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- Herausgeber: Booksell-Verlag
- Kategorie: Sachliteratur, Reportagen, Biografien
- Sprache: Englisch
In "The Life of John Taylor," B. H. Roberts delves into the life and legacy of one of the pivotal figures of early Mormonism. Through a meticulous examination of Taylor's experiences, beliefs, and leadership during a tumultuous period of American religious history, Roberts effectively combines biographical narrative with theological reflection. The book employs a straightforward yet engaging literary style, favoring clarity and directness, which reflects the didactic aims of Roberts as he seeks to present Taylor not merely as a historical figure but as a prophet of the Latter-day Saint movement, making it a crucial text in understanding the context of Mormonism in the 19th century. B. H. Roberts, a prominent historian and theologian within the Latter-day Saint community, served in various church leadership roles, which deeply informed his scholarship and perspective. His firsthand understanding of the complexities and challenges faced by early Saints shaped his portrayal of Taylor's contributions to the faith. Additionally, Roberts's desire to document and preserve LDS history highlights his commitment to establishing a rich and nuanced narrative that supports the church's mission and identity. Readers interested in religious history, particularly the development of Mormonism, will find "The Life of John Taylor" both informative and inspiring. Roberts's commitment to portraying Taylor's life with integrity facilitates a deeper appreciation of the enduring complexities of faith, leadership, and legacy, making this book a valuable addition to any library of religious scholarship.
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Veröffentlichungsjahr: 2019
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The Life of John Taylor
Table of Contents
Preface.
If the preface to a book be looked upon as the author's excuse for writing it, then this book should have no preface, for the author has no excuse to make. Justice to the character and labors of John Taylor demanded that his life be written. The annals of the Church could not be recorded without devoting large space to the part he took in her affairs; but no notice of his life and labors, however extended in a general history, could do justice to his great career: for of course there is much in that career peculiar to himself, and of a character, too, to make it worthy of a separate volume.
The author is of the opinion that John Taylor would have had a remarkable history even if Mormonism had not found him; for he possessed those qualities of mind which would have made him a leader and a reformer among men. It is quite probable, too, that in the event of Mormonism not finding him, he would have won more of the honors and applause of men; for while his connection with the Church of Jesus Christ of Latter-day Saints threw him into prominence, the disrepute in which that Church is held brought reproach and odium upon him from the world. Had the courage and unselfish devotion which he brought to the support of Mormonism been given to some reform movement less odious in the estimation of mankind, his conduct would have called forth the highest encomiums from all men; but as those virtues were displayed for the interest and advancement of Mormonism, the world either refused to recognize them at all, or accounted them fanaticism merely, for which no praise was due.
The praise of the world, however, is a small matter. It often praises those least worthy; it neglects or abuses those who are its chief benefactors. Our generation like many that have preceded it, garnishes the sepulchres of the ancient prophets, saying, "Had we lived in their day, we would not have persecuted and killed them." And yet with strange inconsistency they hunt to the death the living prophets whose memory future generations will honor. But the praise or censure of the world had little influence over the mind of John Taylor where truth was concerned. The more men despised it the more intense seemed his devotion.
In that most beautiful of all his poems entitled "An Irishman's Address to his Mistress"—the poem is an allegory, the mistress is the Irish Catholic Church—Thomas Moore represents the Irishman as saying that through grief and through danger the smile of his mistress had cheered his way, till hope seemed to spring from thorns that round him lay; the darker their fortunes, the brighter their pure love burned, until shame into glory and fear into zeal was turned. The mistress had a rival. That rival was honored, while the mistress was wronged and scorned; her crown was of briars, while gold the rival's brows adorned. The rival wooed him to temples, while the mistress lay hid in caves; the former's friends were all masters, while the latter's, alas! were all slaves. "Yet," said the faithful devotee, "cold in the earth at thy feet I would rather be, than wed what I love not, or turn one thought from thee!" Such was the love of John Taylor for the Church of Christ to which he devoted his life.
The author has but one reason to give for undertaking the pleasing task of writing this book—he loved the subject. To him John Taylor was the embodiment of those qualities of mind and heart which most become a man. He therefore applied to the family of the late President John Taylor—they being the parties most interested in such an undertaking—for the privilege of writing his history. They gave a ready assent, and the work was begun. Of the difficulties attending the production of this history I need not speak. They are such as attend all similar undertakings. The journals of President Taylor were very incomplete, covering only fragments of his life at best; but the chief events of his life were so closely interwoven with the history of the Church that his movements and labors could be followed in the Church publications; so that I feel reasonably certain that no important fact is omitted.
To George J. Taylor—the eldest son of President Taylor—I am indebted for many valuable items of information; and he has taken an abiding interest in the work from its commencement.
At my request the first Presidency of the Church appointed a committee to read the manuscript and pass upon it critically in respect to its doctrinal and historical correctness. That committee was Elders John Jaques and L. John Nuttall, the former assistant Church historian, the latter for a number of years secretary to President Taylor. The position these brethren occupied made them intimately acquainted with the subject, and they were enabled to render me valuable assistance in my work, for which I am deeply grateful to them.
The work is now presented to the public in the hope that it will meet with approval, and preserve to the present and future generations a true history of John Taylor, the third President of the Church of Jesus Christ of Latter-day Saints.
THE AUTHOR.
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]
