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The papers include correspondence, diaries, journals, accounts books, tintypes, prayerbooks, sermons, hymns in Ojibwa, a New Testament in English and Seneca, and photographic images.

Family papers, 1765-1964, and undated, include: correspondence relating to Rev. Bingham's associations with the Baptist Missionary Society, Boston, his ministry at the Tonawanda Indian Mission in New York State, the Baptist Indian Mission at Sault Ste. Marie, Michigan, and his social activities in Grand Rapids, Michigan; diaries of Bingham and his wife, journals, account books, and tintypes. Also included are prayer books and hymns in Ojibwa, Bingham's sermons, in English, and a New Testament in both English and Seneca. Among his correspondents is John Claude Buchanan, his son-in-law, whose letters relate to Buchanan's service with the 8th Michigan Infantry during the Civil War, 1861-1864. Three boxes of photographic images complete the collection.

The collection includes correspondence relating to Bingham’s associations with the Baptist Missionary Society, Boston, his ministry at the Tonawanda Indian Mission in New York State, the Baptist Indian Mission at Sault Ste. Marie, Michigan, and his social activities in Grand Rapids, Michigan. Correspondents include John Claude Buchanan, Bingham’s son-in-law, relating to his service with the 8th Michigan Infantry during the Civil War.

The collection is also available on 19 reels of positive microfilm Acc# 359 (Section 4, 1 reel) and 444 (18 reels). Some letters are available on 2 reels of positive microfilm Acc# 614 of the American Baptists Foreign Mission Society, 1800-1900, American Indians and 1814-1900, France.

This collection consists of two volumes of lecture notes that James B. Gibbs compiled while he was a resident student at Yale Divinity School in 1846. The lectures, delivered by Yale professors Nathaniel W. Taylor, Chauncey Allen Goodrich, and J. Gibbs, concern a range of theological and philosophical topics, including the history and practices of Christianity, information about other religions, and contemporary philosophical thought regarding ethics and government.

This collection consists of two volumes of lecture notes that James B. Gibbs compiled while he was a resident student at Yale Divinity School in 1846. The first volume contains approximately 520 pages of lectures on moral philosophy, natural theology, moral government, and evidences of Christianity. The second volume contains approximately 400 pages of Nathaniel W. Taylor's lectures on Revealed Theology, lectures by Professor J. Gibbs on Christianity and other world religions, lists of different kinds of materials within the Bible, and Chauncey Allen Goodrich's lectures on the duties of clergy and on religious missions.

Volume 1 (approximately 520 pages) concerns studies in both religion and philosophy. The first 262 pages are devoted to "Mental Philosophy," a series of essays or lectures on numerous topics about ethics and philosophy. Following are 25 pages on "Moral Philosophy," a brief course on philosophical principles that relate to theological studies. A discussion of moral government begins on the 26th page. The author often refers to the work of famous philosophers, including John Locke and David Hume. Further discussion of natural theology opens on page 74, with 20 lectures by Professor Taylor covering the next 100 pages. Pages 181 to 263 are devoted to "Evidences of Christianity," including answers to several anticipated objections. The volume has an index.

Volume 2 (approximately 400 pages) begins with 268 pages of lectures by Professor Nathaniel W. Taylor. The series, entitled "Revealed Theology," covers a diverse array of religious topics, including the history and intricacies of numerous Christian doctrines. These are followed by 21 lectures (43 pages) delivered by Professor J. Gibbs concerning theological study, including an outline of topics in theology and of its various branches. The first lectures concentrate on defining relevant terms, followed by several lectures on non-Christian religions, including Judaism, Islam, Hinduism, and Buddhism. Other material pertains to the practice of studying theology, and addresses topics such as the history of canonical Christian texts and the differences and similarities between the stories within the four Christian Gospels.

Following these lectures are 71 pages of supplementary lists and other material about the Bible and about non-Christian religions. Lists concern several specific topics about Christianity, such as events in the Bible, symbolism used in apocalyptic visions, and comments on outside theologians. The next 31 pages cover Professor Chauncey Allen Goodrich's lectures on Christian revivals, including the history of revivals and the philosophy behind them. The final sections, also delivered initially by Goodrich, concern the duties of "Pastoral Office," including information on some distinctions between certain Christian denominations and on running a congregation (25 pages), and discuss Christian missionary work (3 pages).

The front pages of this volume contain a brief note about Professor Nathaniel W. Taylor's death (March 15, 1858) and a portrait of Taylor. The final pages are an index to Taylor's lectures on revealed theology.

This volume includes the records of the Young Ladies Union Society from 1826-1842, a benevolent society primarily comprised of unmarried women who sewed items to raise money.

This volume includes the annotated constitution of the Young Ladies Union Society, annual reports from 1826-1842, informal minutes from 1827-1842, and a list of members. The minutes, which were kept by the secretary, (often a new woman every year), include information about when and where the women met, what work was accomplished, what books purchased, what letters and monies received, as well as personal news about the membership. There were occasional gaps when the society did not meet.

The mission of the organization was to "extend the usefulness of its members, by meliorating the condition of mankind," which they did by raising money in order to donate it to worthy institutions and benevolent societies. The young women raised most of their money by sewing fancy articles, which they then sold to individuals. Much of their time was devoted to making "false collars" and shirts for men, and they often had orders to fill. They also made other gewgaws, like "oak leaf needle books with acorn emerys attached to them," embroidered caps, stockings, and most mysteriously, "an invisible," which might be some unmentionable piece of men's clothing (p.41, 47). The ladies also made things that they donated as gifts in kind, including lamp shades for the Presbyterian Church and clothing for missionaries to the Sandwich Islands. The Society raised the most money during the two years it participated in the Christmas Fair.

1834 through 1836 was the golden age of the society, when they had the most members and the most money to give to worthy causes. Early donations had included $10 to the theological department at Yale (p.7) and $30 to pay for the new pastor's membership in the Home Missionary Society (p.12). In 1833 they determined to raise enough money to give $10 to each of the following organizations: Sunday School Union, Colonization Society, American Bible Society, Seamens Friend Society, American B. C. F. M., American Tract Society, Education Society, Female Benevolent Society, American Home Missionary Society, as well as "Objects of Benevolence at Home" (p.43). Although they did not quite meet their goal, they felt they were "stimulated to exertion by it," and at the next annual meeting, again resolved to raise $100 for "benevolent objects," which they did succeed in doing (p. 54).

Missionaries were of particular interest to society members. The ladies gave money directly to Mr. Ruggles, a missionary to the Sandwich Islands, who thanked them by sending the society "some pieces of cloth made of bark" once he had returned to the mission (pp. 57, 60). The members carefully divided the tapa cloth among themselves. When a local boy, Amos Cook, decided to follow in Mr. Ruggles' footsteps, the society gave him $10 (pp. 59, 64, 65, 71).

Society members also resolved to improve their minds as they sewed, and over the years they experimented with reading aloud The Improvement of the Mind by Isaac Watts, reciting lessons, and delivering compositions or sentences based on words selected at the previous meeting. In later years, gentlemen seemed to attend the Society meetings more regularly, and sometimes the visitors disrupted the lessons. At other times, the men participated, reading compositions, or providing the group with words for their sentences, as a western visitor did: "He gave out these words for our next meeting. Amplitude Contemplation Philomathian Expatriation" (p. 64). In 1836 the Society adopted the idea of "reading the Bible, accompanied with prayer and singing a hymn at sunset," which proved to be a popular exercise (p. 59).

During the summer of 1836, the society selected five poor children "with the design to educate and clothe them, hoping to raise them from their degraded situation and make them useful and happy" (p.60). After the Depression of 1837, the Society increasingly concentrated on local benevolence efforts, and their contributions to organizations were far more modest.

On top of the challenges of the economic depression, which dried up their orders and stopped the Christmas Fair, the society was also continually losing members to the state of holy matrimony. Although a handful of married women continued to be members, many moved away with their husbands, or became too involved with their own housekeeping to sew the day away for other people. Death also took its toll, and the members particularly grieved to hear of the death of longtime member Sarah Clark, who had moved to Marietta, Ohio after her marriage to Mr. Andrews, and died shortly after giving birth (p. 84).