Part 36

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.

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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,