BAPTIST church was formed in Nelson, July 30, 1808, called "Bethesda." It was the first church of any "order" in the county of Portage. Its members resided in Nelson, Hiram and Mantua. It was gathered chiefly through the influence of Deacon John Rudolph, who, in 1806, moved from Maryland to Hiram township, and settled near the site of Garrettsville. Of this church, William West was pastor for a few years. He was followed by Thomas Miller, a warm-hearted man, who brought in converts. Darwin Atwater, of Mantua, was baptized by him in February, 1822. The principles of reform breaking out about this time, the dismemberment of the Bethesda church followed.

      That portion of the members who maintained the sufficiency of the revealed will of God for all purposes of "faith and practice," formed a church in Mantua, January 27, 1827, "on the principle of faith in Jesus Christ as the Son of God, and obedience to him as taught in his word." It consisted at first of nine members, viz: John Rudolph, John Rudolph, Jr., Zeb Rudolph, James Rudolph, Darwin Atwater, Laura Atwater, Cleona Rudolph, Elizabeth Rudolph and Patta Blair. [237]

      The first year eighteen members were added, including Seth Sanford, Seth Harmon, Lyman Hunt and Mrs. Judge Atwater. Sidney Rigdon was their stated, though not constant, minister. In February, 1828, soon after his great meeting in Warren, Scott visited Nelson, Hiram and Mantua, and many turned to the Lord.

      In May, of this year, the church was favored with a visit from "father" Thomas Campbell. The infant cause derived great advantages from this visit. He "set in order the things that were wanting," confirmed the faith of the members, and new converts were added to the congregation. Under his counsels, brethren Zeb Rudolph and Darwin Atwater, young men of commendable gifts, studious and of blameless reputation, were chosen by the church, and set apart as "teachers." and John Rudolph Jr., and Lyman Hunt were appointed deacons. This was done Saturday, May 24, 1828. The next day, Elder Campbell preached in a barn belonging to Jotham Atwater, to a large concourse of people. Symonds Ryder, of Hiram, whose mind had been tossed with conflicting doubts, seeking to find the "right way of the Lord," heard him with fixed attention, and his difficulties being all removed, he confessed the Lord that day, and was baptized by Bro. Reuben Ferguson.

      The converts increasing in Hiram and Nelson, a petition for the formation of a new church in Hiram was laid before the congregation; which, being granted, thirty-seven were dismissed for that purpose, and organized April 18, 1829. Another portion were dismissed to unite in Shalersville. Gamaliel H. Kent, and his wife Anna E. Kent, took letters to Aurora. [238] The church in Mantua was thus much reduced, but her light has never gone out.

      The following statement from the hand of that pillar of truth and justice, Bro. D. Atwater, just lately (May 28, 1873) laid down to rest, will be read with special interest:

MANTUA STATION, April 26, 1873.

DEAR BRO. A. S. HAYDEN:

      . . . . . The infant church at Mantua was left small and inexperienced. I was the only one who had been accustomed to take an active public part. There were Bro. Seth Sanford, and Bro. Seth Harmon, both very young in the Christian profession, with a number of excellent sisters. In our weak state, in the midst of so much opposition, we were poorly prepared to take care of the church. March 21, 1830, I was ordained elder, (in my youth), and Bro. Seth Harmon was ordained deacon--Adamson Bentley officiating.

      At this time, Oliver Snow, an old member of the Baptist church, united with us. His talents, age and experience, ought to have been very useful to us, but they were more frequently exercised in finding fault with what we attempted to do, than in assisting us. This only increased our embarrassment. Soon after this, the great Mormon defection came on us. Sidney Rigdon preached for us, and notwithstanding his extravagantly wild freaks, he was held in high repute by many. For a few months before his professed conversion to Mormonism, it was noticed that his wild, extravagant propensities had been more marked. That he knew before of the coming of the book of Mormon is to me certain, from what he said the first of his visits at my father's, some years before. He gave a wonderful description of the mounds and other antiquities found in some parts of America, and said that they [239] must have been made by the Aborigines. He said there was a book to be published containing an account of those things. He spoke of these in his eloquent, enthusiastic style, as being a thing most extraordinary. Though a youth then, I took him to task for expending so much enthusiasm on such a subject, instead of things of the gospel. In all my intercourse with him afterward he never spoke of antiquities, or of the wonderful book that should give account of them, till the book of Mormon really was published. He must have thought I was not the man to reveal that to.

      In the admiration of Sidney Rigdon, Oliver Snow and his family shared very largely; so, when he came with his pretended humility, to lay all at the feet of Mormonism, it caused a great shock to the little church at Mantua. The force of this shock was like an earthquake, when Symonds Ryder, Ezra Booth and many others, submitted to the "New Dispensation."

      Eliza Snow, afterward so noted as the "Poetess" among the Mormons, led the way. Her parents and sister, and three or four other members of the church, were finally carried away. Two of these were afterward restored.

      From this shock the church slowly recovered. Bro. Ryder returned and exposed Mormonism in its true light. The Mormon character soon exposed itself.

      Marcus Bosworth continued to preach for us. Symonds Ryder soon resumed his public labors with us, and regained the confidence of the community.

      In the year 1834, there were several additions to the church. Its growth has never been rapid. We never had very large accessions, or very low depressions.

      In 1839, we built a meeting-house at the center of Mantua, and commenced to occupy it late in the Fall. It was soon after this that you labored for us. About this time, (January 19, 1840), John Allerton and wife, from the church at Euclid, and Selah Shirtliff and wife united, from [240] the church in Shalersville--all the same day. Of the events during your labors for the church at Mantua, in 1840 and 1841, I need not write.

      After much prayerful consideration, the church ordained Selah Shirtliff and John Allerton as elders, and Seth Sanford, deacon. This was done August 21, 1841. In the above, I should have mentioned that Walter Scott preached for us several times. Father Thomas Campbell a number of times. Alexander Campbell once, and Bro. Alton once. Jacob Osborne several times before our organization, and once afterward. Adamson Bentley once or more. John Henry one meeting of days. William Hayden many times.

D. ATWATER.

      This congregation affords an instructive example to show that the leaders of a church usually impress the strong features of their character on the membership. No community presents greater uniformity in its history. Firm, unwavering, moderately aggressive, she has maintained her ground and gradually extended her borders. Her house of worship was too small, and after some years it was enlarged. Chiefly from Mantua, came the agencies which established the church in Auburn. She has not been behind in works of benevolence, and her contributions for missionary enterprises, for the translation and circulation of the Bible, and for the support of the ministry, are a memorial to her honor. Among the earliest and strongest advocates of temperance, antislavery and kindred moralities, this brotherhood will be remembered when some communities of more pretension, but far less merit, shall pass away and fade from memory. Bro. Darwin Atwater, for more than forty-three years, was the honored teacher, elder, and counselor of the congregation. [241]

      This church of Mantua has given to the public three educated men of much promise for ability and for a thorough training in the principles of the Christian religion. These are the three sons of the elder Atwater: O. C. Atwater, John M. Atwater, and Amzi Atwater--the last a professor in the University of Bloomington, Ind., and a preacher; the others are proclaimers of the gospel in New England.

      Bro. Atwater's life was in many ways remarkable. Very seldom has a man appeared, and disappeared from the scenes of life's activity with so little of cloud or fleck upon him. Finely formed, of full size, an open, frank, yet grave countenance, his presence was noble, commanding always the respect of the people.

      He was the only son of Hon. Amzi Atwater, who for a time filled the position of Associate Judge, and of Sister Huldah Atwater, whose time-honored home was in Mantua. His father, the late judge, being one of the original party of surveyors to survey into townships the country called New Connecticut, or "Western Reserve," the party landed at Conneaut, the 4th of July, 1799, and proceeded to their work. This done, Amzi Atwater married Miss Huldah Sheldon, and settled on the banks of the Cuyahoga, where his son Darwin was born, September 11, 1805.

      He availed himself of such facilities for learning as the country afforded. 1822-23 he spent some time in the academy in Warren. Afterward, in company with his friend, Bro. Zeb Rudolph, yet surviving, he took a course of study in language and the Bible, to fit himself for preaching.

      He found a congenial companion in every good sense, and for every good purpose, in Miss Harriet Clapp, [242] daughter of Judge Orris Clapp, of Mentor, whose family are known as widely as the cause of the reformation.

      When the church of Mantua was formed, Bro. Atwater was appointed its elder. The history of the church from that day was the history of Bro. Atwater. Other elders there have been--and good ones--yet the uniformity of his life, his undeviating devotion, his high and consistent manliness and superiority of judgment, gave him an undisputed pre-eminence in the church, and wherever his noble qualities had legitimate exercise.

      Few men ever lived among us who understood better the gospel of Christ. Though conducting successfully a large farm, his study of the Scripture was constant, thorough, and unremitting. In the earlier part of his life he gave considerable time to preaching, and all his life the church received much of his attention. As a speaker he was slow, but his speech was so candid and so seasoned with good sense and godly counsel that it was always profitable.

      He died on Wednesday, the 28th of May; was buried Friday, the 30th. Bro. A. B. Green preached on the occasion to the largest assembly ever convened on such an occasion in the town. The preacher was much weighed down, saying to me afterward, "I felt as though I was preaching the funeral of my own father."

      His first family consisted of three sons and one daughter. The sons are all preachers and holding important positions. His daughter Mary is Mrs. Neely, lately among the freedmen in Alabama, now of North Carolina. She was, through distance, denied the sad privilege of mingling her tears with the family at the burial. The others came, but some of them too late to have the coffin-lid lifted to behold his face in death.

      Bro. Atwater died within twenty rods of the spot where he was born. The home virtues were pre-eminent. Such a home! And such generous hospitality! For much [243] more than forty years the welcome guest has bathed at his fountain and been refreshed, equally at his table and by his Christian, hospitable welcome.

      Many years ago he lost the faithful wife of his youth. Another was given to him, who let not down the standard of home virtues and comforts. He married the second daughter of the beloved Marcus Bosworth, Mrs. Betsy W. Treudley, whose children found a home and counsel invaluable to them. About eighteen years the new went on so steadily and uniformly, it seemed but the first continued--not two families; one continued, unbroken chain of affection through all.

      The history of the church of disciples in Hiram is so intimately interwoven with that of its first and long its only elder, Bro. Symonds Ryder, that we shall follow the thread of his life in giving this history to our readers. In doing this, we shall draw freely from the biographical sermon delivered by Pres't B. A. Hinsdale, of Hiram College, on the occasion of the funeral of Mr. Ryder, August 3, 1870, slightly abridging some paragraphs. We do this with the more pleasure, as in the discourse Pres't Hinsdale gives in its true light, the "momentary tripping" of Bro. Ryder, with the correct explanation of his deviation; a circumstance, which, at the time it occurred, as I distinctly remember, created a marvel of astonishment in the minds of the disciples and of all who knew the manly consistency of his character. This discourse repeats a few facts already recorded, but in such connection that the repetition will be fresh. The length of the sermon will not be considered objectionable, in view of the valuable lessons which it impresses from the life of the man of whom it speaks. [244]

      And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. Gen. xv: 15.
      Thou shalt come to thy grave in a full age, like as a shock of corn cometh in, in his season. Job v: 20.

      Nothing has occurred in the history of this community for many years so fertile in suggestion, as the event which has called us together.

      Here lies one who has attained to the age of nearly eighty years--who was but three years younger than the American Government. Not many men are left to us whose recollections go back to the closing years of the great life of Washington--to the time when Adams, Jefferson, and Hamilton, were in the fullness of their strength; not many who read in the newspapers the history of the wars of the French Revolution; not many are the lives that have spanned the eventful period reaching from the time when the first Napoleon was an unknown subaltern in the French army, to the time when the third Napoleon is marshaling his troops for the great struggle with Germany.

      The man whom we bury to-day was an object of interest in himself. He was no ordinary man; his was no tame or common life. What he was in himself, the relation in which he so long stood to this community, and especially to this church, make the present an occasion of unusual interest and solemnity.

HIS EARLY HISTORY.

      SYMONDS RYDER was born in Hartford, Windsor County, Vermont, on the 20th of November, 1792. He was of [245] Puritan stock, being a lineal descendant of a Ryder who came over in the Mayflower. His father, who had moved from Cape Cod to Vermont, was a man of considerable influence and property. The decay of his father's fortune threw young Symonds wholly upon his own resources. At the age of fifteen he entered the service of Elijah Mason, the father of Carnot and John Mason, long citizens of this town; the father, also, of Mrs. Charles Raymond and Mrs. Zeb Rudolph, who are present with us to-day. So soon as he had attained his majority, having served Mason six years, Ryder started for the West. His entire property consisted of the clothes he wore, the horse he rode, and a little money in pocket--all together amounting to one hundred and thirty-three dollars. It is worth remarking that he passed through the village of Buffalo on the 28th of December, 1813, the evening before it was burned by the British. The next day the fleeing population overtook him, while yet in sight of their burning homes. He arrived in Hiram, January 6, 1814. He purchased some land, and set to work to create a home in the forest. In the winter of 1814-15, he returned to Vermont.

      Gathering the family about him, he started a second time for the West; now to plant his father and mother, brothers and sisters, in the new home which he had partially prepared for them. Here, in due time, the Ryder family found themselves in Hiram, surrounded by the wilderness, surrounded too, by old acquaintances; for Hiram was a Vermont colony.

      In his efforts to restore the fortunes of his family, he was supported by his younger brother, Jason, long a deacon of the church.

      In 1818, he married Mehetabel Loomis, who struggled up the rugged steeps of life side by side with him for more than fifty years; who survives her husband, and is here to-day to weep over his bier.

      In the early history of Hiram, he was, perhaps, the [246] best educated man in the township, and was, of course, well fitted for the public duties which his townsmen called him to discharge.

HIS RELIGIOUS LIFE.

      His early teachings and impressions of religion were of the severe puritanical sort which prevailed in New England during the last century. His nature was susceptible to religious ideas, and he recognized the necessity of religion as a conservative influence on society.

      One of the oldest churches of the Mahoning Association was the Church of Bethesda, in Nelson, Portage County, founded in 1808. The reformed views effected a lodgment among the members of this church early in 1824, and after a series of struggles to reconcile differences of opinion on the question of creeds, and on some points of doctrine, seventeen members were excommunicated for heresy. The heretics represented the largest share of the intelligence and piety of the Bethesda Church; moreover, but eight votes were cast for the exscinding resolution. They were citizens of Nelson, Hiram, and Mantua; and being devoted to the Bible and the religion of the New Testament, they met successively for worship on Lord's days in these townships. In those meetings they studied the Word, and strengthened each other by prayer and exhortation. There was at first no man among them of sufficient age and experience in public speaking to warrant his election to the office of Elder or Overseer. But Darwin Atwater, John Rudolph and his two sons, John and Zeb, (and we have reason for gratulation that the first one and last two are with us to-day), were leading members. The little band continued to meet and increase in numbers, though without any regular and formal organization. They were occasionally visited by evangelists and preachers, who had adopted the advanced views of Campbell and Scott, whose preaching, together with the reading of [247] the "Christian Baptist," kept them informed of the progress of the new movement.

      In June, 1828, Bosworth preached in Hiram. Symonds Ryder heard the sermon, and at its conclusion, called Zeb Rudolph aside, and asked his opinion of the views submitted. The subject was briefly talked over, and they agreed to meet on the following Saturday to consider the matter further. It is worth remarking, however, that at this interview he expressed himself as being better satisfied with this presentation of the gospel than with any other that he had heard. Suffice it to say, it presented something tangible to the hearer, and appealed powerfully to the objective mind.

      On the Saturday appointed, it so happened that Thomas Campbell was to preach in Mantua, and on his way to the meeting Rudolph called on his friend Ryder early in the morning. He found him with the New Testament in his hand, studying the theme of Bosworth's discourse. On the following day Ryder went to hear Mr. Campbell, who preached in the barn of Jotham Atwater. The venerable preacher read the two first chapters of Genesis and the last chapter of Revelations--chapters which give the history of the creation of man, and an account of the New Jerusalem. He, then remarked--holding the intervening portion of the Bible between his thin hands---that had it not been for sin there would have been no need for any other revelation than the three chapters he had read; all the rest was to unfold the scheme of redemption. He said that in his earlier years he had often wished he had lived in the days of the Jews, that he might offer his sacrifice at the altar, and know by the direct assurance of God that his offering was accepted. Then, quoting from the sixth of Jeremiah the words: "Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls," he proceeded to unfold the law of Pardon as taught in the [248] gospel, and concluded with an invitation to sinners to obey. Before the first line of the hymn was sung through, Symonds Ryder went forward to confess his Master, and the same day was baptized in the Cuyahoga River by Reuben Ferguson, of Windham.

      The accession to the cause of a man of Symonds Ryder's age, influence, and force of character was the signal for a more systematic organization; and before one year had elapsed, the hitherto floating band of worshipers was divided into two churches. One of these was the Mantua church, at Mantua; the other the Hiram-Nelson, at Hiram. Of the Hiram church, Bro. Ryder was chosen and ordained the first overseer. This church continued to maintain its joint character till 1835, when the Nelson element withdrew and formed a separate organization at Garrettsville. So far as I have been able to ascertain, the Mantua and Hiram-Nelson churches were the first which were established in this part of the Western Reserve distinctly and avowedly on the basis of the Bible alone.

      From the moment Bro. Ryder obeyed the gospel, he expressed himself satisfied with the views taught by the Disciples on all points save one. He read in the New Testament of the gift of the Holy Spirit; and, in his mind, it was in some way associated with the laying on of hands, and with some special spiritual illumination. The words, "These signs shall follow them that believe," seemed to him not yet to have been comprehended or realized. For years, this mystery of the Word was the subject of frequent thought and conversation. I have been careful to state this fact, because it furnishes the key to a remarkable episode in his life.

      In the latter part of 1830, the founders of Mormonism began to effect a lodgment in northern Ohio. Sidney Rigdon, a preacher among the Disciples, of great eloquence and power, had joined them, and commenced preaching their doctrine. Whatever we may say of the [249] moral character of the author of Mormonism, it can not be denied that Joseph Smith was a man of remarkable power--over others. Added to the stupendous claim of supernatural power, conferred by the direct gift of God, he exercised an almost magnetic power--an irresistible fascination--over those with whom he came in contact. Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place, visited Smith at his home in Kirtland, in 1831. Mrs. Johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. The party visited Smith partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. During the interview, the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. Some one said, "Here is Mrs. Johnson with a lame arm; has God given any power to men now on the earth to cure her?" A few moments later, when the conversation had turned in another direction, Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: "Woman, in the name of the Lord Jesus Christ, I command thee to be whole," and immediately left the room.

      The company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. The sudden mental and moral shock--I know not how better to explain the well attested fact--electrified the rheumatic arm--Mrs. Johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain.

      In addition to this striking occurrence the Mormon Bible professed to be a continuation of the revelations which God had made to the Jews and their descendants. Two [250] questions of great historic interest, which appealed strongly to the imagination of all students of sacred and profane history, it professedly solved. It gave a history of the lost tribes of Israel; and it accounted for the red men of the new world, the mound-builders of Mexico, and of the great valley of the Mississippi. The revelations made to these wandering Israelites, it was claimed, had been preserved for the saints of the latter day, who should inhabit the new wilderness of the West, and upon whom God would pour out his Spirit in fullness and power. Ezra Booth became a convert and an elder, May, 1831. Coming to Hiram in the same month, he attended church, and at the conclusion of Elder Ryder's sermon, sought and obtained permission to make an address, in which he stated in the strong, clear language of impassioned enthusiasm, the ground of his new faith, and the inspiring hopes which it gave him. A deep impression was made upon the minds of many who heard him. Elder Ryder was himself staggered; and "lest haply he should be found even to fight against God," he sat in silence, neither approving nor disapproving. Determined, however, to know the truth and follow it wherever it might lead, he made a journey to Kirtland, and heard for himself. On his return, he seemed for a short time to have rejected the claims of Mormonism; but in the month of June, he read in a newspaper an account of the destruction of Pekin, in China, and he remembered that six weeks before, a young Mormon girl had predicted the destruction of that city. Shortly after this, he openly professed his adhesion to the Mormon faith; but he and Ezra Booth, who were most intimate friends, promised that they would faithfully aid each other in discerning the truth or the falsity of the new doctrine.

      Booth was soon commissioned to go to Missouri to explore the new land of promise, and lay the foundations of the new Zion. Ryder was informed, that by special [251] revelation he had been appointed and commissioned an elder of the Mormon church. His commission came, and he found his name misspelled. Was the Holy Spirit so fallible as to fail even in orthography? Beginning with this challenge, his strong, incisive mind and honest heart were brought to the task of re-examining the ground on which he stood. His friend Booth had been passing through a similar experience, on his pilgrimage to Missouri, and, when they met about the 1st of September, 1831, the first question which sprang from the lips of each was--"How is your faith?" and the first look into each other's faces, gave answer that the spell of enchantment was broken, and the delusion was ended. They turned from the dreams they had followed for a few months, and found more than ever before, that the religion of the New Testament was "the shadow of a great rock in a weary land." A large number of the citizens of Hiram had given in their adhesion to the doctrines of Smith and Rigdon, but the efforts of Ryder and Booth went far to stay the tide, and lead back those who had been swept away on its current.

      It may seem strange that a man of Father Ryder's strong mind and honest heart, could even temporarily have fallen into the Mormon delusion. Let us not fail to remember, however, that Mormonism in northern Ohio, in 1831, was a very different thing from Mormonism in Utah, in 1870. It then gave no sign of the moral abomination which is now its most prominent characteristic. Besides, it was a formative period in religious history: new ideas were fermenting in the minds of men; and, considering the facts before stated, it is not inexplicable that so strong a nature should have given way to the fanaticism. It is greatly to his credit that he so soon discovered its true character, and had the honesty to say to the community that he had been deluded. He did not, like so many others who found that their faith had been [252] trifled with, renounce religion. He immediately returned to the church, but in contrition and meekness. His conduct showed plainly that he felt he had in some degree forfeited the confidence of the brethren. Had he been repelled as an apostate, his heart might have broken, or he might have drifted off into godlessness. But the brethren treated him kindly--he regained confidence, took his old place in the church, and labored for its welfare with increased energy. Counting from the date of his election as overseer, for a full third of a century he was the strong tower of the church--its defender, teacher, preacher, and, till 1852, its only elder. In addition to his work in Hiram, he labored extensively in other fields. He was well known to most of the churches in north-eastern Ohio.

HIS LATER LIFE AND RELATIONS TO THE HIRAM CHURCH.

      Here the facts are less striking, and they must be passed over in silence. They are familiar to many of you. You remember the giving way of his constitution--his retirement from public duty--his confinement at home--his terrible suffering from disease--his happy faith--his triumphant and blessed death.

      Here I should speak more particularly of Father Ryder's relations to the church, especially with reference to one point. As he was an influential citizen at the time of his conversion, he was justly regarded as an important acquisition to the cause. He took from the beginning, the leading position. The brethren were few in number, and poor in goods. He served the church, as was his duty, with little or no reward. The more the church grew, the more it seemed to need him. He was first the eldest brother, then the father, finally the patriarch. What followed was natural: he did too much for the church; the church did too little for themselves. Their sense of satisfied dependence, together with his thrifty maxims, led [253] to illiberal contributions for the support of the gospel, and to inefficient business management. A mistake was made, into which almost all the old churches fell: no suitable provision was made for a new and different age. The church failed to discern the signs of the times. He, too, failed to discern them; or discerning them, gave no warning; or, the warning being given, it was not heeded. At all events, the church was not educated up to the wants of the coming time, and its force is weakened, and its usefulness impaired to this hour.

HIS CHARACTER.

      I pass on to present a hastily prepared analysis of his character. I shall seek to speak of him as he was. This is the only course he would approve if he could be consulted; for he was of the Cromwellian class, whose motto is, "Paint me as I am."

      First of all, his physical constitution.

      His large frame, powerful muscular organization, and great power of endurance, furnished the physical basis of his long and laborious life. If this were, as is sometimes falsely charged, an age of physical degeneracy, it were the more worth remarking that Father Ryder never could have done his work as a citizen and a Christian without his great vital power. The picture of him that I shall carry through life is the one which he stamped upon my mind when he was about sixty years of age. I was then a young student, and he alternated with the principal of the school in the preaching. I remember him as he stood in this pulpit--rather in the pulpit in the midst of whose ashes this pulpit was reared--hale of body and vigorous of mind, scourging popular errors and follies, and exhorting to righteousness, temperance, and preparation for the judgment to come. It seemed that nature had stored up in his strong body force enough to supply the vital mechanism for a century. He lived, indeed, to a [254] good old age. Nevertheless, I find myself asking, why did he not attain to the age of one hundred years? Two facts are a sufficient answer to the question. He was one of the most laborious men of that generation which bore off upon its broad shoulders, as Sampson did the gates of Gaza, the heavy forest which covered this land--the generation that made possible that home in which we live to-day--the generation which performed the most wonderful work of the kind that history has witnessed; for in no age, and in no country, has the face of nature been so suddenly transformed as in the Northern States of the American Union. He was also identified with a religious work, somewhat akin to the other, and no whit less laborious. To this he gave his time, his energy, and, no doubt several years of natural expectancy of life. If the pioneers gave us the homes in which we dwell, no less did these pioneers of religious reform give us the churches in which we worship.

      In the second place, his mental characteristics.

      Father Ryder's mind, also, was organized on a large plan. He lacked only the discipline of study and the culture of the schools, to fit him for prominence in any community where the fortunes of life might have called him. I say he lacked only these; for his logical cast of mind, great common sense, and simplicity of character would have fortified him against the warpings and effeminacy which the schools sometimes engender. I have mentioned his logical cast of mind. Every thing was brought to the test of reason and common sense. His own life was ruled by his judgment, not by his sentiments or emotions. Besides, his mind was eminently honest and practical. He followed the convictions of his reason; he brought things to the test of utility.

      He had no confidence in sensational religion, or in sensational preaching. He feared the influence on the church of high religious excitement." Let us have no [255] excitement here!" he cried, almost in the tone of command, when in a great congregation that throbbed with religious feeling, one of his sons came to confess Christ. "Let us have no excitement here," and the tension of his own frame, and the tears that coursed down his cheeks, showed how deeply he was himself moved. If he allowed the logical faculty to reign too absolutely in the realm of religion--as was no doubt true--it must be remembered that this was a natural result of his own mental constitution, and of his early religious training. The practical character of his mind was also seen in his preaching. In his preaching he was in the habit of dealing with a class of themes that receive too little attention in the pulpit. He brought religion into the store, the shop, the field, the granary, and the kitchen. He thought it had something to do with the manufacture of wagons, the weighing of sugar, the measuring of grain, the cording of wood. Industry, economy, honest dealing, the obligation to pay debts when due--those old-fashioned virtues formed the theme of constant discourse. A very competent judge has expressed the opinion that the marked honesty and thrift of the citizens of Hiram are largely due to his teachings and example: Here again, in his later years, he no doubt committed some excesses. His mind revolted at the exhibition of what he thought the extravagance, wastefulness, indolence, and recklessness of the new generation, and his honest nature poured itself out in warning and rebuke. No doubt he exaggerated the vices of the new time; but much of his admonition was called for, and the remainder can be pardoned when we remember that it is a rare occurrence for one to see and understand two generations.

      In the third place, his moral and religious character.

      The basis of his moral character was integrity. So far as known to me, no man has ever charged him with a deflection from the strict line of right. He never had a [256] lawsuit in his life; dying, he leaves no enemy. This was largely owing to the fact that he always so regulated his life that he could be straightforward and honest. He never allowed the situation to become his master. He was so careful in making contracts; so wary of promising when it was questionable whether he could perform; so prompt in meeting his engagements, that it was always easy for him to be upright and honest. He understood thoroughly that it is possible for a man to commit himself to a logic of events that is sure to embarrass and perhaps destroy him. A fact will illustrate this characteristic: For several years he was the Treasurer of the College. For a man in his circumstances at that time, this was a very considerable responsibility. He carried the institution money in one end of a wallet, his own in the other. He never used the College-funds in his own business; never changed a large bill in one end for smaller ones of equal value in the other. Most men will smile at this refinement of scrupulousness; but let me say to all--especially to the young men present--this sort of men never become unknown debtors to the money-drawers of their employers, or defaulters to the public treasury.

      To sum up in a few words, Symonds Ryder had character. He did not drift on the current; he set currents in motion. He did not rest on the sentiment of the community; he formed sentiment for the community. He was not the creature of circumstances; he made them bow to him. As a citizen and a Christian, he had root in himself. Of course he had a will; a man of his stamp always has; without it, character is impossible. His will may have run into excess; no doubt it did; but it was the inevitable play of a powerful and indispensable faculty. A man who was never firm even to obstinacy, never plain even to severity, never truthful even to unkindness, could not have done his work. [257]

THE LESSON OF HIS LIFE.

      There is one lesson still to be gleaned. So long a life has a sermon in itself: The duty of living for old age.

      History teaches us that the average of human life is lengthening. Nor are we left in doubt as to the reason: fevers are becoming less frequent and less murderous; plagues do not desolate cities as in the middle ages; men wear better clothing, live in better houses, eat better food; in a word, they live more as God intended they should live. In the Bible an abundance of old men is made an evidence of peace and prosperity--a sign of God's presence with his people. "There shall yet old men dwell in the streets of Jerusalem, and every man with his staff in his hand for very age." This language points to contentment, peace, and godliness. "Behold the days come . . . . . that there shalt not be an old man in thine house forever." This points to scenes of violence, bloodshed, and sin. Intemperance, lust, ungoverned passion, consume the oil that should fill the lamp of life; industry, temperance, godliness, feed the flame. "The fear of the Lord prolongeth days; but the years of the wicked are shortened." "For as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands." Accordingly, "Godliness is profitable unto all things, having promise of the life that now is, and that which is to come." Hence the relative number of old men in any community is a good measure of that community's physical, mental, and moral health.

      "The hoary head is a crown of glory, if it be found in the way of righteousness." This is a description of the old age of the father whom to-day we commit to his rest. We do not weep or shed unnecessary tears; we rejoice that he lived so long, and lived so well. His usefulness was past. The age was calling for a different type of men, when increasing infirmities compelled him to retire [258] from the field. We judge him by his generation--not by ours. He has gone to his father's in peace; he is buried in a good old age. He has come to his grave in full age, like as a shock of corn cometh in his season. God grant that we may do our work as well as he did his; then we may go to our graves in equal peace.

      This church has never been subject to much acceleration or retardation in its movements, another example of the leading authority in a community governing and moderating the tendencies of the people. Constantly and faithfully supplied with home talent, it has suffered few fluctuations. The brethren here have received accessions to their numbers at various times, from the labors of most or all the preachers who for a period of thirty years were the stay of the churches. In the founding of the Eclectic Institute, the church and community in Hiram proffered a larger donation for establishing it than was offered by any other of the seven contestants for the location; nearly every dollar of which was paid. And during the twenty-four years of its life, this community has responded liberally from time to time to its necessities.

      Soon after the Institute was established, A. S. Hayden was elected co-elder with Bro. Ryder, and preached in alternation with him during the seven years of his connection with the Institute. Since that time brethren Perry Reno and Hartwell Ryder have presided as elders. Bro. E. H. Hawley served the church one year as elder and pastor. At present, Bro. B. A. Hinsdale, is employed as elder and preacher. Brethren Jason Ryder and Erastus Young [259] have long served as the faithful deacons of the church.

      In 1835, the members increasing, a new church arose in Garrettsville. The veteran "Father Rudolph" and his family, Bro. Hunt, Isaac Mead, and the brethren Noah were principal members. John Henry and William Hayden were early helpers. In July, 1838, a meeting was conducted by J. Hartzel and M. Bosworth, which imparted great strength to the cause, and added eleven souls. The church flourished for several years under the charge of Bro. Zeb Rudolph, with John Rudolph, Jr. and Michael Pifer as deacons. Bro. H. Brockett held some meetings with marked success; also Allerton, Hubbard, Moss, Green, and most of the proclaimers of the Word.

      The brethren built a good house for meetings, which was formally dedicated by Bro. J. Hartzel and A. S. Hayden.

      The congregation prospered for about twenty years; till by removals and death it was so reduced that the meetings were closed, and the meeting-house eventually was sold.

      Hiram College flourished seventeen years under the title of the Western Reserve Eclectic Institute.

      In tracing the earliest impulses in which the school arose, it may be sufficient to state that several men seemed to be impressed nearly simultaneously with [260] the necessity for it. A. S. Hayden had been for years corresponding with leading members of the church in North-eastern Ohio, on the advantages to the cause of Christ of such a work; fixing his thought, however, on a school for qualifying preachers of the gospel for their duties. His brother, Wm. Hayden, entered fully into his views, and promised liberal pecuniary assistance.

      The first direct practical suggestion for realizing these views, is due to the late A. L. Soule, Esq., then of Russell. At the yearly meeting in Russell, June, 1849, he proposed that the matter be stated publicly, and a call be made for all who were interested to meet at his residence on Monday morning of the meeting, to take the subject under consideration. It was agreed that A. S. Hayden should make the statement and present the call for this meeting.

      On Monday morning, June 12th, at eight o'clock, there was a full meeting of the councillors of the church. There were present: A. Bentley, Wm. Hayden, A. L. Soule, Myron Soule, Benj. Soule, Anson Matthews, Zeb Rudolph, A. S. Hayden, W. A. Lillie, Alanson Baldwin, E. Williams, F. Williams, E. B. Violl, M. J. Streator, W. A. Belding, A. B. Green, and many others. A. L. Soule was appointed chairman, and A. S. Hayden, secretary. The movement was unanimously approved, and a resolution was passed to take steps immediately for founding such a school as was in contemplation. The secretary was instructed to prepare and send to the churches an address stating the object in view, and inviting delegates to a future meeting in which the views of the people might be fully ascertained. [261]

      At this meeting, which was held in Bloomfield at the yearly meeting, the last of August, the same year, the response of the people was unanimous and decided in favor of the project; and a call was issued for delegates to meet at Ravenna the next October, for maturing plans to accomplish it.

      This adjourned meeting assembled in Ravenna, Wednesday, October 3, 1849. Dr. J. P. Robison was chosen chairman, and A. S. Hayden, secretary. It was found that there was a general interest in the enterprise. The delegates discussed various questions relating to it, one of which was the grade or rank of the contemplated institution. Two classes of views were represented there. Some proposed the founding of a college, asserting our ability to create an institution of that grade; others were in favor of establishing a school of high grade, but not to clothe it at first with collegiate powers. Those latter views prevailed, and the sense of the convention was expressed nearly unanimously in a resolution to that effect.

      This meeting appointed five of its members a delegation to visit all places which solicited the location of the school, to investigate and compare the grounds of their respective claims, and to report at the next delegate meeting, when the question of location was to be decided. This delegation consisted of Aaron Davis, Zeb Rudolph, B. F. Perky, Wm. Richards, and ------ ------.

      No fewer than seven towns came in as petitioners for it, viz.: North Bloomfield, Newton Falls, Hiram, Shalersville, Aurora, Russell, and Bedford. The members of the delegation were sound and [262] discerning men. They performed their duty faithfully, and prepared an able report. Much interest was awakened on the question of location, and many awaited with anxious expectation the decision of that question. The next convention met in Aurora, Tuesday, November 7th. Thirty-one, delegates from as many churches were in attendance; also many other friends of the enterprise, whose presence testified their great interest in the subject. The meeting organized by appointing Dr. J. P. Robison, chairman, (J. G. Coleman presiding part of the time,) and A. S. Hayden, secretary.

      The whole day was spent in hearing and discussing the report of the visiting delegation, and in settling the plan of procedure. The balloting occupied much of the night. After thirteen ballotings, the choice resulted in favor of Hiram. The last vote stood ten for Russell and seventeen for Hiram, four delegates having returned home before the final vote was taken.

      The convention adjourned to meet in Hiram, December 20th.

      This meeting at Hiram was the last delegate assembly. It elected a board of twelve trustees, viz.: George Pow, Samuel Church, Aaron Davis, Isaac Errett, Carnot Mason, Zeb Rudolph, Symonds Ryder, J. A. Ford, Kimball Porter, William Hayden, Frederick Williams, and A. S. Hayden; and appointed Charles Brown, Isaac Errett, and A. S. Hayden, a committee to draft a charter for the school. This committee, with the assistance of Judge King, of Warren, prepared the charter, which, with a few slight changes, received the approval of the Board. [263] The name of the institution, WESTERN RESERVE ECLECTIC INSTITUTE, was suggested, by Isaac Errett. The provision in the charter that the Holy Scriptures shall forever be taught in the institution as the foundation of all true liberty, and of all moral obligation, was inserted on motion of Wm. Hayden. He strongly urged that this must ever be the characteristic dignity of this institution, the perpetual safeguard of social happiness, benign government, and religious freedom. The charter was forwarded by A. Udall, Esq., to the hands of Hon. George Sheldon, of Mantua, who then represented Portage County in the legislature, through whom it received the sanction of legislative enactment, March 1, 1851.

      The corporators met in Hiram the same month, and, in anticipation of the confirmation of the charter, they appointed the following gentlemen a building committee, viz.: Jason Ryder, Carnot Mason, Alvah Udall, Zeb Rudolph, and Pelatiah Allyn, Jr. At the same time Wm. Hayden was appointed a soliciting agent to procure funds for the building. They also purchased of Thos. F. Young, Esq., grounds for the school, at the center of Hiram. In the midst of that beautiful plateau of about eight acres the edifice of the Eclectic Institute was erected.

      On the 27th of November, which had been announced as the day for opening--a full suite of rooms was ready for the reception students.

      At the first meeting of the Board of Trustees the position of Principal was unanimously tendered to A. S. Hayden, of East Cleveland. He accepted the position for five years, not doubting that in that time [264] the institution would be firmly established, and permit him to return to his chosen life work of preaching the gospel. This period of five years was extended to seven, when his original purpose to retire was fulfilled in his resignation, June, 1857. At the same meeting the Board unanimously elected Thos. Munnell, an honorable graduate of Bethany College, to the chair of ancient languages. Mrs. Phebe Drake was called to be Principal of the primary department. With these teachers, on the 27th of November, 1850, the Western Reserve Eclectic Institute commenced its career. Eighty-four students were enrolled the first day.

      The natal day of the Eclectic was celebrated by a meeting of the trustees, friends of the institution from abroad, and of the citizens of Hiram, held in the meeting-house. Able addresses were delivered by Wm. Hayden, A. B. Green, J. H. Jones, and others, upon the principles and objects of the school. The speakers proclaimed it the completion of long cherished purposes, the realization of many anxieties and hopes. It was the accomplishment of a fact which would centralize our labors, quicken our hopes, and animate our pleadings for the gospel. This hill, it was predicted, would yet become a Minerva, a center and source of light, of literature, and of refinement. From this place would go forth men of ample moral and mental growth, to fill stations of honor and usefulness in all departments of social life. The churches would send young men to gain here the skill and power to plead the gospel, and to lift up the cause of human redemption.

      The students increased so rapidly that the [265] curators were obliged to call, during the first term, the assistance of C. D. Wilber who had just gone to complete his course of study in Bethany College. A few weeks after, Miss Almeda A. Booth was added to the corps of instructors. The next term the influx of patronage justified the Board in electing Norman Dunshee to the chair of mathematics and modern languages.

      From this period the Institute has been before the eyes of the public, and its history is in the hearts of thousands of admiring students, who have from time to time enjoyed the benefits of its moral instruction and intellectual culture. [266]

[EHD 237-266]