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," andvice 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 trialpro 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 areligioussystem. 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.
1. II. John, 10, 11.
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.
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.
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.
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.
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. "Thesereverendgentlemen," 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 theirruseto 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.
1. Ether XIII, and III. Nephi XX and XXI.