took upon him to overrule the other members, and entirely deprived them of their just freedom.

With the Swedish clergy, the Anglican at this period in Pennsylvania were in full communion. Rev. Andreas Rudman, former Pastor of Gloria Dei Church, Weccacoe, was put in charge of the congregation at Oxford in 1705 by the Society for the Propagation of the Gospel aforesaid, and, after Evans left for England, served Christ Church, dying before Evans's return. Rev. Andreas Sandel, Pastor of Gloria Dei, attended meetings of the Anglican clergy in 1713 and 1715, as well as being present at the dedication or opening of the present edifice of Trinity Church, Oxford, on Nov. 5, 1713, and the laying of the corner stone of the present edifice of St. David's, Radnor, on May 9, 1715 (see Penna. Mag., Vol. XXX). Between these dates, a church edifice for St. James's, Bristol, was finished and opened on St. James's Day, with sermon from Rev. Francis Phillips. Of that unworthy clergyman something will be said in connection with Lieut. Gov. Gookin.

The offer of the Presbyterian edifice to Christ Church congregation recalls our attention to the nonQuaker religious denominations in Pennsylvania besides the two National Churches. The dispute before mentioned between the Baptists and Presbyterians of the union congregation in Philadelphia, ended, according to the Baptists' story, in the Presbyterians failing to keep to the offer to hold a conference. On the second Sunday of December in 1698, nine Baptists, viz: John Holmes, John Farmer and wife, Joseph Todd, Rebecca Woosencroft, William Silverstone, William Elton and wife, and Mary Shepherd met at the Barbados store, and "coalesced into a church for the communion of saints, having Rev. John Watts for their assistance." Of these, John Farmer and wife were from the congregation of Rev. Hanserd Knollys

in London, and Joseph Todd and Rebecca Woosencroft were from that at Limmington, Hampshire; while the others, with the possible exception of Holmes, had been immersed by Rev. Thomas Killingworth after coming to America. Shortly after this "coalescing," Thomas Bibb and Nathaniel Douglas were members of the Philadelphia congregation. The Presbyterians

contending for the place of worship, the Baptists abandoned it to them, and went to Anthony Morris's brewhouse. There the Baptists remained until Mch. 15, 1707, and then, by invitation of the Keithians, moved to the latter's building in 2nd street below Arch. Having perfected their title to the lot, as shown in the chapter on Religious Dissension, and having the adjoining lot, formerly owned by John Holmes, the Baptists, in 1731, replaced the wooden structure with a brick one, used until 1762, when they built a larger edifice, probably partly covering both lots. In the said year 1707, the various Baptist congregations of Philadelphia and vicinity, having, it is thought, previously had annual reunions, formed, or gave disciplinary power to, an Association composed of their delegates. The Baptists were reinforced by the arrival of a number of ministers and ruling elders from South Wales and the West of England in 1710 and afterwards. Rev. Thomas Selby, an Irish minister, who came to the Philadelphia congregation, was excommunicated by the Association in 1712. About this time, all the ministers of the Association had accepted the rite of laying on of hands. Terms of association were adopted in 1742, adding Articles XXIII and XXXI to those published in London by one hundred congregations in 1689, and called the Century Confession. The treatise of discipline has been "The Glory of a true Church and its Discipline," published in London in 1697; and the catechism has been that published in London in 1699.

Contrary to the threat, or, rather expectation, re

ported by Clayton, the Rev. Jedidiah Andrews did not leave his flock in the Spring of 1699, nor, in fact, until his death in 1747, except during a few months in old age by suspension for "indiscretions," on repentance for which he was restored. There is mention in Rev. Dr. Wm. B. Sprague's Annals of the American Pulpit of a notion held by some that Andrews gave up the Independent theory in 1729; but his support of the measures of Irish Presbyterians, and other facts mentioned by Rev. William H. Roberts, D.D., LL.D., in the Journal of the Presbyterian Historical Society, Vol. V, No. 5, are inconsistent with his clinging to Independency, or Congregationalism, so late, if he ever clung to it after leaving New England. Moreover, there always were a number of divines in New England, who wholly or largely inclined to the opinion that the true scheme of Church government was that set forth in those chapters of the Westminster Confession which the Synod at Cambridge, Massachusetts, changed in 1648, and the Rev. Peter Hobart, Pastor at Andrews's native town in Andrews's childhood, was one of those called Presbyterians by those who distinguished such from Congregationalists. It is said that Andrews was ordained in Philadelphia, and probably in 1701, when the record of the baptisms performed by him commences. Talbot may have heard of this ordination by Apr. 24, 1702, when he wrote: "The Presbyterians here come a great way to lay hands on one another, In Philadelphia one pretends to be a Presbyterian." This seems to mean claiming the office of presbyter by Apostolic succession through presbyters. The Virginia shores of the Chesapeake and the neighbourhood of New York were in those days "a great way" off from Philadelphia, and nobody who thought the congregation competent to ordain would have made a longer journey. It would seem, therefore, that those taking part in the ordination of Andrews were two

Presbyterians properly so called, viz: Revs. Francis Makemie of Accomac County, Virginia, and Josias Mackie of Norfolk County, Virginia, and also two neighbours of doubtful ecclesiastical antecedents, viz: Revs. Samuel Davis (who had long been in Delaware) and Nathaniel Taylor (perhaps of Maryland, but whose being in New Jersey is suggested in Rev. Dr. William Hill's History of American Presbyterianism). Makemie was an Irishman, said confidently in Sprague's Annals to have been ordained for colonial work sine titulo by his native Presbytery of Laggan, after application, in 1678, for a minister in Barbados, and, in December, 1680, for one in Maryland, in both of which places we find Makemie preaching. If his ordination in Ireland or that of Davis or Taylor in the British Isles is doubted, there were a number of Scotch or Irish Presbyterian ministers in New Jersey or Maryland for several years previous to the English Revolution, who might have ordained each of the three, among such Scotch or Irish ministers being Rev. William Traill, the former Moderator of the aforesaid Laggan Presbytery, who, after that body was broken up, went to Maryland. Rev. Dr. Robert Ellis Thompson, D.D., in his History of the Presbyterian Churches in the United States, gives 1682 as the date of Traill's arrival, and 1683 as that of Makemie's. The last named went to Europe in 1704, and, in 1705, brought back Revs. George Macnish and John Hampton, and gathered together the Presbytery of Philadelphia, the Mother Presbytery of the United States. The minutes of the body are preserved from the meeting in Philadelphia in 1706, when Makemie was Moderator, and Andrews, Davis, Wilson, Taylor, Macnish, and Hampton were the other ministers, with John Boyd, a licentiate from Ireland, whom they ordained for Freehold, New Jersey. Andrews and Wilson and possibly Davis were the only ones stationed in Penn's dominions. The

congregation in the capital city is seen from the surnames in the early records to have been made up of English Nonconformists, New Englanders, and New York Reformed Dutch, and never in times following could be classified as Scotch Irish, although including persons of that race. It is likely that an important early Presbyterian of Philadelphia, William Allen, a sea captain who married into the Budd family, and was father of the rich Chief Justice of the name, was a Scotch-Irishman, as this sea captain mentions in his will a sister Catherine Cally living in Dungannon in Ireland, and an uncle William Craig at that place. In 1714, a congregation was started in the Great Valley, i.e. in Tredyffrin Township, Chester County, and, in the same year, some Independents formed one at Abington, then in Philadelphia County, and accepted Presbyterianism, calling as Pastor a Welsh Presbyterian, Rev. Malachi Jones, who, on arrival, was admitted to the Presbytery as an ordained minister.

In 1716, the Presbytery agreed to divide into three or four presbyteries, which should unite annually in a Synod. Six ministers were to compose the new Presbytery retaining the name of Philadelphia, viz. Andrews and Jones and Howell Powell or ap Howell, who had been ordained in Wales, and was settled at Cohansey, N. J., and John Bradner, a Scotchman, recently ordained for Cape May, and Joseph Morgan, born and ordained in Connecticut, then at Freehold, N. J., and Robert Orr, then at Hopewell, N. J., who was the only Irishman, he having come from "the old country" as a probationer. Another Presbytery was to bear the name of New Castle, which Isaac Norris in a letter in 1700 called "that Frenchified, Scotchified, Dutchified place," and in this Presbytery were James Anderson, ordained by Irvine Presbytery in Scotland, and who was the minister at New Castle, Daniel McGill, sent from London to a Scotch congregation at