ERY fortunate was Scott in having such a man as William Hayden for a fellow-laborer; companionship in his work he long had needed, and in him he found one ready to share in his toils and worthy to share his success. Their lives were long blended in sweetest unison, their abundant labors created no jealousy, but mutually endeared them to each other; and, though, in after years, Scott had other helpers amid other scenes--men whose talents, virtues, zeal, and sacrifices will never be forgotten--yet none of them ever reached that degree of intimacy, or found a place so near his heart as did William Hayden.

      He was born in Westmoreland County, Pennsylvania, on the 30th of June, 1799. Four years after, his father, Samuel Hayden, removed to Youngstown, Ohio, then almost an unbroken wilderness, and William grew up among the hardships and privations of a frontier life. He was an unusually reflective boy, grappling, even in childhood, with the highest problems of human duty and destiny. Before reaching his twelfth year he had passed through the various phases of unbelief, from the mildest form of skepticism to absolute atheism. Having reached the deepest [194] darkness a reaction took place--the struggle back to light. He came to the conclusion: "That if nothing had eternally, or rather, primarily existed, nothing could have arisen, or been originated; hence, a cause uncaused is self-evident." He then reasoned that if God made us we are not too insignificant for him to govern and judge, and he became a believer in Divine Revelation. In his seventeenth year he made a public profession of religion, being baptized by Elder Joshua Woodworth, and united with the Baptist church, of which his parents were members, on the 19th of May, 1816. For one of his original and independent turn of mind the limits of the creed of the Baptist church were too narrow, the deep and broad foundations of the Bible alone satisfying the craving of his mind and heart; hence, when the plea for a return to the Word of God was advocated in the "Christian Baptist," he accepted it as the expression of the conviction he had long cherished. As yet, however, he had only admitted it as a principle by which it was safe to be guided, not knowing whither it would lead; but that principle became the pole star of his life, which increased in lustre until its close. He was mot quick and impulsive, but rather bold, and yet cautious--cautious in examining any thing new that was offered, but bold to adopt and advocate it when satisfied that it was true.

      Up to the year 1827 he was greatly cramped by the prevalent Calvinistic views which were every-where taught among the Baptists, and when he first heard Walter Scott calling sinners to repentance and instant obedience, it was so contrary to the teaching and practice in which he had been educated, that he [195] was disposed to regard it as a modern innovation, and as such, to be opposed, rather than a return to the purity and simplicity of the primitive age.

      Hearing that Walter Scott was to preach near Canfield, he rode eight miles to hear him; the school-house where the appointment had been made was thronged when he reached there, and the first words which fell from the lips of the preacher had a most startling effect. The words were: "There is not a man in this house who believes that God means what he says." To a Bible man like Hayden, this had the air of arrogance, and he felt like rising up and saying, as he truly felt, "there is, sir, at least one man here who does believe that God means what he says," but there was something in the manner of the speaker which lead him to retain his seat and listen to the proof of the daring statement. Scott then proceeded to show that various and conflicting theories of religion were taught, as all present well knew, and that the advocates of each made the Bible bend to their own peculiar system; that they could not express their views in the language of Holy Scripture without submitting it to some unseemly mutilation; and that men really believed their own version or interpretation of the Scriptures which was different from and even contradictory to the Word of God. He maintained that Bible questions admitted of Bible answers, and showed that modern preachers gave answers to Bible questions greatly differing from those given to the same questions by the apostles of Jesus Christ, and that if men believed that God meant what he said they would believe and act upon what they admitted to be the Word of God. This admitted [196] neither of doubt nor reply, and the sincere and honest hearted Hayden felt that he had not heretofore believed "that God meant what he said," but he resolved that he would do so from that hour. He realized now, for the first time, that the human theory which he had been preaching was not only useless but dangerous; that it made those who believed it feel that their lot was fixed for weal or woe before they ever came into the world, and, therefore, if true, useless, as no change was possible; and if false, dangerous in the extreme by leading men to inaction when life and salvation depended on action. He felt that the gospel he had been preaching was a false alarm, trying to make the elect feel in danger when there was no danger, and that the offer to the non-elect was a mockery, as no provision had been made for their rescue. He saw now that the gospel was no false alarm, that men were in danger of perishing; he saw, too, that the gospel offer was not a pretense but a reality, made in good faith to all who would obey the glad message and live. The scales fell from his eyes, he understood the Bible no longer by the light of tradition and usage, but as its own interpreter, bidding all to come and take of the water of life freely. From that day his spiritual horizon was greatly enlarged, and though he had not learned all the truth, he had learned that the Word of God was the great treasure-house of saving truth, and from its rich stores he largely and freely drew. An offer of salvation to all, now meant all, and when a trembling sinner or believing penitent came with the earnest cry "What shall I do?" he directed them not to a church committee, or the judgment of their fellow-men, but [197] to the answer which was given to the Philippian jailer, or that which Peter on Pentecost gave to the heart-stricken Jews. With great point and simplicity he gives an account of his spiritual growth both before and after the period to which we have alluded above, and we give it in his own words.

      "At a meeting of the preachers of the Mahoning Baptist Association, got up for mutual improvement, I was quite startled by the following saying: 'The true disciple of Christ is he who will follow the truth wheresoever it leads.' Thought I, a bold idea. Is it a safe one? Where will it lead? Shall I adopt it? It might make me something else than a Baptist, and thought it would not be my choice. But, thought I again, follow the truth; where can it lead but to God in heaven? Dare I follow any thing else? In a moment it was resolved to subscribe the principle with all my heart. Now, said I to myself, what is truth? During the same meeting, the same individual, who uttered the former sentiment, expressed the following: 'You will find, by reading the Apostles' preaching, as contained in the book of 'The Acts,' that in preaching the gospel, they never preached the doctrine of Election.' From this point the affair progressed until I became alarmed for my old Calvinistic creed, and my own salvation too. I concluded, however, not to abandon Christ nor the Bible. But our old-fashioned, sectarian way of reading the Bible was now found a great hindrance to our progress in search of truth. At New Lisbon, at a similar meeting, the chief subject up was, the true principles of interpretation of the Scriptures. It was easily perceived the book was to be read like other books, i. e., first, find who speaks, who it is spoken to, what is the subject, what is the object, and what is the context. Then every passage and every word in it has but one meaning, and the classical [198] meaning is the theological meaning. We thus found the Bible was a self-interpreter, and every diligent student of it could be a self-taught disciple. From that time the Bible was studied as a new book, and oh, what a change it made! It is better remembered and felt than told.

      "Having learned the distinction between the Old Testament and the New--that Judaism and Christianity are not identical; that while the Jewish scriptures contained the religion of symbols and types, and the prophecies, the Christian Scriptures contained the facts, the substance, the fulfillment--the gospel. We set about learning what the gospel is, and its efficacy. It was, by and by, found that the 'gospel' is the power of God unto salvation to every one that believes it; that it is the word or ministry of reconciliation, the ministration of righteous men. It was found that the Holy Spirit is not to be expected to convert nor sanctify any person but by the gospel. This led to inquire what the gospel is, and what it is not. It was discovered that the clergy were in the habit of preaching the traditions, speculations, and opinions of former times, contained in creeds and bodies of so-called divinity, for the gospel of Christ. These things, sometimes by themselves, sometimes mingled with more or less of the facts, precepts, and promises of the gospel, or, perchance, of the Jewish religion, were taught as Christianity; not relied on, however, to convert men, but invoking the Divine Spirit to enter the sinner's heart, to change it and give him a new motive, that he might understand the heterogeneous mass of sectarian and blind theology. Thus, it was not uncommon to find thousands of honest people bewildered and in painful suspense, waiting for they knew not what--some mystic power that they might be converted, not knowing where to go, whom to believe, or what to do. Thousands, discouraged, disgusted, and turned into infidelity, and perishing for lack of knowledge; while the Christian [199] community was divided into factions and full of strife and fierce contentions and rivalries. Oh, sad sight indeed!

      "The need of reform was manifest to all who had eyes to see and a heart to feel for a guilty and perishing world for whom the Savior died and rose again.

      "Arduous was the work in which the brethren had engaged, and wind and tide against them. Misrepresentations and unkindness in a thousand forms, and from those who ought to have been friends and fellow-helpers; together with much self-denial and sacrifice, had to be endured.

      "Still the work went on. God had put them on the trace. They had the infallible directory of Heaven, and the true key of knowledge, and an immortal crown to cheer them on."

      In choosing Hayden as his fellow-laborer Scott was influenced not only by his preaching ability but also by his fine musical powers; said he, "there is not a man in the Association that can sing like him." He had a voice of great depth and compass, at one time sweet and melodious as the south wind's sigh, at another, swelling out into tempest tones. He instructed his hearers by his speech, but he melted and moved them by his songs, and all who knew him remembered him as the sweet singer.

      Thrown into the field of labor with such a gifted spirit as Scott, he made rapid improvement in preaching, which became his life work. His educational opportunities had been limited; books were then comparatively rare, and he found it of immense advantage to be in the society and enjoy the instruction of Scott, who was at that time one of the most accomplished scholars in the West, and who was delighted with a pupil of such parts and promise. Except [200] when preaching, almost all the time in the saddle, visiting the various points at which their labors were needed, they enjoyed fine opportunities for conversation in those rides which else had been long and tedious; and when the place of labor was reached the pupil had a fine opportunity for studying the rich and admirable style of the tutor, while he in turn, with equal pleasure, had the opportunity to mark the improvement of his beloved pupil.

      Their intercourse was respectful, tender, and affectionate, and at the same time free and unrestrained. Scott's learning and genius was not chilling and awe-inspiring, but as a father instructing a son who delighted to learn, so he instructed his younger companion, whom he affectionately called "Willy." Hayden would sometimes spend so much time on his introduction as to shorten his discourse so much as to throw it out of proportion and symmetry, which Scott would correct the next day as they rode together to another appointment, by saying, "Willy, did you ever know a fish to be all head?" followed by instructions that were never forgotten. Occasionally, too, he would be impelled by his feelings to exhort his hearers at the opening of his discourse, and the result would be that the sermon would all run to exhortation, of which Scott would playfully remind him, on the first suitable occasion, by saying, "Willy, did you ever see a fish all tail?" Hayden was an apt pupil, seldom were the same instructions needed twice, and his admirable good sense, and strong, though somewhat uncultivated, powers, soon gave him a mastery over an audience which but few have been able to attain. Being in almost constant [201] communion they exchanged thoughts on all matters connected with their work. The inquisitive turn of Hayden, his quick insight and profound penetration, was a fine stimulus to the richly-stored mind and glowing fancy of Scott, while he in turn was benefitted by the solid judgment and keen native good sense of his younger companion. Together they traversed the Reserve, performing an amount of labor that now seems incredible, often, too, amid reproach and opposition, but always with most cheering success; and, though, in after years, welcome and glad greetings hailed them in the scenes of their early and arduous labors, the days of toil and conflict were sweet to remember.

      After two or three years of such intercourse as we have attempted to describe, Scott left the Reserve for other fields of labor, but Hayden, who had become by that time a man of acknowledged power, remained and carried on to greater perfection the work which they together had begun. Each year for more than twenty found him a stronger man than the year before, and he never visited a place in which he could not find a warm welcome whenever he returned. No preacher was ever more widely or favorably known within the bounds of the Western Reserve than he; for thirty-five years he there labored zealously and faithfully for the glory of God and the welfare of his fellow-men, and many, very many, will be the stars in his crown of rejoicing.

      After their separation they seldom met, but no estrangement grew out of long absence; the teacher never forgot his beloved pupil, and the pupil never ceased to cherish the warmest affection for his [202] teacher. In different parts of the vineyard they labored for the same Lord, bearing the same burden and heat of the day; partners in toil here, they are partners now in the rest that remaineth for the people of God.

      In stature, Hayden was not over medium height, but well knit and capable of great labor and endurance. His eyes were gray, complexion dark, and rendered more so than was natural by almost constant exposure; a warm heart within gave a kindly expression to his features, and when before his audience there was that in his face that impressed his hearers with the thought that they were in the presence of an earnest, honest man; and his faithfulness in pointing out their duty and danger only served to deepen the conviction which his appearance suggested.

      His discourses were severely thought out; he was a safe preacher, never speaking at random; his views were reached by careful examination and seldom needed a change; he was, moreover, a natural logician, with the rare power of moving to action, by his exhortations, those whom his arguments had convinced.

      He seldom committed his thoughts to paper, and when he did so, much of the inspiration of his spoken discourses was wanting; the sentiment, however, was always pure; and the following, we doubt not, will be prized by those who knew and loved him.

      "'And there was a strife also among them, which of them should be accounted the greatest.' Luke xxii: 24.

      "False ambition has, perhaps, been productive of more [203] evil to the human race, than any other cause. It is nothing else than supreme selfishness. It sometimes assumes very specious names and appearances. When it strives for the mastery in the political world, it styles itself patriotism. Then you hear the demagogue eloquently pleading the interests of the 'dear people,' the honor of his country, while denouncing his competitors as enemies to both. When it seeks for pre-eminence in the church, it shows itself in zeal for orthodoxy, for long established usages. Or, perchance, it grows dissatisfied with all these, and would throw society into a ferment and proclaim 'reform,' 'progress with the spirit of the age,' placing itself at the head of parties, armies, and nations, or if disappointed in this, turning misanthrope, finds fault with every thing and complains of the ingratitude of mankind. In the church, the individual no longer able to endure, or fellowship the corruption and hypocrisy of brethren, leaves the church and concludes he can best serve his God (i. e.), his own pride and envy alone. Such persons are very zealous Christians so long as they can be put forward and have things in their own way. If an individual is suspected of possessing more of the confidence and esteem of the brethren than himself, he can never hear without pain, such brother commended; but to ease his mind with as good a grace as may be, he will admit there are some good qualities in the brother, 'but' he has certain faults, which ought to be known in order to form a just estimate of his character.

      "Doubtless many deceive themselves into a notion that their motives are pure, that it is the glory of God, and the interest of his cause they have at heart, when pride, envy, and jealousy lie at the bottom of all they say and do. Even the pure in heart will have enough to do to keep themselves pure. The religion and morals of Paganism were quite consistent with, nay encouraged and patronized this love of pre-eminence, insomuch that 'a strife for the mastery,' in all their games and pursuits in peace and war, was [204] most manifest. Their historians and poets, their painters and sculptors, published and extolled, celebrated and gave a sort of immortality to the successful aspirant, which in turn inflamed the ardor and fired the ambition of others. The consequences were, that pride and all the warring passions of their nature were let loose and stimulated to the utmost; the very gods were, indeed, supposed to be delighted with the contest, insomuch that envy, rage, malevolence, with all their consequences, filled the world.

      "The world could not possibly be reformed without a religion essentially different, which should cut off the very root of all those principles of action and institute others, which should implant, cherish, and cultivate to perfection the opposite of the lust of the flesh, and the lust of the eye, and the pride or ambition of the world.

      "Christianity is the only system of religion and morals that can bless the human race. Instead of pride, humility; instead of envy, esteem for others; instead of hatred and revenge, gentleness, brotherly kindness, and benevolence. The gospel reveals to us the true state and condition of mankind, all guilty before God. With all their boasted attainments, discoveries, and improvements, their wisdom, learning, arts, pleasures, and religion, all wrong, ignorant, false, vain, destructive to man, offensive to God, without God, without hope, lost. At the same time, the compassion of the everlasting God, his truth, justice, and mercy revealed in the sacrificing for our sins his only begotten Son, the humbling, repenting, and submitting of ourselves to him, the infallible assurance of forgiveness, of resurrection and eternal life, and the eternal condemnation of all who neglect the gospel, the whole sustained by miracles, signs, wonders, and prophecies, addressed to the senses and reason of mankind, calling for immediate submission. Such a proclamation honestly heeded, could not fail to reform the human race. Nothing else could do it. Hence the gospel, and nothing but the gospel, is 'the power of [205] God to the salvation of all who really believe it.' 'Tis this and only this that makes man to know himself--his origin, destiny, nature, relation, wants, wounds, sorrows, and remedies. The value his Maker sets upon him, the variety of the world and all its ambition and pomp, how empty and foolish its pleasures, how good and gracious is the Lord, how kind and gentle the Savior, how dignified, majestic, powerful, rich, and glorious, till his heart delighted, and his soul enraptured with the love and philanthropy of the God and Father of our Lord Jesus Christ, he is reconciled in feeling, and obeys from the heart the gospel; being then free from sin, he is a child of God, an heir of glory; his spirit is full of joy, abounding in all compassion to man his fellow.

      "True Christianity makes true Christians, corrupt Christianity makes at best imperfect Christians. In the latter case, however sincere, partyism and all its attendant evils, will more or less prevail; in the former, union, humility, love, peace, and good will, and all moral excellence, must be the fruit.

      "The first thing Christ said, in his sermon on the mount, was, 'Blessed are the poor in spirit, for theirs is the kingdom of Heaven.' Instead of extolling pride, ambition, and turbulence, which have filled the earth with carnage, crimes, and tears, he condemns them all, and inculcates those principles which, however, despised by heroes, poets, orators, statesmen, are the only principles, that can promote 'Glory to God in the highest, peace on earth, and good will among men.'

      "But alas! How slow to learn, how slow to practice the pure religion, the Holy Gospel of the Redeemer! And the disciples making their boasts of the Bible alone, how far from appreciating, honoring, and exhibiting pure Christianity. Have we not seen envy and strife, insubordination, jealousy, rivalry, and recklessness? 'Which of us shall be accounted the greatest.' I am not sure that [206] this demon has not pursued at times persons of all stations, the most obscure and private disciples, deacons, overseers, preachers, exhorters, editors. 'My sacred honor' is too often mistaken for the honor of Christ and his cause. It is true, while we are clothed with mortality we shall be liable to faults and imperfections of character. We see such things every-where, even in 'the twelve,' before they received power from on high. It is also to be lamented that men of the world choose rather to look at the imperfections of Christians, than at the perfections of Christianity and its glorious author. But we can not prevent it; they will not look at the religion of Christ, but through its advocates; and, therefore, the Savior said, 'Let your light so shine before men, that others seeing your good works shall glorify your Father which is in heaven.' And an apostle said, 'So is the will of God that with well doing you put to silence the ignorance of foolish men.' And in no other way can we open the way to the human heart. Therefore, how pertinent all the exhortations of the apostles to purity, humility, peace, and love.

      "I would not be understood, however, to say there is no ambition to be cherished by the gospel, or that there is no true greatness to be aimed at by the Christian. Far from it. But the ambition and greatness here is free from envy, and is compatible with the most pure and sincere esteem for all, even those who excel us. Christ said whoever wishes to be great must be servant. Now suppose a brother superior for talent, education, or property. That brother is not haughty nor over-bearing; but gentle, kind, condescending, full of liberality, and all goodness; affects no superiority in apparel, style, or manners; seeks not applause; rather diffident than assuming; delighting in the happiness of others; taking pleasure in doing all he can to happify all around him, in his family, neighborhood, the church, and the world abroad. Who can envy him? A man whose only superiority [207] consists in goodness, can not be envied by any man, saint or sinner, scarcely by a hypocrite.

      "Goodness, supreme goodness, no man can hate. No matter how much worth, talent, learning, or fame be connected with it, if these be subordinate to goodness, and directed by wisdom, they will command the admiration and affection of the human heart. Therefore, it is that we love God. Therefore, it is that certain men will have an influence in society beyond others and are not envied but beloved.

      "So, also, the good man can not envy any one. He can not envy the rich brother while himself is poor, if the rich one is governed by goodness. And if the rich, or learned, or talented be he not a good man, though he be famed and admired, and have an influence beyond what moral worth gives him, still his fame and influence must have an end, and his pride will have a fall; consequently, he is not to be envied.

      "The greatest man in the world, then, is he who is most like the Savior of men; who lays all his honors, gifts, or attainments at the feet of Jesus, and gives him all the glory. It is he who abounds in all goodness, purity, and godly fear. It is he whose soul is moved at the wretchedness of mankind, and is only concerned to see men redeemed and God glorified through Jesus Christ. It is he who has the least taste, and is least attracted by the things admired and pursued by the giddy, gay, ungodly world of mankind, while he glories in the Lord."

      As already stated, he was chosen by Scott himself as a fellow-laborer, and the choice was confirmed by the unanimous vote of the Association, in August, 1828, and in October, of the same year, he was formally ordained to the gospel ministry by Elders Scott and Bentley. "From the time of his selection and [208] ordination, preaching the gospel was his chief business. During his ministry of near thirty-five years, he traveled nearly ninety thousand miles, full sixty thousand of which he made on horseback; that is, by this latter mode of travel, more than twice around the world! These travels extended from Syracuse, New York, on the east, to the Mississippi River on the west, and from the Provinces of Canada to Virginia. Yet his labors were mostly performed on the Western Reserve and its borders, in north-eastern Ohio, where he planted many churches. The baptisms by his own hands were twelve hundred and seven, about seven hundred of whom were females. He preached over nine thousand sermons, which is two hundred and sixty-one discourses per annum for every year of his public life. He once preached fifty sermons in the month of November alone. Besides all these pulpit services his private labors were abundant and incessant. The people gathered about him for the instruction and edification of his conversation; few excelled him in this kind of power. He had a peculiar turn for winning attention, and imparting instruction in the social circle, mingling the humor that charms with the experience that imparts information. Few could relate or relish an anecdote better, or apply one mare appropriately for the purpose of illustration. Yet he never indulged in recitals of any in which the adorable Name, or any of the titles of the Most High, were even playfully, much less irreverently, introduced; a practice against which he bore frequent and forcible testimony.

      The mental powers of William Hayden were most rapid and energetic in action. His method of [209] reasoning tended to generalization, embracing great variety in subject and method. Though not favored in early life with an extensive education, his taste, discernment, and industry very fully supplied this lack of opportunity, and stored his mind with much general information and critical historic learning. The master quality of his mind was his almost matchless memory--memory of history, incident, event, and chronology. In all his temporal business, of which he transacted considerable all life-long, he kept no book account. He made no memorandum of his sermons, and he could report at any time, promptly and accurately, the number of his sermons, baptisms, miles of travel, and multitudes of incidents connected with all these matters, and all without pen or pencil to aid him! It were vanity, perhaps, to assign him in this behalf a place with Macaulay or Johnson; but all who knew him, wondered at his power--a power which was at his command, with undiminished force, up to the hour of his death. In his character were chiefly discernible firmness, inflexibility, affection, and qualities eminently social and hospitable. His religion was conscience and reverence; his humanity, a tender and systematic benevolence." He gave largely for humane, religious, and educational purposes, and left behind him an example worthy of imitation. [210]

[LEWS 194-210]