time, three months, one dollar and fifty cents; twelve months, five dollars. There are no fines, penalties, or liabilities imposed on subscribers, except for the value of a lost book, on failure to return it after ten days' notice. In addition to this subscription plan is the checkregister system, on the basis of one hundred books for one dollar. Each subscriber, on payment of one dollar, is furnished with a check-register, good for one hundred books, from Class A, being composed of bound copies of standard works and popular novels, or a proportionate number of books from the other classes. The check-register is good for two books at a time from any class until exhausted. Theological Seminary (Evangelical Lutheran) United States Mint... University of Pennsylvania, Medical Depart Society. University of Pennsylvania, Zelosophic Soci- ment One of the main distinctions of the Mutual Library lies in the fact that it has upon its tables and shelves many copies of all the current magazines, temporarily University of Pennsylvania, Philomathean bound in cloth, which are lent out, as are any other volumes. When instituted, the Mutual Library was located in the massive granite building of the Mutual Life Insurance Company, at the northwest corner of Tenth and Chestnut Streets. For over a year, however, the library has been located at No. 1104 Walnut Street. With two or three exceptions, these libraries, of which an historical sketch has been given, contain over ten thousand bound volumes each. In addition to these, there are in the city of Philadelphia a large number of libraries of fair size, some of which have a distinct corporate existence, while others are simply bibliographical collections, owned by various religious, educational, literary, charitable, and penal institutions. These libraries are as follows, each one containing from one thousand to ten thousand volumes: West Philadelphia Institute.... Young Men's Christian Association... CHAPTER XXXVII. RELIGIOUS DENOMINATIONS. THE SWEDISH CHURCH. Miscellaneous. Academic. CHRISTIANITY in Sweden and Norway dates back to the days of the viking, King Olaf, and Bishop Sigfrid, who, in the year 1000, planted the "Cross of the White Christ" in the domains of Odin and Thor. Early in the sixteenth century the church was reformed by the hero-king, Gustavus Vasa, at the famous Diet of Westeräs, adopting the Lutheran faith in spirit, but retaining still the traditional Episcopal form. This was the beginning of the modern Swedish Church, and therefore it is that, as to the form of church government, they stand in a certain affinity to the Protestant Episcopal Church, while in doctrine they are unequivocally Lutherans. From the middle of the last century up to the war of independence the Swedish pastors and congregations were in nearer intercourse with the Lutherans and participated in their Synodical Conventions. Swedish immigration and language more and more disappearing, the influence of the Episcopal Church increased under the assumption that there was between Episcopalians and Lutherans no difference as to doctrine. The early establishment of the Swedish Church in America is due to the far-sighted policy of King Gustavus Adolphus, the great Protestant soldier and statesman, whose death at Lutzen probably changed the political and religious history of Northern Europe. King Gustavus gave a charter in 1626 to the first West India Company, and arranged for a colony in America where religious and political freedom should be enjoyed. Efforts were to be made to Christianize the savages. In 1638, after the king's death, the first party of immigrants were sent out by Chancellor Oxenstiern in the "Griffin" and the "Key of Calmar." They settled on the Delaware River, built Fort Christina (Wilmington), and a church within its inclosure. Rev. Reorus Torkillus was the clergyman. He seems to have gone to Virginia soon after, and was absent four years, was married and then returned, preaching at Fort Christina till his death, in 1643. Governor John Printz built the "hemlock log fort" on Tinicum Island, and brought as chaplain Rev. John Campanius (February, 1643). The latter's instructions read,— "He must labor and watch that he renders in all things to Almighty God the true worship which is his due, the glory, the praise, and the homage that belong to him, and take good measures that the divine service is performed according to the true confession of Augsburg, the council of Upsal, and the ceremonies of the Swedish Church, having care that all men, and especially youth, be well instructed in all the parts of Christianity, and that a good ecclesiastical discipline be observed and maintained. With respect to the Dutch colony which resides and is established in the country of her majesty and the crown, the government must not disturb what has been obtained in the aforesaid Court of her majesty, with regard to the exercises of the reformed religion." Especial care was also to be shown toward the Indians to instruct and civilize them. Campanius preached in the fort, and also in a room of the Governor's mansion. In 1646 the first Lutheran Church on this continent was built on Tinicum Island, below Philadelphia, of wood, and was consecrated September 4th. The first cemetery of the colonists was laid out adjacent. Meanwhile, Campanius, zealous and capable, had studied the native language and begun the translation of Luther's catechism, the first translation of any sort into any Indian dialect. This he finished after his return to Europe. His capacity for this work is shown by the fact that he adapted his phrases to the Indian customs, requirements, and understanding. For instance, in the Lord's Prayer, instead of writing. "give us our daily bread," he paraphrased it, "give us a plentiful supply of venison and corn." The Rev. Reorus Torkillus had made no effort to instruct the Indians, but the first sermon of Campanius had a curious effect upon those children of the forest. The story is told by his grandson, Thomas Campanius Holm: "When for the first time he performed divine service in the Swedish congregation, the Indians came to hear him, and greatly wondered that he had so much to say, and that he stood alone and talked so long, while all the rest were listening in silence. This excited in them strange suspicions. They thought everything was not right, and that some conspiracy was going forward amongst us, in consequence of which my grandfather's life and that of the other priests were for some time in considerable danger from the Indians, who came daily to him and asked many questions." The other priests alluded to were Rev. Lars (Lawrence) Carolus Lokenius (Lock) and Rev. Israel Holgh. The latter took the place of Campanius, who left New Sweden May 16, 1648. Holgh only remained a short time. Lokenius made a bad record. In 1660 he was fined by Director Beekman fifty guilders for marrying a couple without the usual proclamations, and against the will of their parents. In 1661 his wife eloped with one Jacob Jongh, carrying off some of the goods of her husband. Precisely one month afterward he applied to Director Beekman to marry again, his intended bride being a blooming Swedish girl of seventeen. Beekman refused, but three weeks afterward Lars appeared again for approbation of his marriage, "as the situation of his family imperiously required it." Two months later permission for a divorce was granted by Governor Stuyvesant at New York. No sooner did Lokenius learn this than, anticipating the official action of the Court of Magistrates, which had not yet allowed the divorce, he put an end to his doubts and uncertainties by "marrying himself!" Upon this the court at Altona declared the marriage "null, void, and illegal," he was fined, and an appeal was disregarded. Lokenius appears again in 1663, in violent and successful opposition to the preaching of Rev. Abelius Zetscoven, who had been called from New York. About this time two Swedish clergymen, whose surnames are unknown, visited the colony. Lokenius retired about 1668. His successor was Rev. Jacobus Fabritius, a turbulent character, of uncertain nationality, who had arrived in New York in 1669, and was suspended from preaching in Albany. About 1670 he went to the Delaware. In In 1674 he made himself amenable to the law for marrying a couple without previous proclamation, and by committing an assault and battery upon a woman in her own house. He begged Governor Colve and the Council for mercy. The marriage was declared void, and for the assault he was fined "two beavers and expenses" and suspended for one year. He begged liberty to baptize during his suspension, 66 he was excused." and the Albany Record says 1675 a warrant was issued against him as one of the ringleaders in a riot at Delawaretown, and he was again suspended. This disqualification was afterward taken off, and we find that in 1677 the Rev. Jacobus Fabritius became the first clergyman who exercised sacred functions in Philadelphia. He was called to Wicaco Church, where he first preached in Dutch on Trinity Sunday, 1677. In the "Conspiracy of the Long Finne," 1679, it is said that "the little dominie," supposed to be Fabritius, was concerned. Until 1675 there had been no church within the present boundaries of Philadelphia. Crainehook, New Castle, and Tinicum were the only churches west of the Delaware. Governor Andros promulgated an order from New Castle in 1675, directing that a church, or place of meeting, be built at Wicaco, by authority of the court, to be paid for by general tax. This order does not seem to have been complied with by the erection of a new building, nor is there anything to show that a tax was levied for the purpose. The congregation was therefore compelled to |