Memoir of Elder Benjamin Taylor, a minister of the Christian connexion, and pastor of the Bethel church in Providence, R. I.

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Preface

In accordance with the suggestions of the many friends of Elder Taylor, the following Memoir of his life and ministry is now presented to the public. It was at first intended to give merely a brief sketch in pamphlet form ; but subsequent reflection and the judgment of others who are interested in the subject, led to the conclusion that a more extended history of this excellent man should be given.

As he left no journal or written sermons from which to draw materials of interest for these pages — with the exception of Bethel reports, records of marriages, funerals, and baptisms — it became necessary to seek out such reminiscences of him as had been treasured in the recollections of the living who were the subjects of his personal labors, and of brethren in the ministry who had long been intimate with him.

After much labor and research, all which I have

been able to procure is laid before the reader in the

following pages. I acknowledge much assistance 1*

VI PREFACE.

from the friends, and especially the widow of our deceased brother, who have cordially aided me in my endeavors, affording every facility in their power to enable me to present as full a biography of Elder Taylor as the circumstances would admit. It is to be regretted that a more copious account of the inner life, the soul's history, its struggles with temptation, difficulties, its progress and victories, could not have been furnished. A diary would have supplied this lack ; though even now, no small indication of these may be gathered from the history of the outward life, zealous and indefatigable labors in advancing the Redeemer's kingdom in the world.

Hoping that this Memoir may answer, in some humble degree, the wishes of the numerous friends of our brother, and be a record of the virtues of one

" On earth belo\ed, — In heaven remembered still,"

it is given, with the desire that it may be received with favor, and help to perpetuate the memory of the good on earth.

E. Edmunds.

Boston, February, 1850.

MEMOIR.

Chapter I

An account of his birth — Family— K is conversion — Voyages to sea — Call to the ministry.

Benjamin, the second son of James and Anna Taylor, was born in Beverly, Massachusetts ; July 22d, 17S6. His parents had a family of fourteen children, twelve of whom lived to grow up and be settled in life. Of nine sons, four became preachers, three in the Christian Connexion, and one in the Baptist. A daughter also married a minister ; and a grandson studied with a view to the ministry, but died before completing his education.

Of the parents we are informed, they both professed religion and joined the Baptist Church in Sutton, N. H., whither they moved while Benj amin was young. Subsequently on removing to Salem, Massachusetts, they became members of the Christian Church in that place, under the care of Elder Jones. They were pious, exemplary people, and are still spoken of with respect and affection by brethren who knew them forty years ago. The father deceased

May 30, 1811, aged forty-six years — before his departure, he requested that devout men, as in the ease of Stephen, might carry him to his burial. The mother is still living (January, 1850), with her son Elder James Taylor, in Rhode Island, at the advanced age of eightythree years. Her devotion and piety was of that character that she never took up her children to feed them even, without secretly asking the blessing of God upon them.

Of the childhood and early life of Benjamin, the subject of this Memoir, the eldest brother, William,^ writes me as follows: — " Benjamin and myself were born in Beverly, Massachusetts. The first recollection I have concerning him, is connected with the following circumstance. There was a well in the back part of my father's house, into which Benjamin fell, the curb being low, when about two years old. The well was some twenty feet deep, but he being thickly clad, laid upon the surface of the water which was several feet deep, until a man was sent for half a mile distant who went down with a rope, by which Benjamin was drawn out unhurt excepting a small fracture of the skin on his forehead. Four or five years after this, my father moved from Beverly to Londonderry, N. H., and from here to Warren, and soon after to Sutton, at which place for the most part he brought up his family. Benjamin, so far as I know, previous to his religious impressions, was

* He is a useful and respected Baptist minister, in the State of Michigan.

ELDER BENJAMIN TAYLOR. \J

well disposed towards religious things — and was remarkable for his decision of character. He had nothing more than a common school education — and when not at school labored w T ith my father on the farm.

" In the summer of 1802 there was a revival of religion under the labors of a licentiate by the name of Applebee, of the Free Will Baptists, and my brother Benjamin, when about sixteen years of age, was the first who came out openly on the Lord's side. He immediately took an active part in religious meetings — and it was soon discovered that he had speaking talents. The impression soon became general that he would, as the expression was at that day, have to preach. In the fall of 1S02 my father, mother, Benjamin -and myself, were all baptized at the same time, by an Elder Webster, from Vermont. We all united with the Baptist Church in Sutton, excepting my brother, who had some difficulty in his mind with regard to the doctrine of election as then held by that Church. He consequently never united with that Church, nor to my knowledge' with any other, till after he left going to sea. He however continued to exhort in the meetings and seemed to enjoy religion for sometime. At length he declined in his religious fervor, and began to neglect his duty, immediately upon which he became very melancholy and retiring. He would often absent himself from all company, and repair to some remote place or part of the house, wrap himself in bedclothes and lay and groan half a day at a time — and when any one inquired the cause of his trouble, he would make little or no reply. After being exercised in this way for sometime, his troubles seemed to wear away and he became still more neglectful of religious duties, and finally attended balls and parties of pleasure, trying at the same time to make himself believe that all was well, and that all men would at last be saved ; yet he would often betray a want of confidence in this, and show plainly that his mind was not at rest.

" In 1804, as nearly as I can now recollect, my father removed from Sutton, back to Beverly, with all his family excepting myself and a sister. Benjamin remained with the family in Beverly perhaps two years or more, when my father again moved and settled in Salem, a short distance only from Beverly, and fifteen miles from Boston. My brother now went to sea, and I think made his first voyage without much trouble. His second voyage was to France, and while there an embargo was laid on all American vessels in port. They were in Bayonne, and detained there I think eleven months^.

* At the time of his going to sea, Napoleon Bonaparte was in his glory, and pushing his victorious arms from city to city, and from nation to nation. Nearly every power in Europe was at war with France, and terror-stricken at the success of her arms. During Benjamin's detention in France, he saw Bonaparte a number of times, and often referred to it in his preaching afterward. Once he saw him reviewing his army with great care and interest which he described, as being a very imposing sight. At another time in Bayonne, a town near to the border of Spain, he saw Bonaparte and Josephine his wife in familiar conver-

They were at length discharged, and on their passage home came near being lost. By bad weather and head winds their voyage was protracted, so that they were put on short allowance for sometime. Once their vessel was thrown on her beam ends and they all expected to go to the bottom, but she righted again, and after a tedious voyage they arrived safe in port.

" I do not know that my brother's mind was very much exercised on religious subjects from the time that his religious feelings declined until his troubles during this voyage. I did not however often see him after he left Sutton, but have heard him speak of his feelings while in France, and on his way home, that he felt as did Jonah when 4 the billows and waves passed over him.' His afflictions, however, were sanctified to him, and soon after his return he resum-

sation. It would appear that they had met after a short absence, and were in earnest conversation in regard to the conquest of Spain, as a short time after that he placed Joseph Bonaparte his brother, on the Spanish throne. It might be observed here, that Josephine is said to have been of signal service to Napoleon in laying out and executing his loftiest plans of war and conquest. His great success is said also to have been owing as much to her enlarged and clear views of action, as to his unexampled skill and valor. And when in after time he was about to divorce her, from motive of policy, she took him to a window and pointing to a star in the heavens brighter than the rest, said "that star is mine — and like that, united we stand, but divided we fall." But he whose heart was already calloused with war and crime, still persisted, and left the amiable Josephine for the embrace of another. His hastening ruin and final overthrow show how true were the words spoken by one who loved.

ed his religious profession, and commenced preaching."

At the time that Benjamin declined from the ways of religion, we learn from various sources, it was almost entirely owing to his trials about preaching, and the opposition which he felt in his mind to it. Soon after he experienced religion, he believed God called him to preach ; but being young, with very limited education, and diffident withal, he saw not how he could obey this command. He however loved God, delighted in his service, and desired to do his will, but to go forth in preaching the gospel, seemed to him an impossibility. He very justly felt his own insufficiency for this work, but did not see that " God could choose the foolish things of the world to confound the wise ; and weak things to confound the things which are mighty;" and that he doth " out of the mouth of babes and sucklings perfect praise." Could he have seen this, and that God often calls men into the ministry with a view that that call shall lead them to a preparation for, as well as to the ministry itself, which is evidently the case, it would have been a great relief, as well as benefit to his mind. Or, on the other hand, had he decided in regard to preaching like this : "I will try to do my duty to-day and trust God for grace to do it to-morrow ; I will speak and pray in public and private, doing all I can for the glory of God and the salvation of men — and then if in after time, I find it my duty to preach, or if my exhortations grow into preaching, well and good. At all events I will go forward in doing what I believe to be the will of God ?iow, and to-morrow must take thought for itself." Had he taken this view of his duty, and gone forward in this way, he doubtless would have been preserved from falling, even from the commencement of his Christian course. But so he did not, and so many before and since have not done ; but it is hoped the relation of his experience will help to guide others who may read these pages, in a more consistent course and obedient path of duty.

The great difficulty with many persons is, they look at the duties of a whole life as if they were to be done in a day, and thus become discouraged — when, if they remembered that each duty has a space allotted for its performance, together with a precious promise, " my grace is sufficient for thee," they would press forward with a cheerful courage. If a man have a hundred miles to walk, he has only to take a step at a time, to accomplish the whole, which, in due time, is as easily done as if it were but one mile. Therefore we should go forward, step by step, and moment by moment, till all life's duties are accomplished. Had Sabbath schools been in operation then, as now, they doubtless would have been of great service to him in opening a field for Christian labor, and useful means of preparation for that higher and more responsible work of preaching the gospel in after time. As this was not the case, he then saw no other way before him, but either to commence preaching immediately, or to withhold his public testimony in speaking, and endeavor to pursue a medium 2 and retired Christian life. The former he thought he could not possibly do, and in attempting the latter, he fell into that state of religious decline and melancholy to which the reader has been referred.

How natural that in smothering the fire, it should go out, that in withholding more than is meet, it should tend to poverty. As in the natural, so in the spiritual world — the fire of divine love in the soul struggles for utterance, but if buried and stifled too long, languishes and dies. " No man lighteth a candle and putteth it under a bushel, but on a candlestick, that it may give light to all that are in the house." How many young men, like our brother, have felt this same call, " Go ye into all the world and preach the gospel to every creature," but have shrunk from bearing the cross, and sought " to climb up some other way;" in doing which they have ceased to follow Christ, " left their first love," and brought darkness and doubt upon their minds. How pertinent are the words of the Saviour to such, " Walk while ye have the light, lest darkness come upon you."

It was while in this state of mind that he gave back in his zeal for God and fell from his steadfastness in Christ, and it was during these impressions he resolved on going to sea. His wife writes me of these early exercises, " the cry still followed him wherever he went, sounding in his ears, ' woe is me if I preach not the gospel.' He went to sea with the hope of finding peace of mind, but in this was mistaken ; and after following the seas for two or three years, and undergoing many hardships, he returned to his native land, some in debt, and firmly convinced that he must preach the gospel at the loss of all things."

His sea-faring hie, however, prepared him as in a furnace, to endure hardness as a good soldier of Christ, and especially to labor so successfully for seamen as he did in the last years of his life. On returning from sea, he found in Salem a company of brethren in whom he was greatly interested. The preacher was none other than the lamented Elder Abner Jones, ^ who had commenced holding meetings in this ancient town some time before, and had gathered a small church. He was at once drawn to them in spirit and love. On attending their meetings, he felt that this was just such a people as he desired to find at the commencement of his Christian life. Their religious views, their manner ol worship, their zeal, spirit, freedom and love, seemed so like the apostolic church, that he longed to be joined with them in " an everlasting covenant not to be forgotten." He now had mingled feelings of sorrow and joy — of sorrow that he had so far wandered from God — of joy that he found a people to whom his heart was drawn in tender affection. During a prayer meeting one evening, he arose and confessed his backsliding, and requested the people " to pray for him, that the Prodigal son

* He was the first minister in New England that came out on the free principles of the Christian Connexion. A brief account of him may be found appended.

might be restored to his father's house." The request was heard and granted, by Him who " giveth strength to the faint," and once more he walked forth in the light of the Lord. He soon became acquainted with Elder Jones, conversed freely with him in regard to his trials about preaching, and received from him much good counsel and encouragement. He then decided to join the church, and was received a member some time in 1809, when about twenty-three years of age.

He now spoke and prayed in the social meetings, read the word of God, and meditated thereon day and night. But even now, at times, the thought of preaching so overcame him that he was much depressed in spirit. About this time he conceived a new plan of doing his duty, which was by proxy, and perhaps do it better than in any other way — that if God would send some other one better qualified, in his stead, he would give a large portion of his future earnings to support him in the work. And upon this plan he asked God to accept his offering and future service. But God did not see fit to call in a worm of the dust to sit in counsel with the Infinite Jehovah — or suffer man to make plans for God to act upon.

After pondering these things over with deep anxiety of heart, and asking, but in vain, for light and evidence of his acceptance on this ground, his mind finally rested upon these words: "What is that to thee, follow thou me." These words of the Saviour penetrated his very soul — they at once demolished his air-built castle, and like Noah's dove, he found no resting place for the sole of his foot, but in returning to the ark of the Lord and giving himself up anew to be directed and guided by Him. He found, indeed, that " it was not in man to direct his steps."

He then asked only one evidence more, and that was, if some person, entirely unacquainted with his case should come to him, as Ananias went to Saul, and declare God's will to him concerning his duty in this thing, he would believe that it was not a vision of his own, bat a call from God. This was so signally verified to his mind a few days after, that, like Moses, he exclaimed, u Lord, send by whom thou wilt send." It was but a few days after this, before the way opened for him to go forth and prove what the Lord would do for him, and through him,, while attempting to speak in his name.

To some, these trials with regard to preaching will appear singular, but it should be remembered that many eminent and useful preachers have passed through similar conflicts ; nor was our Lord himself wholly exempted therefrom, as his temptation in the wilderness abundantly proves. To those who enter the ministry more for a profession and livelihood, than from a sense of duty and as a call from God, these things will seem strange indeed; but it is written, " the natural man understandeth not the things of the Spirit, for they are foolishness unto him," but they are none the less real to him that is exercised thereby, on that account. Hear the language of Moses when God called him to go down into Egypt to deliver his people : " O Lord, who ami, that I should go unto Pharaoh, to bring forth the children of Israel out of Egypt ? O my Lord, I am not eloquent, neither heretofore nor since thou hast spoken unto thy servant; but I am slow of speech, and of a slow tongue." And the Lord said unto him, "Who hath made man's mouth ? or who maketh the dumb, or the deaf, or the seeing, or the blind ? have not I, the Lord ? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say." And he said, " O my Lord, send by the hand of him whom thou wilt send." Isaiah also exclaims, " I am a man of unclean lips " — and a live coal was laid upon his mouth and made to touch his lips, that he might be purged and prepared for his work. The apostle Paul asks, " who is sufficient for these things ?" His answer is, " our sufficiency is of God ; who hath made us able ministers of the New Testament, not of the letter but of the spirit. I can do all things through Christ Jesus who strengthened me."

Many, however, obey this call at once, and cheerfully, " thanking God that he hath counted them faithful, putting them into the ministry." This is right, inasmuch as " God loves the cheerful giver," and hath said — " To obey is better than sacrifice, and to hearken than the fat of rams." Yet, not a few, like our brother, think it must be they are mistaken, in regard to their impressions to preach, because they feel so unworthy and every way unqualified for it ; and hence, like Gideon of old, desire to have the fleece wet with the dews of heaven at one time, and dry at another, that they may be sure that God is in it, and they are not deceived.

"We may know a man is called of God to preach, when his gift, his life and his labors lead men to fear, love and serve God — when his teaching interests and confirms minds in the truth — when they bear the fruits of the Spirit, turning men from sin to righteousness, as God said to the prophet, ,; if they had stood in my counsel and had caused the people to hear my words, then they should have turned them from their evil way and from the evil of their doings." When their preaching, like the apostle's, " turns men from darkness to light and from the power of Satan unto God," then we may know they are sent of God; for "by their fruits ye shall know them " — and by our fruit we may know ourselves to a great extent.

This power to persuade, to instruct, to convince, to turn men to the right, is a power from God, a gift for the ministry of his word. " Those things that thou hast heard of me,", said Paul to Timothy, ;,/ commit thou to faithful men who shall be able to teach others also." The parable of the two unlike sons, Mat. 21 : 23, 34, shows how readily some engage to serve God, but do not fulfil their vows — and also how others who at first say I will not go, afterwards repent and obey. An aged minister said to me, " I never knew any one to come into the ministry more reluctantly than did Elder Taylor, but after he had, I never knew one who seemed to feel the responsibility of his calling more deeply."

Chapter II

Commencement of preaching — Ordination — Marriage — A testimony of forty years' acquaintance.

He now decided to make the experiment to ascertain if he could say or do anything for God's cause, and for this purpose he desired to go abroad into some neighborhood and hold meetings. The way was opened in the following manner. Elder John Rand, an excellent minister, then living in Essex, Mass., was on his way to visit the churches in the south part of the State, and preached in the evening with the brethren in Salem. During his discourse he stated that he had felt drawn to visit the brethren,^ as Paul said to Barnabas, " Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do," and that he intended going as far as New Bedford before his return.

This struck Benjamin's mind favorably, and he resolved at once to accompany him, if he was

* The early preachers among this people were literally and really missionaries, going from place to place, preaching the gospel of the grace of God. Although usually settled over some church, yet they did not, as now, confine their labors so much to one people ; but travelling about, broke new ground, gathering new churches and scattering new life among the people, seeking the lost she: p of the house of Israel.

willing. Elder Rand of course was pleased with this idea, and encouraged him in doing so ; they went on their way rejoicing.

At the various appointments, after Elder Rand had closed his sermon, Benjamin followed in exhortation and prayer — a custom still continued in many parts by this people, with great effect and usefulness.

After spending some time in New Bedford and the adjoining towns, Elder Rand returned home, while Benjamin continued in those parts holding meetings, and " daily in every house ceased not to teach and to preach Jesus Christ." At first they were meetings for exhortation and prayer, but soon he named a text and endeavored to address the people in the form of preaching. Thus, in a few weeks, he who went forth with so many misgivings, became decided in his duty, and the Saviour's "yoke," to him once so unwelcome, now became easy and his " burden light."

To the schoolmen, this manner of beginning to preach may appear strange and unwise, but a moment's reflection will convince most minds that this, after all, is a very good way. It has this advantage, at least : in our becoming thoroughly satisfied in our minds as to our calling, before we have spent the best part of life in preparing for what, after all, proves not to have been our duty. Besides, many of the most useful and sterling ministers in various denominations have begun in a similar way, and gone on from one degree of usefulness to another, until God has made them pillars in the church of Christ. Elder Rand himself had left the mechanic's bench, — like the apostles leaving their fishing boats, to go and preach the gospel of the Son of God — and had been greatly blessed in his work.

In his first visit to Essex, some time before this, in company with a Brother Hays, a lay member, he had seen, in the short space of five weeks, more than a hundred souls converted to God. Elder Rand was then a member of the Boston Christian Church, and ordained among them in 1806, when their meetings were held in Friend street. Officiating Elders present were, Abner Jones, Elias Smith, and Joseph Boody. He was the first preacher ordained among this people ; the other three having been ordained among the Baptists before their separation.^

# The people called Christians or Christian Connexion, arose about the year 1800. They sprang- up in three distinct and remote parts of the United States, East, South and West, without any concert of action, or any knowledge of each other's doings. Those in the East came from the Baptists, those in the South from the Methodists, and those in the West from the Presbyterians. After some years, they became known to each other and found that they were essentially one people. Each had laid aside all names but that of Christian, all creeds but the Holy Scriptures, and all tests of fellowship -and communion, but a change of heart, holy life and Christian spirit ; and each w T as striving for primitive purity, apostolic order, and a godly life. Hence they found they were one, and thus was formed the Christian Connexion. God grant it may be a holy alliance, and a holy people, " whose God is the Lord." They have spread into all the States, Canadas, Provinces, and a few in England. " In 1844 they numbered 1500 preachers, 500 licentiates, 325,000 communicants, 1,500 churches, and probably about 500,000 persons attend on their ministry."

Brother Taylor went to New Bedford in 1809, and there, and in its vicinity, he may be said to have commenced preaching. The fields were white already to harvest. Elders Smith and Plumer had before this preached considerably in those parts and seen much fruit of their labors. A small church had been gathered in New Bedford as early as 1807 or 8, and many friends raised up, who were warmly interested in this new order of people.

Elder Daniel Hix, of Dartmouth, an adjoining town, was a regular Baptist preacher, and had embraced their views, together with his church, and had come out on these free principles. He was a very sound, sensible man, though quite eccentric, but a powerful preacher, and consequently exerted a great influence over a wide section of country. He preached frequently with the church in New Bedford, as they were, up to this time, without any regular minister. But, on brother Taylor's coming among them, they were supplied with the ministry of the word more constantly than they had ever been before. As a natural result, the church began to revive and grow.