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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>Lottery account book, 1773 and charity collections, 1802-1812</text>
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                <text>St. Paul Lottery Account Book, 1773</text>
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                <text>{1773,1802/1812}</text>
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                <text>The first 24 pages of this account book record the funds raised by St. Paul's 1773 church lottery, with entries ordered by date. Records of St. Paul's charity collections from 1802 to 1812 start from the back of the book and run chronologically, upside down, for another eight pages.</text>
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                <text>Episcopal Diocese of Pennsylvania Archives</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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            <description>A name given to the resource</description>
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                <text>Historical accounts of Swedish settlement along the Delaware River and financial records of Gloria Dei, 1653-1760</text>
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            <description>An unambiguous reference to the resource within a given context</description>
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                <text>GloriaDei.RecordsMiscellaneous1636-1760</text>
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                <text>Records Miscellaneous, 1636-1760</text>
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                <text>1653/1760</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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                <text>Pennsylvania--Philadelphia</text>
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                <text>Gloria Dei Church, Philadelphia, PA</text>
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                <text>Indians of North America</text>
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                <text>Rudman, Andrew, 1668-1708</text>
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                  <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</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>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</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>Vestry minutes of the United Congregations of Christ Church and St. Peter's from 1761 to 1784. Each entry records the date and place of the meeting, members present and business discussed. Regular business includes elections of church leaders and hiring and payment of church staff; fundraising and the ongoing settlement of various financial accounts; establishment and collection of pew rents; and maintenance and repair of church buildings and grounds. 

Other important events and topics include:

The opening of St. Peter's and the establishment of the United Churches of Christ-Church and St. Peter's in 1761, with shared government and finances. Minutes include draft and final versions of the charter for the United Churches. 

The response of the United Churches to the 1763 "Indian invasion" of the "back provinces" of Pennsylvania and subsequent correspondence with church officials from York and Cumberland Counties on behalf of "families on the frontier."

The 1763 review and approval of Reverend William Sturgeon's fulfillment of his duty as the "Catechist to the Negroe Children for the Society for Propagation of the Gospel in Foreign Parts."

The 1772 bequest from Dr. John Kearsley that funded the development of the Christ Church Hospital for poor women and widows.

The American Revolution. Minutes from the Vestry meeting of July 4, 1776, when the Vestry resolved at the onset of the American Revolution: "Whereas the Honorable Continental Congress have resolved to declare the American Colonies to be free and independent States, In consequence of which it will be proper to omit those Petitions in the Liturgy wherein the King of Great Britain is prayed for, as inconsistent with the said Declaration. Therefore Resolved, that it appears to this Vestry to be necessary for the peace and well-being of the Churches to omit the said Petitions, and the Rector and Assistant Ministers of the United Churches are requested in the Name of the Vestry and their Constituents to omit such petitions as are above mentioned." (p. 338) 

Subsequent minutes reveal effects of the war, including the loss of pew rents after many parishioners fled the city during the British occupation, the damage to church property caused by the British army, and the departure of Reverend Coombe, who could not tolerate the conflict of serving revolutionary subjects while ordained and governed by the Church of England.</text>
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&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</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>This book records the amounts donated by members to First Baptist Church to help the poor, and the amounts given to the poor from First Baptist Church, from 1767 to 1769. Each entry includes the date, donor or donee's name, and amount donated.</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>Two items of correspondence involving Richard Peters, an important figure in colonial Philadelphia and rector of Christ Church from 1762 to 1775.

The first letter, dated September 31, 1771, is from Rector Peters and Assistant Minister Jacob Duche to the Bishop of Cork, regarding a relation of the bishop who is a member of their congregation. She traveled to Philadelphia with her husband, who drowned two years previously, and fell on hard times. Peters and Duche request financial assistance on behalf of the widow, so she can set up a shop and support herself.

The second letter, dated June 28, 1771, is to the Reverend Doctor Peters from 
Robert Smith, regarding the purchase of a lot of land from the church.</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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&#13;
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                  <text>Third Presbyterian Church began in 1761 as an extension of First Presbyterian Church, located in a house at Second and South streets. In 1768, the congregation of Third Church moved into their new building at 4th and Pine streets. The church called George Duffield as their new pastor in 1771, without the concurrence of First Church. The resulting rift cemented the split between First and Third. The congregation still worships at 4th and Pine today although the building has been extensively renovated since colonial times. The church is popularly known as “Old Pine” while its official name is Third, Scots and Mariners Presbyterian Church, reflecting two of the mergers that comprise the continuing church.&#13;
&#13;
Records scanned for this project include trustees minutes and pew records.</text>
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                <text>Inscribed as "The Pine Street Presbyterian Church Committee Book," this bound volume contains the minutes of the meetings of trustees of Third Presbyterian from 1771 to 1796. Each entry includes the date, place, members present, and business discussed.

Topics of the meetings generally include the collection of pew rents, settlement of financial accounts, improvements to the buildings and grounds, and management of charitable funds, as well as more specific entries such as the seasonal adjustment of service times and adoption of a new version of the Psalms. Of particular interest are the minutes pertaining to the call for George Duffield to serve as their new pastor, and the resulting rift with First Presbyterian Church.

The bulk of the minutes end on page 168, and pages 174, 175 and 176, which list the books and verses read from during services, are written upside down, so run in reverse chronological order.

Note: Prior to 1797, the Trustees were called "the Committee."</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>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
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                  <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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In this bound volume, Reverend White noted additions to sermons he wrote "for the Assylum, for Visitation, and for the Mariner's Church." The "Assylum" was likely the Orphan Assylum, also known as the Orphan Society, and the Mariner's Church was, as its name implies, a church for the seamen who regularly visited the port of Philadelphia.</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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Entries include the date and place of the meeting, members attending, and business discussed. Topics include church elections, improvements to buildings and grounds, fundraising efforts, burial requests, and the ongoing operation of Christ Church hospital.

Recorded at the rear of the book are legacies, gifts, and donations made to an assortment of church related funds by various congregation members. Of note is a transcribed copy of Dr. John Kearsley's will. This volume has inserted at page 47 two additional items: a printed excerpt from the minutes of October 30, 1752 and a printed version of Bishop White's sermon delivered on June 21, 1786. Note: Blank pages were not scanned.</text>
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                  <text>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
Among Quakers, a Yearly Meeting is an annual gathering, open to all members, and held over a period of several days. Each yearly meeting is autonomous. In the 17th and 18th centuries, the business of the meeting included the receipt of answers to a set of queries to the Quarterly Meetings, issuing and reading epistles to and from other yearly meetings, receiving reports, establishing discipline, and seeking God's guidance on larger regional or national issues. Minutes of the Yearly Meeting frequently summarized reports and other testimonies, but the original documents also form part of the records.</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>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
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                  <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>Record of payments received and made by St. Paul's from 1794 to 1809. Entries are listed by date, and include the payee's name, amount paid, purpose of the payment, and signature of the church official who accepted or disbursed the payment. Some of the payments received by the church are charitable donations, and others are payments due, for example, for rents. Outgoing payments by the church include employee's salaries and repairs and additions to the buildings and grounds.</text>
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              <elementText elementTextId="331035">
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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>On February 16, 1795, the members of First Baptist Church established "a fund for the relief of Orphans and other indigent Persons." This bound manuscript contains details of how the fund was established and administered, and a list of members who paid an annual contribution to the fund in order to insure those in their charge would receive aid upon their death. Identifying information includes subscriber names, parents' names, birthdates, birthplaces, contributions paid and dates of 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;
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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>A general meeting for Friends in the Delaware Valley area was first convened at Burlington, New Jersey, in 1681. The first general meeting held in Philadelphia was in 1683, and in 1685, it was agreed that the meetings in New Jersey and Pennsylvania should be combined into one yearly meeting with alternate sessions at Philadelphia and at Burlington. Since 1760, all Philadelphia Yearly Meetings have been held at Philadelphia. At its greatest extent, its territory embraced eastern Pennsylvania, southern New Jersey, Delaware, and parts of Maryland and Virginia.  In 1790, Warrington Quarterly Meeting and Fairfax Quarterly Meeting were transferred to Baltimore Yearly Meeting in exchange for the old meetings on the Eastern Shore of Maryland. In 1819, several components of Western Quarterly Meeting were similarly transferred. The great Separation, which divided much of the Society of Friends across the country, began at the Philadelphia Yearly Meeting of 1827.&#13;
&#13;
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&#13;
Records scanned for this project include minutes, pew records, deeds, and burial records.</text>
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&#13;
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                <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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            <name>Rights Holder</name>
            <description>A person or organization owning or managing rights over the resource.</description>
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                <text>Haverford College Quaker and Special Collections</text>
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            <name>Creator</name>
            <description>An entity primarily responsible for making the resource</description>
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                <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
              </elementText>
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          <element elementId="49">
            <name>Subject</name>
            <description>The topic of the resource</description>
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                <text>Philadelphia Yearly Meeting of the Religious Society of Friends</text>
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                <text>Society of Friends--Pennsylvania--Philadelphia</text>
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                <text>Quakers--Pennsylvania--Philadelphia</text>
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                <text>Philadelphia (Pa.)--Genealogy</text>
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                <text>Corporate minutes</text>
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                <text>Correspondence</text>
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                <text>Church committees</text>
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                <text>Church discipline</text>
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                <text>Church finance</text>
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                <text>Church management</text>
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                <text>Church membership</text>
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                <text>Temperance</text>
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                <text>Poor</text>
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                <text>Charity</text>
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                <text>African Americans</text>
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                <text>Antislavery movements</text>
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                <text>Religious literature</text>
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                <text>Persecution</text>
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