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Written for his children on the eve of his sudden and unforeseen death, Gilbert McMaster's autobiography is a fascinating account of the life of a Scots-Irish immigrant and his growth as a Reformed Presbyterian minister. The most important section of McMaster's autobiography is undoubtedly that devoted to the events leading up to the eventful General Synod meeting of 1833, and the schism that resulted indirectly from McMaster's antislavery agitation.

Written for his children on the eve of his sudden and unforeseen death, Gilbert McMaster's autobiography is a fascinating account of the life of a Scots-Irish immigrant and his growth as a Reformed Presbyterian minister. His recollections of childhood are written with an eye toward his intellectual and moral development.

A man of measured temperament, McMaster's innate tendencies appear to have led him to consider all his actions and usually to adopt a moderate stance. Though hard edged and demanding in matters of morality, he avoided extremes. His comments on the great revivals of 1801-02 suggest that he withdrew from participation partly through reasons of personality and partly for orthodoxy, but despite this, and unlike many of his fellow Reformed Presbyterians, he never condemned them altogether. Even his opposition to slavery was placed within careful bounds -- criticizing the government, but never the Constitution, wishing to see it expunged from the Church, but rejecting the notion that its members were compromised by the sins of their fellow church members or fellow Americans who held slaves.

The most important section of McMaster's autobiography is undoubtedly that devoted to the events leading up to the eventful General Synod meeting of 1833, and the schism that resulted indirectly from McMaster's antislavery agitation. Although this account was terminated by his own untimely death, in conjunction with his published writings on the subject (see below), it provides a relatively full intellectual justification of his stance, and yields some insight into the politics and emotions of antislavery argumentation within a church setting. It is an invaluable document as well for understanding the history of the Reformed Presbyterian Church in America.

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.

This 88-page journal recounts Healy's travels from his home in Middlebury, New York, to northeastern Illinois between May 30 and July 13, 1838. The journal contains notes on his steamship voyages on the Great Lakes, descriptions of his overland travels and experiences in Illinois, and prayers and other religious reflections. This diary is a handwritten copy made by Horace Healy in 1841.

This 88-page journal recounts Healy's travels from his home in Middlebury, New York, to northeastern Illinois between May 30 and July 13, 1838. This diary is a handwritten copy made by Horace Healy in 1841.

Healy departed from Middlebury on May 30, 1838, with a friend, Hosea Wilson, and reached Buffalo the following day, where the men boarded the steamer Anthony Wayne, bound for Chicago via the Great Lakes. Healy kept a brief daily record of distances he traveled and the steamer's stops, until his arrival at Chicago on June 9. There, he took leave of Wilson. Along the way, Healy visited Fort Mackinac, Michigan, and described some of his fellow passengers. Upon his arrival in Illinois, he set out to visit acquaintances living southeast of Chicago, and then traveled westward and northward throughout the area for the rest of the month. A devout man, he recorded his religious activities, his attendance at church services, prayers, and religious thoughts.

The journal also contains brief descriptions of a few settlements, such as Naperville and Rockford, and of life on the Illinois prairie. One man at a camp meeting along the DuPage River mentioned his missionary work with local Native Americans (June 24, p. 38). On June 25, Healy left for home, though he remained in Chicago for several days awaiting a steamer; during this time, he visited Fort Dearborn and other sights. He boarded the Anthony Wayne on June 28, and spent a few days in early July near Detroit, Michigan, where he visited his brother Freeborn's grave in Macomb County (July 6, pp. 66-67). On July 10, he took the Clinton to Buffalo, where he arrived on July 12, his daughter's 14th birthday. The entry for July 12 also contains Healy's lamentation on the sinking of the steamboat George Washington on Lake Erie less than a month before (pp. 81-82). Healy arrived home in Middlebury on July 13, 1838.

Horace Healy transcribed this copy of his journal on October 21, 1841.

The collection concerns Lydia Haskell's spiritual life and involvement with the Methodist Episcopal Church in Maine between 1820 and 1857. Her papers consist of 27 journals, 12 bound packets of letters, memoranda, additional correspondence, a hymnal, and loose documents. Her papers record her evolving sense of salvation, call to ministry, and conflicts with ministers over her work and her views on the Eucharist.

The collection concerns Lydia Haskell's spiritual life and involvement with the Methodist Episcopal Church in Maine between 1820 and 1857. Her papers consist of 27 journals, 12 bound packets of letters, memoranda, additional correspondence, a hymnal, and loose documents. Her papers record her evolving sense of salvation, call to ministry, and conflicts with ministers over her work and her views on the Eucharist.

• The death of her daughter Sarah in October 1844
• Missionary efforts in China and the work of the Missionary Society (1846-1847)
• Ministers in the area who preach universalism (1847)
• Efforts to receive the Eucharist weekly during her chronic illness (1849-1857, especially 1855)
• Class meetings of the Methodist Episcopal Church

Series I: Correspondence, 1837-1856, n.d.

The bulk of this series is comprised of correspondence between Haskell and one of her most cherished pastors, Rev. Hezekiah C. Tilton, and his wife. In these letters, Haskell openly shared her afflictions and joys, communicated information about the local church and common acquaintances, discussed her views on church practices, particularly that of the Eucharist, and sent copies of her "exercises," with requests for correction. Tilton responded in kind, with a similar mix of family and church news and spiritual reflection. He shared his opinions about her son Willabe's educational prospects with particular detail.

The series also contains 12 pamphlets that Haskell made of her correspondence and bound together in the same format as her journals. Some of these pamphlets contain chronologically-arranged letters addressed to a series of recipients, while others contain a series of entries addressed to a single individual or a single, lengthy testimony directed to a local church congregation. In most of these pieces, Haskell provided an account of her personal spiritual condition and exhorted her correspondents to do the same.

Finally, Haskell's correspondence includes letters she exchanged with various members of the Methodist clergy and with her allies in local churches during the debate over her weekly practice of receiving Communion.

Series II: Memoranda, 1844-1853, n.d.

• 2 copies (one incomplete) of Hezekiah C. Tilton's memorial on the death of her daughter Sarah, dated December 1844
• 2 packets that record when, from whom, and with whom she received Communion between 1849 and 1853
• 3 relatively similar packets of scriptural passages, dated April 1837 to 1850 (and in one copy to 1852), upon which Haskell meditated as part of a daily spiritual exercise - she directed one of these booklets, with an explanation of her practice, to Hezekiah C. Tilton in June 1850
• 2 poems, one signed "N. A. Soule," and the other made up of extracts from several religious poems and hymns
• A packet on the care of pastors (see longer version in letter to members of the M. E. Church in Millbridge and Steuben, June 1849)
• A resolution by parents to pray for their children on Tuesdays and to meet together for support and prayer, signed by 12 individuals, including Lydia Haskell and acquaintances of hers from the Harrington area

Series III: Journals, 1820-1857

Lydia Haskell's 27 religious journals, spanning from 1820 to 1857, offer extensive personal reflection on her spiritual life from the time she was a late adolescent to her final years as an invalid. The entries tend to address her sense of spiritual well-being and trials, her concern over the welfare of unbelievers, her relationships with various ministers, or her religious practices of prayer, memorizing scripture, and attending church meetings. During the years of her public ministry, the entries also include details about her work.

She reflected at intervals on her unique position in the Methodist Church as a "poor unworthy female" working publicly for salvation and on her anxiety about being perceived as a nuisance to local ministers.

• A summary of a sermon in which different Protestant groups are characterized as the various companies of a divine army [6 October 1837]
• Her temptation in a dream to leave the Methodist Church for a community with a greater "willingness to recognize females as fellow laborers in the vineyard of the Lord," namely the Society of Friends [4 March 1845]
• Her anxiety over the presidential election of 1856 and whether "the oppressors will continue to hold the reins of government" [5 November 1856]

Haskell quoted scriptural passages or portions of hymns, usually without explicitly citing them. She also transcribed a long portion of Washington Irving's short story "Rural Funerals" on the subject of "sorrow for the dead," shortly after the death of her cousin Lucy [Journal, 1824].

Over the years, Haskell apparently revisited some of her earlier entries, such as those from the early 1830s, which are followed by "Remarks," mostly dated July 1846, in which she reflected back on her earlier state of mind.

Series IV: Books

The collection includes an 1849 Methodist hymnbook: Hedding, Elijah. Hymns for the Use of the Methodist Episcopal Church. Rev. ed. New-York: Carlton & Porter, Array.

The Nathaniel Stacy papers include correspondence, documents, sermons, and other materials which relate to the personal and professional life of Mr. Stacy, a Universalist preacher.

The Nathaniel Stacy papers include eight boxes of material relating to every aspect of the personal and professional life of a Universalist preacher operating in the hot bed of the Second Great Awakening, the Burnt-Over District of New York. Boxes 1 through 4 contain correspondence arranged chronologically, 1803-1867, followed by undated correspondence arranged alphabetically by author. Box 5 contains Stacy's preaching log, listing date, place and text taken for sermons given between 1803 and 1864, sometimes with additional notes concerning funerals or other special occasions. Box 6 contains 30 numbered lectures given by Stacy in Ann Arbor in 1837 and 1838. Only the first of these is specifically dated. They are filed in numerical order with text taken noted on the folder. Boxes 7 and 8 contain material arranged topically, filed alphabetically by folder title. The Box-Folder listing provides detail. Included in these boxes are Stacy's diaries, with an unbroken run from 1835 through 1868 and scattered earlier and undated fragments, and 18 folders of sermons arranged by text. The bulk of the collection centers around Stacy and the members of his immediate family, and includes some materials generated in the late 19th and early 20th centuries by his grandchildren or great-grandchildren, the Smiths of Corry, Pa. The unidentified photographs are probably of these family members.

The Stacy collection is a rich resource for historians of the Universalist Church. Stacy was part of what might be called a second generation of American Universalist preachers, taught by Hosea Ballou and influenced by other members of the General Convention of Universalists of the New England States and Others. He was among the first to preach the doctrine of universal salvation in New York, Pennsylvania, and Michigan, and in each state he founded a number of local societies and regional associations. Stacy's papers vividly document the hardships involved in the life of an itinerant preacher of an unpopular doctrine. The financial difficulties inherent in such a career are reflected in his appeals to various Societies for whom he preached to honor their subscriptions or allow him to leave, and in letters from other struggling preachers bemoaning their meager earnings or looking for a better place; they are implicit in all his financial juggling and in schemes for supplementing his income, ranging from the disastrous reprinting of Marie Hubers's The State of Souls Separated From Their Bodies (1:46) to an ill-fated speculation in cheese (3:91). The individual societies for whom Stacy preached are variously documented in 8:35-39. For example, materials concerning the Society in Hamilton are unfortunately sparse, consisting of one letter of appeal from Stacy and a draft report to the Western Association of Universalists. The Society in Columbus is better documented, with a constitution and list of members dated 1834 and a record of church proceedings from 1834 to 1847 as well as a number of Stacy's accounts and subscription lists. The run of undated sermons (8:18-35) is useful for study of Universalist doctrine, as are the dated occasional sermons which may be found in the card catalog under Stacy's name. Running throughout the correspondence is a considerable debate on the subject of universal salvation versus endless misery, and these debates are echoed and extended in Stacy's diaries and Memoirs.

Stacy's ministry in New York occurred during one of the most volatile periods in the state's history. The collection documents the intense interest in religion in general and the willingness to question established doctrine which characterized the Burnt-Over District during this period. Letters such as one dated January 1, 1819 (1:37) offer moving descriptions of the spiritual hunger and emotional turmoil which stirred many, although a counterbalance is offered in such letters as the one dated January 20, 1828 (2:9) which offers a rationalistic discussion of the illogical nature of such biblical imagery as that of armies of angels in heaven. A number of Stacy's correspondents describe protracted religious meetings and local revivals (indexed under Revivals; and Enthusiasm). Universalist ministers generally disapproved of the techniques of the evangelical churches, and Stacy avidly collected stories of people driven to madness, infanticide, and suicide by Calvinism (1:59; 3:78,92). Yet it is also clear, as one fellow minister pointed out to Stacy, that the Universalist Church benefited both by the interest in religion stirred up by the revivals and by the renewed commitment of the enlightened who found such meeting objectionable (3:11) A letter from a niece turned Mormon requests Stacy to "give me the Names of your Anchestors as far back as you can gain eny knowledge and also give me the Names of your Children that are dead that I may have them to be handed down from generation to generation after me" (4:38). In another interesting series of letters, Stacy acts as advocate for an elderly neighbor, a former Shaker who had been expelled from their community, and who was seeking their support (see subject index under Shakers).

In Michigan and Ann Arbor, Stacy experienced the region's transition from territory to state and the hard times following the Panic of 1837. His correspondence from this period, and in particular his diaries, which he began to keep regularly upon his removal to Michigan, offer a window onto life in a frontier town. Although his daily entries are seldom lengthy, the cumulative effect of the diaries is to provide a rich picture of Stacy's social and economic setting and, as a side benefit, of his very appealing personality.

Those interested in Freemasonry and the Antimasonic excitement which played such an important role in determining Stacy's actions will find materials of interest in the collection. Two examples of Antimasonic rhetoric are found in letters dating from 1829, written by a kinswoman who exhorted Stacy to divest himself of the "vile robes" of the "base ferternity," while listing the ghastly crimes committed by Masons (2:15,17). Clippings concerning his Masonic affiliation and two speeches delivered in lodges are included in 8:14. Also of interest are two series of legal materials: one concerning the estate of David Curtis, founder of Columbus, Pa., for which Stacy acted as executor (7:1), and one concerning the legal separation of Stacy's niece, Rhoda Porter Thompson from her second husband (8:41). Each set of documents includes an inventory of the principal's household goods. Stacy's register of marriages (8:13) and his log of sermons, which often gives some detail about those at whose funerals he preached (5), include useful material for genealogists. The subject index includes topics covered in less detail in the papers, such as Stacy's chaplaincy during the second campaign at Sackett's Harbor in the War of 1812, and his involvement in various Temperance groups.

The Southgate family papers contain correspondence, documents, journals, writings, and drawings related to the Southgate family of Massachusetts and the Bigelow family of Michigan City, Indiana.

The Southgate family papers contain a total of 157 items: 107 letters, 30 documents and financial records, 16 writings and compositions, 2 printed items, a journal, and a journal fragment. The materials span 1755 to 1875 and represent several generations of the Southgate family of Massachusetts, Vermont, and Indiana.

The Correspondence series contains the incoming and outgoing correspondence of various members of the Southgate family. The earliest letters in the collection are primarily incoming to Steward Southgate and concern such topics as family news, local marriages, finances, and travel around Massachusetts. After Steward's death in 1765, the focus of the collection shifts to the next generation, particularly siblings John Southgate, Robert Southgate, and Sarah (Southgate) Dickinson. Letters frequently pertain to health issues, including the inoculation of Sarah's children (May 21, 1768), a wrist injury that Sarah received while knitting (March 27, 1775), and the deaths from scarlet fever of five children of Steward Southgate, Jr. (September 9, 1795). A few letters refer briefly to politics and the hardships of life in rural New England.

After the turn of the century, correspondence between the siblings becomes much scarcer, and focus shifts to the next generation of cousins and siblings, including Asenath Dickinson, Eliza Southgate, and Harriet Southgate. Letters between the young women tend to be very sentimental and affectionate, and reflect frequently on the themes of female friendship and religion. On April 5, 1816, Asenath Dickinson wrote to Eliza from Hadley, Massachusetts, "you have undoubtedly heard of the awakening in this place that God is shewing mercy to siners [sic] of all ages," and went on to describe daily meetings of believers. She noted that on Friday, "the young Converts speak and Pray." Letters postdating the 1821 birth of Eliza's son, George F. Bigelow, frequently refer to his poor health during childhood. Near the end of the series, letters describe Eliza's activities and social visits in Michigan City, Indiana, where she resided from about 1835 until her death in 1839, as well as George's college experiences in at Harvard University. A few scattered late letters are incoming to George Bigelow and shed light on his medical practice and real estate interests in Valparaiso, Indiana.

The Journals series contains a journal and a journal fragment, dated June 1826 and April 20, 1850, respectively. Though the earlier journal is unsigned, its author appears to be Eliza Southgate Bigelow; it contains a description of a party, musings on philosophical and religious subjects, and references to sermons that Eliza heard. George Bigelow wrote the journal fragment concerning an unspecified event, which he referred to as "tak[ing] a tower."

The Documents and Financial Records series includes receipts and accounts, land indentures, land descriptions, and a drawing of a 100-acre plot. Taken together, the materials span 1756-1836. The documents relate primarily to transactions involving members of the Southgate family in Massachusetts and provide details of their material and financial circumstances.

The Writings series contains many compositions by George F. Bigelow, including school essays on the topics of cheerfulness; the growth of Michigan City, Indiana; contentment; suffering; debt and credit; and the traits of good and bad scholars. Also present are a play by Bigelow entitled "The Minister at Home," several unattributed poems, and an essay on Steward Southgate, Sr., by a descendant.

The Drawings series contains 11 pen and ink and pencil drawings of decorative patterns, many of which depict leaves and flowers.

The Printed Items series contains a newspaper clipping concerning probate courts in Connecticut and a stamp related to the American Merchants Union Express company.

The Sylvester Dana papers contain letters written to Sylvester Dana during the period of his ministry at Orford, N.H. The collection provides insight into the religious lives of northern New Englanders during the period of the Second Great Awakening and provides information on the local history of a Congregational church.

The Sylvester Dana papers contain 148 items arranged chronologically, the vast majority of which are letters written to Sylvester Dana during the period of his ministry at Orford, N.H. However, there are three letters written by Dana, some significant church documents, and several miscellaneous letters. Seen as a whole, the collection provides insight into the religious lives of northern New Englanders during the period of the Second Great Awakening and the development of religious fervor among both ministers and laity, as well as provides information on the local history of a Congregational church.

The Dana papers contain detailed descriptions of revivals and local religious gatherings in New England and Pennsylvania, and news of particular churches, including Congregational and other denominations. In one series, a student, Daniel C. Blood, describes the religious atmosphere among the students at Dartmouth College, 1826 to 1828, always in the hope that a revival awaits them. Numerous Congregational clergymen kept Dana posted on the state of religion in their congregations. In one letter (81), Rev. Jail Mann describes a revival among children in Massachusetts cotton factories, noting, without a trace of irony, "These factories became, as it were, temples of divine worship and houses of prayer."

All three letters written by Dana (133-135) were written when he was in his late seventies, and show Dana's command of Biblical scholarship, his condemnation of all war, and his strong grasp of current affairs. Sylvester's brother, Anderson wrote 22 letters, all from Wilkesbarre, Pa. Anderson was an outspoken critic of Pennsylvania's Gov. Thomas McKean (26, 28, 55), and he also disapproved of President Jackson (122, 124). As expected, throughout his correspondence, Anderson reports on religious events, economic conditions, and efforts to settle their father's estate. Anderson also discusses a secret affair that his brother Eleazar had, which ended with the woman's miscarriage (38, 42).

The earliest items in the collection are important documents relating to the founding of the Presbyterian Church at Orford, the first church in town. These include the church covenant (1), which includes a brief outline of church doctrine followed by a signed confession of faith, records of subsequent church proceedings (2, 3), and the minutes of a 1786 meeting of the Grafton County, N.H., Presbytery (4). The Orford Church withdrew from the Presbytery in 1789 to become Congregational. Finally, letters of recommendation for people moving to other congregations are included in folder 139, and public complaints read at the Church of Orford are in folder 140.

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).