MISTAKE IN BUILDING—SCARCITY OF PROVISIONS—TAXED—THE CRICKET WAR—CROPS SAVED—HARVEST FEAST—DEPUTATION FROM THE PRESIDENT OF THE UNITED STATES—ELDER TAYLOR CONFERS WITH IT—CALLED TO FRANCE—FROM SAWPIT TO PULPIT—THE LIFE OF AN APOSTLE.
So the winter passed away, and the spring came, and with it came frequent rain storms. "We made one mistake in building," remarks Elder Taylor; "having been informed there was no rain, or very little, in the valley, we made our roofs too flat, which, when the spring rains commenced, caused considerable trouble." It was with great difficulty that their beds could be kept dry. But this was not their chief difficulty—food was getting scarce, and a number of the improvident ones were without.
At a public meeting, Elder Taylor proposed that a tax be laid upon the people according to their means to pay it, to supply those who were in need; and that the High Council be authorized to levy it, and have discretionary power to determine who should be taxed, and who should be assisted. The motion was carried unanimously.
Elder Taylor and his family, in common with the whole people, made every effort to get in extensive crops of grain and large gardens. In this they were quite successful; but when early summer brought flattering promises of a bountiful harvest, then from the mountains came myriads of black crickets into their grain fields and threatened to destroy them. The people, even to the women and children, turned out, to stay, if possible, the ravages of the destroyer. They devised various ways to rid themselves of the terrible insect, but in vain they labored; the crickets were rapidly making green fields bare. When it is remembered that the colonists were dependent on that crop for food for the ensuing year, it is not surprising that hope sank within them, or that they became alarmed and talked of sending an express to President Young, begging him not to bring in any more people, as there was a famine in prospect. But in the midst of their calamity a wonderful deliverance was at hand; untold thousands of snow-white sea-gulls came in clouds from the direction of the lake, and settling down upon the fields of grain, began devouring the crickets. Day after day did these white-winged messengers of mercy continue the work of devouring crickets, until the pests were destroyed and the fields of growing grain saved.
In August an abundant harvest was gathered, and a public harvest feast proclaimed. In the midst of the feasting and dancing, singing and rejoicing, the Saints did not forget to thank and praise the Power which had given them the rich fruits of the earth; and expressions of gratitude—soul-felt and universal—in prayer and speech, occurred as frequently as song or dance.
In all these anxieties, labors, fears, hopes and rejoicings, Elder Taylor took part. Many leaned on his strength in those days. When despair settled over the colony he infused it with hope; when the weak faltered, he strengthened them; when the fearful trembled, he encouraged them; those cast down with sorrow, he comforted and cheered. His faith and trust in God, and in His power to preserve and deliver His people were as unshaken in the midst of the difficulties they encountered in settling the desert valleys of Utah, as it had been in the midst of mob violence in Missouri and Illinois; as unmoved as it was amid the confused shouts and curses, groans and shriekings, and murderous bullets which, all mingled together, made up that scene of hell and death in Carthage jail.
Though much of his time was occupied in teaching and encouraging others, he was also active in farming, gardening, fencing fields, etc.; and during the summer of 1849, constructed a bridge over the Jordan River, the first that ever spanned that stream. With Parley P. Pratt and others he went on several exploring expeditions. In one of these he visited Utah Valley and Lake. He built the first boat that was launched on that beautiful sheet of water, and ascertaining that there was an abundance of fish in the lake he manufactured a sein a hundred feet long, for which his wives spun the material. The fish caught in this manner materially assisted in eking out the scant supplies of the colonists.
In August, 1849, General John Wilson, with a small military escort, visited the colonists. He was on a private mission from the President of the United States, Zachary Taylor, to the Saints. The object of that mission was this:
There was trouble anticipated in the then approaching congress, about the territorial question, involving as it did, at that time, the extension of slavery. General Wilson, therefore, was sent to request the settlers in Salt Lake Valley to unite with California and form a state, which it was proposed to admit into the Union, and thus, for the time being, remove the slavery question from congress. The pro-slavery party had been gaining ground rapidly for a few years previous to this time. Texas had been annexed, and was a slave state. So extensive was its territory, that it was capable of being divided into several states, all of which, of course, would tolerate slavery.
The treaty which closed the war with Mexico had resulted in the United States obtaining an immense area of country, out of which new states and territories would be carved; and of course there was in prospect a terrible struggle between the pro-slavery and anti-slavery parties, the former seeking to establish slavery in, and the latter to exclude it from the states and territories to be made out of this new accession of country. It was thought by the administration, that if a large state extending from the Pacific ocean eastward to Salt Lake, with slavery prohibited by its constitution, was admitted into the Union, it would offset the then late accession of Texas, and calm the rising storm over that question.
General Wilson stated, that so eager was the President of the United States in regard to the subject, that if he [Wilson] found any difficulty in the way, his instructions were to appeal to the patriotism of the Mormon people.
Elder Taylor, Charles C. Rich and Daniel Spencer were appointed to confer with General Wilson upon the subject of his mission. The result of those deliberations was a proposal by the people of Salt Lake Valley, California agreeing therewith, to form a state unitedly, and continue in that condition two years; after which the eastern part of the state was to be formed into a state by itself.
With this as a basic proposition, General Wilson started for California, to confer with another gentleman who had been sent out on a like mission to that place; but he encountered very severe weather in the mountains, by which he was delayed. After many severe hardships he reached the coast, only to find that his coadjutor had become tired of waiting and had sailed for the East, so that they did not meet to confer upon the matter proposed to the Saints.
Senator Truman Smith, of Connecticut, in a speech he delivered in the United States Senate, July 8th, 1850, after having read some statements furnished him by Dr. John M. Bernhisel, thus alludes to the presence of General Wilson in Salt Lake Valley:
"The statement of Dr. Bernhisel touching the wonderful progress made by the people of Deseret within a space of time incredibly brief, is abundantly confirmed by a letter which I received from General John Wilson, dated at Salt Lake City, September 6th, 1849, from which I submit the following extract:
"A more orderly, earnest, industrious and civil people, I have never been among than these, and it is incredible how much they have done here in the wilderness in so short a time. In this city which contains about from four to five thousand inhabitants, I have not met in a citizen a single idler, or any person who looks like a loafer. Their prospects for crops are fair, and there is a spirit and energy in all that you see that cannot be equaled in any city of any size that I have ever been in, and I will add, not even in old Connecticut."
Elder Taylor having labored for two years in laying the foundation of a future great commonwealth, was then called upon to leave that kind of labor and introduce the gospel into France.
What a change is here! from the desert wilds of the Rocky Mountains, in the interior of America, to France—to proud, beautiful France, first in all that pertains to modern civilization! From a city of adobe huts, log cabins and board shanties, to the glittering splendors and sumptuous palaces of splendid Paris! From the saw-pit to the pulpit, and lecture-platform—such is the life of an apostle!
PRIMITIVE SAW MILL
PRIMITIVE SAW MILL
PRIMITIVE SAW MILL
PRIMITIVE SAW MILL
DREARY JOURNEY ACROSS THE PLAINS—CHARGED BY A TROOP OF INDIANS—PEACE OR WAR?—SUSPENSE—A FEAST INSTEAD OF A MASSACRE—ARRIVAL AT KANESVILLE—ST. LOUIS—LETTER TO FAMILY—ARRIVAL IN ENGLAND.
It was at the October conference of 1849 that Elder Taylor was called to go to France, and the 19th of the same month saw him leave his home for that distant land. In the same company were Lorenzo Snow, bound for Italy; Erastus Snow, for Denmark; Franklin D. Richards, for England; besides some eight or ten other Elders for various fields of labor, and a number of brethren for the Eastern States on business.
The journey across the plains was a tedious one; the cold, pitiless winds swept over them from the north-west, which made the traveler think of the pleasant fireside he had left in the Salt Lake Valley.
The Indians, too, especially the Crow tribe, manifested something of a hostile disposition. Between the upper crossing of the Platte and Independence Rock, they met with four men carrying the mail to Fort Hall, whom the Indians had partly robbed, or "tithed" as Elder Taylor put it, of their blankets, clothes and provisions. This circumstance made our travelers more vigilant in guarding their horses—"As we rather preferred to be tithed by our own bishops, whom we had with us, than be subjected to the ordeal by those who officiate without authority"—remarks Elder Taylor.
The circumstance also put a rather serious phase at first, upon the following: Two days after passing Fort Laramie, while our travelers were baiting their horses at noon on the banks of the Platte, they saw a large force of Indians suddenly come over the crest of a hill east of them. From the crest of the hill, or swell of the prairie to the river was about three-quarters of a mile, and down the gentle slope came the troop at break-neck speed, clad in all the paraphernalia of "feathers, paints and brooches," that delights the savage heart. The horses were as gaily ornamented as their riders, and seemed to partake of the same free, wild spirit.
As on they came like a whirlwind, some could be seen shaking out the priming of their fire-arms and priming them afresh; others were putting arrows to bow-strings, and others setting their lances at rest. Did this mean war, or what was more likely a massacre—for the approaching troop numbered two hundred? Our travelers had little time to prepare for either an attack or friendly visit; but they made good use of what they had. As soon as the approaching troop was discovered, several of the brethren were ordered to secure the horses to the wagons, while the rest, seizing their arms, were drawn up into line to receive the shock of conflict.
On came the Indians in silence, their faces betraying no emotion by which it could be determined whether they meant war or peace. Meantime our travelers were in anxious suspense. To fire on them first would, perhaps, turn what was intended for a frolic into a massacre, and yet they must needs do something soon or be run over. Meanwhile they stood their ground undaunted. On came the savage troop, determined apparently, to break their line, but as it stood unmoved they came to a dead halt within a rod and a half of it, setting their horses back on their haunches by a sudden jerk of the rein. Even after this, some of them made a show of preparing their arms.
Presently their chief came up and showed signs of peace. But as the Indians neither understood French nor English, and none of our travelers understood the Indian dialect, communication was difficult. One of the chiefs at last, produced a paper, stating that their tribe, the Cheyennes, was friendly to the whites. This being learned, the scene which looked so much like war a few moments before, was changed to one of feasting, the Indians, to their great delight, being treated to crackers, dried meat and tobacco.
The same evening Elder Taylor, with Lorenzo Snow and Bishop Hunter, visited their encampment, some three or four miles distant. They were informed by a Frenchman living with them that the tribe numbered six hundred warriors, and they were quite wealthy—well armed and mounted. The brethren visited a number of lodges and were well treated, though the Indians seemed a little chagrined at the occurrence of the morning. They undoubtedly intended their semi-warlike demonstration to frighten our travelers, perhaps make them take to the river; but as the rather practical joke failed, it left the jokers subject to ridicule.
On arriving at Kanesville the party were received by the Saints still remaining there with every demonstration of joy; and from thence Elder Taylor and several of the company made their way to St. Louis, where there were several strong branches of the Church, numbering upwards of three thousand members all told.
Here I insert a letter addressed by Elder Taylor from St. Louis to his family, not so much for items of history that it contains, as for the expression of his appreciation of family associations and enjoyments. We so frequently have seen him sacrifice the association of family and the comforts of home to carry the gospel to distant lands, and doing it so cheerfully, that it is just possible that those acquainted only with his public career may regard him as being indifferent to the fond endearments of home life. If such there be, let them read the following letter and learn that Elder Taylor possessed strong native attachments for his home and its holy relationships; and that his love for wives and children was not less intense because he sacrificed their companionship for the gospel's sake. It was not because he loved home and wives and children less, but that he loved the gospel more that he left them for its sake:
"My Dear Family:
"After a long absence I now sit down to write to you. I have been in this city about three weeks, and stayed in Kanesville about as long. I have been going leisurely along for the purpose of studying French, that I might be the better prepared to enter on my mission on my arrival in France. I have made some progress in the language and hope to be able to speak it on my arrival there. The Saints wherever I go treat me with the greatest kindness and hospitality.
"The latter part of our journey over the plains was a cold and dreary one, but the Lord was with us and protected us, and opened out our way before us. The snows fell on our right and left, before and behind, but we never encountered a snow storm until the last day. We arrived safe, however, and all is well.
"At Kanesville we were saluted with the firing of guns on our arrival, and the greatest manifestations of rejoicing, and parties, musical entertainments, etc., were gotten up. This has also been the case in St. Louis. Here the Saints have a magnificent hall and a splendid band and do things up in good style. * * * But these outward tokens of friendship are very little to me, when compared with the heart-felt joy, the kindly feeling, the sympathetic and warm-hearted brotherhood manifested by many of my old friends, hundreds of whom seem anxious in every possible way to promote my happiness, secure my company and have my blessing and friendship. On my arrival both here and in Kanesville the Saints flocked around me like bees; and the greatest trouble I have is that of not being able to fulfill the many engagements that have pressed themselves upon me.
"But,' say you, 'do you not think of us and home? and do you never think of me, and of me?' This is what I have been wanting to get at for some time, and this long, tedious preface has become wearisome to me—let me tell my feelings if I can. Home! Home! Home! What shall I say? can I tell it? No, a thousand times no! Your forms, your countenances, your bodies and your spirits are all portrayed before me as in living characters. You are with me in my imaginations, thoughts, dreams, feelings; true our bodies are separated, but there you live—you dwell in my bosom, in my heart and affections, and will remain there forever. Our covenants, our hopes, our joys are all eternal and will live when our bodies moulder in the dust. Oceans, seas, mountains, deserts and plains may separate us—but in my heart you dwell.
"Do I see an amiable, lovely woman—my feelings are not there, they fly to my home. Do I see a beautiful infant—hear the prattle of lovely innocents, or the symmetry and intelligence of those more advanced in years? My mind flies to my home—there I gaze upon my wives, there I fondle and kiss my children and revel for a time in this mental delight; but I awake from my reverie and find that it is but a dream, and that mountains, deserts and plains separate us! Do I murmur? No! Do you? I hope not—shall I not say for you, No?
"I am engaged in my Master's business; I am a minister of Jehovah to proclaim His will to the nations. I go to unlock the door of life to a mighty nation, to publish to millions the principles of life, light and truth, intelligence and salvation, to burst their fetters, liberate the oppressed, reclaim the wandering, correct their views, improve their morals, save them from degradation, ruin and misery, and lead them to light, life, truth and celestial glory. Do not your spirits co-operate with mine? I know they do. Do you not say, 'Go, my husband, go, my father; fulfill your mission, and let God and angels protect you and restore you safe to our bosoms?' I know you do. Well, our feelings are reciprocal, I love my family and they love me; but shall that love be so contracted, so narrow, so earthly and sensual as to prevent my doing the will of my Father in heaven? No, say I, and you echo, No. No! our thoughts and feelings soar in another atmosphere. We live for time, and we live for eternity; we love here and we will love forever—
While life or thought or being last,Or immortality endures!
While life or thought or being last,Or immortality endures!
"Our separations here tend to make us more appreciative of each other's society. A few more separations and trials, a few more tears, a few more afflictions, and the victory will be ours! We'll gain the kingdom, possess the crown, inherit eternal glory, associate with the Gods, soar amidst the intelligences of heaven; and with the noble, the great, the intellectual, the virtuous, the amiable, the holy, possess the reward held in reserve for the righteous, and live and love forever. * * * May the spirit of peace be and abide with you forever; and when you bow before the Throne of Grace remember your affectionate husband, father and friend."
From St. Louis to New York the journey was uneventful. In company with Elders Curtis E. Bolton and John Pack he took passage in theWestervelt, a splendid vessel of fifteen hundred tons' burden, and arrived in Liverpool on the 27th of May, 1850.
ARRIVAL IN FRANCE—PREPARATIONS FOR WORK—MONSIEUR LE MAIRE—PERMISSION TO LECTURE—MEETINGS IN BOULOGNE-SUR-MER—IMPUDENT PRIESTS—A CHALLENGE—GREAT DISCUSSION—MINISTERS FLY THEIR COLORS—UNFAIR CHAIRMAN—DEFENSE OF ELDER TAYLOR.
After a brief stay in England Elder Taylor sailed for France, arriving in Boulogne-sur-Mer—a fortified seaport town in the North of France—on the 18th of June. He was accompanied by Elder Bolton and William Howell, from Wales. The latter had preached the gospel in various places in the Jersey Islands and on the coast of France, and had baptized a few into the Church.
Elder Taylor's first step was to call upon the mayor of the city and find out the extent of his privileges in preaching. He explained to that officer that the object of his visit to France was religious not political; that he wished to preach the gospel, and that his principles taught him to uphold the laws and government wherever his lot might be cast; and that he might not infringe upon the laws of France or of that city, he called upon him as the chief officer in the place for information.
Monsieur le Maire was all politeness and attention. He first inquired if Monsieur Taylor had any papers, and upon having placed in his hand a letter of recommendation from the Governor of Deseret, signed by the Secretary of State, he expressed himself as satisfied; and informed the Elder that if he preached in a consecrated church nothing more would be required; but if he preached in a hall not consecrated, it would be necessary to address a note to him, specifying his intention and the doctrines he would preach; naming the hall and his place of residence, and he would then give him the necessary liberty. Such was the law at the time, that if this routine was not observed, the person attempting to hold the public meeting was liable to be imprisoned or banished from the country.
At first the conversation was carried on by Elder Bolton acting as interpreter; but the mayor either wishing to display his learning or accommodate Monsieur Taylor, undertook to make his replies in English. Elder Taylor observing the mayor's imperfect English, and not to be outdone in politeness, was soon trying to answer his grace in equally bad French.
Elder Pack joined the little party in Boulogne on the 26th of June, and the same evening they walked down on the sea-shore, and as the friendly shades of night shut them out from the rest of the world, they bowed down in prayer, in which Elder Taylor was mouth. He thanked the Lord for preserving them in their travels over mountains, deserts, plains, oceans and seas; and solemnly dedicated himself and his brethren to the labors to which they had been called by His own voice through His servants. He prayed for wisdom, for intelligence—in short, for the co-operation of God in their efforts to introduce the gospel in that land.
His next step was to secure a hall for preaching, near the center of the city, and announce a course of lectures on the principles of the gospel. He also wrote a number of letters to the editor of theInterpreter Anglais et Francais, in which he explained the object of his mission, and gave a brief account of the restoration of the gospel, with an explanation of its leading principles. These letters were published both in French and English.
The lectures were not very largely attended. The French people are notoriously indifferent to religion. They are lovers of pleasure more than lovers of God; are gay, volatile, careless, happy, intelligent. Anything in fact but religious. Therefore the announcement of these religious lectures did not create much interest.
There were a number of Protestant ministers in the town and they not only attended his lectures, but made themselves particularly obnoxious by their impudence. The evening of his first lecture a Mr. Robertson, an Independent minister, arose in the meeting and wanted the privilege of asking a few questions. Fearing, however, that to grant such a request might lead to disorder, and the mayor under those circumstances might withdraw his permission for holding the meetings, Elder Taylor told the reverend gentleman that he would answer as many questions as he might think proper to ask at his lodgings, or he would call on the gentleman at his house and answer them there, but could not admit of anything that might lead to a disturbance. Mr. Robertson pleaded that it was for the good of the public, and his friends who were there, that he wished to ask the questions. Elder Taylor replied that he might bring his friends with him, or he would meet them at his house.
Not satisfied with this, Mr. Robertson followed him out into the street and being joined by a Baptist minister, began to abuse "Joe Smith," calling him an impostor, etc.
"Whom do you speak of," said Elder Taylor, "I was personally acquainted with Mr. Joseph Smith; he was a gentleman, and would not treat a stranger as you do me." They still followed him, but he paid no more attention to them.
A few days after this occurrence, he received a challenge to a public discussion from theRevs. C. W. Cleeve, James Robertson and Philip Cater. This challenge he enclosed to the mayor, with a note, asking if there would be any objection to such a meeting. Being informed there would be no objection, the challenge was accepted, and the preliminaries arranged.
The questions for discussion were stated as follows: First, the late Joseph Smith; his public and pretended religious career. Second, the Book of Mormon; is it a revelation from God? Third, are the ministers of that people [the Mormons] sent of God by direct appointment? The fourth article of the agreement stated that "Mr. Taylor will have the privilege of discussing the validity of the faith and calling of his opponents."
The discussion began on the evening of the 11th of July, and continued three nights, from seven until ten, each party having thirty minutes alternately. The first two nights, and one hour of the third evening were taken up on the first three questions, leaving Elder Taylor only an hour in which to enquire into the doctrines and callings of his opponents; yet, as we shall see, that was sufficient.
In discussing the character of Joseph Smith, Elder Taylor's opponents introduced the infamous statements of Doctor Bennett, the Rev. Henry Caswell and others, charging Joseph with a number of crimes and immoralities. Elder Taylor had no documentary evidence to rebutt these slanders, but he offered his own testimony to the character of the Prophet: and as Elders Bolton and Pack both knew him personally, he called upon them to testify, which they did. Elder Taylor's own testimony was especially strong. Burning with just indignation at the slanders against his friend, repeated by these priests of a dead theology, he said:
"I testify that I was acquainted with Joseph Smith for years. I have traveled with him; I have been with him in private and in public; I have associated with him in councils of all kinds; I have listened hundreds of times to his public teachings, and his advice to his friends and associates of a more private nature. I have been at his house and seen his deportment in his family. I have seen him arraigned before the courts of his country, and seen him honorably acquitted, and delivered from the pernicious breath of slander, and the machinations and falsehoods of wicked and corrupt men. I was with him living, and with him when he died; when he was murdered in Carthage jail by a ruthless mob with their faces painted, and headed by a Methodist minister, named Williams—I was there, and was myself wounded. I, at that time, received four balls in my body. I have seen him, then, under these various circumstances, and I testify before God, angels and men, that he was a good, honorable, virtuous man—that his doctrines were good, scriptural and wholesome—that his percepts were such as became a man of God—that his private and public character was unimpeachable—and that he lived and died as a man of God and a gentleman. This is my testimony; if it is disputed bring me a person authorized to receive an affidavit, and I will make one to this effect."
In another part of the debate, he remarked on the testimony of himself and brethren: "We have heard from our opponents about testimony that would be received in a court. The testimony of three living witnesses against a criminal, if his crime was murder, would hang him."
Chairman: Oh, no! oh, no!
A gentleman in the audience: (a barrister) "It would."
Elder Taylor: "I say Mr. Chairman, that it would. Let three respectable men make affidavit before a court, that they had seen one man murder another, and if their testimony was unimpeached the man would hang—their testimony would be conclusive."
Replying to his opponents remarks about not coming prepared with documents to answer their scurrilous charges, and about his testimony being that of an interested party, or of a particular friend, Elder Taylor said:
"Mr. Cleeve * * * thinks I ought to bring documents to be accredited, as if it were necessary for us to bring replies to all the trash ever published against us! Now, what testimony had St. Paul when he preached at Athens, at Rome or at Antioch? He said that he had seen a vision, the people, of course, could believe him or not, as they thought proper. The wicked Jews were sent after him and his colleagues to testify evil. How could he rebutt it? Where were his documents? The Jews could state that he had been found guilty in several places, and whipped and imprisoned. Could he deny it? Assuredly not. They could testify that Jesus whom he preached, was crucified, as a blasphemer and an impostor, by the Jews, his own people. Could he say that this was not a legal decision? It seems to me that these gentlemen have never studied their Bibles, or they would have known more about such things; they must see that they are taking the same stand that the Pharisees and chief priests did formerly."
He then showed his opponents what position they would be in providing they were transplanted to a nation that did not believe in Jesus or the Bible. As the passage is both instructive and amusing, I quote it in full:—
"Now, I will speak a little about the position of my opponents. I suppose they are considered gentlemen here; their doctrines are believed, at least, by their respective flocks, if they have any. The Bible is believed by all. Suppose we transplant them to Hindostan or China. What evidence would they have to present before the people? They present the scriptures, and tell the people they are true. But how are we to know it, say the people. We tell you so. That is all very well, but we want some proof. Well, say you, they speak of Jesus coming to atone for the sins of the world.
"Yes, but the Jews tell us he was an impostor and a wicked man."
"But we believe Him to be a good man, and the son of God."
"Did you ever see Him?"
"No."
"Did you ever see anybody that had seen him?"
"No."
"How do you know anything about Him then?"
"We believe Him to be good."
"Who wrote this book?"
"His apostles."
"Oh, his particular friends!"
"Yes."
"Did you ever see them?"
"No."
"Did you ever see anybody that did?"
"No."
"Well, we don't put much confidence in your remarks; but we will read your book."
Having read it they say:
"Oh, I perceive that certain signs are to follow them that believe—the sick are to be healed, devils cast out, they are to speak in other tongues, have the gift of prophecy, etc. Do these signs follow you?
"Oh, no!"
"But you say you are believers, and your Bible says these signs shall follow them that believe."
"Oh, they are done away with and not necessary."
"But one of your apostles says, 'follow after charity and desire spiritual gifts.'"
"But they are not needed."
"Strange! Your Apostle St. Paul says, 'the eye cannot cay to the ear, I have no need of thee; nor the head to the foot, I have no need of thee.' But shall we not receive these gifts if we believe in Jesus, repent and are baptized?"
"No."
"Oh, you have a friend here, I see who is also a Christian minister. Do you believe in the same book, sir?"
"Yes."
"Do you believe in the same doctrine?"
"No."
"But do you get yours from the same book?"
"Yes."
"And does it teach you differently?"
"We believe differently."
"But you have, we perceive, another friend here; is he also a minister?"
"Yes."
"Which of your doctrines does he believe?"
"Neither."
"Do you all believe the Bible?"
"Yes."
"Do you believe it to be true or false?"
"True."
"Does a true book teach three different ways [of salvation]?"
"Those are our opinions."
"Oh, I thought you had come to teach us truth; if opinions are all, we have plenty of them already and can dispense with your services."
When the discussion turned upon the doctrines and authority of his opponents, he made short work of it. He proved very clearly that they were without authority to act in the name of God; that their doctrines were out of harmony with the scriptures and their religion a mere form of Godliness without the power thereof. To his statements and arguments they refused to reply, but still continued harping on the character of Joseph Smith. Paying no heed to their vain repetition of the slanderous charges against the Prophet, to which he had once made answer, he continued to unmercifully bombard their religious citadels, until, seeing them tumbling about their ears, the reverend gentlemen sought safety in flight.
The following is, in part, the bombardment before which they finally fled:
"What about their calling? Are we to have no answer to this subject? I have positively proved and demonstrated that they have no authority to preach, and they never attempted to disprove it, but have given us another rehearsal of the old ditty [the character of Joseph Smith]. Gentlemen, you sit down very quietly under the appellation of false teachers; of course we must believe that you are such unless you can prove to the contrary. Mr. Robertson, indeed, honestly says that he has no authority. Then God has nothing to do with him or his calling. He, of course, acknowledges that he is administering in the name of one who never sent him. We shall take him at his word, and set him down as a teacher whom God has not sent. In France or England they would punish persons as imposters for committing an act of forgery. But the judgment of those who administer falsely in the name of Jesus has not yet come; but the time will come when some will come and say, we have preached in thy name; and He will answer, depart from me, I never knew you (confusion). We shall set Mr. Cater on the stool with Mr. Robertson. Mr. Cleeve will not degrade himself by investigating the matter! Will he tell me why he, as a gentleman, undertook to discuss a subject, and published that engagement, which he is now disgusted with? And why he did not express his feelings of disgust before he heard the argument? I presume a criminal would express his disgust at an executioner for being so impolite as to put a noose round a gentleman's neck. But it is there, and there it will remain, Mr. Cleeve, until it is removed by you. It needs more formidable weapons than disgust or contempt to remove it; and we shall still say you have no authority, that you are a false teacher, and that God has not sent you, unless you can show some reason to the contrary." (Confusion.)
Elder Taylor, amid considerable confusion, hastily sketched the outlines of the doctrines of Christ as contained in the New Testament, the organization of the Church and the gifts and powers that attended the primitive Saints, all of which was to be perpetuated in the Church.
"Now let us examine how this doctrine agrees with that of these gentlemen; for be it remembered that St. John says, 'He that transgresseth and abideth not in the doctrines of Christ hath not God, but he that abideth in the doctrines of Christ hath both the Father and the Son.' (II John, 9.) Now, have they apostles? No. They ridicule the idea of them. Have they prophets? No. They tell us there is to be no more prophecy. Have they evangelists, pastors and teachers—inspired men? No. They don't believe in inspiration, and tell us the cause of inspiration has ceased. Do they speak in tongues? No: you have heard in turned into ridicule time and again. Do they have prophets among them who prophesy? This they call a delusion. If any are sick, do they do as St. James says, 'send for the Elders of the Church that they may pray for them, and anoint them with oil in the name of the Lord?' No. That they call fanaticism. Do they baptize in the name of the Lord for the remission of sins? No. Do they lay on hands for the gift of the Holy Ghost? No. What have they got that in the least resembles the gospel? They have not even a clumsy counterfeit. How will they stand the test? 'He that abideth not in the doctrines of Christ hath not God.' I will not, however, call them imposters, that I shall leave, and go on to examine their doctrines more in detail.
"First, I will commence with Mr. Cleeve. He professes to be a Methodist minister. I am somewhat acquainted with their doctrines. Their ministers are not all ordained as Mr. Cleeve is; they have their class leaders, local preachers, exhorters and itinerant preachers, made just at random, according to convenience. But I will here take Mr. Cleeve and Mr. Cater and compare their doctrines. Mr. Cleeve believes in sprinkling; Mr. Cater in immersion; neither of them believing in baptism as Peter did, for remission of sins. (Interruption.) But the Methodists have arranged the matter more conveniently, for according to the discipline of the Methodist Episcopal Church in America, they have three different modes of baptism—they will baptize either by sprinkling, pouring or immersion. This is the doctrine of the Episcopal Methodist Church in America; so that after teaching a person what they call the plan of salvation, they do not know as teachers how to baptize, but must apply to the person whom they are teaching. Thus Mr. Cleeve would—"
Mr. Cleeve.—I am not a Methodist, sir.
Elder Taylor.—I certainly understood you were a Wesleyan Methodist.
Mr. Cleeve.—I have nothing to do with the Wesleyan Methodists, either directly or indirectly.[1]
Elder Taylor.—Then I must say that I am laboring under a mistake; this was certainly my understanding. I will therefore turn to Mr. Cater. I understand that he is a Baptist minister.
Mr. Cater.—I am not a member of the Baptist Association.[2]
Elder Taylor.—I was certainly told and understood until now that you were, sir. Pray, gentlemen, what are you? (Great laughter and no answer.)
At this point the Rev. Mr. Long, evidently ashamed of the cowardice of the ministers that were flying from their colors, arose in the audience and exclaimed, "I am not ashamed of my profession, sir; I am a clergyman of the Church of England." (Great laughter.)
Elder Taylor.—I certainly think the gentlemen have taken a strange position, they seem to be afraid of acknowledging what their profession is. However, I will proceed. I have three different ministers to do with of some persuasion, for they all call themselvesReverends. Now, do their doctrines agree with the scriptures? Have they the organization, ordinances, gifts, prophecy, revelations, visions, tongues, apostles, prophets? No. This they cannot deny, for they have all of them opposed these things; yet all of these things were associated with primitive Christianity. Their offices, their doctrines, their calling, their teaching, their ordinances are all incorrect, they are devoid of the blessings, powers, unity, certainty and revelation, and are left struggling in the mazes of confusion, division, strife, uncertainty and error. They know not God nor the power of God. (Interruption.) There is scarcely a principle that these gentlemen have that is correct, even the doctrine of baptism for the remission of sins they treat lightly; yet Philip baptized the Ethiopian eunuch—when he believed, he immersed him in water; John baptized in non because there was much water there; St. Paul was told to arise and wash away his sins, and Jesus says that except a man be born of water and of the spirit, he can in no wise enter the kingdom of God.
Chairman.—(to Elder Taylor) Do you wish to continue, the gentlemen on the opposite side are satisfied that it rest here?
Elder Taylor.—I certainly did not anticipate this. I expected to investigate their principles further, according to agreement.
Chairman.—They do not wish to say any more.
Elder Taylor.—If they have no reply to make, of course I must let it rest.
Here the debate closed, and the Champion of Truth was triumphant.
The chairmen of the meetings, Mr. Luddy, Dr. Townley and Mr. Groves made some remarks at the close of the debate, and very unfairly, as Elder Taylor could have no opportunity to reply to them, undertook to rescue the vanquished ministers. In the published report of the discussion, however, he wrote out his replies to their strictures, and very effectually answered them.
There is one item connected with this discussion that should be dealt with, since it is a matter that the enemies of Elder Taylor have sought to make much of in casting reproach upon his veracity and moral courage. In the course of the discussion his opponents rehearsed all the charges of crime and immorality made in the writings and lectures of John C. Bennett after he was excommunicated from the Church; and accused the Saints with practicing the grave immoralities described by this arch apostate. Among the immoralities charged were those of promiscuous sexual intercourse, a community of wives, the keeping of seraglios, polygamy, illicit intercourse by permission of the Prophet, and the keeping of spiritual wives.
To all this Elder Taylor made a general and emphatic denial, and read from an article then published in the Appendix of the Doctrine and Covenants, expressing the belief of the Church on the subject of marriage; and inasmuch as he knew of and had obeyed the law of celestial marriage, including as it does a plurality of wives, he has been accused of falsehood, and of seeking to deceive by denying the charges then brought against the Church.
The polygamy and gross sensuality charged by Bennett and repeated by those ministers in France, had no resemblance to celestial or patriarchal marriage which Elder Taylor knew existed at Nauvoo, and which he had obeyed. Hence in denying the false charges of Bennett he did not deny the existence of that system of marriage that God had revealed; no more than a man would be guilty of denying the legal, genuine currency of his country, by denying the genuineness and denouncing what he knew to be a mere counterfeit of it.
Another illustration: Jesus took Peter, James and John into the mountain and there met with Moses and Elias, and the glory of God shone about them, and these two angels talked with Jesus, and the voice of God was heard proclaiming Him to be the Son of God. After the glorious vision, as Jesus and His companions were descending the mountain, the former said: "Tell the vision to no man, until the Son of Man be risen again from the dead."[3]Suppose one of these apostles had turned from the truth before the Son of Man was risen from the dead; and under the influence of a wicked, lying spirit should charge that Jesus and some of His favorite apostles went up into a mountain, and there met with Moses and Elias,—or some persons pretending to represent them,—together with a group of voluptuous courtesans with whom they spent the day in licentious pleasure. If the other apostles denounce that as an infamous falsehood, would they be untruthful? No; they would not. Or would they be under any obligations when denying the falsehoods of the apostate to break the commandment the Lord had given them by relating just what had happened in the mountain? No; it would have been a breech of the Master's strict commandment for them to do that. So with Elder Taylor. While he was perfectly right and truthful in denying the infamous charges repeated by his opponents, he was under no obligation and had no right to announce to the world, at that time, the doctrine of celestial marriage. It was not then the law of the Church, or even the law to the Priesthood of the Church: the body thereof at the time knew little or nothing of it, though it had been revealed to the Prophet and made known to some of his most trusted followers. But today, now that the revelation on celestial marriage is published to the world, if the slanderous charges contained in the writings of John C. Bennett should be repeated, every Elder in the Church could truthfully and consistently do just what Elder Taylor did in France—he could deny their existence.
That Elder Taylor neither lacked the courage of his convictions on this subject, nor the boldness to proclaim them, nor the skill to defend, was amply proven in subsequent years, when, after the law of celestial marriage was proclaimed to be the law of the Church, he went to the city of New York to publish a paper, and there in the metropolis and center of civilization of America, fearlessly proclaimed that doctrine, and successfully defended it against all comers.
1. Elder Taylor in a postscript to a letter to the Editor of the BoulogneInterpreter, in which a condensed report of the debate was published, writes: "Mr. Cleeve denied publicly being a Wesleyan minister, or being in any way connected with the Wesleyan Society. What means the following sign over the door of his chapel—'Wesleyan Chapel?' And also the following notice inside: 'Wesleyan Station at Boulogne?'"
2. Subsequent to the discussion, when in Bath, Elder Taylor was informed that Mr. Cater had officiated for ten years in York Street Chapel, in Bath, as a Baptist minister. Inquiring indirectly about the matter of a Mr. Cox, a Baptist minister in Bath, he said that Mr. Cater was a Baptist minister, and was then preaching in Boulogne.
3. Matthew xvii.