The Princeton Review of

Memoir of James Brainerd Taylor,

With a Recommendation by Charles G. Finney.

Finney's Recommendation.

"8. "But do you really think anybody ever has been perfectly holy in this world?". . .

I have recently read Mr. Wesley's "Plain Account of Christian Perfection," a book I never saw until lately. I find some expressions in it to which I should object, but I believe it is rather the expression than the sentiments. And I think, with this abatement, it is an admirable book, and I wish every member of this church would read it. An edition is in the press, in this city. I would also recommend the memoir of James Brainerd Taylor, and I wish every Christian would get it, and study it. I have read the most of it three times within a few months. From many things in that book, it is plain that he believed in the doctrine that Christian perfection is a duty, and that it is attainable by believers in this life. There is nothing published which shows that he professed to have attained it, but it is manifest that he believed it to be attainable. But I have been told that much which is found in his diary on this subject, as well as some things in his letters, were suppressed by his biographer, as not fitted for the eye of the church in her present state. I believe if the whole could come to light, that it would be seen that he was a firm believer in this doctrine. These books should be read and pondered by the church."

Charles G. Finney, 1837, Lecture VIII, Christian Perfection, Lectures to Professing Christians.

Christian Perfection sermon in 1837. He also recommends John Wesley's Christian Perfection.

ART. III.—Memoir of James Brainerd Taylor. By John Holt Rice, D.D., and Benjamin Holt Rice, D.D. New York: Jocelyn, Darling & Co., 1833.

The Princeton review. Volume 6, Issue 1, Jan 1834, pp. 51-58

WE rejoice to see worthy tokens of respect for holiness as an ultimate object. For just in proportion as these multiply, "the regeneration" advances, and the final redemption draws nigh; but as these decrease or become disreputable in the Church, we seem to see other years added to the otherwise plain prophetic numbers, in which the whole creation shall continue to groan in bondage, waiting only for this adoption of the sons of God. How long, how long, ere we shall all duly appreciate and propose to ourselves the simple object, and for the simple reason revealed to us and to our children: Be ye holy, for I am holy? It is more, however, in congratulation than in grief, that we now urge this question, having just now risen from the perusal of the work before us, so adapted, we had almost said, divinely adapted, to hasten this consummation of holiness for the sake of God. Holiness for the sake of happiness, expediency, usefulness, is an object good indeed, but only conditionally, comparatively, and relatively. To become and to be holy because God is holy, is itself the chief good; the absolute and ultimate excellence and blessedness to which man can aspire. And it is chiefly because this one principle is so happily exemplified and ingratiated by the volume before us, that we value it, and love it, and would commend to higher consideration than it might otherwise claim, or than a brief review can give it. Indeed neither the lamented subject of the Memoir, nor the Rev. authors, have sought in it any higher crown than this, to wit, the one in his life, and the others in their record of it, to rescue holiness from its captivity and obeisance, and commend it as "the great secret of ministerial efficiency." Understanding this on the principle already expressed: efficiency in a minister's appropriate work being the accomplishment or result, when holiness, because God is holy, is the reigning motive. "We wish here most deeply to impress it on the minds of all candidates for the ministry, that in this nation, where the Church is thrown on its own resources, no means can support religion, and make it prosperous, without the exemplary holiness of its ministers. Let the saying of Paul be our motto: Follow peace with all men, and holiness without which no man shall see the Lord." This is well. Nothing could be more honourable to themselves in the sight of God, or more relevant to their heavenly purpose. It is the beauty of the Lord our God upon them, and He will establish the work of their hands, yea, this work of their hands, He will establish it. This diamond pen shall write holiness to the Lord on many vessels of the sanctuary, whose definite purpose, and most efficient qualifications, hitherto have been, or otherwise might be, involved in doubts not a little embarrassing in a daily service like that of the Christian ministry.

We say with confidence it will. Partly, because this is its avowed object. Here, in a sense not much below its highest revealed import, is "confession made unto salvation," coming as it does from men so qualified to rate the causes "of ministerial efficiency," and in an age which so loudly demands the avowal of this as the chief.

It cannot be concealed, that since a public education of the ministry began to prevail in the Church in this country, other excitements have arisen to take the place of those once derived more singly from the aims and the spirit of holiness. That which the unlearned pious feared, has in part befallen us. Colleges, seminaries, and scholarships, diplomas and degrees, have not been sufficiently beholden to eminent holiness for their elevation in the Church, to make it natural for them to crown it with their highest honours, or to aspire to it as their chief glory and support in future. In nearly all our institutions of learning, their general plans and arrangements we mean, who fails to observe either a studied neglect or a neglected study of the means of eminent holiness-considered either as the chief end, or the chief means of efficiency in useful life? We refer to this fact now, simply to set forth, in its just relief, the true character of the Memoir before us in this one particular. Amid the discouragements occasioned by the facts alluded to, it was holy heroism in a youth just from the counter of mammon and the court of fashion, to begin, continue, and close a course that should remain to be recorded as a worthy illustration of the principle already repeated; and that men having the vantage ground of literary and theological seminaries, and their highest honours themselves to stand upon, should venture their claims to the influence and the rewards of authorship, in the avowed defence of this principle, is an additional fact, that justifies our special ho sanna to Him who has thus taught their hands to war and their fingers to fight.

But their claims to be read, respected, and imitated, rest on more substantial merits than the mere professing of an holy object, though that object be holiness itself; and though it be professed at the hazard of having their book, on that very account, laid aside unread and unhonoured by many whose opinion might add to their earthly interests and fame. The subject of the Memoir attained the object thus avowed in holy faith, both by himself and his biographers. And these last succeed in showing us how he attained it; insomuch that every faithful reader of the book finds himself, as he proceeds, either labouring or rejoicing under fresh convictions, that eminent holiness is attainable on earth; and that without this attainment, nothing truly eminent and efficient can be achieved. These convictions come not, however, from reading any mere review of the Memoir. Biographies are a class of composition, in one sense, entirely independent of all reviews. To trace the blended lineaments of another's life upon the memory and leave a fair impression of the various motives therein developed, on the judgment and the heart, is the part of the biographer himself; as it is to painture, rather than the descriptive art, that we owe our most accurate and affecting recollection or impression of the features and expression of a countenance, now absent, or never seen. We, therefore, commend this volume to notice as we would recommend some special seal or signet. Its design, as we have seen, is to seal an image or impression of holiness on the very ground-work of the soul, and to cover the whole, so that it shall become the characteristic of the child of God.

The class or classes of persons for whose use it is especially adapted, remain now to be considered. It is "affectionately inscribed to students of theology in the seminaries of the United States, and to the christian church generally."

So far as a mere inscription gives a work its destination to any particular class of readers, we could wish the volume before us had been inscribed, also, particularly to two other classes of youth: for to them does the providence of God seem to have sent the life of James B. Taylor, as remarkably as to students of theology and the church at large; we mean students in academies, high schools, and colleges, of whatever individual or professional character. So rare is such a life as his, during these preparatory studies, and so seldom do those engaged in them find books born, if we may so speak, into their own family, that it seems somewhat like a pious fraud to divert, in any way, the influence of such lives and such books to any other class of readers whatever. But, though apparently forgotten in the inscription, the following extract will show that this class of students, and their peculiar wants, are rightfully remembered elsewhere:

"On the 13th of January 1820, Mr. Taylor arrived at Lawrenceville, and began a course of study preparatory to his entering college. A young man, in this situation, is exposed to temptations which require much vigilance and care; otherwise his religious interests will suffer, and while he is growing in knowledge he will be declining in piety. A new, dry, and difficult study at once occupies and harasses the mind. If there is an ardent thirst for knowledge, and any waking up of ambition and rivalry, the attention is so engrossed, that little opportunity is found for prayer and that devotional reading of the Scriptures, which is indispensable to one's growth in holiness. And if religious exercises afford high enjoyment, there is great danger lest the young student should go from them to his daily studies with reluctance, and, in process of time, with feelings of disgust. Besides, a promiscuous school of twenty or thirty boys, lodging in the same or neighbouring buildings, has a spirit generally unfavourable to religious improvement. Their petty jealousies, their occasional dissatisfactions, the general levity of boys, and a thousand things of this kind, operate injuriously. And it happens, sometimes at least, that a young man enters college with less of the spirit which becomes a minister of Christ than he carried with him to the grammar school. "

"If then an example can be shown of one who went through these dangers without injury; and if it can be shown by what means he grew in grace, while others in similar circumstances often decline, this part of James Taylor's memoir may be useful to numbers, in whose high toned and fervent piety the church and the world have a deep interest."—p. 29.

Again, at the commencement of his "life in college," Mr. Taylor was examined and admitted a member of the sophomore class in the college of Nassau Hall, where he remained three years. When the end designed to be accomplished by this Memoir is remembered, this will probably appear to be the most important period of Mr. Taylor's life.

"It can hardly have escaped the observation of those who are interested in the spiritual prosperity of the church, that there is in our literary institutions, arising from the character of the studies, and from almost necessary associations, what may be called the college spirit, the esprit du corps, which is very unfavourable to the attainment of a high toned piety. On this important subject, the life of Mr. Taylor sheds a cheering light, which shows that it is altogether practicable to pass through those trying scenes, not only without losing one's spirituality, but with large accessions to his stores of self-knowledge, and of holy devotedness to God, and to the interests of the Redeemer's kingdom."

To whom, then, does this Memoir come, as a natural inheritance, with more appropriate and impressive tokens, or with better promises, than to students in preparatory schools and colleges? Not to possess it, not to read it, not to hand its memory down to each successive class, would argue in any college, high school, or academy, an indifference but too significant, to the best endowments that heaven can bestow upon them. This suggestion will not be thought either arrogant or extravagant by any who have faithfully tried the influence of the Memoir itself.

But there are indeed special reasons why this work should be inscribed to students of theology, or rather why it should be especially read and most solemnly pondered by them. These we shall give chiefly in the language of the book itself, premising, however, more distinctly that these reasons are here presented, not by way of argument in relation to the deficiencies in ministerial or Christian character alluded to in them, but purposely and solely to induce the reader to weigh well the whole argument on these points, contained in the Memoir itself, the life, the letters, the diary, and the death.

He will find, in the first place, an answer, constantly accumulating in interest and strength as he proceeds, to this question: "How may I do the greatest possible good?"

"This is a question that frequently presses with mighty force on the conscience. But the directions ordinarily given to questions of this kind, very commonly fail to produce the desired effect. A clear exhibition of the manner, the temper, the spirit of one, who, in a very short life, was eminently useful, and made a powerful impression wherever he went, may show the young what they must be, and how they must act, in order to accomplish the same valuable results."—Intr.

The student of theology may also expect to find in this Memoir, much that is clear and convincing, and of thrilling interest on another question, more nearly allied to the last, than many who desire the office of a bishop can be persuaded to believe.

"There is a very wide difference between the desire for the sacred office which carries a man through eight years of preparatory study, and that vain and eager wish to be recognised by the church as a teacher, which urges raw, undisciplined lads, in the noviciate of their religion, to seek this sacred office. Other qualifications, than a fierce and fiery zeal, are called for in a minister of the religion of Christ. He who teaches religion, has to teach persons of all classes; the master-spirits of the nation, who expect justness and force of thought, propriety of language, enlarged and liberal views, united with "the meekness of heavenly wisdom:" and the uninstructed poor, who need that the truth should be set forth in terms so clear and familiar that they cannot be mistaken. The art consists merely in setting the subject so plainly and distinctly before the people, that every one shall think that he can see it himself. But it requires much intellectual discipline to enable a public speaker to do this.

"The conclusion to which, after all my observation on this subject, I have been obliged to come, is, that he who hurries into the office of the ministry, and takes on himself its fearful responsibilities, without very careful preparation, gives a very decisive evidence that he has not been called by Christ, although he may be sent by man."

Thus far the venerated man who commenced the Memoir, and whose voice in this book come to us as from his place of final rest.

Is not this testimony worth preserving? Yes, let the whole paragraph, from which the above is but a meagre extract, be embalmed in the most spicy and spiritual feelings of every youthful aspirant for the ministry; and, in connexion with it, the remarkable experience, and these remarkable words of James B. Taylor, in the day of his temptation on the same momentous question:

"I am more contented with my situation and prospects, and more settled in mind than I was at one period. I see more clearly than ever that I have a great work before me, and one that needs great preparation. Since I commenced study you know that I have been much tried on account of the length of my course. I was anxious to get out. But I am now thankful to God that he did not let me go, for had I gone, what should I have done? At one time I felt it my duty to go forth as a preacher immediately; at another, to curtail my allotted course. I now look forward to a complete course as I did at first." In another place he says: "I had like to have been ruined at that time;" and in another, "I can now only confess my error, and assure my friends that in all this case, I was actuated by a sincere desire for the glory of God, the good of my soul and the souls of others. It was my shortsightedness, my inexperience, and want of deeper and more thorough investigation which occasioned my precipitate determination." The compiler adds that he "has been thus particular in the statement of this affair, because he heard from his young friend a full account of his precipitate decision, and knows that it was an object of his earnest wishes, that young candidates for the ministry might be put on their guard against the dangers to which they are exposed."

To these topics of peculiar interest to the students, we cannot forbear to add the following which, with many others which our limits forbid us even to name, will be found discussed and illustrated in a manner most deeply affecting to all classes, be they only such as, like Paul, desire to forget the things that are behind, and to press forward to those that are before. For example, from one of the letters we extract the following:

"Why may not you be an uncommon Christian? Do you see any thing to prevent it? I said that the 15th of September, 1816, was and ever will be an eventful era to me. But there is another day to which I shall ever recur with as much, if not more interest. It was the 23d of last April. On that day the Lord wrought a deeper work of grace in my soul than at any former period. Yes, blessed be his holy name forever! He condescended to bestow a favour for which I had been longing for years, the witness of which I have enjoyed daily ever since."—p. 85.

"The reader cannot have failed to notice the high-toned and devoted piety of Mr. Taylor, as manifested in all his correspondence, and may well inquire by what means he made such attainments in spirituality? To this question the answer is perfectly obvious," &c.—p. 17.

Closely allied to this, is another, which may very justly invite to a perusal of the volume under consideration.

"This subject is urged in this manner, because the unhappy dispute which has arisen on the subject of perfection, has been so managed, as to induce in many the belief that doubt, despondency, and occasional gloom, are important evidences of Christian character."—p. 80.

A sufficient index to another motive to peruse this Memoir may be found in the following:

"It may, therefore, be useful to show that one whose heart was very much devoted to the work of the Lord, was, in every proper sense of the word, a true gentleman. Not indeed stiffly and formally polite, but abundant in all the kind and gentle attentions, which show a heart keenly alive to the comfort, even in minute particulars, of all around him."—p. 5.

On some questions involved in the education of poor and pious young men for the ministry of reconciliation, a subject that soon or late must become identified in the hearts of Christians with the command to " go into all the world and preach the gospel," there is a relevancy and force in some remarks contained in this volume, not a little remarkable. The reader will not begrudge his purchase money, when he shall have come to p. 26, where he will find an answer to the objection, "that poor young men are taken from the plough and the workshop, and introduced into a profession, which places them on a level with the best society," and where the nature and design of education societies are examined with reference to the "spirit of our civil institutions."

The manner in which many miscellaneous questions in casuistry are also settled in this book, is no trifling reason why it should not only be read, but why it should be made a familiar companion and counsellor, in a great variety of the more common and unguarded circumstances of life. For example,

"At evening devotion, had a singular exercise. While singing, my soul thirsted for a blessing. The thought suddenly entered my mind; 'If you neglect your tea, you may obtain the blessing which you seek.' I inquired, whence is this? Is it from God, or from the devil? But I concluded, that the Lord's blessing came not by a purchase of mine, and therefore that he could as well bless me then as afterwards; and I determined to throw myself at his feet and ask his favour, and thus defeat the adversary who was ready to cheat me out of a blessing. My Father smiled upon me, the work of grace was deepened, and my soul fed on manna from above."

We close this imperfect notice of one of the most holy and unexceptionable books we ever read, with a single extract, designed, as it is singularly adapted, merely to set the edge of appetite for more in the same spirit, on the subject of death:

"In contemplating my latter end, the question arose, what inscription would you have on your tombstone? and in thought I answered,

"Here lies ———. A sinner, born again; a sinner, washed, and justified, and sanctified. A sinner, once an heir of hell, a child of the devil by wicked works; but by grace a child of God, and an heir of heaven, a miracle of grace, deserving all the miseries of the second death; and yet an expectant of endless glory and felicity. Farewell earth, welcome heaven. I am nothing; Jesus is all."

MEMOIR.

CHAPTER I.

Early Life, till commencing Study.

JAMES BRAINERD TAYLOR, son of Col. Jeremiah Taylor, of Middle-Haddam, Connecticut, was born on the 15th of April, 1801. His parents were in the communion of the Protestant Episcopal Church, and greatly respected in the circle of their acquaintance. On the mother's side, he was connected with the family of Brainerd, a name to be held in remembrance as long as the devoted zeal of the self-denying missionary shall be had in honor. On the father's side, an old record traces up the lineage to a branch of the family of Jeremy Taylor. But, while no wise man ever undervalued the benefits of being born of worthy parents, no one of right spirit ever relied on this providential circumstance to bear him on through life. Our character depends on ourselves. So thought James B. Taylor. And while he honored and revered his parents with the truest filial affection, he went forth with the spirit of genuine independence to make his own way in the world.

Of his very early youth, the affection of friends has preserved many recollections of deep interest. He was particularly distinguished by an affectionate vivacity, which greatly endeared him to his relatives, and made him a general favorite in the circle in which he moved.

The first deep religious impressions on his mind were made by an elder brother, who, while on a visit to his father, took occasion, after family worship, to make some observations on a portion of Scripture, and to apply them to the state of those around him who were out of Christ. He was affected even to tears, and, for the first time in his life, went on his knees in secret prayer. The feelings, however, which had been thus awakened, were almost entirely suppressed, in a way not at all unusual. James had been exceedingly devoted to the gayeties of life, and was particularly fond of dancing. Just about this time he was prevailed on by some young companions to go to a party formed for this purpose in the neighborhood. The result was the loss of his seriousness, and the commission of sins of which he never before had been guilty. No one ever resists the Holy Spirit, and suppresses the convictions of his own heart, without a great increase of sinfulness.

In this state of mind he was placed as a clerk in the store of a merchant in New-York. Two brothers, both older than himself, watched over him with all the solicitude of fraternal affection and thus he was preserved from the paths of that destroyer which lurks in all our large cities, and takes in her snares so many of our most hopeful young men.

James attended the ministry of the Rev. Dr. John B. Romeyn, pastor of the church then in Cedar-street, New-York; and there, at the age of fifteen, publicly professed his faith in Christ, and joined in commemorating his dying love.

Nothing in the history of his religious experience, at this time, shows it to have been very remarkable. It appears, however, that as soon as he felt the transforming power of religious truth, he manifested a decided disposition to active benevolence, and readily engaged in such labors of love as a young man in his situation could perform. His letters also show a great concern for his younger brothers and sisters at home. Writing to a sister in the year 1815, he says: "Tell the dear little brothers and sisters the state of their hearts; give them all the instruction you can as to their future welfare; and O may the Lord draw them by the cords of his everlasting love, and let his Spirit and blessing rest on them." In another letter written to the same relative, he gives this solemn exhortation: "M—, as you are the oldest child of our dear parents, now at home, do instruct our dear little brothers and sisters, and urge them to seek the salvation of their souls—for it is your duty."

It appears, indeed, that afterwards he had a very low opinion of his religious attainments at this time. Yet his correspondence was almost entirely on the subject of religion, frequently indicating a deep sense of obligation; and, though he was obliged during the whole week to perform the laborious services of a merchant's clerk in a place of great commercial activity, he engaged with great alacrity as a teacher in the Sabbath school; and his letters breathe a deep solicitude in behalf of the children committed to his care.

The compiler of this little work gladly takes this opportunity of recording the very valuable services rendered to the community by many young men in similar situations. And they deserve the higher approbation on account of the peculiarly disadvantageous circumstances in which they are placed. Little do parents think to what danger they expose their sons when they send them to a merchant's counting-house in a large city. Removed from all the sacred influences of domestic life, and surrounded by ten thousand temptations, they usually have no society but that of lads in their own situation. With but little previous education, and of course few mental resources, it is not so much wondered at, as deplored, that when the business of the day is over, they should seek relaxation and amusement in those places near which the destroyer is always lurking; and that often, before their time of service is expired, they should have acquired habits of dissipation, and a love of pleasure, too strong for their principles of honor and morality. Nor is it surprising that, in many cases, the interests of the employer should greatly suffer from the profligateness of his clerks.

Surely the value of religion cannot be too highly appreciated, when it is sufficient to preserve the young, amidst all other temptations, from debasing pleasures and extravagant amusements. Of the strength of this principle of action there is very strong evidence afforded by the Sabbath schools of our cities. While thousands, on the Lord's day, are pouring out through every avenue, under the pretence that their health requires a ride or a walk into the country; and while every tavern and tipling shop in the vicinity is swarming with numbers, high in revelry and riot, there are hundreds of young people, of both sexes, who need amusement and relaxation as much as any others, and who seek and find it in the delightful exercise of a most beneficial charity. They meet the children of the poor; they even go among the outcasts of society, and take up the neglected, and speak words of kindness to them, and teach them to read the precepts of the purest morality, and cause them to hear the lessons of heavenly wisdom. Thus, with every right feeling of the human heart greatly strengthened and refreshed by the consciousness of voluntary efforts to do good, they return to the labors of the week, more happy in themselves, and more deserving of the confidence of others than ever. If the gratitude of the community has no civic crown to reward such services, there is One, who will hereafter bestow the need of approbation, when he shall say, "Well done, good and faithful servants, enter into the joy of your Lord."

In employments of this beneficial character James B. Taylor took great delight; and the peculiar kindness of his deposition induced him to engage in teaching the people of color, of whom there are very considerable numbers in New-York, and who have been greatly neglected in all the efforts to do good which had preceded the establishment of Sabbath schools. "I am engaged," said he, in a letter to one of his sisters, dated April 5, 1818, "in a Sunday school—a pleasing task indeed! I have in my class eight, between the ages of 19 and 40. Some of them learn, du-rift the week, to recite, on Sunday, one, two and three chapters in the Bible. We have in our school about seventy regular attendants, between 16 and 72 years of age. 0 how that race has been neglected! But I trust that the time has come for them to know more of their Creator. There have been many converts, and some, both teachers and scholars, have connected themselves with the church, who ascribe their convictions to the influence of Sunday schools. We expect a great day at the anniversary. We shall probably meet in the Park, with all the children, about five thousand. These children, or most of them, were once, I may say, vagabonds, wandering about the streets, and committing the worst of crimes." Such were the first openings of a christian character, which afterwards rose to great eminence, and shone out with exceeding lustre. In the present day, opportunities of doing good are so brought home to every individual, that if any one is contented with the determination to go to heaven by himself, and let others alone, he probably needs no other evidence to prove that he is not a Christian at all.

In letters to his friends, James B. Taylor, by stating facts showing the great usefulness of Sabbath schools, and by earnest exhortations, urged them to set up similar institutions in their neighborhoods. In every way he endeavored, when a youth of only sixteen, to be the cause of good to others.

When young men are sent from the country to a large city, and become engaged in its business and pleasures, they generally are weaned from home; and its simple pleasures are regarded with contempt. This is one of the truest signs of corruption; and is an omen too sure, of the ruin which is soon to follow. If religion is not the only, it is certainly the best preservative from evils of this kind. Under its influence, James B. Taylor maintained all the simplicity of his character, and retained all his love of home, his filial and fraternal affection, in full vigor. Under date of Nov. 15, 1818, he writes:

"It would give me great pleasure to receive a letter front my kind mother. I can never repay your goodness to me in my younger days. But I hope that He who alone can give happiness, will reward you a hundred fold. I never can, and I never would erase from my memory the kind admonitions which I have received from your lips. I never can sufficiently thank the Lord that my parents have' been so good to me. And it is impossible for me to express how much I love and esteem you. For this also I desire to be thankful. I esteem it a great blessing."

In many other letters addressed to his parents, similar sentiments are expressed in similar language. And the same strong natural affection was ever shown towards his brothers and sisters. But religion is the great subject of every letter; and the most intense desire that the whole family might become disciples of Jesus Christ, and partakers of his salvation, is manifested in every page.

In his correspondence, as carried on from year to year, there are clear indications of a growth of religious feeling, and increased consistency of religious character; giving promise that one so devoted in early life would be employed by the Head of the church in some remarkable way for the advancement of his cause.

He was now pleasantly situated as a merchant's clerk, with a kind-hearted, pious man, whom he greatly loved. His prospects were entirely favorable. But before the close of 1819, he determined to abandon his pursuits, renounce his hopes of becoming rich, and devote himself to the ministry of the Gospel. The providence of God was plainly in this whole affair.

A physician in New-York, in full practice, and with a rising reputation, had determined to " leave all," and go with his family as a missionary to the East Indies. His departure from the city excited great interest. James was engaged in his ordinary business, when a young christian friend, on passing his door, called, and asked him to accompany him to the wharf, " to see Dr. Scudder off." The invitation was readily accepted. The scene and the effect produced may be told in his own words:

" New-York, May 24, 1819.

"This morning I witnessed a scene highly interesting to the heart of a Christian. It caused thanksgiving and praise to rise from my heart, and tears to flow from my eyes. I saw a missionary and his wife take their departure from this port for India, to declare among the heathen the unsearchable riches of Christ. How pleasing is it to see the Lord, from time to time, raising up one and another to make known his truth to the children of men, and sending them to those which have never heard the voice of mercy, have never been told of a Savior from sin, nor of a way of escape from the wrath to come. Let us rejoice in what he has done, is doing now, and has promised to do in time to come, for his church. On looking back thirty years, there were no Bible, no Missionary, no Tract Societies, nor Sabbath Schools. But now, we see them all, and hear of their happy results. We also see societies for the education of pious youth for the ministry, who, I trust, will prove a blessing to millions yet unborn. Christians, at this time, seem to be exerting themselves for the cause of Zion; and while one minister is going among foreign pagans, another is taking his station among the Indians.

"This, I think, is not 'a day of small things.' Yet much remains to be done. And all the followers of Christ ought to be more concerned and engaged for a ' world which lieth in wickedness.' We must also be more careful about our own growth in grace, and advancement in the divine life. For it would be a poor charity to neglect our own salvation in securing that of others.

"The missionary who has just left us, was formerly a physician in this city. This circumstance will be of great advantage, for he will be able to administer to the diseases of the body as well as the mind. It may be said of him and his wife, that they have left all, and followed their Savior. They counted not the blessings of home, and friends, or even their own lives, dear unto themselves, that they might ' win Christ,' and win others to him.

" I had the pleasure of being introduced to Dr. and Mrs. Scudder. He appeared cheerful; Mrs. Scudder was bathed in tears, but yet rejoicing. They were surrounded by many acquaintances and friends; and we can with difficulty imagine their feelings when, just about to leave home, and country, and all the blessings of Christian society, they heard one and another say, 'my friend, my sister, farewell, for ever!' Just as the steamboat was moving off, one of the Doctor's friends, who came too late to go on board, called out and bade him adieu, wishing him a pleasant passage. I shall never forget Dr. Scudder's looks, or his words. As he spoke, his eye kindled, and his cheek glowed with the 'ardor of Christian benevolence. He waved his hand, and with a benignant smile on his countenance, said, ' Only give me your prayers, and that is all I ask.'

"He is now gone—gone never to see his friends again in this world

'Go, messenger, and bear Upon thy gentle wing,

The song which seraphs love to hear,

'And angels joy to sing.'

"I have felt, since this morning, as though I would be willing to forsake my ever-dear father and mother, brothers and sisters, and country, for my Savior's sake and the Gospel's. I have also thought, perhaps my present business is not to be my future employ. Yes, the Lord may have in reserve for me, unworthy as I am, a situation far different from my present one. May I ever be led in the path of duty, this has been my prayer this day: and I have, more than at any former time, felt the importance of crying, ' Lord, make me to know my duty, and give me a heart to perform it.' Yes, my Lord does know all my desires, and hears all my sighs."

Again he writes:

"On seeing Dr. Scudder take his last leave of his friends, and of the people on shore, with a true missionary spirit, I felt a tenderness towards the poor heathen, to whom he was going, which caused my eyes to overflow. I thought that I would be willing to change my situation for his. On returning home, I felt that I could not attend to business. My desire was to spend that day with the Lord. I retired for player, and found the exercise sweet. My mind was impressed with the necessity for more ministers of the Gospel; and many reasons presented themselves, why I should devote my life to the good of my fellow-men in that situation."

The desire, which was thus awakened, grew in strength. But no hasty resolution was taken. He consulted with those in whose judgment he confided; and with that warm filial affection and reverence which characterized him, asked counsel of his parents:

" New-York, May, 1819.

"Will it not give you pleasure to hear of my desiring to enter on a course of study for the ministry of reconciliation? Yes, my dear father, I have been led, within the course of a few weeks past, to think seriously on this subject. When I turn my eyes to the extensive fields which are presented to my view, they seem to be ' white unto the harvest.' The language of Scripture is surely applicable to the present time,—' The harvest truly is great, but the laborers are few.' The calls of Providence are loud to young men to devote themselves to the ministry. And to whom can the Church look but to her sons for this service? The population of this country is growing very rapidly, and the proportion of its increase is much beyond that of the faithful ministers of the Gospel. The call of destitute churches in different parts of our country is, 'Come over and help us.' The voice of the Indians on our borders is, ` Come and make known to us the Savior, that we perish not.' The superstition and idolatry of the heathen, beyond the seas, urge us to go and preach the Gospel, and proclaim to them the glad tidings of salvation. When we think of the Hindoos, who offer their own children in sacrifice to appease their offended gods: whose worship is a worse than useless superstition; who, on going down to the grave, have no Savior on whom to repose, and no hope of awaking to a happier life to come,—how can we help feeling for them! Surely every benevolent heart longs for their salvation. The heathen are promised to Christ for his inheritance, and the uttermost parts of the earth for his possession. To whom can they look but to us who are Christians? And does not God require us to be co-workers with him in the execution of his grand designs? Means always have been, and probably always will be used by the Lord, for evangelizing the nations. There is a want of faithful ministers throughout the world.

"Now, when I reflect on the goodness and mercy of the Lord towards our family, in bringing the children, as they grow up, to be acquainted with his ways, and to become his professed followers, it seems to me as though some of the number were called to devote themselves to him in the work of the ministry. We have been brought to profess his name at an early age. May God make known to us the path of duty, and give us a heart to walk therein.

"He who enters on this great work ought to weigh the matter well, knowing that many go without being called. In leaving my present business to engage in the ministry, I do not expect more ease or worldly comfort. Far from it! The life of a minister, who is faithful to his Master, to himself, and to those around him, is not only laborious, but full of trials. Yet, doing good to the souls of men, and glorifying God, is more than double compensation for all the hardships and crosses which the devoted servant of Christ is subjected to. Very erroneous views are entertained by many respecting the life of a minister. It has been supposed that it is easy. But the most arduous labors of a clergyman are not visible to the world. They are performed in his study. Let people follow him to that place, and see him praying, reading, examining, composing—they will then have very different thoughts: But only they who have entered on this course know all the bitter and the sweet connected with it. The responsibility which presses on the mind of a truly conscientious minister is probably more trying than any, other species of care and anxiety. Self-denial is also necessary in a minister, as indeed it is in all Christians. It is the very foundation of all active religion, Without it nothing can be done to purpose in the great work of reforming the world—this world that lieth in sin.

"Do you ask me whether I am willing to leave my present business? It would indeed be a cross to leave Mr. H—, for he is one of the best of men. Some may think, if they do not say, that I am a fool for wishing to give up my present employment,which bids fair to make me rich, and which is far more honorable in the sight of the world. To this I can reply, and I do think from the heart, that I am willing to give up my present situation, with all its prospects, for one in which I think that I can be more useful. As for the riches of this world, I do not expect to find happiness in them; and the more I think on the condition of the 'christian poor, who do not want,' the more I am convinced that they enjoy higher happiness than those who share largely in the good things of the present life. The cottages of humble Christians are more honorable than the palaces of the rich, where there is no fear nor love of God The language of my heart is, Lord, whatever may be denied to me—health, friends, and comforts of this life—let me never be denied the light of thy countenance, and thy loving kindness.

"The number of ministers necessary adequately to supply the United States, is estimated at more than 11,000. There is thought to be at present less than one-fourth of that number. What is wanting to encourage one to engage in this all-interesting service? Why should not the call for more laborers be heard by me? Surely, if I have been called from ' darkness to light,' it should be my chief aim and desire to point out the way of salvation to others.

" But sometimes my heart shrinks when I think of entering on this service. I have so much to go through before I can appear in the pulpit; and then to come before the world—I am terrified by the anticipation.

"I have now stated my feelings, and submit the same for your consideration. I hope that they may meet your views, and receive your approbation. I doubt not that they will. My desire is to leave all, and become an ambassador for Christ. Of the difficulties in my way, the most prominent at present is the want of funds. I wish you to inform me whether you feel able and willing to support me through my course of study.

" Should I enter on the work of the ministry, there are these promises to comfort and sustain me. Luke, 12: 42, ` Who is that faithful and wise servant, whom his Lord shall make ruler over his household, to give them their meat in due season?' Ver. 43, `Blessed is that servant, whom his Lord, when he cometh, shall find so doing.' Matt. 28: 20, Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world.' Dan. 12: 3, 'And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness, as the stars for ever and ever. Luke, 21: 15, 'I will give you a mouth and wisdom which all your adversaries shall not be able to gainsay or resist.'

"I can say no more at present. My heart is open before the Lord, and I wait the direction of his providence. Please to give me an early reply, and state your views on the subject. There can be no objection on account of my age. Of my natural talents I wish you to be judge.

"Your affectionate son, JAMES."

After receiving an answer to this letter, he continued for some time in the employment of Mr. H—, faithfully discharging his duty as a clerk, and endeavoring in his place to do good.

During the summer of 1819, New-York was visited with the yellow fever. It was a time of great alarm. But this served only to show the strength and steadiness of his religious principles. While engaged in duty, he appeared to have no fears or anxieties for himself. To his parents he writes thus:

" New- York, September 10, 1819.

"Probably you have by this time heard of the yellow fever in New-York, and given yourselves some anxiety about your children here. The fever has not yet spread much, and it is remote from us. At present there is not much occasion to be alarmed.

"You have this one thing, my dear parents, to comfort you. Your children here have an interest in the Savior, at whose command are all the diseases to which we are subject. They can proceed as far as he wills, and no farther. How can we be thankful enough to him, who has called us to the knowledge of the truth! As the Lord has sustained us in times past, let us trust him for that which is to come. This seems to be my language:—' Lord, I would trust thee: I desire to be willing to submit to the ordering of thy providence, whether it send sickness or health, life or death; for I know that all things shall work together for my good."

Through the agency of his beloved pastor, the way was soon opened for him to enter on studies preparatory to the ministry in the academy at Lawrenceville, N. J., in view of which he thus gives utterance to his full heart in letters to his parents and friends:

"New-York, November 16, 1819.

"My dearly beloved Father and Mother, ,

" I begin my letter in the language of the Psalmist—Bless the Lord, O my soul; and all that is within me, bless his holy name. Bless the Lord, O my soul, and forget not all his benefits' It may be truly said, that the ways of the Lord are not as our ways, nor his thoughts as our thoughts; and that his dealings with his children are often very different from their expectations. Thus my heavenly Father has dealt with me, his disobedient and unworthy child, in opening the way that I may be prepared to preach the everlasting Gospel. Yes, my dear parents, I have concluded to leave my present employment, to prepare for the ministry. This determination has met with the approbation of all my friends here, as far as I have communicated it to them. Mr. H. my employer, on learning the circumstances of the case, and my wishes, instead of making a single objection, immediately said, go! and added, that he should rejoice in it, if I were called to that work. He also lamented that, in the present great want of faithful laborers in the vineyard of the Lord, so few young men were inclined to devote themselves to the service of Christ in the church. Was not this favorable? My brother, (to whom I am under many obligations, and whom I love both as a brother in the flesh and in the Lord,) on hearing my statements, said that he saw no objections to my going, and that as to what I owed, it should raise no difficulty, for he would take care of that.

"In view of these circumstances, I am constrained to adore and praise a gracious Providence, and to ask, what is there now to hinder my going forward? I can see nothing. I do not desire the office on account of worldly praise or honor, but, as I hope, for the glory of God, connected with the salvation of my fellowmen.

"My heart at times rejoices in the prospect of being useful to my fellow-sinners, and at times it shrinks back from the many difficulties which rise to my view. The life of a faithful minister (and such may I be, if admitted to the office) appears to me to be more glorious than any other. He is prompted by true benevolence; he labors not to destroy men's souls, but to save them. He is engaged in a cause which must prosper, for Christ is the head. He shall receive a reward according to Christ's promise.

"The land is greatly destitute of devoted and able ministers. The harvest truly is great, and the laborers are few. My heart is turned towards this work; and one proof of my being called to it, as it seems to me, is that I have lost that relish for my business which I once had, and am willing to be poor, if I only may be useful in my Master's cause. In entering on my course I have nothing to fear but the commission of sin; but every thing to encourage me. The men of this world, after having accomplished their plans, are often at a loss to what they shall turn next, and are unhappy for want of something in which to employ themselves with interest. But it is not so with the devoted servant of Christ. The world is the field of his labors. He always has enough to do, and is assured that his labor shall not be in vain. It will be sweet and animating in his last hours to reflect that he has lived to some good purpose; that he has served the Lord by serving others. And if he can know that he has been Instrumental in turning sinners from the error of their ways, and saving souls from death, it will be matter of everlasting thankfulness and praise. May this joy, my dear parents, be mine, to the glory of divine grace!

" In reflecting on this subject, I am led to ask, Can, CAN it be, that the Lord will raise me up to be one of his servants in the ministry—me! who am so ignorant, so helpless, so needy? But while I am ignorant, helpless, needy, I know that my Lord is wise, powerful, and possesseth all things. Him I love—him I would serve and obey.

" I shall probably take my departure from New-York for Lawrenceville, near Princeton, New-Jersey. There I expect to spend two years in academical studies. After which I shall spend three years in some college; whence I shall repair to a theological seminary, and study probably three years more. The time seems long: but this is the prescribed course.

"Now, taking things as they appear, does not the language of Providence seem to say, Go? In doing this, I would be mindful that I must deny all ungodliness, and every worldly lust, and live soberly, righteously, and godly. In pursuing this course, I must be holy in heart and in life. Humility becomes the followers of Jesus—I must possess much of this grace. As a minister of Christ, I must be willing to forsake all, and follow him. I know that there are many and awful responsibilities connected with this office; such as do not rest on other Christians. The Lord knows this too, and imparts grace sufficient for them. But he who, whether minister or private Christian, has the glory of God singly in view, need not fear the world, the flesh, nor the devil, for he shall be brought off more than conqueror. 'They who put their trust in him shall never be confounded.'

" Trusting in the Lord for strength, and confiding in him alone for help, I will go forward, hoping that I shall be made a workman that need never be ashamed; a faithful soldier of the cross, having always the glory of God and the good of my fellow-men at HEART.

"My dear parents, I now see that the world has had too much of my time. The remainder, I trust, will be spent more in the service of my blessed Lord. And may you find increasing delight in 'serving without ceasing.' Our stay here is short. The time is not far distant when death will enter our family. And shall it be my father, my dear father, or my dear mother, a beloved brother or sister, who shall first be consigned to the tomb? My father, mother, brothers and sisters, all be prepared; being washed, being sanctified, being justified in the name of the Lord Jesus, and by the Spirit of our God.

"Your affectionate son,"

JAMES."

Under a subsequent date, he writes:

"The time necessary for me to go through the course marked out, is eight years. I hope that in the discharge of my duty during this period I may be useful.

"The Lord has laid me under great obligations to be thankful, by singling me out from the rest of the dear family for this service. And I hope that you, my beloved father and mother, cease not to thank and praise him, that he has condescended to confer this honor on me. Should I be found a faithful minister of the Gospel, and you, with me, be admitted into the upper sanctuary, this one thing will no doubt be a theme on which we shall dwell with everlasting pleasure."

To his sister, in a letter of the same date, he thus expresses his views of the solemnity of the work in which he was about to engage:

"This age seems to require that a minister should be thoroughly furnished for his work. They who have the greatest store of knowledge, connected with true piety, have the best opportunities of doing good. But while I set so great a value on a good education, I would not be understood to say that education is a matter of the highest importance. Pure and undefiled religion is the chief thing in the character of a minister of the Gospel. Without it he cannot be useful. He who does not possess love to God; who has never been 'born of water and the Spirit;' who does not feel the worth of immortal souls, and who does not preach as a dying and accountable man to perishing and accountable beings, is not worthy of the name of a minister of Jesus Christ. Feeling the awful responsibility which is to rest on me should I enter this office, as I hope in due time to do, I am ready to say, ` Who is sufficient for these things?' The Lord alone can be my helper. Having him as ` my rock of de-fence,' I need fear nothing. I hope that the language of my heart is, 'none but Christ;' and that the tenor of my life will be in conformity to it. My dear sister, the Lord has been kind to us in days that are past. He has given us reason and made us capable of enjoying hint. He has brought us in early life to seek him, that we may 'be found in him:' let us then devote the remainder of life to his service. Let us not be content with barely getting to heaven ourselves; but in seeking our own salvation, let us also seek that of others. I have often thought that, should my life be spared to enter the ministry, and should the blessing of my Master enable me to do some little good in the world, the reflection would be sweet and cheering in a dying hour. And in the eternal world, how delightful must it be to find souls in the enjoyment of everlasting rest, who have been brought there through our instrumentality! Let us set out then with renewed diligence, and endeavor to do something for the glory of our Redeemer and the salvation of sinners.'

To another friend he urges the following request:

"As I have it now in prospect to enter the ministry let me solicit an interest in your prayers. Pray that I may, indeed, be willing to forsake all, and follow Christ; that I may be meek and lowly; a workman that need not be ashamed, rightly dividing the word of truth, and giving to every one a portion in due season; that I may, as 'before God and the Lord Jesus Christ, who shall judge the quick and dead at his appearing and his kingdom, preach the word; be instant in season and out of season; reprove, rebuke, exhort, with all long suffering and doctrine;' that I may be blameless, not a novice lifted up with pride; that I may hold the mystery of faith in a pure conscience, and be holy in heart and in life, a child of God, without rebuke.''

To a young friend, who had entered on a preparatory course of study a little time before him, he unfolds himself with much freedom.

"You having entered on your studies for the ministry, and I having the same thing in prospect, we ought to unite in grateful acknowledgments to the Lord, that he has given us a desire for this service. We are told by an inspired apostle, that he who desireth the office of a bishop, desireth a good work.' On asking myself what reason I have to believe that the Lord has called me to preach the Gospel, I reply: My desire has continued for a considerable time, and has been strong. My wish is to glorify God, and be useful to my fellow-men. Providence has, in a clear manner, opened the way for me. Far be it from me to take this holy office on myself, unless I am 'called of God, as was Aaron.' But the time seems to have arrived, when I ought to go and prepare for preaching the Gospel. During my preparation, and through life, I expect to meet with trials. Those of a minister are, often, of no ordinary kind. But as are his trials, so will be his joys, if indeed he has pure and undefiled religion. This is, above all things, necessary. And as 'God resisteth the proud, but giveth grace to the humble,' how important is it that we should cultivate humility. ' He that exalteth himself shall be abased, but he that humbleth himself shall be exalted'—exalted to fellowship with the Father and his Son Jesus Christ; and in being made a fit temple for the indwelling of the Holy Spirit. In prospect of this, I have felt willing to be poor. If I can only be useful, it will be enough for me. But self-denial is indispensable for a minister: may I be willing to deny myself; and take up my cross!

"I feel desirous to go to my work, and to be about my Master's business. But I must be detained here a while longer. When I am awake, my mind is at all times on this subject. My relish for business is gone, and I shall not feel that I am in the right place, until I am at my studies. When that time shall come, I hope that I may so improve in virtue and knowledge, that I shall glorify God, and meet the expectations of my friends.

"My Christian brother, permit me to request that you communicate with me as you may find time; and as you are older in religion than I am, I shall look to you to give me such advice as may aid my growth in grace. As we have a common Lord, are aiming at the same heaven, amidst the same difficulties and dangers, let us bear each other on the heart, when we go to a throne of grace."

In another letter to the same friend, he speaks of the long time to be employed in preparation for the ministry; and expresses the hope that he might he useful while prosecuting his studies. To this he adds a sentiment of very great value to all who are preparing for the ministry. It seems that he had expected, on entering his course, that he should enjoy the fullest opportunities of reading the Bible, meditation, and prayer in secret. But better information convinced him that so many hours would be occupied every day in literary and scientific pursuits, that very little time would remain for those delightful employments. He therefore resolved to carry religion as fully as possible into his studies; and daily engage in them, with the thought that thus he might be rendered useful in the vineyard of the Lord.

His purposes and resolutions in relation to those who might be his fellow-students, also show the true spirit of christian prudence and benevolence. To the same friend he writes after this manner:—"I hope that those with whom we shall associate, will be of the right cast; and that we shall be very cautious with whom we form intimate connections. But let us, by the meekness of our temper and the kindness of our deportment, by devotedness to the cause of our Redeemer, and the earnestness of our wishes to promote the real happiness of those around us, interest them in us and gain their affections. Let the saying of Paul be our motto, ' Follow peace with all men, and holiness, without which no man shall see the Lord."'

Shortly after the date of this letter, he joined the academy at Lawrenceville, under charge of the Rev. Isaac V. Brown, and began his preparatory studies. The reader cannot but have remarked the earnestness of his desire to enter the ministry; the singleness of his motives in desiring the sacred office; and the grateful joy manifested, when Providence rendered plain the way for him to begin his studies. With the utmost alacrity he left an employment which promised wealth, and all the consideration in the world which wealth insures, and devoted himself to the service of the church, with the expectation of being poor and laboring hard during. his whole life. In all this, however, there was none of the rashness of a young enthusiast, but the deliberate self-denial of a true Christian. He adopted no plan, he took no step without first consulting his parents and most judicious friends, and obtaining their approbation.

At the age of nineteen he was willing to sit down to a course of eight years' study, that he might be qualified for usefulness, and, in some measure at least, prepared to meet the awful responsibilities of the ministerial office. These responsibilities he deeply felt and while he most earnestly desired to be a preacher of the Gospel, he was too conscientious and too prudent to rush into it without that mental discipline, and that culture of the heart which would, in his own deliberate judgment, justify him in going forward as a teacher of others.

He who teaches religion, has to teach persons of all classes—the master spirits of the nation, who expect justness and force of thought, propriety of language, enlarged and liberal views, united with "the meekness of heavenly wisdom:"—and the uninstructed poor, who need that the truth should be set forth In terms so clear and familiar, that they cannot be mistaken. The man of real learning alone is able to perform this service. Accustomed to investigation, he arranges his thoughts in a natural order; habituated to the search after truth, he employs words with precision; and knowing how greatly the energy of language is increased by simplicity, he uses " great plainness of speech." Whereas, the untaught and the half taught foolishly imagine that, they are great and profound, in proportion as they are unintelligible. The most eloquent men whom I have ever known, such as Patrick Henry and John Randolph, among statesmen; and James Waddell and James Turner, among preachers, were remarkable for the simplicity of their manner and the perfect intelligibleness of their language. They made every one, learned and rude, feel their intellectual power.*

* An old soldier of the revolution told me, that in some severe encounter during the war, his commanding officer, perceiving that his men, though fighting bravely, were overshooting the enemy, in his peculiar slang cried out, "shin them, boys! shin them!" and at the very first fire after this command, the advancing column of British grenadiers wavered and reeled, and was very soon entirely broken. Let the soldier of the cross imitate the example—let him fire low.

The art consists mainly in setting the subject so plainly and distinctly before the people, that every one shall think that he can see it himself. But it requires much intellectual discipline to enable a public speaker to do this.

It deserves also to be remarked, that James Brainerd Taylor did not rely for evidence of a call to the ministry on the impulses of his own mind, or some undefinable feelings, but looked carefully at the leadings of Providence, at the wants of the world, and at the state of his own heart. He consulted his friends, and prayed over the subject. In a word, he adopted every measure to enable him to form a wise determination; and as the result of the whole, went forward under a firm conviction of duty.

CHAPTER II.

First two years in Academy.

On the 13th of January, 1820, Mr. Taylor arrived at Lawrenceville, and began a course of study preparatory to his entering college. A young man in this situation is exposed to temptations which require much vigilance and care; otherwise his religious interests will suffer; and while he is growing in knowledge, he will be declining in piety.

A new, dry, and difficult study at once occupies and harasses the mind. If there is an ardent thirst for knowledge, and any waking up of ambition and rivalry, the attention is so engrossed that little opportunity is found for prayer and that devotional reading of the Scriptures which is indispensable to one's growth in holiness. And if religious exercises afford high enjoyment, there is great danger lest the young student should go from them to his daily studies with reluc-