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The George and Emilie Archer correspondence contains personal correspondence addressed to George and his wife Emilie from family and friends. Many of the letters relate to a property dispute between George and two of his siblings.

The George Archer correspondence contains letters written to George and his wife Emilie from family and friends. George's parents wrote a majority of the early items during his time at the Centenary Collegiate Institute in Hackettstown, New Jersey. His mother usually focused on news about family members and friends in Camden. His father wrote letters of advice to George, and discussed religious matters, particularly concerning conversion.

Following George's graduation, his correspondents represented a wider range of friends and social acquaintances. The majority of the early 20th century material belonged to Emilie Archer, whose parents often provided news of family and friends in Philadelphia, Pennsylvania. Many later items, written between 1905 and 1906, concern a property settlement between George and his siblings over lots in Barnegat City, New Jersey. Though the proceedings often named George as a party, many of these items were originally addressed directly to Emilie or to George's sister, Helen Devlin. An enclosure in one letter, addressed to Helen and dated September 12, 1905, was a copy of the deed to these lands.

The collection also includes a questionnaire filled out by George Archer for admittance into the Chautauqua Literary and Scientific Circle, a handful of invitations to formal events, and calling cards.

The Gridley Family papers contain the letters of a highly educated New York family, who were drawn to evangelical religion and progressive causes in the 1820-1830s. The letters are all personal in nature about daily family life and matters of religion, education, and travel.

The Gridley Family papers (212 items) are comprised of 210 letters, 1 legal document, and one speech. The Gridley family of Clinton, New York, maintained regular correspondence with relatives in Rochester, Aurora, Hamilton, and other towns in western New York. The 210 letters, spanning the years 1808-1885, are entirely personal in nature and document a highly educated New York family, who were drawn to evangelical religion in the 1820-1830s. The letters show a family that held abolitionist, temperance, and other progressive views.

The earliest items are a printed notice from 1798 directed to the inhabitants of Connecticut informing them of an upcoming property tax recently enacted by congress, and a deed transferring land in New York State to Orrin Gridley in [1807?].

Ten letters from 1815-1828 are from Orrin to his wife Fanny, written during his travels to Albany, New York, and Baltimore. He speaks of his business dealings and of religious services he attends. In one letter from April 17, 1820, he described a church service that included missionaries who were about to travel west to convert the Osage Indians "on the Arkensaw." Other letters from this period include nine items from Rachel Kellogg Strong, Fanny's younger sister, and a few from her husband S. Strong, addressed to Orrin. As with most of the letters in the collection, these discuss family, health, business, and religion.

Wayne Gridley's earliest letter is from 1825, written when he was 14 years old. His letters from Andover provide a sense of student life at the Seminary and include discussions of his education (such as learning about missionary work and encounters with "heathen Indians" from North America and the Pacific Islands), as well as his evolving thoughts on religion and social issues. In a letter from 1837, he voices anti-slavery sentiments to his parents. Wayne's letter from November 20, 1836, contains a large lithograph letterhead of Andover Theological Seminary; a letter from July 31, 1849, has a colorful letterhead depicting buildings in Hamburg, Germany.

Through 1849, most of the letters are addressed to Fanny and Orrin from their children, including ten items written to Fanny from her youngest son Charles, when he was in Saratoga Springs, New York, and when he traveled in Europe. In a long letter to Albert G. Gridley, a friend in Paris described his brother Charles' illness and death, and enclosed a carte-de-visite, presumably of Charles.

Letters written by Amos Delos Gridley and his wife Ellen, while on a tour of Georgia and Florida in 1851, include extensive commentary on slavery and the South. For instance, the Gridleys mention that rarely does one see anyone from the South being waited upon by a white person. They also discuss the issue concerning the conversion of slaves to Christianity. In one note, they remark about the steamboat Magnolia exploding on the Ohio River. The latter part of the collection contains many letters sent to George Bristol, Harriet E. Bristol, and Cornelia Bristol of Clinton, New York, from Ellen and Amos Delos Gridley.

The collection contains 48 undated family letters. In the last undated folder is an ink illustration of a house drawn by Amos Delos Gridley. This folder also contains an 18-page speech written upon the death of Adelaide G. Smith, the only daughter of Orrin Gridley.

The collection includes 26 conversion narratives of members of the Congregational Church in Warner, New Hampshire.

The Warner, New Hampshire, Congregational conversion narratives comprise 26 narratives, written between 1817 and 1823, during a revival at the Warner Congregational church led by its pastor, Rev. John Woods. Although conversion narratives were frequently recorded by a minister, these appear to have been written and signed by members of the laity. In some cases, several members of the same family each wrote a narrative.

The majority of the writings open with brief descriptions of the writer's life before the conversion. In her narrative, Nancy Sargeant described herself as "careless and heedless" and possessed of "an evil heart" (Folder 34), while Abigail Badgers noted her reluctance "to forsake the vanities of the world"(Folder 33). Many writers reflected on the circumstances that precipitated their epiphanies. Stephen Batchelder described a string of health problems, including a hand wound (Folder 32), while many others recounted important sermons that had influenced them. Chellis F. Kimball, like several other converts, noted his fear of being "cast into hell" (Folder 33). Most of the narratives close with expressions of gratitude and pledges of religious devotion, such as Eunice Sargeant's statement of her "earnest desire to unite with the people of God" (Folder 34).