Part 36

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