Chapter D: W. Cross (1)

In the Spring of 1855, when the coal trade of Cleveland was, comparatively, in its infancy, and before the Mahoning Railroad was built, the late Oliver H. Perry and David W. Cross set about investigating the coal deposits in the Mahoning Valley, which resulted in their making some leases of coal lands, and in purchasing a coal tract of about one hundred and fifty acres, known then as the old Heaton coal bank, of Mineral Ridge coal. In January, 1856, Perry, Cross & Co. commenced operations in earnest, opened an office and coal yard on Johnson & Tisdale's dock and mined and brought to Cleveland the first cargo of Mineral Ridge coal. It came by the way of the Pennsylvania and Ohio canal from Niles, Trumbull county, Ohio.

At that time, when a gold dollar was only worth a dollar, the coal was mined at forty cents per ton, the canal freight about one dollar and seventy-five cents per ton, "dead work," handling, dockage, &c., about seventy-five cents, making the total cost of that coal on the docks in Cleveland ready for delivery, about two dollars and ninety cents per ton.

This mine produced about a hundred tons per day. The company that year also received about eight thousand tons of Briar Hill or "block coal" from Powers' bank, about two miles below Youngstown. This coal was also brought in by canal boats.

In the year 1859, Hon. Henry B. Payne, who had an interest in the original purchase of coal lands, with a view of establishing his son, Nathan P. Payne, in business, bought the entire interest of Mr. Perry in the concern and the business was continued in the name of D. W. Cross & Co. Mr. N. P. Payne, then an active young man just from his collegiate studies, took charge of the retail trade, and Isaac Newton had charge of the books. In 1860, arrangements were made with the late Lemuel Crawford to run his Chippewa and Briar Hill mines in connection with the Mineral Ridge mines, and it resulted in forming the company known as Crawford, Cross & Co., for one year, at the expiration of which time the firm of Cross, Payne & Co., composed of D. W. Cross, Nathan P. Payne and Isaac Newton, carried on the business. This firm made extensive explorations for coal. They discovered and opened the Summit bank coal mines, near Akron, built a locomotive railroad three miles long to the canal at Middlebury, and to the Cleveland & Zanesville and Atlantic & Great Western railroads; repaired the feeder canal from Middlebury to Akron, built a basin capable of holding eight canal boats, extensive shutes, docks, &c., capable of handling four thousand five hundred tons per day. This coal tract includes between three and four hundred acres. The coal is a superior quality of the Massillon grade, about four and a half feet thick, and for steam, manufacturing and domestic uses is claimed to have no superior. The company employed at this mine from seventy-five to a hundred and fifty men; built extensive shaft works for elevating coal to the surface; erected about forty comfortable tenements for the workmen and miners, and, in short, used all their past experience to make this a model mine. It is the nearest coal bank to Cleveland now open.

They also, in connection with the late W. A. Otis, Charles A. Otis and James Lewis, leased and purchased several hundred acres of coal lands in Brookfield, Trumbull county, Ohio, and opened the extensive works known as the Otis Coal Company's bank.

A shaft on this tract was sunk to the coal eight by sixteen feet and a hundred and fifty-five feet deep, in sixty-one days by Isaac Halford, superintendent, through solid rock, said to be the quickest work ever known in the valley. This tract produces an excellent quality of the Briar Hill grade of coal; a locomotive railroad connects it with a branch of the Mahoning Railroad, and the works are capable of mining and raising three hundred tons of coal per day.

In February, 1867, Mr. Cross retired from the business, and the present firm of Payne, Newton & Co., composed of N. P. Payne, Isaac Newton and Charles J. Sheffield, now carry on the extensive business of the entire concern. They have ample facilities for mining and handling five or six hundred tons of coal per day.

After the completion of the Cleveland & Mahoning Railroad the Pennsylvania and Ohio canal was abandoned, the Railroad Company having obtained control of the stock, and fixed so high a tariff as to cut off all competition with themselves. This effectually killed the canal, except that portion between Akron and Kent. The active trade on this part of the Pennsylvania and Ohio canal will insure its preservation, and as it is an important feeder (supplying water and trade) to the Ohio canal, the State will undoubtedly take possession of it. The capital invested by this concern in the coal trade is about $250,000.

Since his retirement from the coal trade, Mr. Cross has been actively interested in the Winslow Car Roofing Company and the Cleveland Steam Gauge Company, both carrying on their manufactories in Cleveland.

Religious

Although originally settled by people from Connecticut, Cleveland was not in its early days distinguished for its religious characteristics. Old inhabitants narrate how in the infancy of the settlement the whisky shop was more frequented than the preaching meeting, whenever that was held, and how, on one occasion, a party of scoffing unbelievers bore in mock triumph an effigy of the Saviour through the streets. A regular meeting of infidels was held, and burlesque celebrations of the Lord's Supper performed. Still later, when the business of slaughtering hogs became an important branch of industry, it was carried on regularly, on Sundays as well as on week-days, and as this was a leading feature in the year's doings the religious observance of the day was seriously interfered with during slaughtering season. Trade on the river, in the busy season, went on with but little regard for the Sundays, except that Mr. John Walworth invariably refused, although not a church member, to conform to the usage of his neighbors in doing business on that day. Unlike the modern emigrants from New England, the Cleveland pioneers did not carry the church with them.

The first regularly organized religious society in Cleveland was the Episcopal, which gathered together for religious worship in 1817, under the ministration of the Rev. Roger Searles. The meetings were held wherever a room could be obtained, the court-house, old academy building, and other public rooms being frequently used for the purpose. In 1828, Trinity Church was regularly incorporated, and the frame building which stood on the corner of Seneca and St. Clair streets until its destruction by fire in 1853, is remembered with affection by many Clevelanders as "Old Trinity."

The next religions organization was Presbyterian. In 1820, a few residents of Cleveland engaged, the Rev. Randolph Stone, pastor of a church at Morgan, Ashtabula county, to devote a third of his ministrations to Cleveland. In June of that year the first Sunday school was established with Elisha Taylor as superintendent, but it was only by the most persistent effort that it was enabled to combat the prejudices and overcome the indifference of the people. In September, 1820, the First Presbyterian church was formally organized, with fourteen members, in the old log court-house. In 1827, the society was regularly incorporated, and in 1834, the old stone church on the Public Square was opened for worship. During the whole of this time the congregation had no settled pastor, but was dependent on occasional visits of ministers from other places.

The first attempt at Methodist organization was somewhere between 1824 and 1827. Methodism was not in favor among the early settlers in Cleveland. The historian of the Erie Conference relates that a Methodist friend in New England, who owned land in Cleveland, sent on a deed for the lot on the northeast corner of Ontario and Rockwell street, where Mr. Crittenden afterwards built a large stone house, which lot would have been most suitable for a church, and that no person could be found willing to pay the trifling expense of recording, or take charge of the deed, and it was returned to the donor. In 1830, Cleveland became a station, with Rev. Mr. Plimpton, pastor.

The first Baptist meeting was held in the old academy, in 1832, the Rev. Richmond Taggart preaching to a handful of believers. In 1833, the First Baptist society was formally organized with twenty-seven members, Moses White and Benjamin Rouse, who still live in the city, being of the original deacons. In 1836, their first church, on the corner of Seneca and Champlain streets, was dedicated with a sermon by the Rev. Elisha Tucker, of Buffalo, who was afterwards called to the pastorate.

About the year 1835, the first Roman Catholic church was built on Columbus street on the flats, and was intended to supply the religious needs of the Roman Catholics of Cleveland and Ohio City, being situated almost midway between the settled portions of the two places. The first pastor was the Rev. Mr. Dillon.

In 1835, the first Bethel church, for the use of sailors, was built at the back of the site of Gorton, McMillan & Co.'s warehouse. It was a plain wooden structure, which remained there until the erection of the brick church on Water Street, when the wooden building was removed to make way for the Cleveland, Columbus and Cincinnati Railroad.

In 1839, the first Hebrew synagogue was organized and a brick church was afterwards built on Eagle street.

From these feeble beginnings have grown up the present religious organizations of Cleveland, numbering about seventy churches, many of them of great beauty and costliness, with flourishing Sunday schools and wealthy congregations. The leading denominations have each several churches graded, from stately buildings for the older and wealthier congregations to the modest mission chapels. Nearly all the religious beliefs of the day are represented by organizations in the city, and all are in a flourishing, or at least a growing condition.

Samuel C. Aiken.

The ancestors of Mr. Aiken were from the North of Ireland, particularly from Londonderry, Antrim and Belfast. At an early day one or two colonies came over to this country and settled on a tract of land on the Merrimac River, in New Hampshire, calling it Londonderry, after the name of the city from which most of them had emigrated. Fragments of these colonies were soon scattered over New England, and a few families moved to Vermont and purchased a tract of land midway between the Green Mountains and Connecticut River. The township was at first called Derry, and afterwards divided, one portion retaining the original name, and the other taking the name of Windham. In the latter town Dr. Aiken was born, September 21, 1791. His parents were both natives of Londonderry, New Hampshire. Before their marriage, his mother, whose maiden name was Clark, resided a considerable portion of her time in Boston, with a brother and three sisters, and was there when the Revolutionary war broke out. When the city fell into the hands of the British, they refused to let any one leave. By some means however Miss Clark escaped and crossed over to Cambridge, where the American army was stationed under General Washington. After questioning her as to her escape and the situation of affairs in the city, Washington told her, that, in the present condition of the country it was unsafe for her to travel unprotected, and accordingly gave her an escort, proving that the great General was also mindful of the courtesies of a gentleman.

When about twelve or thirteen years of age, Dr. Aiken, after a preparatory course, entered Middlebury college, in 1813. In his junior year a long fit of sickness placed him under the care of a physician from Georgia, who bled him forty times and gave him calomel and julep, (such was the way of curing fever,) sufficient to destroy the best constitution. The consequence was, his health was so impaired that he was obliged to leave college for a year. Afterwards returning he entered the class of 1814. In both classes were quite a number of young men who became distinguished in Church and State. Among them was Sylvester Larned, the eloquent preacher of New Orleans, Levi Parsons and Pliney Fisk, first missionaries to Palestine, Carlos Wilcox, the poet, Silas Wright, afterwards Governor of New York State, and Samuel Nelson, now on the Bench of the Supreme Court of the United States.

Dr. Aiken's first religious impressions were occasioned by reading Doddridge's Rise and Progress of Religion in the Soul. Faithful parental instruction in the Bible and Shorter Catechism had laid the foundation for belief in the truth of religion. A revival of religion soon after entering college awakened a new and solemn purpose to devote his life to the work of the Gospel ministry. The usual course of three years at Andover Theological Seminary was passed without any special occurrence. He was then called by the "Young Men's Missionary Society" in New York, to labor in their service in that city. He had but just entered the field when an urgent request from the First Presbyterian society in Utica, New York, took him to that place, then only a small village, where he was ordained and installed, the third of February, 1818. Some events of deep interest occurred while he was in Utica. The building and completion of the Erie canal was one. The cholera in 1832, was another. It was there and then this fatal epidemic first appeared in the United States. In Utica also during his ministry were several revivals of religion of great power and interest. Moreover, about that time the subject of anti-slavery began to be agitated; opposition and mobs began to gather, which, under the control of the Almighty, have resulted in the emancipation of millions of slaves.

Impaired health, after about nineteen years of labor, with very little relaxation or relief by traveling, such as is common now, determined him to accept a call from the First Presbyterian church and society in Cleveland, over which he was installed pastor in November, 1835. Although the church had been organized fifteen years, Rev. Mr. Aiken was the first regular pastor. The ministerial duties were performed by supplies.

Soon after Mr. Aiken was installed pastor, a great financial revulsion took place; and for a period of about ten years he voluntarily relinquished three hundred dollars out of his salary of fifteen hundred, lest it should prove burthensome to the church. This low tide in financial matters was characterized by remarkable religious developments; slavery, temperance and Millerism became church questions; and it was regarded as the peculiar mission of Mr. Aiken to distinguish between truth and error. His moderation, judicious advice, and devoted character were just calculated to conduct his charge safely through the distractions of that period. The society increased at such a rate that the building became crowded, and another church was organized for the West Side. On the East Side a Congregational church was formed about the year 1840, to which some of the more radical members of the First Presbyterian church went over. In process of time the nucleus of the Second Presbyterian church on Superior street, and the Third, on Euclid street, were formed out of the First church, not because of any dissatisfaction, however, but for want of room. But, notwithstanding these offshoots, a new and larger edifice became necessary, and in 1853, the present enlarged, elegant and substantial building was put up on the site of that of 1834. In March, 1857, the wood work of this spacious stone structure was destroyed by fire.

In his physical constitution, with which the mental is closely allied, Mr. Aiken is deliberate, to a degree which some have greatly mistaken for indolence. But with a commanding person, and strong will this habitual absence of excitement was never tame, but rather impressive. He seldom rose above the even tenor of his discourse, but never fell to commonplace, was generally interesting and occasionally eloquent. His sermons were not hasty compositions, without a purpose, but well studied, rich with original and important thought, artistically arranged and glowing with genuine piety and embellished with scholastic treasures. Dr. Aiken possessed the accomplishment, and understood the value of good reading, so rare in the pulpit, and which is scarcely inferior to eloquence. We remember but few occasions when he became thoroughly aroused. The destruction of so fine a church edifice so soon after it was completed seemed to him a personal calamity. On the following Sunday the congregation met in Chapin's Hall. His heart was evidently full of grief; but also of submission. His fine enunciation, correct emphasis, and strong yet suppressed feelings, secured the earnest attention of every hearer. He touched graphically upon the power of fire; how it fractures the rock, softens obdurate metals, envelopes the prairies in flame, and how it seized upon the seats, ceiling and roof in his darling house of worship, thence fiercely ascending the spire to strive to rise still higher, and invade the clouds. From this he turned to the doctrine of submission, in a manner so earnest and pathetic that a perceptible agitation pervaded the audience, in which many could not suppress their tears. There was no laboring after effect. It was the natural result of a lofty sentiment, expressed with unction, beauty and vigor.

During the same year the General Assembly of the Presbyterian Church was held at Cleveland. The slavery question was there presented for the last time. The Southern members, represented by Rev. Mr. Ross, of Alabama, had counted upon what they called a conservative course, on the part of Mr. Aiken. They wished, simply, to be let alone. From the Middle States there were many clergyman of moderate views, who expected him to take their ground, or, at least, to be silent. He had advised non-resistence to the execution of the fugitive slave law, even on the part of the blacks, in cases where governmental officials were implicated. As usual, the negro question came up, and a large portion of a day was given to it.

Until near the close of the debate the representatives of the Middle and Southern States were quite hopeful of a moderate policy, or of no policy. Mr. Aiken sat near the marble pulpit in the Second church without any apparent interest in the discussion. He rose and spoke with difficulty and in a weak voice, and few words. In a temperate but firm and patriarchal manner he recounted the various phases of the question, during his public ministry. He then touched upon the moral and religions aspect of the case, but with no asseveration, and concluded by denouncing slavery as an evil, so monstrous that the church could neither sustain nor ignore it. The silence was so complete that no word was lost. When he sat down, the Southern members remarked that their fate within the church was settled.

On a previous public occasion in 1851, when the Columbus Railway was just completed, and an excursion of State dignitaries made a trial trip to Cleveland, Mr. Aiken was requested to preach in their presence. As this discourse is one of a very few that have been printed, we can give a few literal extracts:

It was my privilege on the Lord's day to address De Witt Clinton and
the Canal Commissioners of New York in recognition of the beneficient
hand of Providence, who had carried them on to the completion of the
Erie Canal. In a moral and religions, as well as in a social and
commercial point of view, there is something both solemn and sublime
in the completion of a great thoroughfare. It indicates not only the
march of mind and a higher type of society, but the evolution of a
divine purpose.

In his quarter century sermon, June 3d, 1850, he says of revivals:

They are as their Divine Author says, like the breath of wind through
fragrant trees and flowers, scattering grateful odors, pervading the
universal church with the treasured sweetness of divine grace. If my
success has not been as great as I would wish, it is as great as I had
reason to expect. I confess I have much to deplore, and much for which
to be thankful. There have been adverse influences here to counteract
those usually falling to the lot of other ministers. So far as the
subject of slavery is concerned I have endeavored without the fear or
favor of man to preserve a course best calculated to promote freedom and
save the church from dismemberment.

With such a style, perspicuous, easy and impressive, it is easy to see how he might thoroughly absorb the attention of an audience, without affecting the orator. If he had been more ambitions and more enterprising, he might have risen higher as a popular preacher, but would have held a lower place in the affections of his people. The position of a pastor in an active and growing city is beset with difficulty on all sides. To retain place and influence in one congregation during a period of thirty-five years is an evidence of prudence, character and stability of purpose more to be desired than outside fame in the church.

Though not yet arrived at extreme old age, he is too feeble to perform much service. It is ten years since he has retired from active duty, but his congregation continue his annual salary by an unanimous vote. Few clergyman are permitted to witness, like him, the fruits of their early labors. He has contributed largely to shape the religions institutions of a city, while it was increasing in population from three thousand to ninety thousand. We remember but one instance where he was drawn into a newspaper discussion. This was in the year 1815, in which he reviewed the decrees of the Council of Trent in relation to the prohibition of the Scriptures to the common people. The letters of "Clericus" and "Veritas" on that subject covered the whole ground on both sides, and are worthy of publication in a more permanent form.

The Rev. Doctor sustained the relation of pastor to the First Presbyterian church until 1858, when he resigned, leaving the Rev. Dr. Goodrich sole pastor. The whole extent of his ministry from the time of his license by the Londonderry Presbytery, 1817, to the present time, March, 1869, has been about fifty-three years. During forty-three years of this period he has been a pastor in only two congregations. The other portion of this time he has preached and labored in vacant churches and where there was no church, as health and opportunity permitted.

The Doctor still resides in Cleveland, beloved by the church over which for so many years he watched and prayed, and honored in a community in which he has so long been recognized as an unswerving advocate of right.

Retired from active duty, and nearing, as he is, the sunset of life, his quiet hours may bring to him remembrances of vigorous effort and unmeasured usefulness, while his gentle nature may be cheered by the consciousness that he still holds the love of this people.

Seymour W. Adams.

The subject of this sketch, Rev. Seymour Webster Adams, D. D., was born at Vernon, Oneida county, New York, August 1, 1815. His father's name was Isaac Adams and his mother's maiden name was Eunice Webster--she was a niece of Noah Webster, the great American lexicographer. His mother is still living. His father died in 1861. Dr. Adams was possessed of remarkable equanimity of temperament, a healthful constitution and great powers of application and endurance. These traits, the home influences under which he was nurtured, developed in a high degree. His early years were passed upon his father's farm at Vernon and in the home circle. Having before him constantly not only the example of right living, as generally esteemed, but of holy living, he could not do otherwise than profit greatly by the example set before him. But he did not only profit by this example--he went much further. It is said of him, "As a son he was docile, loving, tenderly attached to his kindred, profoundly obedient and reverent towards his parents, whose wish was the law of his heart, and whom he loved to call blessed."

At the age of seventeen he became a member of the Baptist church at Vernon, and soon after this entered upon a course of preparation for a liberal education and in due time he entered Hamilton College, Clinton, New York, from which he graduated after a full course, taking a very high position in his class.

That the leading traits of his character while young may be appreciated, some of his early writings are here referred to.

Soon after entering upon his collegiate course he wrote upon "Integrity of Character," and among other things remarked that the man who suffers his principles to be violated "sacrifices his honor, barters all that is noble and admirable, and abandons those principles to which he should cling with an unyielding grasp."

On another occasion a little further on he is found maintaining the necessity of the exercise of the physical and intellectual powers of man "as a wise provision of the Sovereign Ruler of the world" for man's happiness, and he maintains that not only in this should there be activity but _energy_.

Afterwards, in 1841, when he had become a senior and was about to bid adieu to college life, he chose as the subject of his oration, "Development of Character," maintaining that no one can become "deservedly great" who does not encounter and overcome the impediments and difficulties constantly presenting themselves. He says: "Difficulties may long have met the aspirant at every step and been for years his constant companions, yet so far from proving detrimental, they have been among the most efficient means for preparing him for vigorous effort to surmount still greater barriers."

These references are deemed sufficient to indicate the principles and leading traits of the youthful Seymour W. Adams, and as we shall see, were his unvarying guides through life. To him it was the same to resolve as to perform, for whether in earlier or later life he never put his hand to the plow and looked back. Therefore, having resolved to become a Christian minister, he never swerved from that resolution for a single moment, but went forward with his mind fixed upon his purpose and object as the mariner's upon his guiding star. In pursuance of his previous determination, in the Fall of 1841 he entered the Hamilton Theological Seminary at Hamilton, Madison county, New York, from which in regular course he graduated, and after acting as ministerial supply in one or two places, he was called to and accepted the pastorate of the Baptist church at Vernon, his native place, having previously received ordination. Here he was greatly beloved by his people and continued there quietly pursuing his duties, until sought out at his village home and invited to accept the vacant pastorate of the First Baptist church of Cleveland, Ohio.

When first invited to the Cleveland pastorate he refused to listen, and declined to entertain the call; but upon the matter being further pressed upon him, upon the second call he consented to visit Cleveland for the purpose of becoming acquainted with the people and learning their situation, but was careful to give them no encouragement that he would accept their invitation.

Mr. Adams came to Cleveland in pursuance of this call October 19th, 1846, and after remaining three weeks returned home to Vernon, leaving it in great doubt whether he would return here. In about a month afterwards, the church at Cleveland calling him was relieved of suspense by his acceptance of the pastorate. He entered upon it November 22d, 1846. The subject of his discourse on this occasion was:

"For they watch for your souls as they that must give
account."--Heb. xiii, 17.

A few words as to this discourse is deemed not out of place here, as it has become historic in the church to which it was delivered. The doctrine of the discourse was the reciprocal duty of pastor and people. Reference will only be made to what appertains to the pastor. He laid down most rigid rules for him--"that he should be a holy man,"--that he should be one that "hath clean hands and a pure heart; who hath not lifted up his soul unto vanity." That the injunction was laid upon him, "Keep thyself pure;" that as the conduct of the minister is observed by many it should be fitting as an example to others "in word, in conversation, in charity, in spirit, in faith, in purity." That in preparation for preaching the Word "time, thought and prayer must be given--that the burden of all his preaching should be 'Christ and him crucified.'"

How well he observed these will appear hereafter in the language of those who made addresses at his funeral, or soon afterwards. The reader is also referred to the Memoir of Dr. Adams, edited by Judge Bishop.

In this pastorate Dr. Adams continued till his decease. No extended reference can be made to his labors in so brief a sketch as this. A mere summary only can be given of his life work. The number of sermons preached by him, including addresses at funerals, is three thousand four hundred and ninety-three; number of marriages solemnized, three hundred and fifty-two; number of funerals attended, five hundred and four; number received into the church, including those received both by letter and baptism, about seven hundred. In addition to his other labors, in 1858-9, he wrote the life of Rev. Dr. Nathaniel Kendrick, so long and honorably known as the founder of the Hamilton Theological School, and which has since grown to be Madison University and Hamilton Theological Seminary. While in this work all display and all mere ornament is avoided, it is a work of decided merit, requiring severe application and patient industry to accomplish it. His surviving wife has said that "his pastoral labors were prosecuted regardless of self."

He was three times married. First to Miss Caroline E. Griggs, who died April, 1847. Second, January, 1849, to Mrs. Cordelia C. Peck, widow of Rev. Linus M. Peck, and daughter of Rev. Dr. Nathaniel Kendrick; she died October, 1852. Third, to Miss Augusta Hoyt, August, 1855, who is the mother of his four surviving children.

He was not only a Christian minister, but he was a true Christian patriot, and never, during all the terrible struggle for the life of the nation, when he offered prayer, did he fail to remember his country. Nearly the last work of his life was to accept an appointment in the Christian Commission to render service in Washington and at the front, relieving and comforting the sick and wounded of our army.

On the sixth of July, 1864, he returned home from this service, quite unwell, but he thought he could find no space for repose, and labored on more intensely than ever, all which time a crisis was approaching which he did not anticipate. He at last began to perceive symptoms of severe illness, and Sabbath, September 11th, he preached his last sermon to his people from Heb. iii: 7, 8. "To-day if ye will hear his voice harden not your hearts," &c. All that can be said here of this discourse is, that if he had known it was his last he could not have spoken more appropriately or warned more earnestly. From the preaching of this discourse he went to the sick-room, and on the 27th of September, 1864, Dr. Adams bade adieu to earth and passed away.

His funeral was attended September 30th, by a great multitude of mourners and friends, at the First Baptist church, and a large number of the clergymen of Cleveland participated in the solemnities.

This sketch can not be better concluded than by referring briefly to some of the remarks made on that occasion, as a fitting testimonial to the character and worth of Dr. Adams.

Remarks, 1st, by Rev. Dr. Aiken:

I have known him intimately, and I have thought, as I have seen him on
the street, of that passage of Scripture, "Behold an Israelite indeed in
whom there is no guile," for there was no guile in him. You might read
his profession in his daily life. He commended daily the Gospel that he
preached, and gave living witness of its power and showed that he loved
the truth. He was eminently successful as a pastor and useful in the
cause of the Redeemer.

2d, by Rev. Dr. Goodrich:

There was manifest a diligence in his study and a thoroughness of
thought which commanded increased respect the longer we listened to him.
His life and character made him felt in this community even more than
his words. He preached one day in the week to his own flock, but he
lived forth the Gospel of Christ every day before the world. There was
in him a sincerity and consistency which could not be hid. He was
transparent as crystal and honest as a little child. No man ever doubted
him. He was always himself, true, manly, faithful. Men, as they passed
him in the street, said to themselves, "There is a man who believes all
the Gospel he preaches." He is gone, but his works follow him. "Being
dead he yet speaketh."

3d, by Rev. Dr. Hawks:

Possessed naturally of a strong intellect, he disciplined it by the
severe process of thought and study. His scholarship was accurate and
thorough, his reading extensive and profitable, by means of these he
intended to serve, as he did, Christ and the church. Dr. Adams was a
pastor as well as preacher. He taught not only publicly but from
house to house.

J. A. Thome.

James Armstrong Thome was born in Augusta, Kentucky, January 20, 1813. He is of Scotch descent on his father's side, and of North Irish by his mother, a native Armstrong of the border land. His father was a Presbyterian of the Scotch type, and a ruling elder in the church. His mother was a Methodist of the original Wesleyan order and period, having been converted under the labors of the Wesleys at the age of nine. This difference of the parents in religious beliefs and church affinities remained unchanged till the death of the mother, each attending their respective meetings; yet, wide as the distinction then was, and warm as the prevalent feeling was, between Presbyterians and Methodists, particularly in Kentucky, there was neither sectarian width nor warmth between the godly pair, the twain were one flesh and one spirit in Christ Jesus.

The son usually followed his father to church, though he sometimes accompanied his mother; and during week-day evenings he had the double advantage of going to prayer-meeting with the one, and to class-meeting with the other. To this two-fold, yet harmonious, religious training in childhood the son is indebted for a breath of religious sentiment and sympathy which made him early a Presbyteria-Methodist in heart, and led him subsequently to the mid-way ground of Congregationalism, where many a Presbyterian and many a Methodist have met in Christian unity,

He owes his early conversion to the faithful teachings and pious example of his parents, to their religious instruction, to family worship, to Sabbath observance, to sanctuary means, in prosecution of the covenant his parents entered into with God when they consecrated him in infancy.

The son's first great sorrow came when he was in his ninth year, in the death of his mother. The loss was irreparable, but it led him to Christ, From the sad moment when the dying mother laid her hand upon his head and spoke in words never to be forgotten, her last benediction, sorrow for the sainted dead was blended with penepenitentialrow towards God, and prayers and tears cried to heaven for mercy. It was not, however, until the age of seventeen that the blind seeker found the Saviour, and conscious peace in Him. This happy event was immediately followed by union with the Presbyterian church, and this by personal consecration to the ministry. Just before his conversion, his college course, early begun, had been completed. Three years were spent in farther study, and in travel, and general observation bearing on the chosen calling of life.

At the opening of Lane Seminary, under the Theological headship of Dr. Lyman Beecher, the young divinity student chose that school of the prophets, and joined its first class in 1833. It was a class destined to be made famous by a discussion, in its first year, of the slavery question, then beginning to be agitated by the formation of an anti-slavery society on the basis of immediate emancipation, and by the active agitation of the subject in the neighboring city, Cincinnati, whereby the mobocratic spirit was aroused, whence threats of sacking the seminary buildings, and thereupon alarm and hasty action of the trustees, disallowing further agitation, and enjoining the disbanding of the society. The students, too much in earnest to yield, after unavailing attempts at reconciliation with the authorities, the professors mediating, and Doctor Beecher conjuring his beloved pupils to stay with him, seceded in a body, in December, 1834. The young Kentuckian, son of a slave-holder, became a thorough convert to the doctrine of emancipation, joined the anti-slavery society, agitated with his brethren, delivered an address at the first anniversary of the American Anti-Slavery Society, in New York, May, 1834, and seceded with the class. "A Statement of the Reasons which induced the Students of Lane Seminary to Dissolve their Connection with that Institution"--a pamphlet of twenty-eight pages, signed by fifty-one names, and bearing date December 15, 1834, was published and went over the land, and the city, intensifying the agitation at home, and raising it throughout the country. Among the signatures to this document are those of Theodore D. Weld, H. B. Stanton, George Whipple, J. W. Alvord, George Clark, John J. Miter, Amos Dresser, (afterwards scourged in the Public Square of Nashville,) William T. Allen, son of a slaveholding Presbyterian minister in Alabama, and James A. Thome.

Exiled from the Seminary halls, these rebel reformers took refuge in a building hard by the city, and extemporized a Theological school, themselves being both lecturers and students. The following Spring, negotiations being matured for adding a Theological department to the Oberlin Institute by the accession of Professors Finney and Morgan the seceders went in a body to Oberlin, where they prosecuted their preparations for the ministry, which were completed in 1836. Among these first graduates of Oberlin Theological Seminary was J. A. Thome. The Winter of 1835-6, he had spent in lecturing on anti-slavery in Ohio, under commission of the American Anti-Slavery Society. The Winter of 1836-7, he, with Jos. Horace Kimball, of New Hampshire, visited the British West India Islands to investigate the results of the abolition of slavery, two years prior, by act of Parliament. A volume entitled "Emancipation in the West Indies," prepared by Mr. Thome, and published, in 1837, by the American Anti-Slavery Society at New York, embodied these observations. The book was timely and told efficiently on the reform in this country. The Winter of 1837, was passed in Kentucky, the abolitionist living among slaveholders, and officiating as the minister in the church of his father. The next Spring he accepted a call to the chair of Rhetoric and Belles Lettres in Oberlin college, and in September following was married to Miss Ann T. Allen, daughter of John Gould Allen, Esq., of Fairfield, Connecticut. After ten years of professorial labors, in association with men of great worth, most of whom still retain their connection with the college, Mr. Thome entered upon the pastoral work, December, 1848, in connection with the church of which he is still the pastor.

He has enjoyed a pastorate of twenty years, uninterrupted by serious ill-health, and cheered by successive revivals and consequent accessions to the church, which, having a membership at the beginning of his pastorate of little over one hundred, now numbers over three hundred, after many losses by dismission and death.

Mr. Thome, early converted to anti-slavery, and consistently devoted to that cause, has lived to see slavery abolished in America. In addition to the volume on West India Emancipation, he wrote, in 1850, a book on Slavery in America, which was published by the British Anti-Slavery Society. Since, a Prize Tract on Prayer for the Oppressed, also a tract during the war on "What are we Fighting for?" and a treatise on "The Future of the Freed People."

At the earnest solicitation of the Secretaries of the American Missionary Association, and with the generous consent of his church, Mr. Thome, accompanied by his wife and daughter, went abroad early in 1867, to secure pecuniary assistance from the friends of the freedmen in England and Scotland for their education and evangelization. He was absent on this mission one year. The result of his efforts have not yet ceased to be realized.

After thirty years of unbroken domestic felicity, three beloved daughters having been reared to womanhood in the enjoyment of the Christian's hope, and two of them happily wedded, Mr. Thome and his wife were overwhelmed with sorrow by the sudden death, on the last day of April, 1869, of their second daughter, Mrs. Maria E. Murphy, wife of Mr. Thos. Murphy, of Detroit. A lady of singular amiability, purity, and Christian excellence, she was endeared by her sweet graces to rich and poor, to young and old, throughout the circle of her acquaintances.

William H. Goodrich.

Rev. William H. Goodrich, D. D., pastor of the First Presbyterian Church of Cleveland, is a native of New Haven, Conn. His ancestry is among the most honorable known in American society. His father was the late Rev. Chauncey A. Goodrich, D. D., a greatly distinguished professor in Yale College; and his grandfather, Hon. Elizur Goodrich, for some years a representative in Congress, and for twenty years Mayor of New Haven; and his great-grandfather, Rev. Elizur Goodrich, D. D., distinguished both as a clergyman and an astronomer. His mother was the daughter of Noah Webster, LL.D., the lexicographer.

He graduated at Yale college, and was subsequently a tutor in that institution. He studied theology at the New Haven Theological Seminary. While tutor, it was his duty to preserve order about the college grounds, and he received, (though not from a student,) during a night disturbance, a severe injury upon the head, which put his life in peril and interrupted mental labor for a long period. A part of this time was spent abroad in 1848; and it was not till 1850 that he entered steadily upon the duties of his profession. He was first settled as pastor of the Congregational Church of Bristol, Connecticut, where he remained four years. He was then called to the pastorate of the Presbyterian Church in Binghamton, N. Y., where he remained till 1858, when he removed to this city, where, for eleven years, his ministry has been marked by very great success. The prosperous condition of the church under his care, together with almost unparalleled attachment between pastor and people, afford evidence of the ability and faithfulness with which he has discharged his ministerial duties. To remarkable mental vigor, he adds great delicacy of character and the warmest sympathies; and those who know most of him, regard it as no partial judgment which awards him a front rank among preachers and pastors.

Mr. Goodrich has enjoyed the best of opportunities, and is a writer of rare taste and rhetorical force, and an eloquent and impressive speaker. As a preacher he is never speculative and theoretical, never dogmatic nor sectarian, but eminently spiritual and practical. But the strongest point in his character is his downright, never-failing _common sense_. He never blunders, and never has to apologize for important mistakes committed. He is remarkable for insight to the character of all with whom he has to do. This trait gives him influence with many who care little for the gospel which he preaches. Though not conspicuously demonstrative in his outward life, and though free from all approach to obtrusiveness, so earnest and direct are his ways, that he becomes known to thousands with whom he has no personal acquaintance.

In this country it is generally regarded as a misfortune to have had a grandfather. Most Americans who have reached distinction for abilities and usefulness, have been the sons of parents unknown to fame. As a general rule, self-made men are the only well made men. By the force of their own energies they have surmounted the difficulties that stood in their pathway, and achieved distinction by their own efforts. There are very few prominent men in our country whose fathers and grandfathers have left names which will live for a score of years in the memory of society. But to this general truth the history of our country affords honorable exceptions. The sons of certain families distinguished for wealth, for talent and for the highest position in society, have been so wisely and prayerfully trained that they have escaped the dangers which have proved fatal to most of those who have inherited honored names, and to this class Mr. Goodrich belongs. Though not ignorant of the truth that his ancestry is held in the highest honor by all good men, it seems never to have occurred to him that anything less than his own personal labors and merits would avail to give him a good name with those whose good opinion is desirable. "The poet is born, not made." _Character is made, not born_.

In 1867, Mr. Goodrich was prostrated by severe illness, which for a season filled the hearts of his friends with most painful apprehension, but the prayers of a loving people were answered, and after an interim of six months he again resumed the duties of his pastorate. It soon became apparent, however, that while the "the spirit" was "willing," "the flesh" was "weak," and that a longer respite was necessary before he could again enter upon his work with his wonted zeal. Hoping to renew his impaired energies by a temporary release from care, and in the pleasures of travel, Mr. Goodrich, with his wife, sailed for Europe in 1868, where he remained for eight months, re-visiting the scenes with which he had become acquainted twenty years before. The ultimate object of his tour was secured, and at the close of the year he returned to his people in excellent health, and with an enriched experience from which he seemed to draw new inspiration for his work.

Soon after his return from abroad, the rapidly failing health of his mother, residing in New Haven, became to him a constant source of solicitude, more especially so from the fact of his being the sole surviving child of that once happy and affectionate household. His departure for Europe had been saddened by the sudden death of his only brother, Rev. Chauncey Goodrich. In the month of August, 1869, that mother passed from a life which seemed rounded to completeness, into the "day-break of heaven," leaving this son, Rev. William H. Goodrich, to rear the tablet to her memory, and to go out from a vacant, voiceless home, the last of his household.

But a quarter of a century has laid grandparents, parents, brother and sisters in the grave.

At the present writing, Mr. Goodrich is once more united to his people, and we but give utterance to the general voice in the desire, that in the love and confidence of this church and community, he may find solace for his bereavements; and that henceforth Cleveland may be the home of his adoption, and the field of his labors.

Isaac Errett.

Among the preachers and writers of the nineteenth century who have pleaded for a return to primitive Christianity, the subject of this notice stands pre-eminently among the most distinguished. For more than thirty-five years he has been connected with the Disciples, and, during the greater portion of that time, has been an earnest, able and successful advocate for their plea for reformation.

Isaac Errett was born in the city of New York, January 2, 1820. His father was a native of Arklow, county of Wicklow, Ireland, and his mother was a native of Portsmouth, England. His paternal grandfather was shot down in sight of his own house during the Irish rebellion of 1798. His immediate parents were both of Protestant families, and became identified with the Disciples in New York city, as early as 1811--the father being an elder in the original church in that place. Hence, the son was trained from infancy in the principles which he now cherishes, and, in the Spring of 1832, at Pittsburgh, Pennsylvania--where his mother had moved soon after the death of his father, in 1825--when only a little over twelve years of age, at a time when the church was without preaching, under the instruction of his mother, he, in company with an elder brother, went forward and asked the privilege of baptism. He was baptized by Robert McLaren, one of the elders of the church.

He now became a diligent student of the Word of God, and, under many embarrassing circumstances, made constant and encouraging progress.

From the time he was ten years old he has been dependent upon his own personal exertions for a living; hence his respectable education has been gathered in the midst of toil and care, by dint of untiring, industrious application.

While laboring as farmer, miller, lumberman, bookseller, printer, schoolteacher, and editor, he never ceased to augment his stock of useful knowledge, and to use whatever opportunities he had for the discipline of his mental powers.

He commenced preaching in the city of Pittsburgh, Pennsylvania, in the Spring of 1840, and soon gave promise of the distinguished position which he has since held as a preacher of the Gospel.

He enjoyed the advantages of frequent and intimate association with Walter Scott, Thomas Campbell, Alexander Campbell, and most of the early advocates of primitive Christianity in the West; and his association with these men was of incalculable advantage to him, for they not only gave him valuable instruction in the principles of the Reformation, but he was enabled, by coming in frequent contact with them, to draw inspiration from their lives and characters for the great work upon which he had entered.

His ministerial labors have been divided between the work of an evangelist and pastor. He was pastor of a church in Pittsburgh three years; New Lisbon, Ohio, five years; North Bloomfield, Ohio, two years; Warren, Ohio, five years; Muir and Ionia, Michigan, eight years; and Detroit, Michigan, two years. At all these points he was eminently successful, and, besides his regular pastoral labors, did considerable work in the general field.

He removed to Warren, Ohio, in 1851, and while there, was corresponding secretary of the Ohio Missionary Society three years; and it was he who first put that society into systematic and active operation.

In 1856, he removed his family to Ionia county, Michigan, and while laboring to build up a congregation at that point, he was prevailed upon to take the corresponding secretaryship of the American Christian Missionary Society, which position he held three years, and succeeded in bringing the society to a degree of prosperity which it had never before reached. When heresigned the Secretaryship he was appointed first vice-president, and afterwards presided at the annual meetings of the society until 1866, when he was elected president. This, however, he at once declined. In the Spring of 1856, he removed to Cleveland, Ohio.

In April, 1866, he established the Christian Standard in Cleveland, which has become a leading and influential religions journal. In August, 1868, having been elected first president of Alliance College, he removed to Alliance, Ohio, and at once gave to the new college a successful position among our literary institutions. In May, 1869, he was elected president of the Ohio Christian Missionary Society. In August, 1869, he was elected, by a unanimous vote of the Board of Curators of Kentucky University, to the presidency of the Agricultural and Mechanical College of that University. Also, about the same time, Bethany College tendered him the Biblical Department of that institution. We have not learned whether he has yet accepted either of these positions.

Mr. Errett's personal appearance is striking and prepossessing. He is about six feet one inch high, has dark auburn hair, light grey eyes, and a well developed muscular organization. As a public speaker he has few, if any, superiors. His language is chaste and copious, containing an unusually large per cent, of Saxon words; his gesticulation is easy and natural, but his voice, though well under control, has not volume enough to give full force to his beautiful and stirring thoughts. His writings, like his sermons, are full of strong and rugged points, and are frequently interspersed with brilliant passages of exquisite beauty that will compare favorably with many of the finest word-paintings in the English language.

In the social circle he is companionable, but not a very good conversationalist. He needs the inspiration of an audience, or the quiet solitude of the study, to bring out his full strength; hence, while he is pleasant in company--full of wit and humor--he does not appear there to the best advantage.

Benjamin Rouse