where he took charge of the Southwark Presbyterian church in that city. He subsequently spent some time in New York City, and for one year he had charge of a Presbyterian congregation in New Bennington, Vt. In 1845 he attended a convention of Presbyterian and Congregational churches in Detroit, Mich., when he was induced to visit Beloit, Wisconsin, where it was proposed so establish a college or university, and he resolved to indentify hiniself with its interests. In 1846 the charter was obtained, and in 1847 the corner-stone was laid, and soon after the college went into operation. In 1849 he was elected Professor of Intellectual and Moral Philosophy. This appointment, after due consideration, was accepted, and in the spring of 1851 he entered upon his duties. It was at first his intention to remove to Beloit, but circumstances prevented him from doing so, hence he sojourned during the season of lectures and remained the balance of his time in Geneva, N. Y. The subjects of his lectures at Beloit College were as follows: The Truth of Religion; The Method and the Acquisition of Knowledge; Mental and Moral Habits; The Value of a Philosophical Mind; The Value of Moral Sciences; The Generic Properties of Mind; Philosophy and its Uses; Elements of Moral Science, and on subjects connected with his visit to Europe. In August, 1861, he went to Europe and attended the Evangelical Alliance in Switzerland, extending his visit to France and England, and his trip was one of pleasure and edification. Whilst abroad he received the attention due his exalted position as a Presbyterian minister and a popular educator. His health during the latter years of his life was somewhat precarious. He lectured in the college for the last time in 1863, and by reason of increasing infirmities he made arrangements for a successor, he retaining a place in the catalogue as Emeritus Professor. The chair he had endowed at the commencement of the college by a gift of $10,000. For several months before his death he manifested an uncommon degree of interest in the promotion of the Redeemer's kingdom. The morning Union prayer-meeting in Geneva, N. Y., which commenced the second week in January, was blessed of God, and Dr. Squier attended it as long as his bodily health permitted, but nature gradually gave way. For nearly a week before his death the interviews with his friends were most gratifying and instructive. He longed to depart and be with Christ. To his physician, Dr. Merrill, he inquired, "Do you think my dear Redeemer is coming for me to-day? I am peaceful and happy, but anxious to go and to be with Jesus; I want you and other friends to pray for my speedy departure, if the good Lord be willing I have done with earth; I want not things past nor things present; I have only to do with the future." His physician remarked, "You want to go so much, that it is hard to benefit you by medicine; it does you no good." He replied, "I will take your medicines, and do all you direct, but this old body you cannot raise up-its work is done. his wife he said, "I love you, but I want to leave you; be a cheerful Christian; don't cover your face with a black veil, as though you were offended with God; 'tis a heathenish practice, not Christian; don't go about hanging your head; let all see that you are cheerful under affliction." He gave specific directions about his coffin, his dress therein, the place the coffin should occupy at the funeral exercises, the course of the procession to the grave. He suggested who should preach his funeral sermon. He requested his brother-in-law, Dr. Hastings, to sing his favorite Psalm (the 90th): "O God, our help in ages past. The last time the household were gathered around his bed for family prayers, he looked around on them and said: "I love you all, but I desire to leave you.' The last part of 1 Cor. chap. xv. was read, and the 23d Psalm, "The Lord is my Shepherd, 11 Το was sung. Dr. Squier said, "That is not quite it; I have done with the present and past and have only to do with the other world; sing My heavenly home."" They sung, My home is in heaven-my rest is not here," &c., in a part of which he joined vocally. His heart flowed out to all, but his care for the comfort of his wife was peculiar. Each member of the household had a charge from him to minister in every way to her health and happiness. He had taken a farewell from each member of the family in an informal manner, but his last interview with his wife was calm, gentle and tender, conveying to her his testimony as to her wisdom in counsel; her constancy of devotion to his comfort and happiness and all through their married life, and her unsurpassed excellence in her household. He frequently expressed a belief that he would not know when he was about to die. As the period of his departure approached there was a change in his bodily condition. He asked his wife, "What does this mean? I cannot long endure this." She replied, "Tis the release you have longed for so much. Turning his head, so that he might look into her face with his usual affection, he gently passed to his everlasting rest, June 22, 1866. He was married Feb. 22, 1820, to Miss Catharine Seymour, of Rome, N.Y., who survives him. 99 66 77 66 He was frequently a contributor to the periodical press, and was the author of "The Problem Solved, or Sin not of God," published in 1855, and of "Reason and the Bible, or the Truth of Revelation," published in 1860; also, of the following tracts published by the American Tract Society: "The Stricken Bride, Counsel to the Converted,' Why are you not a Christian?" Why yet Impenitent?" "Her feet go down to Death." He left in manuscript for publication an autobiography, with his miscellaneous writings. This has been published under the careful supervision of Rev. James R. Boyd, of Geneva, N. Y. The other volume is on "The Being of God, Moral Government and Theses in Theology." Upon these subjects Dr. Squier bestowed his maturest thoughts. Dr. Squier was one of the eminent ministers of the Presbyterian Church, fully up to the times in which he lived. He frequently fepresented his Presbytery in the General Assembly, and at the time of the disruption of the Presbyterian Church was one of the leaders of the opposition to the Old School party. The cast of his mind was not polemical, hence he never prolonged a controversy needlessly. He was too profound a thinker for that. What is truth? seemed to be an ever-present interrogatory, and in his researches amid the hidden mysteries of thought he would find a basis for many peculiar and beautiful theories. He was fearless in expressing his opinions, and enjoyed the same style on the part of those who differed from him. His geniality secured him the friendship of all those with whom he came in contact. FREDERICK E. CANNON, of Geneva, N. Y., writes thus: "Dr. Squier was a man of note. Socially, he was genial, kind and cordial. His heart was always warm toward his friends, and the hospitalities of his house were always open and free for their comfort. Intellectually, he belonged to the small class of original, independent, self-reliant thinkers, metaphysical in the cast of his mind, receiving no dogmas or conclusions without careful investigation, and fearless in announcing and maintaining the positions which he had taken. Having great faith in intellectual culture, he devoted his life and his fortune mainly to the great interests of popular education, and schools, colleges and seminaries are the monuments upon which his name is most distinctly inscribed. Religiously, he was evangelical, earnest and progressive. His practical religion was based on broad and comprehensive views of providence and grace. He was always and everywhere prompt to urge the claims of Christ upon all the unbelieving, especially upon young men, and to press the Church of God to a higher and bolder standard of spiritual life and work. He was hopeful for the future, notwithstanding the threatening clouds of the present. He believed that a leading agency for the world's conversion had been assigned to the American Church, and that God now demands of her to inaugurate larger movements and to combine her strength for the prosecution of the great work on a broader scale. In this respect his views were perhaps in advance of the age, but clearly justified by the present tokens in the heavens. He died as he lived, with his mind full of the great and sublime interests of God and his kingdom on earth and in heaven." WILLIAM HOGARTH, D.D., of Detroit, Mich., preached his funeral sermon, whence the following is taken: "His social nature was genial. If at any time he seemed to be reserved or difficult of approach, it was probably owing to some occupation of his mind. He was frank in his feelings, and preserved his sympathies so fresh that the young found him a companion and the men of his age found him a friend. His home was always open to the ministry, and at no man's board were they more cheerfully welcomed or more generously entertained. He was happy always when a large circle was about him, and full of enjoyment. His geniality was obvious in the rare control of his speech which always distinguished him. niality there was in him a quaint and quiet humor belonging as it always did As an element of this geto his highest piety and best faculties. He possessed that keen sensibility to real wit, and his gratification of it would ripple over his face with a most happy smile. His mind was at once comprehensive and growing. It was always on training; at no time was he indifferent to the ideas that moved the men of thought. This tendency to intellectual pursuits always interested him in schools and colleges, and accounts for his connection with them through so many years of his life. That interest never abated. He read much with his pen in hand, and made full notes of the suggestions his reading awakened. The drift of his mind, however, was to philosophical study. It entered into his sermons and thus were thought by some to lack the emotional element. He read and wrote much within the sphere of mental and moral philosophy. In these studies he was constantly seeking in the human mind a rational basis on which to stand and address men on the grand themes of the gospel. His religious experience was in sympathy with his habits of thought. It was a religion of intelligence as well as of feeling that sustained him. So fashioned by nature and by grace, he loved Christ and trusted him to the end." TENNEY, ROSWELL-The son of John and Lucinda (Eaton) Tenney, was born at Hanover, N. H. He was educated at Dartmouth College, Hanover, N. H., and studied divinity in the Union Theological Seminary at Prince Edward, Va. His conversion took place during his senior year in college. Immediately on leaving the seminary he joined himself to Rev. Asabel Nettleton, D.D., then laboring as evangelist in Virginia, and assisted him in his meetings, leading the singing, in which he excelled. He was licensed by Hanover Presbytery April 26, 1828, and ordained by the same Nov. 28, 1829. His first preaching was as a home missionary under the Presbyterian Board in Albemarle county, Va. After that he preached successively at Salem in Botetourt county, Va.; at Unity, Somerset and New Lexington; three points in Perry county, Ohio; at Logan, Hocking county, Ohio; at 41 Belpre and Warren; two points in Washington county, Ohio; at Dover, Mass.; at Hanover Centre, N. H.; again in Ohio; at Salem and Fearing, two points in Washington county, and finally at Amesville in Athens county, Ohio. For several years before his death he was unable to preach through loss of voice. For three years he was helpless through paralysis, of which he died at his residence in Marietta, Ohio, Aug. 6, 1866. He married Miss Eliza Adams, who, with five children-four sons and a daughter-survives him. TERRY, PARSHALL-The son of Moses and Ann Terry, was born at Aquebogue, Long Island, N. Y., Nov. 3, 1806. He was a child of pious parents, his mother being an eminently godly woman. During a revival of religion in the town of Flanders, N. Y., he made a profession of religion and joined the Methodist Church. He was teaching school at this time, and he turned his thoughts toward the ministry, and took up a course of studies with that end in view. In the spring of 1829 he was licensed by the Methodist Protestant Church of New York, and commenced his labors in Aquebogue, where for the space of two years he preached with success and favor. He also supplied the Congregational church at Wading river. In the autumn of 1830 he was ordained by the Congregational Convention of Long Island. He labored here for a number of years, but though success blessed his labors, he felt that a more thorough course of theology would aid him, and though the church at Patchogue, Long Island, wanted him to abide with them, he removed to New Haven, Conn., and studied theology in the seminary attached to Yale College for three years. He graduated in 1840, and removed to Lafayette, Onondaga county, N. Y., and preached as a stated supply. He became a member of Onondaga Presbytery. He removed to Syracuse, N. Y., in 1843, and became editor of the Religious Recorder. He was uncompromising in his efforts for the truth. A friend who knew him at this period says he was an energetic worker, conscientious, an ardent abolitionist. He hated American slavery intensely, and wielded great power in his denunciation of sin-had many sharp points and was never neutral. He removed to Marathon, N. Y., and was received by Cortland Presbytery Aug. 29, 1848. He was Moderator of Presbytery, and served on various important commitHe removed to Painesville, Ohio, in 1853, though he still continued as a member of Cortland Presbytery. He labored in Painesville for three years, with God's blessing upon his labors. In 1857 he removed to Unionville, Ohio, and the following year to Thompson, Ohio, where he remained till 1861, when he removed to Hudson, Ohio. The year following he went to Franklin Mills, Ohio. In the summer of 1863 he removed to Troy, Ohio. In all these labors he was quite successful, and though they were Congregational churches, he retained his connection with the Presbytery of Cortland. He died at his residence in Troy, Ohio, Oct. 20, 1865, after a short illness. He was buried in Painesville, Ohio. He married June 3, 1826, Miss Fanny B. Howell, of Riverhead, N. Y., who, with four children-a son and three daughters-survives him. tees. He was a man of more than usual talents, which he improved by culture. He thought clearly on all subjects taken into consideration. His sermons were scriptural, full of the marrow of the gospel. THOMPSON, MANNA-The son of Rev. Epaphras and Eunice Thompson, was born in Weathersfield, Conn., in 1791. He made a profession of religion when he was thirty years of age, and turned his attention to the |