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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>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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&#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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&#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;
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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>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;
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&#13;
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&#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>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;
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&#13;
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&#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>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>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>One page, front and back, documenting "an account of work and materials" done at First Baptist Church in 1768. Expenses include, for example, supplies such as stone, brick, sand, wood, and nails, and services such as relocating corpses from a bank into the vaults, and building gutters for those vaults.

Note: A piece of the page is missing, due to deterioration.</text>
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                <text>This document records expenses for construction and maintenance work at the First Baptist Church burial ground in Philadelphia in 1768. The account is addressed to the Baptist Church and names Joseph Watkins Senior, Benjamin Loxley, Samuel Davis, Thomas Britton, Samuel Miles, and Joseph Watkins Jr. as responsible parties [image 1].

Expenses on the recto include materials such as brick from Isaac Coats (9000 bricks at 24s/) [image 1], lime, sand, oak and pine boards, cedar boards for lining vault doors, nails, hooks, staples, and hinges. Labor costs include digging away a bank, wheeling dirt, moving corpses out of the bank and placing them in vaults, spreading dirt, making centers and coverings for vaults, building gutters, turning arches over vaults, laying stone work, building a common sewer, walling up steps, laying herringbone pavement, and making and hanging vault doors [image 1]. A payment for damage done in Mr. Dunkin's garden is also recorded [image 1]. The total on the recto comes to £87 0s 3½d.

The verso contains individual accounts for Joseph Watkins Senior, Benjamin Loxley, Samuel Davis, and Samuel Miles, each debited to Joseph Watkins Jr. for sundries and workmanship related to their vaults [image 2]. The Baptist Church account for the front wall of the vaults, foundation of a little house, return and common sewer, pavement, stopping a gateway, and arching the little house totals £33 17s 6d [image 2]. Per Contra entries record cash payments received between September 1768 and March 1769 [image 2]. Additional itemized expenses include work by Hughes &amp; Crawford on imposts and keys, making centers and coverings, iron hooks, oak scantling, hinges, and vault door construction [image 2]. Credits include cash for moving corpses, hinges and fastenings, and rum [image 2].</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>Agreement to remove burials to Mount Moriah Cemetery, 1860</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. 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 in 1860.

This manuscript documents the agreement between the Trustees of First Baptist and a Mr. William Brown that Mr. Brown would "in a good workmanlike manner and according to the best of his art and skill" remove all remains to Mount Moriah.

In 2016, human remains were uncovered at the Arch Street site by a construction crew. The effort to identify and re-inter those remains are documented at archstbones.org.</text>
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                <text>First Baptist Church (Philadelphia, Pa.)</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>Robert Jenney served as the Reverend of Christ Church from 1742 until his death in 1762.

Jenney wrote this letter "to the Subscribers for erecting a new Church in Philadelphia" in 1753. As the population of Philadelphia grew, Christ Church no longer had enough room, and as a result, some members wanted to build a new church. While Jenney approved of the goal to accommodate more congregants, he was concerned about the approach, and strongly believed that the new church should remain part of one congregation with Christ Church, led by the same vestry, with a minister licensed by the Bishop of London. As long as they followed the "established rules" of erecting new churches, he was willing to assist them however he could.

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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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                <text>Meeting minutes of the Christ Church vestry from 1866 to 1886. Each entry includes the date, place, members present and business discussed. 

As in preceding minute books, topics include the election of church leaders and hiring and payment of staff; appointments to and reports from various church committees; the upkeep of buildings and grounds; the ongoing balancing of financial accounts including ground rents, loans, investments and bequests; the collection of pew rents; and management of the Sunday school and hospital.

Other topics specific to this book include the Rev. Dr. Dorr's declining health and eventual death; the conflict between Rev. Edward Foggo, Rector of Christ Church, and Rev. Woolsey Hodge, minister in charge of the the Christ Church Chapel; and the management of Calvary Church (also known as the Monument to Bishop White.)

The pages tucked into the front of the book are likely attendance records. An index of subjects begins on image 576.</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;
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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;
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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;
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&#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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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>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>Titled in English on front cover, "Church Book." Members are listed in groups, with communicants listed first, followed by society members, and both groups further subdivided by sex and marital status. Next children are listed, also divided by sex. Entries include individual's names and dates of birth; some entries also include dates of baptism and confirmation. 

The manuscript begins with an index that covers the first and largest grouping of entries. Several updated catalogs are recorded throughout the manuscript, and friends of the congregation who were not members are listed on pages 120-121.</text>
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                <text>Titled in German, "Verzeichniß derer zum Brüder-Gemeinlein in Philadelphia Befindenden, bey Bruder David Nitschmanns Visitation vom 24 30. Januar. 1766," which translates to "List of those in the Brethren congregation in Philadelphia, at Brother David Nitschmann's visitation from January 24-30, 1766."

This catalog includes detailed information about individuals belonging to the First Moravian Church of Philadelphia, written in German. Translations of column headings are as follows: Beginning with page 2, the column headings are "Namen" (names), "geboren" (born/date of birth), "Wo?" (where born), "Religion" (faith traditions), "in die Ehe getreten" (entered into marriage), "ins Land gekommen" (arrived in the country), "aufgenommen" (received as a member), and "zur Heiligen Communion" (admitted to Holy Communion). Beginning with p. 21, the column headings are "Namen" (names), "geboren" (born/date of birth), "wo" (where born), and "Religion" (faith traditions).</text>
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The list is likely not complete, as A. G. Spangenberg noted on page 4, "wo sind aber die übrigen?" (but where are the rest of them?).</text>
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Several notes about individuals buried at Potter's Field in Philadelphia are included on the final page.

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

Contains an incomplete index that was never used.</text>
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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).

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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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                <text>Pennsylvania--Philadelphia</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="63">
            <name>Extent</name>
            <description>The size or duration of the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="315812">
                <text>207 pages</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="64">
            <name>Medium</name>
            <description>The material or physical carrier of the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="315813">
                <text>Manuscripts</text>
              </elementText>
              <elementText elementTextId="315814">
                <text>Registers (Lists)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="42">
            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315815">
                <text>tiff</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="47">
            <name>Rights</name>
            <description>Information about rights held in and over the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315816">
                <text>http://creativecommons.org/publicdomain/mark/1.0/</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="44">
            <name>Language</name>
            <description>A language of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315817">
                <text>eng</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="51">
            <name>Type</name>
            <description>The nature or genre of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315818">
                <text>Text</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="72">
            <name>Is Part Of</name>
            <description>A related resource in which the described resource is physically or logically included.</description>
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              <elementText elementTextId="315819">
                <text>First Moravian Church, Philadelphia, PA</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="91">
            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
            <elementTextContainer>
              <elementText elementTextId="315820">
                <text>Moravian Archives</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="39">
            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
            <elementTextContainer>
              <elementText elementTextId="315821">
                <text>First Moravian Church (Philadelphia, Pa.)</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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              <elementText elementTextId="315822">
                <text>First Moravian Church (Philadelphia, Pa.)</text>
              </elementText>
              <elementText elementTextId="315823">
                <text>Moravian Church</text>
              </elementText>
              <elementText elementTextId="315824">
                <text>Moravians</text>
              </elementText>
              <elementText elementTextId="315825">
                <text>Lord's Supper</text>
              </elementText>
              <elementText elementTextId="315826">
                <text>Registers of births, etc.</text>
              </elementText>
              <elementText elementTextId="315827">
                <text>Baptismal records</text>
              </elementText>
              <elementText elementTextId="315828">
                <text>Church membership</text>
              </elementText>
              <elementText elementTextId="315829">
                <text>Marriage records</text>
              </elementText>
              <elementText elementTextId="315830">
                <text>Burial records</text>
              </elementText>
              <elementText elementTextId="315831">
                <text>Church records and registers</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
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    </elementSetContainer>
  </item>
</itemContainer>
