Funeral Ceremonies--Testimonies of President Taylor's Fellow
Laborers--Final Resting Place of the Champion of Liberty
Appendix
LIST OF ILLUSTRATIONS.
John Taylor
Exterior Carthage Jail
Scene in Carthage Jail
Residence of John Taylor, Nauvoo
Council Bluffs Ferry
Camp at Wood River
First Residence in Utah
Primitive Saw Mill
Busts of Joseph and Hyrum Smith
Heading of "The Mormon"
Gardo House
CHAPTER I.
INTRODUCTORY--BIRTH AND ANCESTRY.
The leading spirits whom the Prophet Joseph Smith gathered about him in
his brief but glorious career, were remarkable men. Not remarkable for
illustrious birth, for they were of humble origin; not for scholarly
attainments, for such were the conditions of their early life that
scholastic education of a very high order was out of the question: but
they were remarkable for character--that mysterious something which
exists independent of birth, education or fortune.
It has become proverbial that all great movements, all reformations,
all revolutions must produce their own leaders; and this is as true of
the great work of the last days, the establishment of the Church of
Christ on the earth, as it is of any other great movement. Leaders in
established usages and institutions, political, social or religious,
are very seldom converted to innovations. They usually consider it to
their interest to oppose changes, especially those changes which from
their very nature cast any shadow of doubt upon the correctness of
existing customs or institutions with which they are connected. Hence
it happened that the Jewish rabbis, the priests, the scribes, the
members of the great Sanhedrin--leaders in their nation--did not accept
the doctrines of Messiah and become the chief apostles, seventies
and elders of the new church. On the contrary, this class were the
stubbornest opponents to the doctrines taught by the Son of God, and
His most implacable enemies. It was the common people who heard Him
gladly: and from their number He chose the apostles, who, through the
God-given powers of the priesthood conferred upon them, shook the old
systems of morals and religion from their foundations.
Nor can it be doubted that the hand of the Lord is in this matter of
choosing men to be His messengers, His prophets and His rulers. Many
of them are chosen before they are born in the flesh. The messenger
that was to prepare the way for the coming of the Son of God, John the
Baptist, was so chosen. Jeremiah was ordained a prophet to the nations
before he was born. Cyrus the Great, the war prince of Persia, was
selected to be the deliverer of Israel from Babylonian bondage more
than a century before his birth. Indeed, we are given to understand
from the revelations of God, that from among the nobler class of
spirits that dwell in His presence, the Father hath chosen those who
are to be His rulers.
From the very nature of things it must be necessary that men whose
minds are unwarped by prevailing customs and traditions, should be
selected to establish a new order of religion, of government or of
society. How could the Jewish priests and rabbis, bound by long custom
to a slavish adherence to the outward forms and ceremonies of the
Mosaic ritual, the spirit and purpose of which had long been made of no
effect by the rubbish of false traditions, open their minds to receive
the larger and nobler doctrines of the gospel of Christ, unmixed with
the pomp and circumstance which they of that age and nation considered
essential to religion?
Can men educated to an attachment for despotic government, and whose
interests are bound up with its maintenance, be expected to look with
favor on democratic principles, or become the champions of a republic?
Finally, to wander no further from the subject in hand, were the
religious leaders of the early part of the nineteenth century, educated
to the idea that revelation had ceased; that the voice of prophecy
was forever silenced; that the ministration of angels was ended; that
the miraculous powers of the Holy Ghost were done away; that the
ancient organization of the church was no longer needed; and further,
believing that God was a substance merely, without form, without a
body, or parts, or passions--were such men, filled with pride which
the learning of this world too often infuses into the hearts of those
who possess it--were such men qualified to stand at the head of, and
become the leading actors in, the Dispensation of the Fullness of
Times? A dispensation which was to be opened by the personal visitation
of the Father and the Son, followed by numerous visitations of angels,
the re-establishment of the church of Christ, with all its doctrines,
ordinances, priesthoods, powers, promises and blessings; and ending,
eventually, with the full restoration of the house of Israel and the
complete redemption of the earth and all its righteous inhabitants?
Such a work was too large, too high and too deep for minds filled with
false, sectarian ideas. Hence God chose His servants in these last
days from men whose minds were unwarped by false education, but men of
large capacity; possessing breadth and freedom of thought, of sanguine,
fearless temperament: children of nature were they, with consciences
unseared by worldly guile, and strangers to motives other than those
dictated by an honest purpose; and, withal, full of implicit confidence
in God--a confidence born of a living faith in the fact of Deity's
existence, and a consciousness of the rectitude of their own intentions
and lives.
It was these qualities which made the men whom the Prophet Joseph Smith
gathered about him, and who were his trusted counselors, remarkable;
and of that coterie of men there was not one who more completely
united in his own character all those qualities which made the group
remarkable than John Taylor. Nor was there one more devoted in his
friendship for the prophet, or more zealous in his efforts to spread
abroad the glad tidings that the gospel of the Son of God in its
fullness was restored to the earth to bless mankind. Neither was there
one whose experience was more varied, or whose life was more crowded
with thrilling events, or whose position in the Church was more exalted
than his. He proclaimed the gospel in many lands; and as the champion
of truth, stood ready to meet all who assailed it; and whether he
met his opponents in the forum, before a multitude steeped full of
prejudice against him, or in the columns of the public press, he was
equally successful in vanquishing them by his powerful statement of
the truth, backed by a peculiar ability to expose the weakness of his
opponent's position.
So prominent was the career of John Taylor in the Church, as a trusted
friend of the Prophet Joseph Smith, with whom he may be said to have
shared martyrdom; as a founder and editor of Church periodicals; as
a preacher of the gospel; as an apostle; as a pioneer of Utah; as a
legislator; and, finally, as President of the Church during one of
the most trying periods through which she has passed in her eventful
career, that the literature of the Church would be incomplete without
his history. And if the lives of her leading men be the history of the
Church, as some aver, then that history would be extremely imperfect if
the life of her third President in this dispensation were not written.
JOHN TAYLOR was born November 1st, 1808, in Milnthorpe, a small town
near the head of Morecombe Bay, and not far from Windemere, the
"Queen of English Lakes," in the county of Westmoreland, England. His
father's name was James Taylor, whose forefathers for many generations
had lived on an estate known as Craig Gate, in Ackenthwaite. James
Taylor's mother was the second wife of his father, Edward Taylor. By
his first wife Edward Taylor had two sons and three daughters; by his
second wife, whose name was Elizabeth, he had one son, James, and three
daughters, named Mary, Jane and Agnes. Edward Taylor, the grandfather
of the subject of this writing, died before his son James was born;
and owing to the English law of primogeniture, the eldest son took
the estate and left the younger branches of the family to provide for
themselves as best they could.
Though James Taylor was deprived of any share of his father's estate,
he acquired a good English education, some proficiency in the Latin and
Greek languages, and the higher branches of mathematics. What he had
lost by an unjust law, in the sudden demise of his father, was made up
to him by the munificence of an uncle (on his mother's side), William
T. Moon, who bequeathed to him a small estate in Hale, Westmoreland.
John Taylor's mother's name was Agnes; her maiden name was also Taylor.
Her grandfather, Christopher Taylor, lived to be ninety-seven years
of age. His son John, father of Agnes, held an office in the excise
under government, from his first setting out in life to the age of
about sixty. He was between seventy and eighty when he died. The
maiden name of Agnes Taylor's mother was Whittington, a descendant of
the family made famous by Richard Whittington, the younger son of Sir
William Whittington. (Sir William died intestate shortly after his
son Richard was born; and this circumstance, under the English law
of primogeniture, left him without a fortune. Nothing discouraged by
this event, Richard went to London to engage in trade. He apprenticed
himself to a mercer and appears to have risen rapidly in the world. He
was made an alderman in the city of London, then high sheriff; thrice
was he chosen lord mayor of London, and afterwards was elected member
of parliament for the city. He stood in high favor with the king,
who conferred on him the honor of knighthood. He was diligent and
exceedingly prosperous in business, upright and liberal in character,
"a virtuous and godly man, full of good works, and those famous," says
an old chronicler. In many respects he was considerably in advance of
his times and conferred a lustre on his family's name which will live
forever in English story. This illustrious man was born, as nearly as
may be ascertained, about 1360.)
To James and Agnes Taylor were born ten children--eight sons and two
daughters. Three of the sons died while young. John Taylor was the
second son, but as his eldest brother, Edward, died at the age of
twenty-two, John stood next to his father, the head of the family.
John Taylor's father had received an appointment under government in
the excise, and the nature of his office was such that he had to move
from place to place. In 1819, however, he left government employ and
removed from Liverpool, where he had lived five years, and settled on
his estate in Hale.
CHAPTER II.
BOYHOOD--EARLY SURROUNDINGS--TRADE--SPIRITUAL MANIFESTATIONS--A STORM
AT SEA.
John Taylor was eleven years old when his father settled on his estate
in Hale. He attended school at Beetham, about a mile from Hale, and
only a few miles south of his birth place. It was in these boyhood days
at home that he got "mixed up," as he puts it, "with ploughing, sowing,
reaping, hay-making and other farm work; and I have indelibly impressed
on my mind," he continues, "some of my first mishaps in horsemanship
in the way of sundry curious evolutions between the horses' backs and
_terra firma_."
At the age of fourteen he was bound an apprentice to a cooper, in
Liverpool. In about twelve months his employer failed and young Taylor
returned home. He afterwards went to learn the business of turner
in Penrith, Cumberland. Penrith is situated near the middle of a
beautiful, fertile valley sloping northwesterly to the Solway firth,
and drained by the Eden river; the valley because of its rare scenery,
is called the Vale of Eden. It is one of the most romantic districts
in all England. On the east is the Pennine range of mountains, which
in this locality attain their greatest altitude. On the west is the
Cumbrian group, where the highest summits in England are found. The
highest mountain is Scawfell, the loftiest of whose four peaks is 3,229
feet above the sea. A little to the east of this, and hence nearer
Penrith, is Mount Helvellyn 3,118 feet; and to the north Skiddaw 3,058
feet.
Nestling at the feet, or in basins between these mountain peaks, are
the most famous lakes in England, fifteen in number, varying in size
from one mile to ten in length, and from one-third to one mile in
width. Ulleswater is the lake nearest to Penrith, and while it has
little of the soft beauty that has made Lake Windemere famous, its
rugged surroundings and especially Mount Helvellyn at its south west
extremity, give to it a grandeur that verges on sublimity.
The climate of this lake region is very damp, and on the higher
mountain peaks snow lies for six and in some seasons even eight months
in the year. The excessive rain-fall, however, gives great freshness
and luxuriance to vegetation.
Besides the beauty and grandeur of the surrounding country, Penrith and
vicinity are rich in historical associations and monuments of a past
civilization. Lying near the Scotch border it was frequently invaded by
that hardy race during their unhappy conflicts with England; the town
was well nigh destroyed by them in the time of Edward III.; and was
again sacked in the time of Richard III.
In the immediate vicinity are a number of Druidical remains, among
which is the great Druidic monument Long Meg, a monolith eighteen feet
high and fifteen feet in circumference; while about her, in a circle
one hundred and fifty yards in diameter, are sixty-six other monuments,
inferior to her in size, called her daughters. Near by is Lowther
Castle with its beautiful park; Eden Hall, the seat of the ancient
family of Musgrave; Arthur's Round Table, and Shap Abbey, are also
within a radius of five or six miles.
It was in the midst of this splendid scenery, made doubly enchanting
by historic associations and the monuments of those weird people,
the Druids, that John Taylor spent the days of his youth, from his
fifteenth to his twentieth year; and no doubt these surroundings had a
powerful effect on his then forming character, and did much to develop
the poetical impulses of his mind, for the power of poetry was not
among the least of his natural gifts. Thence, too, comes the splendid
imagery so frequently dashed into his sermons and writings. It was
there he saw the "water nymphs playing with the clouds on mountain
tops, frolicking with the snow and rain in rugged gorges, coquetting
with the sun and dancing to the sheen of the moon;" [1] there, too, he
saw the drifting clouds wrapping mountain peaks in solemn gloom, while
the flower-flecked vale below was flooded with warm sunlight. These
scenes and the impressions they formed he treasured up, and afterwards
made them clothe in splendid drapery an eloquence which held thousands
enchanted by the magic of its spell.
The religious nature of John Taylor began early to develope. His
parents were members, nominally, of the Church of England, and he was
told that that Church was the true one, and that the "Roman Catholics
were a dreadful set of fellows." Indeed, it may be said that part of
the Church of England's creed in those days, though unwritten, was
"down with the Pope." He learned the catechism and the prayers of
the church. In a fine vein of satire he says: "I repeated week after
week--'We have erred and strayed from Thy ways like lost sheep. * * *
We have left undone those things which we ought to have done; and we
have done those things which we ought not to have done, and there is no
health in us; * * * have mercy upon us, miserable sinners.'"
He was baptized into the church when an infant; a god-father and
god-mother promised and vowed for him that he would renounce the
devil and all his works--the pomp and vanity of this wicked world,
and all the deceitful lusts of the flesh; that he should believe all
the articles of the Christian faith, and keep God's holy laws and
commandments, and walk in the same all the days of his life. "How far I
have filled their pledges," he says, "I must leave others to judge."
In childhood and youth he was naturally vivacious, and seems to have
had but little regard for the stiff formula of church creed, and was
without any definite idea of correct religious views; still he had a
deep reverence for God; with him it was an intuition, and he dreaded
nothing so much as offending Him.
When about sixteen he heard the Methodist doctrines taught, and as he
perceived more spiritual light and force in their teachings than in the
cold, set services of the Church of England, he became a Methodist.
He was strictly sincere in his religious faith, and very zealous to
learn what he then considered to be the truth. Believing that "every
good and perfect gift proceedeth from the Lord," he prayed frequently
in private. Most of his leisure hours were spent in reading the Bible,
works on theology and in prayer. For the latter purpose he usually
resorted to secluded places in the woods and fields. The missionary
spirit about this time began to develop in him. He induced a number
of boys about his own age to join with him in secret prayer, but they
generally soon forsook him. He relates a circumstance that must have
occurred about this time, that still further gives evidence of the
missionary spirit working within him. Living in the same neighborhood
was an old gentleman whom he greatly respected; he was a good man,
a praying man, but he had a wife who did not want to pray, and also
interfered with his devotions. She was restless and turbulent, a kind
of thorn in his flesh. Under these circumstances he did not get along
very well, but it used to drive him to the Lord. After a while she
died, and he married again; this time to a very amiable lady. His wife
was so pleasant and agreeable, that the change in his circumstances was
very great. Being thus comfortably situated he became remiss in his
religious duties; and among other things gave way to the temptations
of liquor. Observing the course he was taking, young Taylor took up a
labor with him. He felt a little abashed on account of his youth, but
because of long friendship, and out of respect for the old gentleman's
many good qualities, he felt it his duty to call his attention to his
neglect of Christian precepts. He told him how he had seen him drunk a
few days previously, and how it had hurt his feelings, as his course
hitherto had been exemplary. The old gentleman appreciated the good
feelings, the respect and courage of his young friend, deplored his
weakness and promised amendment.
Young Taylor possessed a portion of the spirit of God and was very
happy. Manifestations of its presence were frequent, not only in the
expansion of his mind to understand doctrines and principles, but also
in dreams and visions. "Often when alone," he writes, "and sometimes
in company, I heard sweet, soft, melodious music, as if performed
by angelic or supernatural beings." When but a small boy he saw, in
vision, an angel in the heavens, holding a trumpet to his mouth,
sounding a message to the nations. The import of this vision he did not
understand until later in life.
At the age of seventeen he was made a Methodist exhorter, or local
preacher. His first appointment was at a small country town some
seven miles from Penrith. A brother in the same church accompanied
him; and when the two had walked about a mile from Penrith, young
Taylor suddenly stopped, overpowered by a peculiar influence, and as
he stood there in the road, he remarked to his companion, "I have a
strong impression on my mind, that I have to go to America to preach
the gospel!" At the time he knew nothing of America but what he had
learned in his geography at school; and emigration to that country had
not been thought of then by his family. So strong was the voice of the
spirit to him on that occasion that it continued to impress him as long
as he remained in that land; and even after he arrived in Canada, a
presentiment that he could not shake off, clung to him that he had some
work to do which he did not then understand.
At the age of twenty, having mastered the business of turner, young
Taylor left Penrith, and in the town of Hale started business for
himself, under the auspices of his father. Shortly after this, in 1830,
his father and family emigrated to Upper Canada, leaving him to dispose
of some unsold property and settle the affairs of the estate.
In about two years he completed the business entrusted to him and
followed them. While crossing the British channel the ship he sailed
in encountered severe storms, which lasted a number of days. He saw
several ships wrecked in that storm, and the captain and officers of
his own ship expected hourly that she would go down. But not so with
our young emigrant. The voice of the Spirit was still saying within
him, "You must yet go to America and preach the gospel." "So confident
was I of my destiny," he remarks, "that I went on deck at midnight, and
amidst the raging elements felt as calm as though I was sitting in a
parlor at home. I believed I should reach America and perform my work."
Footnotes
1. From Taylor's Reply to Colfax.
CHAPTER III.
ARRIVAL IN CANADA--MARRIAGE--LEONORA--A MESSAGE FROM
GOD--INVESTIGATION--EMBRACES THE GOSPEL.
Landing in New York, he remained there and in Brooklyn and Albany a few
months before going on to Toronto, Upper Canada, where he was to rejoin
his parents.
After his arrival in Toronto he connected himself with the Methodists
in that city, and began preaching under the auspices of their church
organization. It was while he was engaged in this work that he met
Leonora Cannon, to whom he was married on the 28th of January, 1833.
Leonora Cannon was a daughter of Captain George Cannon (grandfather
of President George Q. Cannon) of Peel, Isle of Man. Captain Cannon
died while Leonora was yet in her girlhood; the old homestead in Peel
was rented to strangers, and she went to reside in England with a lady
named Vail. Later she became an inmate of Governor Smelt's family,
residing in Castle Rushen, Castletown, Isle of Man. Here she frequently
met with many distinguished people from England. Finally in the
capacity of companion to the wife of Mr. Mason, the private secretary
of Lord Aylmer, Governor General of Canada, she went to Toronto, and
being a devout Methodist, associated with that church and there met Mr.
Taylor, who became her class leader.
His first proposal of marriage was rejected; but afterwards, through a
dream in which she saw herself associated with him, she was convinced
that he would be her husband. Therefore, when he renewed his proposal,
he was accepted.
Refined both by nature and education, gentle and lady-like in manner,
witty, intelligent, gifted with rare conversational powers, possessed
of a deep religious sentiment, and, withal, remarkable for the beauty
of her person, she was a fitting companion to John Taylor.
Mrs. Taylor frequently accompanied her husband in filling his
appointments to preach on the Sabbath, and he often alluded to the
singular revelation he had received in his youth, about his having to
preach the gospel in America.
"Are you not now preaching the gospel in America?" Leonora would ask.
"This is not the work; it is something of more importance," he would
answer.
As a preacher in the Methodist church, both in England and Canada, he
was very successful, and made many converts. "My object," he remarks,
"was to teach them what I then considered the leading doctrines of the
Christian religion, rather than the peculiar dogmas of Methodism." His
theological investigations had made him very much dissatisfied with
existing creeds and churches, because of the wide difference between
modern and primitive Christianity, in doctrine, in ordinances, in
organization and above all, in spirit and power.
He was not the only one on whom the Spirit was operating in this
manner. There were several others, chiefly men belonging to the same
Church, in or near Toronto, and engaged in the same calling. They were
gentlemen of refinement and education, and generally talented.
It was their custom to meet several times a week to search the
scriptures, and investigate the doctrines of the Christian religion as
contained in the Bible. They were all familiar with the various systems
of theology as accepted by the Christian sects of the day, and as they
had more or less distrust regarding each of them they agreed, in their
investigation, to reject every man's opinion and work, and to search
the scriptures alone, praying for the guidance of the Holy Spirit.
On these lines they investigated the claims of each sect of religion,
as to its being the Church of Christ. The result of that investigation
was that they were driven irresistibly to the conclusion that all
sects were in error, and without authority to preach the gospel or
administer its ordinances. "If modern Christianity is true," said they,
"then the Bible is false," and _vice versa_. Fortunately they clung to
a firm belief in the Bible; and further believed in a restoration of
pure principles and a true church. They believed that men should be
called of God as in former days, and ordained by proper authority; and
that in the Church there should be apostles and prophets, evangelists
and pastors, teachers and deacons; in short, that the primitive
organization of the Church of Christ should be perpetuated.
They believed that men who accepted the gospel should have bestowed
upon them the Holy Ghost; that it should lead them into all truth,
and show them things to come. They believed also in the gift of
tongues, the gift of healing, miracles, prophecy, faith, discerning of
spirits and all the powers, graces and blessings as experienced in the
Christian Church of former days. They believed that Israel would be
gathered, the ten tribes restored; that judgments would overtake the
wicked, and Christ return to the earth and reign with the righteous;
they believed in the first and second resurrection, and in the final
glory and triumph of the righteous. But while they believed all these
things, they recognized the fact that they had no authority to act in
the premises and organize a church, incorporating these views in its
doctrines and organization. True, they might organize a church with
apostles and prophets, and all other officers, and teach the letter of
their principles; but whence should they look for the Spirit to give it
life, and make their dream of a restored, perfect Christian church a
reality? It was evident to them they could not perform this work unless
called of God to do it, and they were painfully conscious of the fact
that not one among them was so called. They could only wait, and pray
that God would send to them a messenger if He had a Church on the earth.
So wide and thorough an investigation of religion, by such a body
of men, could not fail to attract some attention, especially from
the church with which the most of them were nominally connected. The
leading men in the Methodist church called a special conference to
consider the principles of these heterodox brethren. The meeting was
called and presided over by some of the most prominent leaders in the
Methodist persuasion in Canada, among whom were the Rev. Mr. Ryarson
and Rev. Mr. Lord, of the British conference. The hearing was not a
trial _pro forma_, but rather a friendly discussion of those principles
held by the brethren in question.
The hearing continued through several days; and in the debates the
"heterodox" held their own against the learning and talent of the
church leaders; and at the conclusion of the investigation expressed
themselves as being more fully confirmed in their doctrines since
their learned opponents had been unable to refute them by the word of
God. The conclusion reached by the conference was thus stated by the
president:
"Brethren, we esteem you as brethren and gentlemen; we believe you are
sincere, but cannot fellowship your doctrine. Wishing, however, to
concede all we can, we would say: You may believe your doctrines if
you will not teach them; and we will still retain you in fellowship as
members, leaders and preachers."
These conditions the "heterodox" could not conscientiously comply with,
so they were deprived of their offices but retained as members. Since
they considered the Methodist Church without authority, taking from
them their offices was not regarded by them as a hardship.
Meantime, their fastings and prayers, their longing for the Kingdom of
God, came up in remembrance before the Lord, and He sent a messenger
to them. Parley P. Pratt, an Apostle of the Church of Jesus Christ,
called upon Mr. Taylor, with a letter of introduction from a merchant
acquaintance of his, Mr. Moses Nickerson. As soon as he learned that
Mr. Pratt was a "Mormon," he thought his acquaintance had imposed upon
him a little by sending him such a character; for then, as now, and
as in the days of the ancient apostles, the Saints were everywhere
spoken against, and Mr. Taylor had heard the evil rumors circulated
about them; and because of these rumors, he had been led to regard
"Mormonism" as anything but a _religious_ system. He treated Apostle
Pratt courteously, as he considered himself bound to do, because of
his letter of introduction; but the reception he gave him could not be
called cordial.
It was a strange message the Apostle had to deliver--this story
of the revelation of the gospel: how God had passed by the great,
and learned, and eloquent theologians of the day, and had revealed
Himself to an unlearned youth, reared in the backwoods of New York;
how, subsequently, He sent to him an angel, who made known to him
the existence of the hidden record of the ancient inhabitants of
America--the Book of Mormon; how that angel met him annually in the
month of September for four successive years, and taught him the gospel
and many things concerning the work of the Lord in these last days; and
then delivered into his keeping those records, which he translated into
the English language by the gift and power of God; how this same young
man, during the progress of the work of translation, was visited by
John the Baptist, who conferred upon him and Oliver Cowdery the Aaronic
Priesthood, which gave them the authority to preach repentance and
baptize for remission of sins; how, subsequently, the ancient apostles,
Peter, James and John came and conferred upon the young Prophet the
apostleship, which gave him the right and power to ordain other men
to be Apostles, Seventies, High Priests and Elders; to lay on hands
for the gift of the Holy Ghost--in short, which gave him the right to
preach the gospel in all the world, and establish the Church of Christ
on the earth.
But if this story was strange, the circumstance which led to the
Apostle coming among them, though of less importance than the main
message he had to deliver, was stranger still. He told them how Heber
C. Kimball, and others, came to his house one night, in Kirtland, after
he and Mrs. Pratt had retired. Heber C. Kimball requested him to get up
as he had a prophecy to deliver concerning him. Apostle Pratt arose and
his visitor thus addressed him:
"Brother Parley, thy wife shall be healed from this hour, and shall
bear a son, and his name shall be Parley; and he shall be a chosen
instrument in the hands of the Lord to inherit the priesthood, and to
walk in the footsteps of his father. He shall do a great work on the
earth in ministering the word and teaching the children of men. Arise,
therefore, and go forth in the ministry, nothing doubting. Take no
thought for your debts, nor the necessaries of life, for the Lord will
supply you with abundant means for all things. Thou shalt go to Upper
Canada, even to the city of Toronto, the capital, and there thou shalt
find a people prepared for the gospel, and they shall receive thee, and
thou shalt organize the Church among them, and it shall spread thence
into the regions round about, and many shall be brought to a knowledge
of the truth, and shall be filled with joy; and from the things growing
out of this mission, shall the fullness of the gospel spread into
England, and cause a great work to be done in that land."
To understand the boldness of this prediction the reader ought to be
informed that Apostle Pratt had been married to his wife ten years, but
they had never been blessed with offspring; and for six years his wife
had been considered an incurable consumptive.
As before stated Mr Taylor did not receive Apostle Pratt very
cordially. While seeking for the truth he did not propose being led
away by every wind of doctrine, nor by the cunning craftiness of men
who lie in wait to deceive. He was very cautious, remembering that an
ancient apostle had said:
"If there come any unto you, and bring not this doctrine, [the gospel]
receive him not into your house, neither bid him God speed; for he that
biddeth him God speed is partaker of his evil deeds." [1]
He therefore rendered Elder Pratt no assistance, until he began to
discover that there were good grounds for believing he was a messenger
sent of God.
Elder Pratt applied to all the ministers of Toronto, and the city
officials having charge of public buildings, for a place in which to
deliver his message, without avail. Disheartened at his unpropitious
reception, he was about to leave a city where he could see no prospect
of making an opening. In this spirit he called on Mr. Taylor to say
farewell.
Mr Taylor's turning shop adjoined his house, and it was here that
Elder Pratt found him. While talking to him, valise in hand ready to
depart, a Mrs. Walton called on Mrs. Taylor in the adjoining room. The
latter told Mrs. Walton about Elder Pratt and his strange mission, and
how, failing to get an opportunity to preach, he was on the eve of
departing. "He may be a man of God," said Leonora, "I am sorry to have
him depart."
At this Mrs. Walton expressed her willingness to open her house for
Elder Pratt to preach in, and proposed to lodge and feed him. Here at
last was an opening. He began holding meetings at Mrs. Walton's, and
was soon afterwards introduced to the investigation meetings held by
Mr. Taylor and his religious friends.
They were delighted with his preaching. He taught them faith in God,
and in Jesus Christ; called upon them to repent of their sins, and to
be baptized in the likeness of Christ's burial, for the remission of
them, and promised them the Holy Ghost through the laying on of hands,
together with a full enjoyment of all its gifts and blessings. All
this, and much more that he taught, was in strict harmony with what
they themselves believed; but what he had to say about Joseph Smith and
the Book of Mormon perplexed a great many, and some of their members
even refused to investigate the Book of Mormon, or examine the claims
of Apostle Pratt to having divine authority to preach the gospel and
administer in the ordinances thereof.
It was at this juncture that the noble independence and boldness of
spirit, so conspicuous in John Taylor throughout his life, asserted
itself. He addressed the assembly to the following effect:
"We are here, ostensibly in search of truth. Hitherto we have fully
investigated other creeds and doctrines and proven them false. Why
should we fear to investigate Mormonism? This gentleman, Mr. Pratt, has
brought to us many doctrines that correspond with our own views. We
have endured a great deal and made many sacrifices for our religious
convictions. We have prayed to God to send us a messenger, if He has
a true Church on earth. Mr. Pratt has come to us under circumstances
that are peculiar; and there is one thing that commends him to our
consideration; he has come amongst us without purse or scrip, as the
ancient apostles traveled; and none of us are able to refute his
doctrine by scripture or logic. I desire to investigate his doctrines
and claims to authority, and shall be very glad if some of my friends
will unite with me in this investigation. But if no one will unite with
me, be assured I shall make the investigation alone. If I find his
religion true, I shall accept it, no matter what the consequences may
be; and if false, then I shall expose it."
After this, John Taylor began the investigation of Mormonism in
earnest. He wrote down eight sermons which Apostle Pratt preached, and
compared them with the scripture. He also investigated the evidences
of the divine authenticity of the Book of Mormon and the Doctrine and
Covenants. "I made a regular business of it for three weeks," he says,
"and followed Brother Parley from place to place." The result of his
thorough investigation was conviction; and on the 9th of May, 1836,
himself and wife were baptized. "I have never doubted any principle
of Mormonism since," was the comment he made in relating, when well
advanced in life, how he came to accept the gospel.
Footnotes
1. II. John, 10, 11.
CHAPTER IV.
ORDINATION--APPOINTED TO PRESIDE--VISIT TO KIRTLAND--MEETS THE
PROPHET--DEFENDS HIM--ARRIVAL OF AN IMPOSTER--EXPOSED BY THE
PROPHET--SPREAD OF THE WORK--A PROPHECY AND ITS FULFILLMENT--THE WORK
SPREADS INTO ENGLAND.
Shortly after his baptism, John Taylor was ordained an Elder in the
Church, and began his labors in the ministry. He was now preaching the
gospel in America in fulfillment of the revelation he received in his
youth.
So rapidly did the work spread in Canada, that Apostles Orson Hyde and
Orson Pratt were sent to assist Parley. The country was excited on the
subject of "Mormonism," and the ministers alarmed. Public discussions
were frequent and the truth everywhere triumphed. All through the
summer of 1836, Elder Taylor was actively engaged in the ministry; and
when in the autumn the apostles departed for Kirtland, he was appointed
to preside over the churches they had founded.
In March of the following year, Elder Taylor visited Kirtland, and
there met the Prophet Joseph Smith, who entertained him at his house
and gave him many items of information pertaining to the work of the
Lord in this dispensation. At that time there was a bitter spirit of
apostasy rife in Kirtland. A number in the quorum of the Twelve were
disaffected towards the Prophet, and the Church seemed on the point
of disintegration. Among others, Parley P. Pratt was floundering in
darkness, and coming to Elder Taylor told him of some things wherein
he considered the Prophet Joseph in error. To his remarks Elder Taylor
replied:
"I am surprised to hear you speak so, Brother Parley. Before you left
Canada you bore a strong testimony to Joseph Smith being a Prophet of
God, and to the truth of the work he has inaugurated; and you said you
knew these things by revelation, and the gift of the Holy Ghost. You
gave to me a strict charge to the effect that though you or an angel
from heaven was to declare anything else I was not to believe it.
Now Brother Parley, it is not man that I am following, but the Lord.
The principles you taught me led me to Him, and I now have the same
testimony that you then rejoiced in. If the work was true six months
ago, it is true today; if Joseph Smith was then a prophet, he is now a
prophet."
To the honor of Parley, be it said, he sought no further to lead Elder
Taylor astray; nor did he use much argument in the first place. "He
with many others," says Elder Taylor, "were passing under a dark cloud;
he soon made all right with the Prophet Joseph, and was restored to
full fellowship."
It was about this time that Elder Taylor first came prominently before
the Church. The apostates met frequently in the temple, and on one of
these occasions, on a Sunday--the Prophet Joseph was absent--Warren
Parrish made a violent attack upon the character of the Prophet, which
was warmly sustained by many of those present. Towards the close of the
meeting, Elder Taylor asked the privilege of speaking. It was granted
him. He referred, in opening his remarks, to the ancient Israelites,
and to their murmurings against God and Moses, and then asked:
"From whence do we get our intelligence, and knowledge of the laws,
ordinances and doctrines of the kingdom of God? Who understood even the
first principles of the doctrines of Christ? Who in the Christian world
taught them? If we, with our learning and intelligence, could not find
out the first principles, which was the case with myself and millions
of others, how can we find out the mysteries of the kingdom? It was
Joseph Smith, under the Almighty, who developed the first principles,
and to him we must look for further instructions. If the spirit which
he manifests does not bring blessings, I am very much afraid that the
one manifested by those who have spoken, will not be very likely to
secure them. The children of Israel, formerly, after seeing the power
of God manifested in their midst, fell into rebellion and idolatry, and
there is certainly very great danger of us doing the same thing."
While the apostates were neither convinced nor silenced by the remarks
of Elder Taylor, the faithful Saints were strengthened, and saw in that
fearless defender of the prophet, a champion of innocence and truth.
While on his part, in commenting on this circumstance, Elder Taylor
remarks: "I was pained on the one hand to witness the hard feelings and
severe expressions of apostates; while on the other, I rejoiced to see
the firmness, faith, integrity and joy of the faithful."
Elder Taylor returned to Canada in company with Isaac Russell and
others. Being detained in Queenstown on Sunday, the brethren determined
to hold meeting. Before seeking for a place to preach in, at the
suggestion of Elder Taylor, the party repaired to a secluded spot under
a high cliff, just below Niagara Falls. While engaged in prayer, there,
within hearing of the mighty cataract, Elder Taylor spoke in tongues
for the first time. Comforted by this manifestation of the power of God
which was with them, the party, full of joy, re-entered Queenstown,
secured a place to meet in, and Elder Taylor preached. Next day they
continued their journey and arrived at Toronto.
Not long after Elder Taylor's return to Canada, Doctor Sampson Avard,
a high priest, presented himself in Toronto, and by virtue of an
appointment signed by his quorum, claimed the right to preside over
the churches in that district. Elder Taylor was absent from Toronto
when Avard arrived, but that officious person at once assumed the
responsibility of presiding; and boasted of his great power, and
what marvelous things he intended to accomplish. Elder Taylor had
been cautioned by the apostles, before their departure, not to allow
any person to take his place, unless he came commissioned by proper
authority. But when on his return Avard showed his authority from the
high priest's quorum, Elder Taylor thought that sufficient, gave up his
presidency and went into Whitby County to preach.
It was in August of that year, 1837, that the Prophet Joseph,
accompanied by Sidney Rigdon and Thomas B. Marsh, then President of
the Twelve Apostles, visited Canada. The course of the Prophet was in
marked contrast with that of the self-sufficient high priest, Sampson
Avard. The latter at once assumed the presidency of the churches, and
commenced regulating affairs without consulting or even seeing Elder
Taylor; the former, though acknowledged and sustained as the President
of the Church in all the world, and Prophet, Seer and Revelator
thereto, called for him, and would not move in any business concerning
the churches in Canada until he had seen him. Although Elder Taylor was
some distance from Toronto, the Prophet sent for him, and patiently
awaited his coming. On his arrival, to the great surprise of Elder
Taylor, the Prophet began to counsel with him as to the best mode of
procedure in relation to holding some conferences during their visit.
Elder Taylor told the prophet that Elder Avard was presiding. It was
Joseph's turn to be surprised now. Avard had never been sent to preside
in Canada by his consent. Elder Taylor told him of the credentials that
Avard had presented from the high priests' quorum. Joseph insisted that
there must be some mistake; an imposition had been practiced, at which
he was much annoyed.
Obtaining a carriage, Elder Taylor accompanied the Prophet and his
associates in visiting the churches. "This was as great a treat to me
as I ever enjoyed," he remarks. "I had daily opportunity of conversing
with them, of listening to their instructions, and in participating
in the rich stores of intelligence that flowed continually from the
Prophet Joseph."
A conference was held in the County of Whitby, in a large barn owned by
Edward Lawrence, which was numerously attended. The spirit of God was
present, the hearts of the Saints were made to rejoice, and many who
were out of the Church believed.
Another conference was held in Scarboro with similar results. At the
latter conference Doctor Avard was present, and the Prophet reproved
him severely for coming to that place with fictitious papers. He
also censured Elder Taylor for yielding up his office on so flimsy a
pretext; but palliated it on account of his youth and inexperience. He
gave him a strict charge never again, on any account, to give up any
office or calling unless he received orders from a legitimate source
that could be relied upon; otherwise he would be held responsible for
any evil that might accrue from it. The apostate party at Kirtland had
appointed Doctor Avard to supercede Elder Taylor. They remembered the
fearless speech the latter had made in Kirtland, in the early spring,
and doubtless thought it to their interest to have a man presiding in
Canada who was less staunch in his friendship for the Prophet than he.
[1]
Before the Prophet and his companions left Canada, they ordained Elder
Taylor a High Priest, on the 21st of August, 1837, and reappointed him
to preside over the Churches.
The work spread rapidly on every hand in Canada. The Lord labored with
His servants, confirming their words by signs following the believers.
The sick were healed; and many possessed the spirit of prophecy. Among
the latter was a boy living in Toronto, who, shortly after his baptism,
prophesied that the people of Canada would soon have war, and that
armed men would arrive in the city of Toronto on a steamer, and stack
their arms on the wharf.
As at that time their was no prospect whatever of war, many of the
enemies of the Church laughed at what they called the impertinence of
the young prophet. The prophecy however was fulfilled.
At that time Canada was divided into two Provinces, Upper and Lower
Canada. A governor was appointed by the English crown, for each
province, and to assist him in his duties there was also appointed an
executive council. In addition to these executive officers there was
a legislative council, appointed by the crown, and an assembly, the
members of which were elected by the people. This latter body formed
the lower branch of the provincial legislature, and the former the
higher.
For years the people had petitioned the British government for the
abolishment of the executive council, and demanded that the legislative
council be made elective. The British Parliament refused these
alterations in the Canadian constitution, whereupon one Mackenzie, the
leader of a party that had urged complete separation from the British
government, considered the times ripe for a revolution, and suddenly
assembled five hundred men at Montgomery's tavern, four miles from
Toronto, with a view of attacking that town. The loyalists as suddenly
assembled to defend the town, and a few days later defeated the rebels
in an open engagement. Mackenzie escaped to Buffalo, in the United
States, and there succeeded in kindling a great enthusiasm for the
cause of his party; and in a short time returned to Canada and mustered
into service over a thousand men.
He took up a position on Navy Island, situated in the Niagara Channel.
Fortifications were commenced which were defended by thirteen cannon,
and for a time the insurgents baffled all attempts of the government to
dislodge them. The uprising, however, was finally suppressed.
It was during this rebellion that all the terms of the young prophet's
predictions were fulfilled. War broke out as he had said it would;
and during the time it existed, troops entered Toronto harbor, were
disembarked and stacked their arms on the wharf. Elder Taylor and his
wife witnessed the arrival of the ships, the landing of the troops, and
saw them stack their arms on the wharf.
Speaking of prophecy, it may be well to state here that the remarkable
prophecy of Heber C. Kimball on the head of Parley P. Pratt was
literally fulfilled. He found a people in Canada prepared to receive
the gospel; they assisted him to sufficient means to relieve him
from his temporal embarrassments: his wife, contrary to all natural
prospects, bore him a son, though she died at his birth; and from
Canada the work of the Lord spread into England in the following manner:
At the request of Elder Joseph Fielding, Elder Taylor wrote a letter
to his brother, a minister in the town of Preston, England, giving
an account of the restoration of the gospel through the ministration
of angels to the Prophet Joseph Smith. This was doubtless the first
announcement of these things in England, by an authorized servant of
God.
Subsequently, in this same year, 1837, Elder Fielding accompanied
Apostles Kimball and Hyde to England; and it was in his brother's
chapel, in Preston, that Apostle Heber C. Kimball preached the first
public discourse, in this dispensation, on the gospel in that land.
Footnotes
1. It may not be out of place to remark here that this Doctor Avard was
the same man who, two years later, in Missouri, took it upon himself
to organize a band of men whom he called "Danites." In this, as in
the matter above related, he ran without being sent, and the affair
ended in his disgrace. He intimated with an air of mystery, when
organizing the Danite band in Missouri, that he had been appointed, by
the heads of the Church, to perform some important work of a secret
character, and at last put the men, whom he had inveigled into his
secret meetings, under fearful oaths not to reveal the nature of his
work. This done he revealed to the captains of the organization his
plans; and to their surprise he proposed a bold scheme of robbery and
plunder against the Gentiles. The brethren to whom he made known his
plans, were indignant, for they knew that the heads of the Church were
not standing behind any such thing as that, and reported the affair to
the Prophet. As soon as Avard's movements were thus made known, he was
promptly excommunicated; and the "Danite" movement was stifled at its
birth.
CHAPTER V.
APPOINTED TO COLLECT FUNDS IN CANADA--CALL TO THE
APOSTLESHIP--REFLECTIONS--PREPARES TO LEAVE CANADA FOR MISSOURI.
The spirit of apostasy so prevalent in Kirtland, in 1837 and 1838,
resulted in many prominent leaders being excommunicated from the
Church. Among those who fell in those dark days were a number of the
Twelve Apostles.
About the same time several business enterprises which the Saints
inaugurated at Kirtland, including a banking establishment, went down
before the wave of financial disaster which swept over the country; and
as the Presidency of the Church were heavily involved in consequence
of these failures, Elder Taylor was appointed to collect funds in
the district over which he presided, to relieve them from their
embarrassment. He accomplished this labor to the entire satisfaction of
the Presidency.
In the fall of 1837, Elder Taylor received word from the Prophet Joseph
that he would be chosen to fill one of the vacancies in the quorum of
Apostles. [1]
This call to the Apostleship, found Elder Taylor busily engaged in the
ministry. He had previously received a manifestation that he would be
called to that high office in the Church, but fearing that it might
be from the devil he wisely kept it hidden in his own breast. Now,
however, he had been chosen to that place by the voice of God through
His Prophet; but while his heart rejoiced at the thought that he was
known of the Lord, and considered worthy by Him to stand in this
exalted station in the Church of Christ, he bore his new honors with
becoming modesty. Commenting upon the appointment, and the prospect
which now opened before him, he remarks:
"The work seemed great, the duties arduous and responsible. I felt my
own weakness and littleness; but I felt determined, the Lord being my
helper, to endeavor to magnify it. When I first entered upon Mormonism,
I did it with my eyes open. I counted the cost. I looked upon it as
a life-long labor, and I considered that I was not only enlisted for
time, but for eternity also, and did not wish to shrink now, although I
felt my incompetency."
Having received notice of his appointment, and instructions from the
Prophet to make his way to Far West as soon as possible, he appointed a
time to leave, and in the interim made a farewell visit to the branches
of the Church he had presided over, for the purpose of setting them in
order.
Some time previous to being called to the Apostleship, in connection
with a brother by the name of Henry Humphrey, Elder Taylor had
purchased a house and barn and five acres of land within a quarter of
a mile of the Kirtland Temple, where they had anticipated going into
business together as soon as he should be released from presiding in
Canada. This, with his expenses during nearly two years that he had
been preaching in Canada without remuneration, left him with very
little means. "But," he writes, "I put my trust in the Lord."
He told his wife to make preparations for leaving at a certain time.
"But how are you going to perform a journey of thirteen or fourteen
hundred miles by land, and to a wilderness country without means?"
"I don't know; but the Lord will open out the way."
Everywhere he went, he told the Saints about the time he expected to
leave for Far West, but still no visible prospect of getting there was
yet in sight. Three or four days before the time appointed for his
departure, he called upon a Brother John Mills, who had previously
talked of going with him to Kirtland when the time came that he could
leave Canada. Elder Taylor now told him that he would have to give up
going to Kirtland as he had received word from the Prophet to go to Far
West.
"Well, I'll go to Far West too," said Brother Mills, "won't you go with
me, Brother Taylor, I have plenty of teams?"
Elder Taylor.--"Brother Mills, I have nothing to pay you with for
taking me."
Brother Mills.--"That makes no difference."
Elder Taylor.--"But I have no money to pay my expenses."
Brother Mills.--"I have plenty, and it is at your service."
Elder Taylor.--"That is very kind of you, but I object to getting into
debt without the prospect of being able to pay."
Brother Mills.--"But you need not pay."
Elder Taylor.--"Well, if you'll clear me of all responsibility in the
matter, and take the Lord for your paymaster, I'll go with you."
Brother Mills.--"Oh, I am quite willing to agree to that."
And so it was arranged right then that they would travel together to
Far West. Before the day of their departure had come, the Saints sent
to Elder Taylor plenty of supplies, flour, cakes and hams; and as it
was the winter season, and such things would keep, they furnished
him enough roasted geese, ducks, and other cooked provisions to last
himself and several other families hundreds of miles on the journey.
Others sent him money and clothing, so that he had an abundance of
everything; and as Brother Mills had supplied the necessary conveyance
for the journey, it would appear that he had not trusted in the Lord in
vain.
They fitted up a covered sleigh for their families to ride in, while
their goods were conveyed in wagons. In this way they traveled to
Kirtland.
Footnotes
1. There is a revelation in the Doctrine & Covenants, Sec 118, that
was given at Far West, on the 8th of July, 1838, in which John Taylor,
John E. Page, Wilford Woodruff and Willard Richards, are called to the
Apostleship; and direction is given that they should be officially
notified of their appointment. But it is quite evident that Elder
Taylor was notified of his appointment previous to July 8th, 1838, as
he wound up his affairs and prepared to leave Canada, because of his
being informed of this call to the Apostleship in the fall of 1837.
CHAPTER VI.
JOURNEY TO FAR WEST VIA KIRTLAND--STATE OF AFFAIRS AT
KIRTLAND--DEFIANCE TO A MOB--EXPERIENCE AT DE WITT--MISSOURI
PERSECUTIONS--ORDAINED AN APOSTLE.
On arriving in Kirtland Elder Taylor found that the Presidency of the
Church and many of the Saints had removed to Far West, Missouri. This
alone was calculated to make a great alteration in the place, and
surround it with a spirit of loneliness. But other causes had also been
operating to bring about marked changes since his former visits to this
shrine.
Only a year or two before, everything in and about Kirtland had been
prosperous. The Saints abounded in everything their hearts could
desire. The men wore expensive raiment, ornamented with velvets and
silks of the richest and rarest quality. It may be taken for granted
that the sisters were not a whit behind them. They were arrayed in
their silks, satins, lace, veils and jewelry; and amid all their piety,
manifested a full share of vanity and pride.
Speculation was rife all over the United States at that time, and
the Saints did not escape the contagion. They started a banking
institution, engaged in mercantile pursuits and land speculation. For
a time they were prosperous and wealth rapidly accumulated among them.
Sidney Rigdon declared, in a burst of enthusiasm, that the glory of the
latter-days was now being ushered in, and that Zion would soon become
the glory of the whole earth; when the Lord for silver would bring
gold; for iron, brass; and for stones, iron. But a wave of financial
disaster swept over the entire country. Banking institutions went
down before it; thousands of merchants were hopelessly ruined; and in
the general disaster Kirtland did not escape. Like the inhabitants of
other towns her people were overwhelmed with financial embarrassment.
"Distress, ruin and poverty," says Elder Taylor, "seemed to prevail.
Apostates and corrupt men were prowling about as so many wolves seeking
whom they might devour. They were oppressive, cruel, heartless;
devising every pretext that the most satanic malignity could invent
to harass the Saints. Fraud, false accusation and false swearing,
vexatious law suits, personal violence, and bare-faced robbery
abounded. They were truly afflicted, persecuted and tormented."
As snow failed them at Kirtland Elder Taylor and company had to
abandon their sleigh and take to their wagons. The roads were so very
bad, however, that they had only gone some twenty or thirty miles
when they concluded it would be wise to stop until they should become
dryer. In the village where they stopped Elder Taylor took a job of
varnishing some furniture for a cabinet maker. While here he formed the
acquaintance of a number of infidels with whom he frequently conversed,
and they desired to hear him preach. He consented. They could not obtain
the use of the Methodist Church, though they had assisted to build it;
but nothing daunted, they cleared out and seated a cabinet maker's
shop, and here the Elder held forth.
He proved the Bible true, and then taught them its principles. He
proved the Book of Mormon true, and then preached from that. They were
highly delighted with his lectures; and when the time came that he had
to leave them, they deeply regretted his departure. One of the number
took him by the hand and said: "Mr. Taylor, God bless you wherever you
go."
Among them was a gentleman to whom the Prophet Joseph had gone to
school. He spoke very highly of him as an exemplary, moral young man.
He had never investigated the evidences concerning the Book of Mormon;
but he knew the Prophet's character was misrepresented by pious frauds,
jealous of his influence and the spread of Mormonism.
Near Columbus, the capital of Ohio, they stayed at a town where a
number of brethren resided, and all were anxious to hear Elder Taylor
preach. As they had no hall, it was arranged that he should speak in
the open air.
A little before meeting time a number of the brethren came running to
the house where he was stopping with the information that the whole
town was gathering and that a number of men had proposed tar and
feathers, and boasted they would dress him with them if he undertook
to preach. The brethren advised him not to attempt it as they were not
strong enough to protect him. After a moment's reflection, however, he
decided to go and preach. The brethren remonstrated; they knew the tar
and feathers were prepared and that he could not escape. He replied
that he had made up his mind to go; they could go with him if they
chose, if not, he would go alone.
A very large concourse of people had assembled to listen to him. He
began his remarks by informing them that he had lately come from
Canada--a land under monarchical rule; that standing as he then did on
free soil, among free men, he experienced peculiar sensations.
"Gentlemen, I now stand among men whose fathers fought for and obtained
one of the greatest blessings ever conferred upon the human family--the
right to think, to speak, to write; the right to say who shall govern
them, and the right to worship God according to the dictates of their
own consciences--all of them sacred, human rights, and now guaranteed
by the American Constitution. I see around me the sons of those noble
sires, who, rather than bow to the behests of a tyrant, pledged their
lives, fortunes and sacred honors to burst those fetters, enjoy freedom
themselves, bequeath it to their posterity, or die in the attempt.
"They nobly fought and nobly conquered; and now the cap of liberty is
elevated on the tops of your liberty poles throughout the land, and
the flag of freedom waves from Wisconsin to Louisiana--from Maine to
Missouri. Not only so, but your vessels--foremost in the world--sail
over oceans, seas and bays; visiting every nation, and wherever those
vessels go your flag flutters in the breeze, a hope is inspired among
the down-trodden millions, that they, perchance, if they cannot find
liberty in their own land, may find it with you. * * * Gentlemen, with
you liberty is more than a name; it is incorporated in your system; it
is proclaimed by your senators; thundered by your cannon; lisped by
your infants; taught to your school-boys; it echoes from mountain to
mountain; reverberates through your valleys, and is whispered by every
breeze. Is it any wonder, gentlemen, under these circumstances--having
lately emerged from a monarchical government, that I should experience
peculiar sensations in rising to address you?
"But, by the by, I have been informed that you purpose to tar and
feather me, for my religious opinions. Is this the boon you have
inherited from your fathers? Is this the blessing they purchased with
their dearest hearts' blood--this your liberty? If so, you now have
a victim, and we will have an offering to the goddess of liberty."
Here he tore open his vest and said: "Gentlemen come on with your tar
and feathers, your victim is ready; and ye shades of the venerable
patriots, gaze upon the deeds of your degenerate sons! Come on,
gentlemen! Come on, I say, I am ready!"
No one moved, no one spoke. He stood there drawn to his full height,
calm but defiant--the master of the situation.
After a pause of some moments he continued his remarks and preached
with great boldness and power for some three hours.
At the conclusion of his discourse, he was waited upon by some of the
leading citizens of the place who expressed their pleasure at what they
had heard, and disclaimed, in behalf of the people, any intention of
tarring and feathering him; but the brethren still insisted that such
was the intention of the crowd, and that the tar and feathers had been
provided; but they had been awed into silence by the boldness of Elder
Taylor.
Near Indianapolis, Indiana, Brother Mills and the other brethren who
had joined their company, obtained employment, and Elder Taylor and his
family stayed at the house of a Brother Miller. While there his second
son, Joseph James, was born.
During the two months that he remained in that place, he worked at his
craft and also made a carriage for himself. He preached the gospel
in Indianapolis and raised up a small branch of the Church. His wife
having recovered from child bed, he continued his journey to the west,
parting company with Brother Mills who was not ready to go.
Approaching De Witt, Caroll County, Missouri, about fifty miles from
Far West, as he was holding back his horse, while descending a hill,
his foot slipped and he fell from his carriage. The wheels passed over
his arm, inflicting a serious injury, and he was again detained.
In DeWitt there was a number of Saints who had purchased land and
settled there, and Elder Taylor stayed at the house of a Brother
Humphreys. It was while at DeWitt that he had his first experience with
mobs. It was late in the summer of 1938 when he arrived there, and the
persecutions which were to terminate in the expulsion of the Saints
from Missouri were just beginning.
The mob that first came upon the Saints at DeWitt, was led by two
alleged ministers of the gospel, Sashiel Woods and Abbot Hancock.
"This was the first mob I had ever seen," remarks Elder Taylor,
"and the whole affair was new to me, especially when I considered
the kind of officers they had. I had heretofore looked upon gospel
ministers as messengers of peace; here they came not only in a war-like
capacity, but as the leaders of an armed mob--a gang of marauders and
free-booters, with the avowed object of driving peaceful citizens--men,
women and children--from their homes."
It would appear that while Elder Taylor did not believe in fighting
for slight infringements of his rights, he did believe to the fullest
extent in self-defense; and the ease with which he adapted himself to
the new circumstances in which he was placed, exhibited the character
of the man. "I had no arms," he continues in his account of this affair
at DeWitt, "and heretofore considered that I needed none in a Christian
civilized land; but I found I had been laboring under a mistake. The
civilization here was of a very low order, and the Christianity of
a very questionable character. I therefore threw off the sling and
bandages from my lame arm, suppressed my repugnance to fighting,
borrowed a gun, bought a brace of pistols, and prepared myself at least
for defensive measures."
There were twenty four of the brethren, and about one hundred and fifty
of the mob. The little band, nothing daunted at the superior forces of
the enemy, organized under a captain and prepared for the onset. "These
_reverend_ gentlemen," says Elder Taylor's narrative, "concluded that
it was best to have a parley, and by a little strategy throw us off
our guard. Having captured a stray Saint, they sent by him a message
informing us that they would like three or four of our leaders to come
and treat with them. To this we returned answer that they had come in
the capacity of banditti, to interfere with our rights when in the
peaceful prosecution of our daily avocations; that we could have no
confidence in men occupying so questionable a position; that their
_ruse_ to divide us would not work; and though inferior to them in
numbers, if they attempted to molest us, we should protect ourselves as
best we could."
After some further parleying, the mob gave the Saints ten days in which
to leave, threatening that if they were not gone in that time, they
would return with increased forces, kill every man, woman and child,
and throw their goods into the Missouri.
This affair having ended for the time being, Elder Taylor continued
his journey, and finally reached Far West, where he met the Prophet
Joseph, several of the Twelve and other leading brethren. The mob
did not return in ten days upon the people of De Witt, but they did
return early in October and the Saints at last had to abandon their
homes there, although they had purchased their lands from the general
government.
The history of the prominent men in the Church is so closely interwoven
with that of the Church, that it is difficult to write the one without
also writing the other; and in order to understand the scenes which the
subject of this writing was now in the midst of, it will be necessary
to relate as briefly as may be, the events which befell the Saints in
the state of Missouri up to the time that Elder Taylor joined them, in
the autumn of 1838.
From the Book of Mormon, [1] the Saints learned that upon the continent
of America the people of God, in the last days, are to build a holy
city, the "New Jerusalem," or "Zion." In July, 1831, the Lord revealed
the place where the city should be located and a temple built. That
place was Independence, near the western boundary of Missouri; and
there the Saints were commanded to gather, purchase the land and
dedicate it unto the Lord. This commandment they began to fulfill,
whereupon the jealous rage of the old settlers was aroused against
them. It was the meeting of two elements that had little or no affinity
with each other.
The old settlers were from the slaves states of the south, the Saints
were from the free states of the north, and many of them from New
England. The former were idle, indifferent to their surroundings,
and the development of their lands; the latter were industrious,
frugal, eager to make good homes, develop, build up and beautify
the country--in short, make it the Zion of God in very deed. The
Missourians were habitual Sabbath breakers; horse racing, cock-fighting
and gambling being the "pleasures" they indulged in on that day,
attended with the drunkenness and blasphemy which usually go hand in
hand with such sports. Of course the Saints could not engage with
them in this kind of life, their early training, no less than their
religion, forebade it. The result was a coolness between the Saints and
the old settlers, followed by suspicion on the part of the latter that
they would be supplanted by the new comers. From that conviction to a
resolution to prevent it was a short step, and they made haste to take
it.
Although some of the Saints were, doubtless, unwise in much of their
talk, they were guilty of no overt act against the peace and good
order of the community in which they settled; nor did they in any way
interfere with the old settlers, further, perhaps, than to remonstrate
with them on their manner of life, and surely that was no act that
called for violence.
But if there was no real cause for violence, it was easy to create an
imaginary one, and this was done. All manner of false accusations were
brought against the Saints. They were accused of tampering with the
negro slaves, with a view to creating a servile insurrection; and of
having a design to possess themselves of the land by force.
But it was their religion that was made the chief rock of offense.
It was denounced as blasphemy--"derogatory of God and religion, and
subversive of human reason;" and this because the Saints claimed
and enjoyed, to some extent at least, the power and blessings which
attended the gospel of Christ in ancient days. For these reasons(?) the
old settlers determined to rid themselves of the Saints, "peaceably
if they could, forcibly if they must;" and to the performance of
this unlawful action, they pledged their "bodily power, their lives,
fortunes and sacred honors." They organized mobs; and, finally, with
acts of cruelty and violence that would bring the blush of shame to the
cheek of a savage, they drove the Saints from Jackson County; stole or
destroyed their goods, burned their houses and appropriated to their
own use the lands the Saints had purchased. There were some twelve
hundred Saints, men, women and children thus expelled by violence from
Jackson County.
This first driving took place in December, 1833.
The exiles found a temporary resting place in Clay County, and while
there petitioned the governor of the state to reinstate them in their
lands, and give them protection when so reinstated. The governor
replied that he could call out the militia and escort them back to
their homes; but he considered that he had no authority to detail any
force for their protection after he had thus reinstated them. As to go
back under those circumstances would be exposing themselves to more
violence from their enemies, they could not avail themselves of the
governor's proffered assistance to return.
The Saints remained scattered through Clay and the surrounding counties
until 1836, when, at the request of the citizens of Clay County, who
had kindly received them in their affliction, they moved northward and
petitioned for the forming of a new county. The new county was called
Caldwell, and the county seat, Far West.
The rapidity with which the new county increased in population and
prosperity, aroused the jealousy of the people in surrounding counties;
and as the inhabitants of Jackson had despoiled the Saints with
impunity, it encouraged others that were like-minded to attempt the
same thing. Especially was this the case when they saw those who had
taken a prominent part in expelling the Saints from Jackson County,
holding high positions in the state.
The fact that the religion of the Saints was different from that
professed by their neighbors was of itself sufficient to arouse the
hatred and jealousy of the sectarian ministers, who throughout all the
Missouri troubles took not only an active but a leading part. A leading
part in what? In murdering, plundering, driving, imprisoning, whipping
and turning out of their homes their fellow men! A fine occupation for
ministers of the gospel truly! And for what? Because the Saints bore
witness that God had restored to the earth the gospel of Jesus Christ
in its fullness; that the Priesthood to administer in its ordinances
was again conferred on men; and they announced it as their intention to
beautify the earth and prepare a portion of it for the coming of the
Son of God. For this they were hated by the Missourians, and considered
the legitimate prey of the despoiler.
Another circumstance that increased the hatred and jealousy of the
Missourians against the Saints was the growing political power of
the latter; and it was at a political election in Gallatin, Daviess
County--a county joining Caldwell on the north--that the troubles in
the autumn of 1838 began.
A number of the Saints had settled in Daviess County, and being
citizens of the United States, and of the state and county where they
lived, and possessing all the qualifications of voters, they essayed
to cast their ballots at the aforesaid election, but some of the old
settlers sought forcibly to prevent them; a thing which the brethren
would not quietly submit to, and a disturbance was the result. Upon
that difficulty the mob founded their pretext for the commencement
of open hostilities. The clouds which had been gathering hatred and
jealousy for so long, burst almost without warning upon the unprotected
heads of the Saints.
Scenes of mob violence were of almost daily occurrence; property was
destroyed, men were tied up and beaten until blood streamed down their
backs; the chastity of women was forcibly outraged; cattle and hogs
were wantonly shot down; houses were ruthlessly burned in the presence
of their owners; fields of grain destroyed--but this was not the
worst--helpless women and children were brutally murdered together with
defenseless old men, some of whom had fought in the continental army
during the American Revolution. Elder Taylor, in relating these scenes
some thirty years after they had occurred, refers to one who had been
of the class last named:
"My mind wanders back upwardly of thirty years ago," he says, "when in
the state of Missouri, Mr. McBride, a gray-haired, venerable veteran
of the Revolution, with feeble frame and tottering steps, cried to
a Missouri patriot: 'Spare my life, I am a revolutionary soldier,
I fought for liberty, would you murder me? What is my offense, I
believe in God and revelation?' This frenzied disciple of a misplaced
faith said, 'Take that you God d--d Mormon,' and with the butt of his
gun he dashed his brains out, and he lay quivering there, his white
locks clotted with his own brains and gore, on the soil that he had
heretofore shed his blood to redeem--a sacrifice at the shrine of
liberty!"
Taking advantage of the disturbance at the election in Gallatin, some
of the old settlers at Millport, in the same county, set fire to
their log huts and then fled southward, spreading the report that the
Mormons had burned their houses and driven them from their lands. At
this rumor, false though it was, a wave of popular indignation passed
through the state, which Governor Boggs took advantage of to issue an
exterminating order, and called out the militia of the state to execute
it.
Governor Boggs was the more ready to issue this infamous order, because
he himself had imbibed a hatred of the Saints, and had been an active
participant against them in the Jackson County troubles.
By this edict the Governor virtually converted the mobs that had been
plundering the Saints into the state militia, and gave them full
license to continue the war on the Saints, which they did in the most
brutal manner.
The result of these outrages was that some four hundred of the Saints
were either murdered outright or died from exposure and hardship
inflicted upon them in this unhallowed persecution; from twelve to
fifteen thousand citizens of the United States were expelled from the
state of Missouri--from the lands they had purchased of the general
government; while their homes were destroyed, and their stock and much
other property were confiscated. Many of the leaders in the Church,
among them the Prophet Joseph and his brother Hyrum, were cast into
prison.
Elder Taylor was a witness of these high-handed and unlawful
proceedings, and a sufferer in some of them. One circumstance he
relates which I do not remember to have seen elsewhere, and hence give
it here:
"On one occasion, when some thirty-five hundred of the mob forces were
approaching Far West, our officer, Colonel Hinkle, sought to betray
us, and as a preliminary step, ordered us to retreat. 'Retreat!'
exclaimed Joseph Smith. 'Why, where in the name of God shall we go?'
Then turning to our men he said: 'Boys, follow me.' About two hundred
men went out on the open prairie to meet the thirty-five hundred.
While these forces faced each other, a flag of truce came in from the
mob bearing the message that it was their intention to destroy Far
West; but there was a man and his family--of the name of Lightner--not
Mormons, who had friends among the attacking party, and they desired
this family to leave the city before it was destroyed. This message was
sent to the family. They replied that they had always been treated with
consideration by the Mormons, and they would stay with them. This reply
the Prophet Joseph took in person to the flag of truce man; and just
then a troop of cavalry, two hundred strong, was seen approaching, and
Joseph added this to the answer sent by the non-Mormon family: 'Go tell
your general for me that if he does not immediately withdraw his men, I
will send them to hell!'"
Notwithstanding their superiority in numbers the mob beat a hasty and
inglorious retreat.
Such were the scenes enacted in Missouri during the stay of Elder
Taylor in that state; and it was in the midst of such scenes as these,
on the 19th of December, 1838, that he was ordained an Apostle of the
Lord Jesus Christ, by Brigham Young and Heber C. Kimball.
Footnotes
1. Ether XIII, and III. Nephi XX and XXI.
CHAPTER VII.
BANISHED FROM MISSOURI--RETURNS TO FULFILL A PROPHECY--STARTS ON HIS
MISSION TO ENGLAND--SICKNESS BY THE WAY--ARRIVAL IN NEW YORK.
The Saints, after their expulsion from the State of Missouri, found a
temporary resting place in Quincy, Illinois, and to that city, after
visiting the Prophet Joseph Smith in Liberty prison, the place of his
incarceration, Elder Taylor made his way.
Several of the Apostles who met there held a consultation in respect to
the revelation which had been given the July previous, commanding their
quorum to take leave of the Saints in the city of Far West, on the 26th
day of April, 1839, at the building spot of the Lord's house, previous
to crossing the Atlantic on a mission to foreign lands. It had been
the constant boast of the mob from the time the revelation was made
known, that this was one of "Joe Smith's" revelations that should fail
of fulfillment if no other did. But the several Apostles who took part
in the above mentioned consultation, among whom was Elder Taylor, were
determined that the revelation should not fail, and agreed to return to
Far West by different routes, and meet at the temple site on the day
appointed.
Their undertaking was successful. Five of the Apostles were at the
temple site before daylight of the day appointed, together with a
number of high priests, elders and priests. At this meeting they
excommunicated a number of persons from the Church, ordained Wilford
Woodruff and George A. Smith apostles, and others were ordained to the
office of seventy. Prayer was offered up by the apostles in the order
of their standing in their quorum. It was a brilliant, moonlight night,
according to Elder Taylor, and out on the still air, strong and clear
rose that glorious song of Zion--
ADAM ONDI-AHMAN. [1]
This earth was once a garden place,
With all her glories common;
And men did live a holy race,
And worship Jesus face to face--
In Adam-ondi-Ahman.
We read that Enoch walked with God,
Above the power of mammon;
While Zion spread herself abroad,
And saints and angels sang aloud--
In Adam-ondi-Ahman.
Her land was good and greatly blest,
Beyond old Israel's Canaan;
Her fame was known from east to west,
Her peace was great, and pure the rest
Of Adam-ondi-Ahman.
Hosanna to such days to come--
The Savior's second coming,
When all the earth in glorious bloom
Affords the saints a holy home,
Like Adam-ondi-Ahman.
At the conclusion of the hymn, Elder Alpheus Cutler, the master workman
of the Lord's House, laid the south-east corner stone in its position,
and stated that in consequence of the peculiar situation of the Saints
it was deemed prudent to discontinue further labor on the house until
the Lord should open the way for its completion. The Apostles then took
leave of some seventeen Saints who were present, and started on their
way to fill their missions beyond the Atlantic.
On their way they stopped at Quincy, where they met the Prophet Joseph,
who had lately escaped from the hands of his enemies in Missouri. The
Prophet heartily approved the labors of the Twelve, and their course
received also the commendation of the Church in a general conference
assembled at Quincy.
The Saints that same spring began settling at Commerce, afterwards
Nauvoo, on the east bank of the Mississippi, in Hancock County,
Illinois. By this time the reaction from the excitement in which they
had lived for more than a year, set in, and almost the entire people
sank down from exhaustion, and became an easy prey to the malaria
prevalent in the district at that time.
In the midst of this sickness, poverty and general wretchedness, Elder
Taylor made his preparations to continue his journey to England. He
had secured quarters for his family, in connection with others, in
miserable, old log barracks in Montrose, a small settlement opposite
Nauvoo, in what was then the Territory of Iowa.
It was the 8th of August that he left Montrose to fill his mission. He
dedicated his wife and family to the care of the Lord, and blessed them
in His name: "The thought of the hardships they had just endured," he
remarks, "the uncertainty of their continuing in the house they then
occupied--and that only a solitary room--the prevalence of disease,
the poverty of the brethren, their insecurity from mobs, together with
the uncertainty of what might take place during my absence, produced
feelings of no ordinary character. These solicitations, paternal and
conjugal, were enhanced also by the time and distance that was to
separate us. But the thought of going forth at the command of the
God of Israel to revisit my native land, to unfold the principles of
eternal truth and make known the things that God had revealed for the
salvation of the world, overcame every other feeling."
In Nauvoo Elder Taylor joined Wilford Woodruff, who was scarcely able
to drag himself along, and who remarked that he felt and looked more
like a subject for the dissecting room than a missionary. After taking
leave of the Prophet and his counselors, Sidney Rigdon and Hyrum Smith,
Elder Taylor and his sick companion left Nauvoo.
On the outskirts of the settlement they passed Parley P. Pratt and
Heber C. Kimball, who were building a log house. Parley, who, it
will be remembered, had carried the gospel to Elder Taylor, was
stripped--bare headed and bare footed. He hailed the brethren as they
were passing and gave them a purse, it was all he had. Elder Heber C.
Kimball, who was but a short distance away, stripped as Elder Pratt
was, came up and said, "As Brother Parley has given you a purse, I have
a dollar I will give you to put in it." Then mutually blessing each
other, they said farewell. Elders Taylor and Woodruff were the first of
their quorum to start on their mission.
At Macomb they found Brother Zebedee Coltrin, who proposed taking them
as far as Cleveland, Ohio, in his wagon, a proposition they gladly
accepted. At this place a Brother Miller, whom Elder Taylor baptized
while there, gave them a horse, and another a saddle and bridle. At
Springfield a broker sold his horse for him, and with the proceeds he
published a pamphlet on the persecutions of the Saints in Missouri. The
edition was 2,000. A portion of these pamphlets were left in the hands
of Elder Coltrin to dispose of, the proceeds to be given to Sisters
Taylor and Woodruff.
Elder Taylor's strong constitution and iron will had carried him
through the Missouri troubles and the trying scenes of poverty and
sickness which prevailed that summer about Nauvoo; but as he traveled
eastward his health began failing him. Approaching Indianapolis he was
taken with violent vomiting and afterwards fainted by the wagon in the
road. It was with some difficulty that his companions resuscitated him
and conveyed him to the house of Brother Horace S. Eldredge, where he
received the kindest treatment. Notwithstanding there were rest and
attention for him at the home of Brother Eldredge until he should be
restored, weak as he was, he continued his journey next morning. He
would travel all day and frequently preach at night, though scarcely
able to stand upon his feet.
At Germantown, in Indiana, his strength again failed him; and seeing
no prospect of immediate recovery, he advised Brothers Woodruff and
Coltrin to proceed on their journey without him. This they reluctantly
did.
The name of the proprietor of the hotel in Germantown where he stopped
was Jacob Waltz; both from himself and his wife Elder Taylor received
the kindest attention.
After a severe illness of two weeks, during which time he was reduced
to a mere skeleton, he began to recover; and with returning health came
the old burning desire to preach the gospel; and before he was fairly
able to stand he obtained the court house adjacent to his hotel and
began holding meetings, though he had to sit part of the time while
delivering his discourses.
One thing that much surprised those who listened to him was that,
although he was a long distance from his home and friends, and had been
prostrate with sickness among strangers, and on expenses, he never
alluded to these things or begged for assistance. What a contrast
between this servant of God and the sectarian priests of the day! Had
one of their number been similarly situated, what a tale of woe would
have been told of his heroic suffering for the gospel's sake, and
what pathetic appeals would have been made to the generous who, loved
the Lord, for assistance! But this Apostle of Jesus Christ bore all
patiently, more anxious to deliver the message he bore than secure his
own comfort. At last a gentleman waited upon him, and asking to be
excused for the liberty he was about to take, referred to the above
matters in the following manner:
"Mr. Taylor, you do not act as most preachers do; you have said nothing
about your circumstances or money, yet you have been here some time
sick; your doctor's, hotel and other bills must be heavy. Some friends
and myself have talked these matters over and would like to assist you,
though we do not wish to give any offense."
In replying to this Elder Taylor thanked the gentleman, and said:
"I preach without purse or scrip, leaving the Lord to manage those
matters you speak of in His own way; and as you have been prompted by
the Lord and your own generous impulses, I shall thankfully receive
whatever assistance you are disposed to render me."
The gentleman then presented him a small sum of money, which, with what
he had, was sufficient to settle all his bills and enable him to pursue
his journey.
Commenting upon the above incident, Elder Taylor says: "I would rather
put my trust in the Lord than in any of the kings of the earth."
Bidding farewell to his kind host and other friends in Germantown, he
started for Dayton, Ohio. The first day out he reached the town of
Richmond, at 5 o'clock, and two hours later he was lecturing to a large
audience on the "Mormon Difficulties in Missouri," and the next day was
on his way to Dayton.
Here he remained a few days preaching the gospel, and then had a
serious relapse which confined him to the house of a friend, a Brother
Brown, for two weeks. As he was recovering from his illness and
preparing to leave Dayton, he was agreeably surprised to learn of the
arrival of his fellow Apostle, George A. Smith, and others. Elder Smith
was on his way to England also, and as there was room in his wagon, he
invited Elder Taylor to ride with him--a proposition that was gladly
accepted.
Together they traveled to Kirtland where they met Elders Brigham Young
and Heber C. Kimball. Here Elder Taylor was again stricken down by
sickness; but through the blessings of God he recovered sufficiently to
accompany his brethren on their way to New York. They arrived in that
city in due time, and were cordially welcomed to the house of Parley
P. Pratt, whom Elder Taylor had left in Nauvoo a few months before,
putting up a log house; but who was now presiding over a large branch
of the Church in the metropolis of the United States.
I have been particular to relate the details of this trying journey
from Nauvoo to New York, that the readers of this work may have a
knowledge of the difficulties encountered by Elder Taylor, in his
efforts to comply with the requirement of God to preach the gospel in
his native land. Truly he went forth weeping, but bearing precious
seed; and we shall see, anon, how he returned rejoicing, bringing his
sheaves with him.
Footnotes
1. The meaning of this word or phrase is not known, further than
it is a name by which a prominent point on Grand River, Daviess
County, Mo., formerly known as Spring Hill, but which the Lord named
Adam-ondi-Ahman, because, said He, it is the place where Adam shall
come to visit his people, or the Ancient of Days shall sit, as spoken
of by Daniel the Prophet. (See Daniel 7: 9--14. Doctrine and Covenants,
Section 116.) When discovered by the brethren, an old stone altar
was there, which has since been thrown down. It was the place where
Adam called his posterity together three years before his death and
blessed them; so that holy memories as well as fond anticipations are
associated with the place. W. W. Phelps is the author of the hymn.
CHAPTER VIII.
"I HAVE PLENTY OF MONEY"--AMUSING CONVERSATION--VOYAGE TO
ENGLAND--APPOINTED TO PREACH IN LIVERPOOL--PEOPLE PREPARED TO RECEIVE
THE GOSPEL--BEGINS WORK--BAPTISMS.
When Elder Taylor arrived in New York, Elder Woodruff had been there
some time, and was all impatience to embark for England, but as yet the
former had no means with which to pay for his ocean passage. Although
supplied with all the means necessary on his journey thus far, after
paying his cab-fare to the house of Brother Pratt he had but one
cent left. Still he was the last man on earth to plead poverty, and
in answer to inquiries of some of the brethren as to his financial
circumstances, he replied that he had plenty of money.
This was reported to Brother Pratt, who the next day approached Elder
Taylor on the subject:
Elder Pratt: "Brother Taylor, I hear you have plenty of money?"
Elder Taylor: "Yes, Brother Pratt, that's true."
Elder Pratt: "Well, I am about to publish my 'Voice of Warning' and
'Millennial Poems,' I am very much in need of money, and if you could
furnish me two or three hundred dollars I should be very much obliged."
Elder Taylor: "Well, Brother Parley, you are welcome to anything I
have, if it will be of service to you."
Elder Pratt: "I never saw the time when means would be more acceptable."
Elder Taylor: "Then you are welcome to all I have."
And putting his hand into his pocket Elder Taylor gave him his copper
cent. A laugh followed.
"But I thought you gave it out that you had plenty of money," said
Parley.
"Yes, and so I have," replied Elder Taylor. "I am well clothed, you
furnish me plenty to eat and drink and good lodging; with all these
things and a penny over, as I owe nothing, is not that plenty?"
That evening at a council meeting Elder Pratt proposed that the
brethren assist Elder Taylor with means to pay his passage to England
as Brother Woodruff was prepared and desired to go. To this Elder
Taylor objected and told the brethren if they had anything to give to
let Parley have it, as he had a family to support and needed means for
publishing. At the close of the meeting Elder Woodruff expressed his
regret at the course taken by Elder Taylor, as he had been waiting for
him, and at last had engaged his passage.
Elder Taylor: "Well, Brother Woodruff, if you think it best for me to
go, I will accompany you."
Elder Woodruff: "But where will you get the money?"
Elder Taylor: "Oh, there will be no difficulty about that. Go and take
a passage for me on your vessel, and I will furnish you the means."
A Brother Theodore Turley, hearing the above conversation, and thinking
that Elder Taylor had resources unknown to himself or Brother Woodruff,
said: "I wish I could go with you, I would do your cooking and wait on
you."
The passage to be secured was in the steerage--these missionaries were
not going on flowery beds of ease--hence the necessity of such service
as Brother Turley proposed rendering. In answer to this appeal, Elder
Taylor told Brother Woodruff to take a passage for Brother Turley also.
At the time of making these arrangements Elder Taylor had no money, but
the Spirit had whispered him that means would be forthcoming, and when
had that still, small voice failed him! In that he trusted, and he did
not trust in vain. Although he did not ask for a penny of anyone, from
various persons in voluntary donations he received money enough to meet
his engagements for the passage of himself and Brother Turley, but no
more.
Elder Taylor and his two companions embarked on the 10th of December,
1839, and after a very prosperous voyage arrived in Liverpool, January
11th, 1840. Two days later they went to Preston, Lancashire.
In 1837, Apostles Heber C. Kimball and Orson Hyde and several other
Elders had opened the door of the gospel in England, and raised up
several branches of the Church, the principal one being in Preston.
Elder Willard Richards had been left in charge of the mission in
England, after the return of Elder Kimball in the spring of 1838; and
Elder Joseph Fielding, an old Canadian friend of Elder Taylor's,--at
whose instance he had written an account of the restoration of the
gospel to England some years before--presided over the branch at
Preston.
A council of the priesthood within reach was held at Preston, at which
it was decided that Elder Taylor should labor in Liverpool, with Elder
Fielding to assist him. After receiving this assignment the brethren at
once repaired to Liverpool and began their labors.
A few words here relative to the opening of this English mission. In
England, as in Canada, the servants of God found a people looking for
and prepared to receive the gospel. They believed the major part of
those things which the Elders of Israel had come into their midst to
proclaim, as the company of gentlemen did with whom Elder Taylor was
associated in Toronto. The people were in that peculiar frame of mind
that made them realize that great changes in systems were about to take
place. The Spirit of God was moving upon the righteous, and when they
heard the gospel they were ready to receive it.
Among those so situated was a Mr. Matthews, a brother-in-law to Elder
Joseph Fielding, and formerly a Church of England minister; but he
had resigned his position because he saw how far that church had
departed from the gospel of the New Testament; and how destitute it
was of the gifts and powers of the Holy Ghost; and because it was not
making any preparations for the coming and reign of Christ on earth.
He had heard the gospel preached by Elders Richards and Goodson, in
Bedfordshire; he testified of its truth to his congregation; and went
so far as to appoint a time when he would be baptized with a number of
his followers. For some cause he failed to put in an appearance at the
appointed time, his mind became darkened and he opposed the Elders, but
adopted their principles and began preaching them on his own account.
In this way he raised up a number of congregations, one of which was
located in Liverpool.
Elder Taylor and his companion diligently searched these people out and
presented the gospel message to them. Some gladly received the word,
and others rejected it with great bitterness. Against some of this
latter class the brethren washed their feet as a witness against them.
[1] The manner in which they complied with this ordinance appointed
unto them is described by Elder Taylor as follows:
"We washed our feet and then knelt before the Lord and bore testimony
of it, saying: 'O Lord, our Heavenly Father, we Thy servants have borne
testimony to the truth of those things which Thou hast revealed to Mr.
S--, and he has rejected our testimony. O, Father, Thou knowest we have
no hard feelings toward the man; if Thou canst forgive him and lead
him to the truth, do so, we pray Thee. O, Father, we do this that we
may fulfill Thy word, and bear testimony before Thee according to Thy
commandment; and now, O, Lord, we leave him in Thy hands, praying Thee
to guide us into all truth, in the name of Jesus. Amen.'"
When the Sabbath came they attended services at a chapel in Hope
Street, where Mr. Matthews usually held forth. He was absent on this
occasion, but a young man, whom Elder Taylor describes as very devout,
preached. He lamented the state of the church, its pride, its vanity,
its lack of spiritual power; prayed for the blessings of the Holy Ghost
to be again made manifest, and for the coming of Christ's kingdom.
Such an opening as this was not neglected by Elder Taylor. At the close
of the meeting he arose and requested the privilege of speaking. He
was told, however, that he had better repair to the vestry and there
a hearing would be accorded him. He accepted the proposition. Some
sixteen or twenty class-leaders and elders were present who seemed
anxious to learn what sect the brethren were of. Setting aside that
matter, Elder Taylor thus addressed them:
"Gentlemen, friends and brethren; I have listened with deep interest
to the things that I have heard this morning. I have observed with
peculiar emotions the deep anxiety, the fervent prayer and the strong
solicitude manifested by you in relation to obtaining the Holy Ghost.
I have been pleased with the correct views you entertain in regard to
the situation of the world. We believe in those things as you do. We
hear that you believe in baptism and the laying on of hands, so also do
we. Brethren and friends, we are the humble followers of Jesus Christ
and are from America. I lately arrived in this place, and have come
five thousand miles without purse or scrip, and I testify to you, my
brethren, that the Lord has revealed Himself from heaven and put us in
possession of these things you are so anxiously looking for and praying
that you may receive." ("Glory be to God," was shouted by many present,
and great emotion manifested.)
"That thing has taken place which is spoken of by John in the
Revelations, where he says: 'I saw another angel fly in the midst of
heaven, having the everlasting gospel to preach unto them that dwell
upon the earth, and to every nation and kindred and tongue and people,
saying with a loud voice, Fear God and give glory to him, for the hour
of his judgment is come.' Brethren, we the servants of God are come to
this place to warn the inhabitants of their approaching danger, and to
call upon them to repent and be baptized in the name of Jesus Christ,
and they shall receive the gift of the Holy Ghost.
"I feel an anxious desire to deliver this testimony. I feel the word of
the Lord like fire in my bones and am desirous to have an opportunity
of proclaiming to you those blessings that you are looking for, that
you may rejoice with us in those glorious things which God has revealed
for the salvation of the world in the last days."
This speech filled many with exceeding great rejoicing, some even wept
for joy, while others were equally filled with zealous rage. The class
so affected demanded to know if they were not Mormons. "No," replied
Elder Taylor, "we belong to the Church of Jesus Christ of Latter-day
Saints, called by our enemies the 'Mormon Church.'"
When this was known some said they had heard an unfavorable opinion of
that people. Others said that their pastor, Mr. Matthews, had declared
the thing was from hell, etc.; and in answer to the application for the
chapel to preach in, an unfavorable reply was made.
In the afternoon Elder Taylor and companion attended a meeting of the
non-communion Baptists. The brethren made themselves known to the
leader of the meeting and asked for the use of the house, telling him
he might make collections and keep the money for his society if he
would grant them the privilege of speaking. He excused himself on the
grounds that the Baptist society was so rigid that they would refuse to
hear; but he treated them very kindly.
In the evening they again attended service at Mr. Matthews' chapel.
"There are many who will become Saints among them," predicted Elder
Taylor, "but they, like others, are sadly under the influence of
priests." That night after meeting one of the preachers of the society,
of the name of William Mitchell, came to Elder Taylor and invited him
to his home, and during the next week opened his house for him to hold
meetings in. And notwithstanding all the efforts on the part of Mr.
Matthews' preachers and class-leaders to prevent their members from
going, the house was filled. At the first meeting Mr. Mitchell and his
wife expressed their determination to receive the message, and others
soon followed. A hall in Preston Street was taken, capable of seating
about three hundred, and the first night it was well filled.
Elder Taylor's text was from Jude:
"It was needful for me to * * * exhort you, that ye should earnestly
contend for the faith which was delivered to the Saints."
He referred to the laudable efforts of such reformers as Luther,
Melancthon, Calvin, Wesley, Whitfield and others who had tried to bring
about the ancient order of things, but by reference to the gospel
as contained in the New Testament, showed that they had failed to
accomplish it. This was followed up by an account of how the gospel
had been restored to the earth in the present age by the ministration
of angels and the revelations of God to the Prophet Joseph Smith. He
showed them how what they had been praying for was now accomplished,
and exhorted them to receive it.
The effect of his discourse was overwhelming. Exclamations of praise
and thanksgiving were heard in various parts of the house, while the
weeping of others testified to the emotion they could not otherwise
express. Ten offered themselves for baptism at the close of the
meeting, and many others expressed a friendly disposition.
Meantime the news had reached Mr. Matthews that his sheepfold had
been invaded by the "Mormons," and he wrote back a letter warning his
flock against "Mormonism," but to no purpose. The ten were baptized,
among them Mr. Mitchell, and a great many who attended to witness the
ceremony of baptism expressed a desire to obey the message the next
time a day was appointed for baptisms. Thus the work was begun in
Liverpool.
Footnotes
1. "He that receiveth you not, go away from him alone by yourselves,
and cleanse your feet even with water, pure water, whether in heat or
in cold, and bear testimony of it unto your Father which is in heaven,
and return not again to that man." See Doc. and Cov. Sec. 84 and Sec.
61.
CHAPTER IX.
LABORS CONTINUED IN LIVERPOOL--MANNER OF MEETING
OPPOSITION--INTRODUCTION OF THE GOSPEL INTO IRELAND--A PROPHECY--FIRST
BAPTISM--VISIT TO SCOTLAND--LOVE OF THE SAINTS.
Elder Taylor continued calling upon ministers and other gentlemen
in Liverpool, bearing testimony to them of the restoration of the
gospel. For this purpose he called upon an aged Methodist minister who
accompanied Doctor Coke in some of his missionary tours, and who was
with him when he died.