The plan of union: or a history of the Presbyterian and Congregational churches of the Western Reserve; with biographical sketches of the early missionaries

Front matter

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PRINCETON, N. J

Purchased by the Mrs. Robert Lenox Kennedy Church History Fund.

Preface

The present can only be understood through a knowledge of the past ; and only by understanding both past and present can we rightly conduct the future. Where valuable institutions have been laboriously erected, and afterward have fallen into disrepute, and been misunderstood and reprobated, and their origin aspersed, there is no better way to learn the truth, and do justice to them, than to study well their origin and growth. To furnish facilities for such a study of the churches and ecclesiasticism of the Reserve, as well as to perpetuate the memory of good men, and of events connected with the formation of our social and religious life, is the object of this little book.

The materials here wrought into narrative have been collected from sources too varied to admit of detailed reference to authorities. The Connecticut Evangelical Magazine and a file of the Ohio Observer, the journals and memories of early mission-

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iv Preface.

aries and pioneers, and the records of churches and presbyteries, are the general sources from which I have drawn.

The author can not hope that this first effort to write a religious history of the Reserve is, in all respects, perfect ; but his aim has been to give the facts in all cases; and such corrections as may be properly suggested to him, shall be carefully registered, and regarded in a future edition, should there be a demand for it. That prejudiced partisans and misinformed outsiders will object to many things here stated, the writer must expect. But time and candor will verify the record, and truth will prevail.

CHAP. V. Increase of New England Missionaries 55

Rev. David Bacon 55

Rev. N. B. Derrow 56

Rev. Giles IL Cowles 57

Rev. John Field 60

Rev. John Seward 60

Rev. Harvey Coe 03

Rev. Simeon Woodruff CO

llev. William Hanford 72

Rev. Luther Humphrey JO

Rev. Joseph Treat '7

Rev. Caleb Pitkin -. 7'J

Statistical Table of Ministers and churches down to 1836.. 82

Statistics and notes of churches down to 1836 94

Later statistics down to 1862 130

CONTBNTS.

CHAP. I. Ecclesiasticlsm 143 Plan of Union 150

Orgaiiizition of Churches 165

CHAP. II. Organization of Presbyteries and Synod 160 Presbytery of Grand lliver 1G8

Articles to regulate Grand River Presbytery IGi)

Confession of Faith of Grand lliver Presbytery 172

Articles to regulate churches of G. R. Presbytery 175

Presbytery of Huron 180

Organization of the Western Reserve Synod 182

Western Reserve College 2oG

Oberlin Collegiate Institute 244

CHAP. VII. Benevolent Operations 2.J2 Missionary Society of Connecticut 2.J2

American Home Missionary Society 25")

Wes. Res. Branch of the American EducationSociety ...256 Was. Res. Agency of the A. B. C. F. M 250

EttRATA. — On pngo 213, ninth line from bottom, for ♦'compressive" read "comprehensive ;" and in the eighth line from bottom of tamo page, for "portress" read ♦'progress."

Part First And

PLANTING OF THE CHURCHES.

" The names and memories of the Just Smell sweet, and blossom in the dust."

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Chapter I. Early Settlement Of The Connecticut Reserve

The Religious History of a people can not be fully understood without some knowledge of their origin, social character, and aims. This is pre-eminently true of communities composed of various and heterogeneous elements.

The Western Reserve, or Connecticut Reservation, occupying the northern and eastern portion of Ohio; extending from Lake Erie, fifty miles south, upon an average, and from the Pennsylvania line, westward, about one hundred and twenty miles ; was mainly colonized by NewEnglanders : yet the population embraced enough of the more southern element, generally called the Pennsylvania or Virginia type of society, to produce some marked social and religious features, wholly unlike the New England character.

The marriage thus consummated between the Pennamite and the Yankee, uniting the shrewd enterprise of the latter to the patient industry of the former, produced that unsurpassed energy, enterprise, and intelligence, which, notwithstanding its moderate natural resourceSj have given Northern Ohio a prosperity and prominence unsurpassed by any region of equal extent in the whole West.

At the time settlements began to be formed in this region, there were no roads west of Buffalo, and few boats upon Lake Erie. The immigrants were obliged to work their way through the forests, and over the rivers and marshes of the intervening wilderness, as best they could.

The first settlement in Northern Ohio grew out of a surveying party, sent out from Connecticut and Massachusetts, in 1796, by the New England Association that had purchased this Keservation. The party arrived at Conneaut on the Fourth of July, and celebrated the national anniversary in such patriotic fashion as circumstances permitted. Their muskets, though light artillery, awoke a new era in the history of the region, and introduced the spirit of Seventy-six.

The surveyors were soon followed by Judge James Kingsbury, with his family, seeking a home in the wilderness. Elijah Gunn and a Mr. Stiles, whose families had accompanied the surveyors, remained, after the latter returned, in the Fall of ninetysix, and formed the first settlements upon the Lake Shore.

About the same time that Mr. Kingsbury settled at Conneaut and Mr. Stiles at Cleveland, Messrs. Young, Walcot, and Hillman located at Youngstown, near the south-east corner of the Reserve. These men came from Pittsburg, and thus Pennsylvanians and New Englanders planted their settlements, in the same year, upon different parts of the territory.

Each of the little colonies received yearly accessions. But as every family of adventurers was anxious to locate upon

Early Settlement. 9

lands purchased in different parts of the Reserve, the immigrants scattered themselves over all the region east of the Cuyahoga, and that whole territory was settled almost simultaneously, though slowly.

This increased the difficulty of establishing religious institutions, and maintaining public worship, and greatly increased the privations, dangers, and hardships of the colonists.

The two routes, from Buffalo and Pittsburg, continued to be traversed by immigrants, most of those from New England and New York taking the northern route ; though some New Englanders took the southern way, and mingled with those who came from Pennsylvania and Virginia.

We can not here delay to recount the privations, hardships, and sufferings encountered by the pioneers, both on the journey and after reaching their destination. They were such as adventurers into solitary and uncultivated wildernesses always experience. Toil, exposure, hunger, contests with wild beasts and Indians, the disadvantages of isolation, absence of roads, and destitution of all the mechanical conveniences found in old settlements, and, worse than all, in the estimation of many pious adventurers, the absence of schools, churches, and all that adorns a civilized and Christian country, entered into the trials of these pioneers.

In the year 1800, a census was taken, which gave a population of 1144. " As yet,'' writes the Rev. John Seward, from whose valuable ^'Recollections" quotations shall be frequently * made, ''no law, civil or military, was known, but every one proceeded according to his own views of right and wrong ; and less difficulty was experienced, in this state of things, than might have been expected/^ In 1800, the whole Reserve was formed into a county, called Trumbull ; justices' commissions were issued to several men in different parts of the region, and quarterly courts appointed at Warren, the county seat. Here, also, was held the first election, in the Autumn of 1800, to choose a Representative to the Territorial Legislature.

Chapter II Early Missionary Efforts

Amongst the immigrants who settled the Reserve were many pious people, both from New England and Pennsylvania, who regarded the destitution of religious privileges amongst their severest trials; and who, from the first, cherished the hope of soon building up churches upon the new territory. Nor were the churches of the East forgetful of their brethren, scattered over western wilds, "like sheep having no shepherd."

Hence, as early as the fall of 1800, we find two ministers in the field; the one. Rev. William Wick, a Presbyterian, belonging to the Synod of Pittsburg ; the other. Rev. Joseph Badger, a Congregationalist, sent out by the Missionary Society of Connecticut.

These men, the ministerial pioneers, and true fathers of the Church of the Reserve, represented the two types of society, social and religious, that were here brought together. And happily, both the people and the ministers were free enough from all clannish and partisan sentiments and feelings, to unite heartily both in their social and religious enterprises. Mingled

12 The Pli-n of Union.

together as were the Yankees and Pennaraites, Congregationalists and Presbyterians, though remembering their ancestry, and cherishing their peculiar sentiments and attachments, in the true spirit of patriotic colonists, and charitable Christians, they suppressed their individual preferences far enough, to unite cordially in forming a new society, and harmonious though peculiar churches.

In their isolation and loneliness, the Christians of the Reserve were too glad to meet any with whom they could hold Christian intercourse, to ask particularly after each other's ecclesiastical connections and sentiments. And the minister who, coming amongst them, preached " Christ crucified " did not need to preach denominationalism, in order to secure their attention and affection.

In the absence of churches they gathered together in cabin, shop, or school-house, to mingle their worship and study the word of Grod. And when a Missionary visited a settlement, all rallied around him to hear the Word of Life.

The East had indeed sent its sceptics and scoffers and its indifferent worldlings, and backsliders : and there were not wanting those who would have gladly excluded the Gospel and its institutions from the region. But the prevailing sentiment was in favor of sustaining religious services, and building up Christian institutions.

The only general types of Christians at first found here, were Presbyterians and Orthodox Congregationalists. Other denominations gradually came in ; the Methodists, particularly, as in other pioneer regions, bearing a part in the evangelization of the wilderness.

Our object is to trace simply the missionary labors and successes of the two leading denominations, which in reality were one. For so heartily did Presbyterians and Congregationalists unite in their new enterprises, that a difference was hardly recognized amongst them. But as each element, though almost unconciously and insensibly, somewhat colored and gave character to the institutions and piety of the country, we should carfully note the origin and ecclesiastical affinities of the missionaries. What is peculiar in Western Reserve ecclesiasticism finds its explanation mainly in the character and habits of the immigrants and their missionaries.

Ecclesiasticism was a word hardly known or used by the early Christians and churches of the Keserve. The latter grew up spontaneously and naturally, under such formative influences as God,by his providence threw arround them. The Missionaries like the early disciples of Christianity, " went everywhere preaching the Word,'^ and collecting the few believers into groups and churches; suffering them for the most part to arrange the minutia of their organizations and discipline, according to their own convictions, guided by the Word of God, and partly by their former opinions and practices. Where there were differing elements and opinions, the effort was invariably made to secure charity, mutual concession and co-operation.

As we can best understand the work accomplished, by becoming acquainted with the workmen, and following them in their labors, the reader is now presented with a brief sketch of the life of each of the early Missionaries, in the order of their arrival, up to the time when the Presbyteries began to be organized.

REV. WILLIAM WICK.

The first minister who came to the Western Reserve, so far as now appears, and also the first who was installed Pastor in this field, was the Rev. William Wick.

Mr. Wick was born at Southampton, Long Island, in 1768. He was brought up in New York City, and subsequently removed, with his father's family, to Pennsylvania. He received his collegiate education at Jefferson College, Canonsburg, Pa., and studied Theology with Rev. John McMillan, D. D., being a member of his first class in Theology. Mr. Wick was licensed to preach on the 28th of August, 1799, and preached his first sermon at Youngstown, 0., the field of his future ministerial labors, upon the first of September following his licensure.

A church was soon organized, and in the following year Mr. Wick removed his family to Youngstown, and upon the third of September, 1800, was ordained and installed as Pastor of the two churches of Youngstown and Hopewell. To these churches his labors were mainly devoted ; though a part of his time was afterward given to missionary labors in the destitute settlements.

Mr. Wick was connected with Hartford (afterward Beaver) Presbytery, and the Synod of Pittsburg, as were most of the early ministers on the Reserve ; that being the nearest ecclesiastical body with which they could connect.

Probably Mr. W. at first received pecuniary aid from the Presbytery ; afterward he received an appointment from the Connecticut Missionary Society.

The first intimation discovered of this, is dated April 27, 1807. Rev. Calvin Chapin, of Connecticut, had visited the Reserve, and through Rev. Mr. Hughes made a proposition to Hartford Presbytery, in behalf of the Connecticut Missionary Society, to the effect that, if the Presbytery would furnish ministers for the Reserve, the Connecticut Society would support them.

Mr. Chapin writes to Mr. Wick as follows, after expressions of personal esteem and affection, and some statements relating to the distribution of books on the Reserve :

" The Trustees feel most deeply for the people in New Connecticut. They appointed a considerable number of missionaries, hoping that three or four of them would consent to go into your country. But none have yet consented ; and I can not learn that they will. We will certainly however send out some as soon as we can find the suitable men, who are willing to go. But the truth is, our preaching people in this region have not courage or zeal enough to lead them so far. They view it as a great undertaking, and say, ' We have missionary ground enough nearer home.' Nevertheless, Christ will provide for his flock in that wilderness. I have much hope from the plan which I suppose Brother Hughes has, before this, presented to your Presbytery, or Synod, or both. I doubt not it meets your approbation, and will of course have your cordial assistance. Furnish us with suitable men, and we will pay them as we do our missionaries from this quarter."

Here we see the spirit of love to Christ, rising above all local and sectarian prejudice, and drawing together in fraternal co-operation, all who were interested to see Christianity advance upon the new territory. The Connecticut brethren did not think to stop and inquire whether the "milk from their Conf^reo-ational cows, might not be churned into Presbyterian butter" by the Synod of Pittsburg !

Mr. Wick labored some time as a missionary under the patronage of the Connecticut Society. His last commission, dated Hartford, Jan. 17, 1815, was as follows :

" Rev. Sir — You are hereby appointed Missionary by the Trustees of the Missionary Society of Connecticut, for the term of one year, unless sooner recalled by the Board ; to labor for such a part of the time as you can be spared from your stated charge, in New Connecticut and such other parts of Ohio, as you shall think it expedient to visit.

<'In the name of the Trustees.

"ABEL FLINT, Secretary."

The above commission, though not "recalled by the Board," was soon recalled by a higher authority. Mr. Wick preached his last sermon on the 13 th of February following. He was now in extremely feeble health. At Hopewell the congregation was invited to his own house, and addressed by him, after he became too feeble to go out. His death occurred on the 29th of March, 1815, at the age of 48 years.

In person Mr. W. "was tall and thin in flesh." In disposition he was "calm, mild and amiable, some times sorrowful, but never angry," says one who had the best opportunity to know. " In Theology," says the same authority, " he was what Was then called a General Atonement man ; though not so much a stickler for doctrines, as for consistent practice and devoted, earnest piety." We hear also of "incidents, straits and trials, when," says a daughter, '^ he used to call us around him and say, ^ Let us pray.' ''

A paper left by Mr. Wick, entitled, ^^Articles of Practice for a Church," being probably the one adopted by the churches organized by him, begins as follows :

'' This Church adopts the regulations proposed by the General Assembly of the Presbyterian Church in America, and approved by the General Association of the State of Connecticut, June 16, 1801, for the promotion of union and harmony among the people of the new settlements." ^

Mrs. Wick "lived till about 1835. She was a woman of strong faith, clear views, deeply pious, had more than ordinary perseverance, and died as the Christian dies."

As Mr. W. labored part of the time in Pennsylvania, and had from the first a stated charge, he acted perhaps a less prominent part in forming the churches on the Reserve, than some others; but he left his mark, and such an one as a good man would wish to leave. It is noteworthy that this first minister settled upon the Reserve, was settled for life. Many an early settler remembers and speaks with affection of the ministerial labors of good ''Willie Wick." Several of his children are still living. Most of the above facts were furnished by Calvin Wick, Mrs. Phebe Anderson and Mrs. Eliza Wood, children of Mr. Wick. 2*

REV. JOSEPH BADGEE.

The second minister, and first regular missionary, upon the Reserve, was the Rev. Joseph Badger. As there is a biography of Mr. Badger extant, the reader is referred to that for the details of his life and experience.

Having graduated at Yale College, in 1785, when twenty-eight years of age, Mr. Badger studied Theology with Rev. Mr. Leavenworth, in Waterbury ; and was licensed to preach in October, 1786. He was settled as a pastor at Blanford, Mass., until October, 1800, when he was dismissed, to accept an appointment, under the Connecticut Missionary Society, as a missionary to the Western Reserve. Leaving his family, he took the southern route, by Pittsburg, traveling on horseback, and reached '^ the cabin" of Rev. Mr. Wick, at Youngstown, about the last of December. Of Mr. Wick he wrote ;

" Mr. Wick was settled in charge of three small settlements, Hopewell, Neshanoc and Youngstown, a few weeks before I reached the Reserve. I was received by this brother and his wife as a familiar friend."

The next Sabbath, the last Sabbath of the year 1800, Mr. Badger preached his first sermon on the Reserve, at Youngstown.

He immediately commenced visiting the little settlements, and preaching" to the few families that composed them. Vernon, Warren, Canficld, Poland and Boardman, each of which contained from three to six families, were successively visited. He wrote —

" Here and there I found professing Christians, mourning the loss of former privileges, and wondering. why they had come to this wilderness, where there was no house of worship nor gospel ordinances. I told them that they had been moved here by the hand of God, to plant the Church in this wilderness."

In a letter to the Missionary Society, dated June 23, 1801, he wrote —

*' I have spent my time till now in about twelve townships, in the south-east part of the Reserve, excepting four Sabbaths spent in Pennsylvania, after attending Presbytery at Washington, Pa. There appears a general disposition among the people to hear, and in some instances real conviction."

We here discover how naturally, and how soon, this New England missionary began to cultivate Presbjterial acquaintances. Why should he have been seeking ministerial society and sympathy amongst the Pennamites, or why should they have welcomed this forerunner of Congregationalism ? Why did not he and Mr. Wick start rival churches in Youngstown, and each get his half of the dozen families found there ? Truly these pioneers were very poor proselyters ! Or, was it that '' the love of Christ constrained them f"

Mr. Badger visited the northern and western settlements of the Reserve, and made a tour to the Indians on the Maumee, to see what prospects offered for establishing a mission amongst them. Returning to Hudson in October, and thence striking across to Austinburg, he organized a church at the latter place on the 24th of October, consisting of ten male members and six female. This was the first church organized by a New

England man, on the Reserve; and the second, and only church after that at Youngstown, organized in this field before the year 1802. The church at Youngstown was Presbyterian in form, that at Austinburg Congregational.

Mr. Badger soon returned to New England for his family.

The Trustees of the Missionary Society wrote in reference to Mr. Badger's tour —

* • The call for missionaries to that territory will increase. Another will be sent as soon as a suitable person can be found for the seryice, and two or more missionaries will be kept there continually. Mr. Badger visited every settlement and almost every family, and all the schools, catechizing and instructing the children, preaching almost daily, and performing all kinds of ministerial service. He also occa- Blonally went into Pennsylvania, where he attended two Presbyteries, preached, and visited families."

At the solicitation of the Society, Mr. Badger, with his wife and six children, immediately prepared to leave their eastern home and migrate to the Reserve. The compensation offered was only seven dollars per week. Having loaded a wagon with what little furniture and goods could be thus transported, they started on the 23d of February, 1802, for Austinburg, by the northern route. Of this tedious, winter journey, much of the way through unsettled forests, we can imagine the hardships. But the severest trial was that of taking a family of children beyond the reach of schools, and into savage wilds, with scarcely means adequate to secure them food and clothing. Faith equal to Abraham's was needed.

Reaching Austinburg about the last of April, Mr. Badger secured a lot of land, '^ built a cabin of round logs, without a chink, and only floored half over with split stufi", and partly roofed with boards from Austin's mill, with no chimney/' By perseverance and toil a quantity of provisions were secured and a cow purchased. This accomplished, he was ready for another missionary tour amongst the settlements, upon which he immediately entered. His circuit this time lay through Painesville, Cleveland, Hudson, and thence eastward to the places where he first preached, and homeward. We readily conceive the joy of the pious settlers at his return.

At Hudson he organized a church, in which Deacon Thompson, Esquire Hudson, and twelve other persons were embraced. This tour was completed in September. Mr. Badger attended a meeting of the Synod at Pittsburg, upon the last Wednesday of that month ; and in October returned home ^' to build a chimney, chink and plaster the cracks in his cabin, put a floor over the vacant half, and otherwise prepare his family for winter." This done, he started upon another preaching tour, which occupied the whole winter. A church was organized at Poland during this tour. Of course, great toils, hardships and sufferings were encountered during these peregrinations, of which the reader may find an account in the Biography.

Under a mistaken view of the destitution and trials of missionaries on the Reserve, the Trustees of the Connecticut Missionary Society in January, 1803, voted to reduce their pay to six dollars per week. Mr. Badger, by letter and through friends, represented to them the impossibility of supporting his family on such a salary ; but they persisted in this bhnd and cruel policy, and he continued to toil on, amidst all conceivable trials and straits, until January 1st, 1806, when he felt compelled to close his labors, under the Society of Connecticut and offer himself to the Western Missionary Society at Pittsburg. Under their patronage he went as a missionary to the "Wyandotte Indians, in the Sandusky region, where he toiled faithfully for many years.

For the latter years of his laborious and useful life, especially at Gustavus, after his return to the Reserve, see Memoir. A few paragraphs only need be quoted to show the sentiments of this venerable Father upon some of those subjects which have since distracted our churches. ^'He was a member of a Congregational Association in Massachusetts, and retained his ecclesiastical preferences; yet he was the first to unite with a Presbytery on the plan of union."

''When the subject of Temperance came up he took an active part in forming a Temperance Society, pledging the members to abstinence from ardent spirits as a beverage/' His sentiments on the subject of Americn Slavery are represented to have been "in decided opposition to it as a sin; a moral and a natural evil; while he thought that harsh measures and severe denudations would never induce the slaveholder to relinquish the right granted to him by the Constitution and the National Government ; and if mild means and moral suasion would not convince him of the evil, it must remain until some Divine Providence should interfere. He accordingly said but little on the subject."

"In the Winter of 1744 he removed to Perrysburg, where he closed his long and useful life." He was asked a few hours before his death, if the Saviour was still precious to him ; he answered in the affirmative.

" At ten o'clock on Sabbath evening he expired without a struggle, with a smile resting on his countenance, in his ninetieth year." So sinks the Christian hero, calm and beautiful, to his rest.

Mr. Badger has left us the following tribute to the companion of his youth, who was ''taken suddenly ill,'' in July, 1818, and after "a few days of painful sickness, departed this life on the fourth of August."

^' She had endured with unusual fortitude the trials and privations of leaving her beloved friends in Connecticut, and removing, in 1802, into this, then almost unbroken, wilderness. She became a member of the Christian Church in early life, in the same Society with her father, mother, two brothers, and two sisters; from whence her relation was transferred to the church in Blanford, Massachusetts, then to that in Austinburg, and from that to Ashtabula, where she closed the days of her earthly pilgrimage, to join the Church triumphant. She was a discreet wife, an affectionate mother, a consistent Christian, beloved as a friend and neighbor. She bore with Christian fortitude and patience the trials we had to encounter. On her devolved, almost exclusively, the task of forming the minds of our children, and storing them with the principles of piety and virtue ; and this she performed with unwearied fidelity." Hallowed be the memory of the first Missionary's wife, who came to plant roses in our savage wilds.

REV. E. F. CHAPIN.

In November, 1801, Rev. E. F. Chapin left Hartford, Connecticut, as a missionary to New Connecticut. He arrived in December, and from that time till the Spring of 1803, occupied himself in missionary labors, similar to those performed by Mr. Badger.

September, 1802, Mr. Chapin wrote, after narrating his own labors: "In places where the ordinances are not administered; where the means of Public Worship and religious instruction are not enjoyed, religion insensibly looses ground; prayer in the family and closet is,generally neglected; and the consequences are, infidelity, stupidity and licentiousness. I have been kindly received in many places which I have visited, and favored with the best accommodations the country affords.'^ In the Spring of 1803 Mr. Chapin returned to New England, and we hear of him no more. At the Annual Meeting of the Missionary Society, in June, 1803, it was resolved to fill Mr. Chapin's place, and also send a third missionary as soon as possible.

REV. THOMAS ROBBINS.

In May, 1803, Eev. Thomas Robbins was appointed to succeed Eev. Mr. Chapin. He was ordained on the 20th of July by the North Consociation of Litchfield, and started "West, instructed to preach by the way. He was detained by sickness in Western Pennsylvania and did not reach the Reserve until the end of November. He immediately joined Mr. Badger in his laborious tours and efi'orts to plant the seed of truth in the new settlements. About this period churches were organized at Hartford, Warren and Yernon and a marked religious interest appeared in nearly all the eastern townships of the Reserve. At Austinburg, Morgan and Harpersfield, there were cheering revivals, as the result of which many were added to the church in Austinburg.

Chapter III. Kemarkable Revivals

The seed scattered by the missionaries upon this new soil soon germinated, and produced striking results. Very peculiar manifestations of religious enthusiasm and intense feeling were exhibited, which were in accordance with what appeared in other parts of the country, and which generally appear only where the Grospel is newly preached, and attains a sudden and powerful hold upon the popular mind.

Peter's Pentecost has never been repeated ; yet the first outburst of many a peoples' spiritual life, has been almost as remarkable. The human mind, when first filled by, and given up to, the great truths of Christianty, like a tree or forest shaken by a tornado, astonishes the beholder with its strange exercises and mighty agitations.

In November, 1802, Mr. Badger wrote to the Trustees of the Connecticut Mission Society, as follows :

"Upon the last Sabbath in August, the Sacramental Supper was administered at Youngstown. On Monday near the close of the exercises, there appeared an unusual movement in the minds of many. It was 3 (25)

found afterward, that many were hopefully the subjects of a genuine awakening, which has since terminated apparently in a saving change." '