The life of the Rev. Elisha Macurdy. With an appendix, containing brief notices of various deceased ministers of the Presbyterian church in western Pennsylvania

Appendix

CONTAINING BRIEF NOTICES OF VARIOUS DECEASED

MINISTERS OF THE PRESBYTERIAN CHURCH

IN WESTERN PENNSYLVANIA.

BY

DAVID ELLIOTT,

Professor of Theology in the Western Theological Seminary, Allegheny, Penn'a.

ALLEGHENY:

KENNEDY & BROTHER, FEDERAL STREET.

PHILADELPHIA:

WILLIAM S. MARTIEN, No. 37, SOUTH SEVENTH STREET.

Entered according to Act of Congress, in the year 1847, by the

REV. DAVID ELLIOTT,

In the Clerk's Office of the District Court for the Western District of Pennsylvania.

Preface

There is great difficulty in writing the history of the early Ministers of this part of the church, owing to the fact that they have generally left few written memorials of their lives and labours. This difficulty, the Author of the following Memoir had to encounter, as no manuscripts were left by Mr. Macurdy, except a few fragments, which were of little use. To supply this defect, he was obliged to have recourse to such other means of information, as were within his reach. Providentially, he had been thrown into close intercourse with Mr. Macurdy for several years preceding his death. During that period, he took occasion to elicit from him detailed accounts of his own history, and of transactions with which he had been personally

VI PREFACE.

connected. In this way, he obtained much of that which is now presented to the pubhc. He had access, also, to the Records of the Board of Trust of the Western Missionary Society, and to some pubhshed notices of the great Revival of 1802, as contained in the Western Missionary Magazine. He, moreover, embraced every opportunity which occurred to converse with ministers and others who were supposed to have any knowledge of the facts which he wished to procure. By a careful comparison of the information derived from these various sources, he flatters himself that he has been enabled to attain entire historical accuracy in his statements.

He is aware that the details, in some parts of the work, may be thought to be too minute. But, without such minuteness, his object would not have been fully attained. The Author was desirous to exhibit, in the details of his private and public labours, the true character of one of the early ministers of the Presbyterian church in Western Pennsylvania, who had been educated on the ground, and who, in the earlier periods of her history, had assisted in moulding

PREFACE. Vll

her character. This could only be done, by pursuing the course which he has adopted.

In the Appendix, containing short notices of those deceased Ministers, whose names have been incidentally introduced into the body of the narrative, — and which are referred to by numerical figures, — the reader will find some statistical information respecting them, which may be useful in aiding farther investigation, by fixing dates and furnishing starting points for inquiry. In relation to these notices, it may be proper to say, that they are the results of careful examination, and the facts have been collated with considerable labour. In most cases, reference has been had to official records as furnished by the stated Clerks of Presbyteries ; and where these were not accessible, to such other statements, verbal or written, as were deemed most worthy of credit. And, when in any case certainty could not be attained, the want of it has been indicated by some qualifying expression. To the stated Clerks of the various Presbyteries, through whose kindness he has been furnished with much information, and to the many other

VIU PREFACE.

individuals who aided him by the communication of facts, the Author tenders his most grateful acknowledgments.

December, 1847.

Chapter I

His birth — Early life — Efforts to sustain the family — First serious impressions — Conversion — Public profession of religion — Active zeal — His mind directed towards the ministry — Enters upon his studies — Residence at Canonsburgh — First acquaintance with Philip Jackson, "the praying Elder-- — His marriage— His license to preach the gospel, _ - . - 13

CHAPTER H,

His first sermon — Missionary tour to Erie — Second tour — Invitations to settle — Declines their acceptance — Urgency of the churches — His perplexity — Accepts the call to Cross Roads and Three Springs — State of things in the church at the time of his settlement — Plans of instruction and pastoral labour — Temperance efforts — Whiskey at a funeral — Stage coach — Mr. and Mrs. Colt — Cases of spiritual conflict, - - - 29

CHAPTER HI.

Early revivals in Western Pennsylvania — State of things in 1801 and 1802 — Female prayer meeting — A text and sermon — Commencement of the revival in Three Springs — Communion Sabbath — First appearance of the bodily exercise — Progress of the work — Sacrament at Cross Roads — Great meeting at Upper Buffalo — « War Sermon" — Children affected — Meeting in a school hDuse, ----.-.-55

X CONTENTS.

CHAPTER IV.

The bodily exercise described — Examples — Its invariable antecedent— Mr. Johnston's account — Beyond the power of its subjects to control — Character of the preaching — Treatment of the anxious — A vision — Care in the admission of persons to the church — Men and measures employed — Continuance of the revival — Its character — Theories respecting the bodily exercise — Dr. Hoge — Dr. Baxler — Difficulties — Solution — Sickness of Mr. Macurdy — Death of Philip of Jackson — Notices and anecdotes respecting hinij - _ _ _ _ 79

CHAPTER V.

Mr. Macurdy's missionary spirit — Origin of the Western Missionary Society and Board of Trust — Missions to the Wyandot and other Indian tribes on the Sandusky — Rev. G. M. Scott's visit to them — Barnett — His history — Meets the Presbytery of Ohio — Leaves his son John with Mr. Macurdy — Openly espouses the cause of religion — John Barnett taken away by his mother — Mr. Badger Missionary at Sandusky — Difficulties — Mr. Macurdy's first visit to Sandusky — -Remains at the station and teaches — His management of the Indians — Defeats their attempt to take the property of the Society — Returns home — His second visit — Mission suspended on account of the war^ — Barijett's baptism and that of his children, - - - 104

CHAPTER VI.

Visit to Cornplanter — Third visit to Sandusky — Difficulties in exploring the country — Offer of the Indians — Its acceptance recommended— Mr. Macurdy appointed to go out again — Declines— Messrs. Swift and Law's exploring tour — School at Greenfield suspended — Mission established at Maumee — Mr. Macurdy's first visit to Maumee — Procures a site and commences the erection of buildings — Mission family organized «— Mr. Tait — Mr. Robbins — Mr. Macurdy's second vijsit to Maumee — His illness, and return home — Transfer of the Mission to the United Foreign Missionary Society — His third visit to Maumee — His fourth and last visit — Estimate of his

CONTENTS. XI

Missionary labours^-His exertions on behalf of Indian Missions— Results of these missionary efforts, ----.=. 133

CHAPTER VIL

Miscellaneous facts — Col. Rutgers — Dr. Jennings' first appearance in the Gen. Assembly — Mr. Macurdy and an Elder — Rebuke of a noisy professor — His treatment of a quack doctor — Death of Mrs. Macurdy — Tribute to her character — His second marriage— Revival in his church — Its effects — Rouse and Watts — Sermon at Washington before Gen. Jackson — Resignation of his charge-- subsequent labours — Convention of 1842 — His farewell address — Last time at church — Private efforts to do good, 167

CHAPTER Vm.

His confinement to his house — Various conversations with the author from January 25, 1843, to July 22, 1845~His last words — His death — Funeral, _-__-__----- 195

CHAPTER IX.

Traits of Character — Decision — Energy — Discernment — Liberality

— Missionary Spirit — Piety, ----------- 232

APPENDIX.

Brief notices of the following deceased ministers, viz: James Hughes, John M'Pherrin, James Finley, John Boyd, James Boyd, William Morehead, George Hill, James Dunlap, D.D., Jacob Jennings, Joseph W. Henderson, John Black, William Speer, John M'Millan, D. D., James Power, D. D., William Swan, John Watson, Joseph Stockton, Thomas Marquis, Joeeph Smith, David Smith, Ezekiel Glasgow, John Anderson, D. D. Thomas E. Hughes, John Clark, William Woods, Thaddeus Dodd, John Brice, George M. Scott, Joseph Patterson, Sam'l Porter, Joseph Badger, Michael Law, Samuel Tait, Obadiah Jennings, D. D,, Clement Vallandingham, ------ 246

THE LIFE

REV. ELISHA MACURDY.

CHAPTER I.

His Birth — Early Life — Efforts to Sustain the Family — First Serious Impressions — Public Profession of Religion — Active Zeal — His Mind directed towards the Ministry — Enters upon his Studies — Residence at Canonsburgh — First acquaintance with Philip Jackson, "the Praying Elder" — His Marriage — His License to Preach the Gospel.

The Rev. Elisha Macurdy, the subject of the following memoir, was the son of John Macurdy, of Chester county, Pennsylvania, whose fatlier emigrated from Ireland. His mother's name was Mary Fox, whose grand-father came from England and settled in Philadelphia, where her father afterwards resided. Of the time and place of their marriage, we have no information. Elisha was the third of twelve children, five of whom are still living. He was born October 15th, 1763, in Carlisle, Pennsylvania, at which place the family then resided. He was baptized in the old log meeting house, on Pomfret street, in that borough, by

the Rev. George Duffield, D. D. the grand-father of the 1 present Dr. George Duffield, of Detroit. Of his early life, during his boyhood, little is known. He enjoyed such advantages of education as were common in the place, at that time. One of his instructors was the late Judge Creigh — grand-father of the Rev. Thomas Creigh, of Mercersburg — who is recollected by many yet living, as a prominent Elder in the Presbyterian church of Carlisle. Another, was a gentleman, who was son-in-law of the Rev. John Steel, of Carlisle, but whose name has been forgotten. Under his direction, he commenced the study of the Latin language, but had not advanced far, when his studies were interrupted and the school dispersed, by the breaking out of the war of the Revolution.

In the acquisition of knowledge, he is said to have been prompt, and in the facility with which he communicated what he knew to others, he was early distinguished. It is not known that at this period of his life he had any serious impressions on the subject of religion, or that he felt its controlling influence in any part of his conduct. But he had an early abhorrence of the degrading vice of intemperance, and from his youth up, acted upon the principles of total abstinence from intoxicating drinks. This is the testimony of some of his near relatives, who had the best opportunities of knowing the fact. It is, also, in harmony with his own declaration, made to the author, a few years before his death. For, to the question, "How long, Mr. Macurdy, have you been a temperance man?" he replied, without qualification, "Always.'* The manner in which he brought his influence to bear on this subject, in later periods of his life, we may have occasion to notice, in its proper place.

His father, having become embarrassed in his worldly circumstances, moved with his family to the neighbourhood of Taneytown, Maryland, with a view to their improvement. After continuing there a year, he returned to Pennsylvania, and settled in York county, where he remained nearly four years. Not succeeding in his efforts to repair his losses, he finally removed to Ligonier Valley, Westmoreland county, Pennsylvania. During these various changes and removals, Elisha continued with the family, labouring diligently for the advancement of their worldly interests. And so true was he to his temperance principles, that, on one occasion, he is said to have gathered in their harvest with protracted personal labour and fatigue, rather than employ men whose assistance could be procured only on the condition of their being furnished with intoxicating drinks. Thus early did he exhibit that decision and energy of character, for which he was afterwards so distinguished.

At the period of his father's removal to Ligonier, Mr. Macurdy was about twenty-one years of age. His elder brother having gone to the South, where he remained, the care and support of his father's large family devolved chiefly on him. How he should make his efforts most eflective for their benefit, was the object to which he now directed his attention. Nor was his active and enterprising mind long in settling his plan. Among the most valuable articles which had been saved from the wreck of his father's property, were a wagon and team of horses. As the best means of providing for the wants of the family, and repairing their losses, he determined to employ these under his own personal direction, in the transportation of freight to and from such places as might be most profitable. Having made his arrangements accordingly, he started with his team for Baltimore. On his way, he stopped at Green Castle, in Franklin county, where he became acquainted with the late George Clarke — father of Mathew St. Clair Clarke, Esq. of Washington City — who kept a store in that place, and who furnished him with his first load to the seaboard. Finding sufficient employment, he continued in the business of transportation, for about eighteen months. His profits, during that period, had been very liberal. With care, he had been able to save as much money as was sufficient to purchase a considerable quantity of groceries, on his own account. With these he loaded his wagon, and returning to Ligonier, where they were in great demand, he sold them at a large advance. By this means, he was enabled to purchase a farm, from the proceeds of which, under his efficient management, the family soon derived a comfortable support.

In the adoption and execution of this plan, we perceive a manly independence and vigour of purpose, which showed his fitness to grapple with difficulties and to overcome obstacles, which to men of feebler character would have been insurmountable. Trained to industry, and accustomed to rely upon his own resources, the anticipated hardships of the undertaking were not allowed to deter him from doing what appeared, under all the circumstances of his situation, to be right and proper. And, as to the undertaking itself, there was nothing in it disreputable. In those times, the sons of the most respectable farmers in Pennsylvania were accustomed to drive their teams, not only in conveying their own produce to market, but, also, in carrying freight for others, when time could be spared from their agricultural labours. It was, indeed, a dangerous employment in regard to morals, and many promising young men suffered severely in this respect, by the corrupting influence of those with whom they were obliged to mingle. And, it is quite probable, from what we have heard, that young Macurdy suffered in this way from his associations. But, with its dangers, this employment had its advantages, to those who had penetration enough to improve them. It afforded very favourable opportunities of acquiring a practical knowledge of human character. And, that the subject of our remarks improved these opportunities successfully for the attainment of this object, will not be doubted by those who knew him. Few men were better skilled than he v.-as, in this department of knowledge.

We may, therefore, observe the wise arrangement of God's providence in this whole matter. Being shut up to this difficult and laborious course of action, he hereby learned to bear hardships, and became familiar with human character, in its different forms of developement. Attainments in both these particulars were of great importance to him afterwards, when invested with the office of a minister of the gospel. By the former, he was better prepared to "endure hardness, as a good soldier of Jesus Christ;" and by the latter, to enter more readily into the true character of his fellow sinners, and by a wise discernment of the point of attack, to disarm their opposition, and win them to the Saviour. Indeed, it is not to be doubted, but that God was thus preparing him for those toilsome and perilous services, which, in future life, he was appointed to perform, and for the wise and successful disposal of the many perplexing cases which met him in the midst of ministerial and missionary labour of a peculiarly responsible character.

At Ligonier, he had an opportunity of hearing various ministers of the gospel, who were sent by the Presbytery, or who came of their own accord, to supply the people of that neighbourhood. Among others was the Rev. James Hughes, [1] under whose preaching, he received his first serious impressions. The great things pertaining to his salvation were presented to his mind by Mr. Hughes, in a form very different from that in which he had been accustomed to view them. The consequence was, that he was awakened from his slumber. Conscience sounded the alarm, and he determined that he would examine into the statements made by Mr. Hughes, and ascertain whether they were agreeable to the word of God or not He accordingly purchased a Bible, with which, until now, he had not supplied himself. This he read with care, and soon found that Mr. Hughes had advanced nothing which was not fully sustained by its authority. His dissatisfaction with his present

THB LIFE OF MACURDY. 19

condition was hereby greatly increased, and he formed the determination, that he would change his course, and seek for something better than that which he now enjoyed. He, therefore, engaged in the performance of outward duties — "did many things" — heard the ministers of the gospel with eager attention, and finally settled down in the confident persuasion, that he was the subject of true religion. Nor was he alone in this persuasion. His friends and neighbours around him, observing the great change which had taken place, in regard to his attendance on the means of grace, entertained the most favourable opinion of his piety. The common sentiment of the neighbourhood, was, probably, that which was expressed on one occasion, by a good old lady, who remarked, that "If Mr. Macurdy had no religion, God help the world !" The truth was, however, that he had no religion, in the proper spiritual import of the term. For, although he was diligent in his attention to the outward forms of religion, he erroneously rested on these forms, as the ground of his acceptance with God. Like the young ruler in the gospel, he was seeking to enter into life by some "good thing which he could do;" or, like the Jew», "being ignorant of God's righteousness, and going about to establish his own righteousness, he had not submitted himself unto the righteousness of God." His religion, therefore, was not the religion of the gospel of Jesus Christ, being destitute of its most essential elements.

In this state of mind, he continued for some time. His confidence in the safety of his condition was first shaken, by hearing the Rev. John M'Pherrin [2] preach a sermon founded on the following words, in Matt. 22: 42. "What think ye of Christ? " Of the manner in which the preacher treated his subject, we are not informed. But, the effect upon the mind of Mr. Macurdy was decisive. He could not avoid the conviction, that if what Mr. M'Pherrin said were true, Christ was not in that scheme of religion in which he was trusting. With this thought, he was deeply and painfully impressed. It was scarcely ever absent from his mind. He became greatly distressed. He was not prepared to give up his legal hope ; and yet, according to the doctrine of the preacher, that hope did not rest upon Christ, who was the only sure foundation on which a sinner could safely build. For some time, he continued in this troubled and perplexed state of mind. At length, while walking out, upon a certain day, and meditating with great intensity of mind on his condition, he was suddenly enabled to discern, with as much distinctness as though he had seen it with his bodily eyes, that Christ was not in that religion, on which he had been placing his dependence. This brought him to the very point, almost, of giving it up. Still, he was assailed with the temptation, that his former scheme was right, and that Mr. M'Pherrin, by what he said about Christ, could not have intended to unsettle the grounds of his faith, but only to exhibit them under a different form. The subtile arts of the tempter, however, were not allowed to prevail over the full and clear convictions wrought in hi? mind by the Spirit of God. The truth could no longer be disguised, that in seeking salvation, he had left Christ out of the account, and had been building on a foundation of sand. Under the conviction of his error, he was led to abandon the hopes which he had entertained, and, accounting his own righteousness as "filthy rags" in the sight of God, he had recourse to that righteousness, "which is through the faith of Christ, the righteousness which is of God by faith," as the sole ground of his dependence for eternal life. Thus, by the grace of God, he was brought off from the false and dangerous foundation on which he had built, and was enabled to rest upon Christ alone, "who, of God, was made unto him," as he is to all who believe, "wisdom, and righteousness, and sanctification, and redemption."

Mr. Macurdy first made a public profession of his faith in Christ, in the church of Salem, of which the Rev. Mr. M'Pherrin was the pastor. A revival of religion was in progress, at the time. How Jong this was after he obtained satisfactory evidence of his interest in Christ, is not known. The occasion was one which was distinguished by the accession of an unusually large number of men, who afterwards entered upon the work of the ministry. These were John, [4] Abraham, James, [5] and Benjamin Boyd, (brothers,) William Morehead, [6] John Thompson, and Richard M'Nemar, all of whom subsequently became ministers of the gospel. These, with Mr. Macurdy, all united with the church at the same time, and sat down together at the table of the Lord, to celebrate his dying love. The last named gentleman afterwards became extensively known, by his defection from the principles and order of the Presbyterian church, and his active zeal in nurturing and extending a wild and lawless fanatacism.

At the time that Mr. Macurdy connected himself with the church, there was no settled pastor at Ligonier, the place of his residence. Feeling the importance of having the stated ministrations of the gospel, he took a leading part in securing the erection of a house of worship. This is known by the name of the "Fairfield meeting house." To this he not only contributed of his means, but, also, gave his own personal labour to accomplish the work. On the day of "the raising,"" he acted as one of the "corner men." And, both before and after the erection of the house, he was among the most active in procuring supplies from the Presbytery, and inducing the neighbouring pastors to visit and preach to them. Through his agency, Mr. M'Pherrin and Mr. Hughes frequently came and preached to the people at Ligonier. The assemblies, on these occasions, were very large, many persons walking four and five miles to hear the gospel proclaimed by these servants of Christ. The word, moreover, was accompanied with great power. A very deep and solemn feeling prevailed throughout the congregation, and many of the people were often melted to tears.

In addition to the efforts which he made to secure the labours of various ministers of the gospel, he was active in endeavoring, by his own personal exertions and influence, to promote the cause of Christ throughout his neighbourhood. God had prospered him in his secular interests, and although he continued to attend carefully to his farm, he had a good deal of time to bestow on the cause of religion, and the spiritual interests of his fellow men. This he did not fail to improve. When he went abroad, he was accustomed to carry with him " Alleine's Alarm," or some other small religious work, which he read to those whom he met on the way, and also conversed freely with them in relation to their souls. In this way he did much good, and was instrumental in awakening a number of persons to a solemn attention to their eternal interests. Among those who were thus awakened and hopefully converted through his instrumentality, were Daniel Hendricks, James Gageby, and Joseph Ogden, all of whom afterwards became Ruling Elders in the Fairfield church. These men were accustomed to call him their spiritual father, and attributed their conversion, under God, to his agency. And it ought to be noted here, that he always accompanied his efforts for the salvation of others, with prayer. When he visited any one at his residence, he would invite him to walk out into the woods, and there, after talking with him faithfully about his soul, would pour out his prayer to God on his behalf. He seems to have been deeply impressed with the importance aid power of prayer, both with regard to himself and others. Hence, we have been informed, that from the time he obtained a hope of his interest in Christ, he was accustomed to rise in the middle of the night, and engage in secret prayer. The same practice he continued frequently after he became a minister.

Here was the secret of his success. He leaned upon a power greater than his own. He put into requisition an energy above and beyond that which he himself possessed. " The effectual, fervent prayer of a righteous man availeth much."

It was not long after he made a profession of religion, that his mind was directed towards the work of the ministry. He felt a strong desire to preach the gospel to his fellow sinners. Some of his intelligent neighbours, also, observing his zeal, and the readiness and conciseness with which he communicated his ideas to others, urged him to enter upon a course of preparation for preaching the gospel. He was kept back, however, for a considerable time, by a deep sense of his incompetency for the work. He looked upon the office of a gospel minister, as one of the most solemn and responsible character, and he feared lest he might prove insufficient for the discharge of its high and sacred functions. Happy would it be for the church of God, if every one whose attention is directed towards the ministry, were found approaching it, with the same humble sensibility and holy fear. The subject continued to press itself upon his mind, and distrusting his own judgment, he was induced to seek counsel from others. He had formed an intimate acquaintance with the various ministers who supplied the church at Ligonier, and had frequent intercourse with them. They all concurred in the opinion, that he should turn his attention to study. Among those who advised him to this course, was the Rev. George Hill, [7] who, during the progress of these events, had been invited to become the pastor of the church at Ligonier. He strongly urged him to the adoption of this plan. At length, he determined to submit the matter to the Presbytery, and to ask their counsel. He accordingly did so, and the Presbytery gave it as their unanimous opinion, that he should enter upon a course of study, with a view to the ministry. This settled the question, and he immediately prepared to go forward in what now appeared to him to be the path of duty. Not having a sufficient amount of means, from other sources, he sold his farm to raise the requisite funds, determined to apply what God had given him, as the fruit of his own labour, to qualify himself for serving him in the gospel of his Son. This fact shows how much his heart was in the work, to which he had now resolved to consecrate himself.

At this time there was no college in the West. To supply the want, the Rev. Dr. John M'Millan, [13] and a few other friends of learning, in the year 1790, had founded the Canonsburgh Academy, which, in 1802, was merged in Jefferson College. This institution afforded to young men the opportunity of acquiring the elements of a liberal education. Having made the requisite arrangements, Mr. Macurdy left Ligonier, and proceeded to Canonsburgh, where he entered the Academy as a student A. D. 1792. Although he was then twenty-nine years of age, he seems not to have thought of seeking admission to the holy office of the ministry, without passing through a preparatory course of Academical and

Theological study. He accordingly remained at Canons- 2 burgh until 1799^, during which period he completed the usual literary course prescribed in the institution, and studied Theology. His Theological studies were prosecuted under the direction of Dr. M'Millan, assisted occasionally by the Eev. Jolm Watson, [16] who was one of the Teachers in the Academy.

Of tlie incidents of his life, during his residence at Canonsburgh, we have but little information. He was not considered eminent, as a scholar, but was highly esteemed by his fellow students and others, for his consistent and active piety. He is said to have been principally instrumental in the establishment of a weekly prayer meeting among the students, which is believed to have been continued down to the present time. The Rev. Robert Johnston says he found it in existence when he first went to Canonsburgh in 1796: and when he ceased his connection with the College as a Trustee in 1835, it w-as still in operation. At that time, sacramental seasons were occasions of great interest to the religious community throughout Western Pennsylvania. Pious students and others looked forward to them with lively concern, and made it a point to attend upon them, as far as practicable, in the different churches within their reach. It was while on their way to Buffalo, to attend a meeting of this kind, that IVIr. Macurdy and Philip Jackson, a Ruling Elder in the church of Cross Roads, — commonly known by the name of "the praying Elder," — became acquainted. Happening to fall in together, they proceeded in company, conversing familiarly on the subject of religion. They were men of like spirit, and had drunk at the same fountain. Their intercourse soon became free and unrestrained. Philip had a son who was wild and irreligious, for whose salvation he was deeply concerned. He made known the particulars of his case to Mr. Macurdy, and desired him to turn aside with him into the woods, that they might unite in prayer for his conversion. His request was complied with, and in a grove near the road, with the aged Elder kneeling at his side, Mr. Macurdy poured out his soul to God, on behalf of this ungodly youth. Not long after this, young Jackson became seriously impressed, and hopefully converted. Philip ever afterwards connected this happy result with Mv. -Macurdy's prayer in the woods, and, on this account, was very strongly attaclied to him.