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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 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>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>Burial records kept by George Stokes, sexton of St. Peter's, from 1789 to 1793. Burials are listed by date and include the decedent's name, age at time of death, and amount paid for burial. Names of spouses or parents are often noted, as well as cause of death. Of note are the many deaths due to "fever," as yellow fever reached epidemic proportions in Philadelphia in 1793. Also of interest are the interments of the Native American Chiefs who came to visit President Washington and died in Philadelphia of smallpox. The final entry in the book is George Stokes himself, aged 56 years.</text>
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                  <text>Presbyterians began gathering for worship in Philadelphia in 1692, sharing a building known as the "Barbadoes Warehouse" at Second and Chestnut streets with Baptists and Congregationalists. In 1698, the congregation officially organized as the First Presbyterian Church of Philadelphia. Six years later, the congregation moved to High Street (now Market Street) at the corner of Bank Street, and built the first Presbyterian church building in the city, known as "Old Buttonwood." Both the first American presbytery and the first synod met in this church building. In 1820, the church moved to a new building on the south side of Washington Square where it remained until the late 1920s, when it moved to 15th and Locust streets. In 1949, First and Second Presbyterian Churches united as First with the congregation moving into the Second Presbyterian Church building at 21st and Walnut streets, where the congregation continues today.&#13;
&#13;
Records scanned for this project include congregation minutes, pew records, and lists of burials.</text>
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                  <text>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>The official charter and constitution of the Congregation Beth El Emeth, singed by the original leaders of the congregation and incorporated by the Court of Common Pleas in Philadelphia in 1857. Beth El Emeth emerged from Mikveh Israel, under the leadership of Mikveh Israel's retired Rev. Isaac Leeser. After Leeser's death, Beth El Emeth dissolved, and its records returned to Mikveh Israel.</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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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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                <text>Map Case 15.5</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>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>Daniel Meredith served as class leader for the Methodists in the "Valey" of Chester County, Pennsylvania for many years. He recorded the preachers assigned to the Chester circuit each year, and kept records of members' attendance at the Valey class. The first several pages of the book are faded to the point that some text is illegible; more readable entries begin around 1805 and end with the 1826 class. Often the black classes are listed separately; see "coloured people" on page 56 or "coloured friends" on page 62.</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>Committee minutes, 1760-1761</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;
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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;
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>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;
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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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&#13;
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&#13;
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&#13;
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&#13;
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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;
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&#13;
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&#13;
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&#13;
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                  <text>Congregation Mikveh Israel (officially Kahal Kadosh Mikveh Israel), known as the "Synagogue of the American Revolution" is one of the most historic Congregations of Jews in the United States. The oldest Congregation in Philadelphia, Mikveh Israel was informally established by religious minded Jews in British America during the 1740s, and has become the second-oldest surviving Congregation in all of the United States. In Pennsylvania, and Philadelphia in particular, Jews found an environment of tolerance for their religious beliefs and traditions made possible by William Penn's 'great experiment'. The possibilities of economic and religious liberties in Philadelphia drew many Jews to the area, and by 1775 a community 300 strong existed in a city of 35,000.&#13;
&#13;
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&#13;
In 1782, the Congregation dedicated a new building on Cherry Street that sat 200 persons and had accommodations for the clergy adjoining it. In 1829 the congregation built an Egyptian Revival synagogue on Cherry Street. Designed by William Strickland, it is notable for having been one of the earliest Egyptian Revival buildings in the United States.  After moving out of Center City, along with much of Philadelphia's population in the first half of the 20th century, the Congregation announced in 1961 that it would return to construct a new house of worship. A modest building, initially shared between the Synagogue and the Museum of Jewish History, was dedicated and opened in August 1976. &#13;
&#13;
Among items in the archives of Congregation Mikveh Israel are letters written by George Washington and Abraham Lincoln, and a public subscription list for the 1782 building signed by Benjamin Franklin, David Rittenhouse, and other civic leaders.   Several notable ritual items also exist, including ornamental bells (“rimmonim”) crafted by renown silversmith Myer Myers.&#13;
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                  <text>Presbyterians who favored the religious revivalism of George Whitefield organized a Second Presbyterian Church in Philadelphia in 1743. Second was a “New Side” church as opposed to the “Old Side” First Presbyterian Church. For many years, the congregation worshipped in its building at Third and Arch streets, where the first General Assembly of the Presbyterian Church in the U.S.A. met in 1789. In 1837, the church moved to Seventh and Arch, and in 1872, to 21st and Walnut. In 1949, the congregation united with First Presbyterian Church.&#13;
&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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Entries note the date and place of meetings, members present, and business discussed. Topics include but are not limited to: the purchase of new grounds and building of a new meeting house; the assignment of pews and pew rents and later a rise in pew rents to help the church out of debt; fees for baptisms and terms for burials; the choice of a new minister; discipline of members for ill behavior; and application for a charter.</text>
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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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