration of the resource.</description>
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                <text>Record of marriages, baptisms and burials performed by Gloria Dei Church from 1750 to 1789. According to the title page, this text was "transcribed from the original records."

Marriages are listed first, ordered chronologically and include the name of the bride and groom, method of marriage (license or publishing), and date. An alphabetical index of names appears after page 140.

The Baptisms are listed second, ordered chronologically, and include the name of child being baptized, their place and date of birth, parents' names and godparents' names. An alphabetical index of names appears after page 244.

Burials are listed last, ordered chronologically, and include at minimum the name of the deceased and date of their burial, and often more information such as place of death and age at time of death. Alphabetical indexes of names appear at intervals throughout the burial listings.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
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&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>Mount Moriah Cemetery was established in 1855, on the outskirts of Philadelphia. As the population grew and land in Philadelphia became scarcer and more valuable, many churches had their burials removed to more rural locations. In 1860, after moving to a new building to accommodate their growing congregation, First Baptist Church made the decision to remove their burials from the cemetery on Arch Street to Mount Moriah.

These pages contain a list of graves, by range, including the stone number, name of the interred, date buried and age at time of burial. Entries are marked with an "X," presumably meaning those remains were successfully identified and removed.

Note: The final page is an invitation to a mock trial hosted by the Young People's Working Association of First Baptist Church in 1890, which includes handwritten notes about unmarked graves on the back.</text>
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                  <text>Notable for its early leadership in Baptist organization and evangelism, the First Baptist Church of Philadelphia was prominent both in its region and city and in the transatlantic community of Baptists.  Begun in 1698 as a mission of the more suburban Pennepack (now, Lower Dublin) Baptist Church, First Baptist soon became the leading congregation for the city, region, and colonies, gaining independent status from Pennepack in 1746. &#13;
&#13;
In 1707 the church hosted the organizing meeting of the Philadelphia Baptist Association, the first lasting inter-regional organization of Baptists in America, and over the years provided a disproportionate share of this group’s officers.  From the beginning, the lives of this association and the First Baptist congregation were intertwined, with the church meeting house hosting meetings of the association and welcoming delegates, called messengers by the Baptists, from as far south as Charleston and as far north as Boston.  By the 1760s, the first decade for which minutes survive, the congregation had gained prominence beyond its modest size, including among the transatlantic Baptist network.  This prominence had to do with its leaders hosting and shaping the role of the Philadelphia Baptist Association, to which far-flung congregations wrote letters that began, “Dear Mother.” &#13;
&#13;
The life of the congregation and its leaders was also intertwined with that of its city, with several ministers taking teaching posts at the University of Pennsylvania, then the College and Academy of Philadelphia.  William Rogers, for example, came from New England to pastor the church but remained in that post for only three years, though active in the congregation and as a supply preacher until his death in 1824.  Like several other Baptist ministers, Rogers served as a military chaplain during the American Revolution, an event that made havoc of the congregation’s finances and leadership.  While these Baptists supported the American rebellion as a fight for necessary liberties, their former pastor Morgan Edwards criticized the rebels until 1775 when he was convinced to revise his opinion.   With his excellent preaching, historical research and publications on early Baptists, and support for formal education leading to the founding and support of Brown University, Edwards embodied the strengths of Baptists.  It was under Edwards’ leadership that First Baptist built a new and larger meeting house at the same time accepting the need to lend their pastor to the larger Baptist cause and arranging for supply preaching while Edwards traveled the colonies as an evangelist, church organizer, and historian of Baptists.  Despite these successful efforts toward gaining respect and leaders for Baptists, Edwards’ connection with the Philadelphia congregation grew strained during the 1780s, largely because Edwards struggled through bouts of drinking and subsequent church meetings for discipline, only being restored to the congregation’s fellowship in late 1788.&#13;
&#13;
When in 1814 Baptists from twelve states gathered to form a national organization in support of Baptist missions, the meeting was at the First Baptist meeting house in Philadelphia, with two of the four officials chosen being laymen from that congregation and a third, William Staughton, a former pastor.  Throughout the next century, the congregation grew in numbers and influence in the city and in national and global mission programs, despite conflicts related to theology, leadership, and relationships with daughter churches, including two competing First African Baptist congregations.  Its early interest in circulating religious pamphlets, as well as Philadelphia’s wealth of printers, made it feasible for American Baptists to locate their publishing operations in the city, where they remained until 1961, when operations moved to a new building and printing plant in Valley Forge.</text>
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                  <text>&lt;p style="font-weight:400;"&gt;Minutes Books of First Baptist Church of Philadelphia, A. D. Gillette, editor,&lt;span&gt; &lt;/span&gt;&lt;em&gt;Minutes of the Philadelphia Baptist Association from A.D. 1707, to A.D. 1807&lt;/em&gt;&lt;span&gt; &lt;/span&gt;(Philadelphia: American Baptist Publication Society, 1851),  and William Williams Keen,&lt;span&gt; &lt;/span&gt;&lt;em&gt;The Bi-Centennial Celebration of the Founding of the First Baptist Church of the City of Philadelphia&lt;span&gt; &lt;/span&gt;&lt;/em&gt;(Philadelphia: American Baptist Publication Society, 1899).&lt;/p&gt;</text>
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                <text>"Inscriptions copied from Tomb Stones and Monuments in the Grave Yard of the First Baptist Church of Philadelphia - (Lagrange Place - above Second St.) Dec. 3 1859 By Horatio Gates Jones."

An alphabetical index starts on image 24, although most of the entries are struck through, likely as remains were moved to Mount Moriah Cemetery in 1860. Three additional pages of names are entered upside down from the back of the notebook; these appear to be decedents from different congregations.</text>
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                <text>Bound manuscript containing many accounts of Swedish settlement along the Delaware River from the early 17th century to the mid-late 18th century. These accounts come from various sources, including several ministers sent to Gloria Dei by the King or Queen of Sweden. The accounts do not appear in strict chronological order and sometimes overlap with each other, but provide a rich and detailed account of this time and place. Translations of the Swedish have been provided for the bulk of the manuscript.

Meeting minutes for the general parish and church council of Gloria Dei are interspersed with these personal accounts, as well as copies of letters to and from various kings, queens, bishops and archbishops in Europe. Topics covered include: land purchases; the building and upkeep of churches, including Gloria Dei and its cemetery; the need for new ministers and the struggle to house and pay them; the establishment of standards for religious practices in the new land; listings of Swedish families, including information on births, deaths, and marriages; and ongoing relations between the Swedes and their Indian, Dutch and English neighbors, including Quakers and the leaders of Christ Church.

The last third of the book consists of financial accounts kept by Gloria Dei. Sums recorded include Sunday collections, special fundraising efforts, and expenditures for church repair, ministers' travel, and support of the poor and sick in the congregation.

Note: The vast majority of records in this book run to 1760, but several documents at the back of the volume date from the early 1800s.</text>
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The early congregation of 222 families was mostly Irish but with 30 German and 15 French. Some of the more distinguished early members were George Meade, great-grandfather to Civil War General George Gordon Meade, the victor at Gettysburg; Revolutionary War naval hero Commodore John Barry; Thomas Fitzsimmons, a signer of the Constitution; and Matthew Carey, a leading publisher in the Federalist era.&#13;
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Both George Washington and John Adams attended Vespers there in October of 1774 and it was the site of the first public religious commemoration of the Declaration of Independence.</text>
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Both George Washington and John Adams attended Vespers there in October of 1774 and it was the site of the first public religious commemoration of the Declaration of Independence.</text>
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                <text>This register begins with an alphabetical index. Communicants are listed from pages 52 to 117, and again on page 324. Births and baptisms are listed on pages 121 to 153; receptions of new members are listed on pages 181 to 193 (previous congregations are noted); deaths, funerals and burials are recorded on pages 241 to 279; and marriages are recorded on pages 301 to 323.

Note: blank pages were not scanned.</text>
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Note: Text on pages i-iv is in German.</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>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>Burial plan of the God's Acre (cemetery) at Philadelphia First Moravian Church, bounded by Franklin and Vine Streets, from 1757 to 1805.

Column headings translate as: Mägdlein and Mädgen (girls); Vereh[e]l[ichte] Schw[este]rn (married sisters, i.e. married women); Ledige Schw[este]rn (single sisters, i.e. single women); Vereh[e]l[ichte] Br[üde]r (married brothers, i.e. married men); Ledige [Brüder] (single [brothers], i.e. single men); and finally Knäbgen and Knäblein (boys).

These burials are also documented on pages 211 to 263 of "Church register vol. 1, 1743-1822."</text>
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                <text>Pennsylvania--Philadelphia</text>
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            <description>The file format, physical medium, or dimensions of the resource</description>
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            <description>Information about rights held in and over the resource</description>
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              <elementText elementTextId="315890">
                <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>ger</text>
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            <description>A person or organization owning or managing rights over the resource.</description>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
&#13;
The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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                <text>Burials of members of the congregation of Christ Church. Not all of the deceased are buried in the Church burial ground.</text>
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                <text>Burial records for members of Christ Church from 1832 to 1870 (records from 1871 to 1978 were not scanned as part of this project). This is a record of burial services conducted rather than interments; not all of the deceased are buried in the Christ Church burial ground. Entries are listed by date and typically include the decedent's name, age at time of death, and parent's name if decedent was a child.</text>
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                  <text>Founded in 1695, Christ Church was the first Anglican church to be established in Pennsylvania. This fulfilled the provision outlined by King Charles II in the charter he granted to William Penn in 1681 stipulating that if twenty individuals requested an Anglican clergyman the Bishop of London would appoint one. Accordingly, thirty-nine Philadelphians came together in 1695 to form Christ Church. Located on Second Street, just north of Market Street the Church transitioned from a small frame structure in its early years to the imposing Georgian structure built from 1727-1754 that still stands on the site today. Members of the Continental Congress and early government officials worshipped here and seven signers of the Declaration of Independence are buried on Church property. When the congregation grew too large to be accommodated here the vestry built St. Peter's at the southern edge of the city in 1760 and later St. James. Those United Churches remained a unit until the 1820s and 1830s. Christ Church is an active Episcopal parish today as well as a major historic site.&#13;
&#13;
The records consist of vestry minutes, parish records, accounting and financial records, deeds, architectural drawings, photographs, and audiovisual materials. In addition, there are materials from parish organizations and affiliated institutions such as Christ Church Hospital, Episcopal School, Christ Church Burial Ground, and Christ Church Preservation Trust.</text>
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The early congregation of 222 families was mostly Irish but with 30 German and 15 French. Some of the more distinguished early members were George Meade, great-grandfather to Civil War General George Gordon Meade, the victor at Gettysburg; Revolutionary War naval hero Commodore John Barry; Thomas Fitzsimmons, a signer of the Constitution; and Matthew Carey, a leading publisher in the Federalist era.&#13;
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Both George Washington and John Adams attended Vespers there in October of 1774 and it was the site of the first public religious commemoration of the Declaration of Independence.</text>
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                  <text>In 1760 a group of congregants from Christ Church, supporters of the Rev.  William Macclanachan, an Anglican minister of evangelical leanings, formed a new church, seceded from Christ Church.  They drafted articles of agreement for a new church St. Paul’s and promptly set about raising funds to construct it.  Built on Third Street, below Walnut, St. Paul’s opened for services in 1762 and remained an active congregation throughout the nineteenth century. The Church’s building still stands, now home to Episcopal Community Services.  St. Paul’s records, housed at the Episcopal Diocesan Archives include vestry minutes, baptismal, marriage and burial records  as well as some financial records.</text>
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                <text>Record of interments at St. Paul's from 1811 to 1852. Entries include the date of the funeral, name of deceased and location of burial. Some children are listed by parent's name. Some entries include the the decedent's former address and cost of the burial. Some removals to other gravesites are noted in pencil.

Page numbering starts over again after page 124, and the last 30 pages look like an inventory of existing graves and vacant lots.</text>
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