Title: The Life of John Taylor
Author: B. H. Roberts
Release date: April 1, 2014 [eBook #45303]
Most recently updated: October 24, 2024
Language: English
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BY B. H. ROBERTS.
The great man is he who chooses the right with invincible resolution.
SALT LAKE CITY, UTAH: 1892.
To the family of the late President John Taylor this work is respectfully dedicated, with the hope that it will inspire in the minds of his numerous and ever-increasing posterity an emulation of his virtues.
If the preface to a book be looked upon as the author's excuse for writing it, then this book should have no preface, for the author has no excuse to make. Justice to the character and labors of John Taylor demanded that his life be written. The annals of the Church could not be recorded without devoting large space to the part he took in her affairs; but no notice of his life and labors, however extended in a general history, could do justice to his great career: for of course there is much in that career peculiar to himself, and of a character, too, to make it worthy of a separate volume.
The author is of the opinion that John Taylor would have had a remarkable history even if Mormonism had not found him; for he possessed those qualities of mind which would have made him a leader and a reformer among men. It is quite probable, too, that in the event of Mormonism not finding him, he would have won more of the honors and applause of men; for while his connection with the Church of Jesus Christ of Latter-day Saints threw him into prominence, the disrepute in which that Church is held brought reproach and odium upon him from the world. Had the courage and unselfish devotion which he brought to the support of Mormonism been given to some reform movement less odious in the estimation of mankind, his conduct would have called forth the highest encomiums from all men; but as those virtues were displayed for the interest and advancement of Mormonism, the world either refused to recognize them at all, or accounted them fanaticism merely, for which no praise was due.
The praise of the world, however, is a small matter. It often praises those least worthy; it neglects or abuses those who are its chief benefactors. Our generation like many that have preceded it, garnishes the sepulchres of the ancient prophets, saying, "Had we lived in their day, we would not have persecuted and killed them." And yet with strange inconsistency they hunt to the death the living prophets whose memory future generations will honor. But the praise or censure of the world had little influence over the mind of John Taylor where truth was concerned. The more men despised it the more intense seemed his devotion.
In that most beautiful of all his poems entitled "An Irishman's Address to his Mistress"—the poem is an allegory, the mistress is the Irish Catholic Church—Thomas Moore represents the Irishman as saying that through grief and through danger the smile of his mistress had cheered his way, till hope seemed to spring from thorns that round him lay; the darker their fortunes, the brighter their pure love burned, until shame into glory and fear into zeal was turned. The mistress had a rival. That rival was honored, while the mistress was wronged and scorned; her crown was of briars, while gold the rival's brows adorned. The rival wooed him to temples, while the mistress lay hid in caves; the former's friends were all masters, while the latter's, alas! were all slaves. "Yet," said the faithful devotee, "cold in the earth at thy feet I would rather be, than wed what I love not, or turn one thought from thee!" Such was the love of John Taylor for the Church of Christ to which he devoted his life.
The author has but one reason to give for undertaking the pleasing task of writing this book—he loved the subject. To him John Taylor was the embodiment of those qualities of mind and heart which most become a man. He therefore applied to the family of the late President John Taylor—they being the parties most interested in such an undertaking—for the privilege of writing his history. They gave a ready assent, and the work was begun. Of the difficulties attending the production of this history I need not speak. They are such as attend all similar undertakings. The journals of President Taylor were very incomplete, covering only fragments of his life at best; but the chief events of his life were so closely interwoven with the history of the Church that his movements and labors could be followed in the Church publications; so that I feel reasonably certain that no important fact is omitted.
To George J. Taylor—the eldest son of President Taylor—I am indebted for many valuable items of information; and he has taken an abiding interest in the work from its commencement.
At my request the first Presidency of the Church appointed a committee to read the manuscript and pass upon it critically in respect to its doctrinal and historical correctness. That committee was Elders John Jaques and L. John Nuttall, the former assistant Church historian, the latter for a number of years secretary to President Taylor. The position these brethren occupied made them intimately acquainted with the subject, and they were enabled to render me valuable assistance in my work, for which I am deeply grateful to them.
The work is now presented to the public in the hope that it will meet with approval, and preserve to the present and future generations a true history of John Taylor, the third President of the Church of Jesus Christ of Latter-day Saints.
THE AUTHOR.
Introductory—Birth and Ancestry
Boyhood—Early Surroundings—Trade—Spiritual Manifestations—A Storm at Sea
Arrival in Canada—Marriage—Leonora—A Message from God—Investigation—Embraces the Gospel
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
Appointed to Collect Funds in Canada—Call to the Apostleship—Reflections—Prepares to Leave Canada for Missouri
Journey to Far West via Kirtland—State of Affairs at Kirtland—Defiance to a Mob—Experience at De Witt—Missouri Persecutions—Ordained an Apostle
Banished from Missouri—Returns to Fulfill a Prophecy—Starts on His Mission to England—Sickness by the Way—Arrival in New York
"I have Plenty of Money"—Amusing Conversation—Voyage to England—Appointed to Preach in Liverpool—People Prepared to Receive the Gospel—Begins Work—Baptisms
Labors Continued in Liverpool—Manner of Meeting Opposition—Introduction of the Gospel into Ireland—A Prophecy—First Baptism—Visit to Scotland—Love of the Saints
Course of Lectures—Visit to the Isle of Man—Reflections—Lectures in Douglas—Opposition—Challenge—Discussions—Success
Return to Nauvoo—Sickness of Leonora—Saved by the Power of God—Founds "Nauvoo Neighbor"—Edits "Times and Seasons"—Nominates the Prophet for President—Reasons—Introduction of Celestial Marriage—His Conduct in Regard to it
A Retrospect—A State's Crime—Trouble Brewing
An Important Year—Apostates—Agitation of the Mormon Question—The Nauvoo "Expositor"—Its Suppression—Effect of suppression—Governor Ford's Order—Nauvoo under Martial Law
Arrival of Governor Ford in Carthage—Mob Converted into Militia—Elder Taylor and Dr. Bernhisel go to Carthage—Demands of Governor Ford—Pledges the Honor of the State for Joseph's Protection—Joseph Starts for the West—Returns—Arrival and Reception at Carthage
The Martyrdom
Flight of the Mob—Excitement of the Governor—Elder Taylor's Suffering—Hypocrisy—Still in Danger—The Return to Nauvoo—Gratitude—"With the Greatest of Prophets he Suffered and Bled"
Was Governor Ford a Party to the Massacre?—Suspicious Circumstances
Management of Affairs in Nauvoo—Arrival of Sidney Rigdon—Arrival of the Twelve—Rigdon Rejected as Leader—the Twelve Chosen—Prosperity—Unique Organization—Mobbings—Agreement to Leave Nauvoo—Bold Speeches of Elder Taylor—"The Lord was with Me"
Preparations for leaving Nauvoo—Labors in the Temple—Elder Taylor's Sacrifice—Journey Through the Wilderness—Arrival at Council Bluffs—Helps to Raise the Mormon Battalion—"Who Cannot Trust the United States?"—Rumors of Trouble in England—Called to a Mission in England—The Departure
The Unjust Stewards called to Account—Disposed of—Tour through the Churches—Ovations—Articles for the Star—Moderate Spirit of them—Work Accomplished—Start for Home—Storm Beaten—Return to Liverpool—Second Start—Successful Voyage—Farewell from America—In the Nick of Time
Preparations for Journey into the Wilderness—The Outfit—The Rendezvous—Organization—Manner of Traveling—Meeting the Pioneers—A Sylvan Feast—Arrival in Salt Lake Valley—"Work enough for One Fall"—Social Feast—Character of Primitive Society
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
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
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
The Work Introduced into Paris—Interview with M. Krolokoski—"Which is best, your Philosophy or our Religion?" French Philosophy or Fried Froth—Translation of the Book of Mormon into French—Characteristic Letter—Unsettled State of Affairs in France—French Liberty—Gospel Introduced into Germany—Translation of the Book of Mormon into the German—Zion's Panier—a Conference under Difficulties—Departure from France—a Knowing Officer and a True Friend
Busts of the Martyrs—the Government of God—Manufacturing Company Organized—Farewell to France—to Europe—a Bigoted Captain—Visit to Washington—Meeting an old Friend—Colonel Kane—Arrival in Salt Lake—Greetings
Labors at Home—Called to Preach the Gospel in the Settlements of the Saints—a Mission to New York—Mormonism to Represent Itself—"I can call Spirits from the Vasty Deep"—Will they come?—Publishing a Paper Without Purse or Scrip
"The Mormon"—The first Issue—In the front of the Battle—Boldness of Defense—Challenges Accepted—The acts of Cowards—"The Mormons don't need your Sympathy, nor Cankered Gold"—A Tertullian
Defense of Celestial Marriage—Bible Society's War on Mormonism—Elder Taylor's Bible—Strange Solution of the Mormon Problem—The Army to the Rescue
"The Mormon" for the Preservation of the Union—The U. P. Railway—Interviews with President Franklin Pierce—U. S. Officials—Invasion of Utah—Departure for Salt Lake
"The Mormon" Commended by Brigham Young—Trying Times—Courage—Elder Taylor in the Front—"Let the Trial Come"—Speech on the Rights of the People in the Territories
The Arrival of Captain Van Vliet in Salt Lake—Elder Taylor on the Approaching Army—How it would be Met—Van Vliet's Surprise and Perplexity—His Report to Secretary of the Interior—Captain Marcy's Letter—Elder Taylor's Reply
Martial Law Declared in Utah—The Legislature to Congress—"We shall not Abandon our Religion"—Give us our rights and we are at Home—Arrival of Col. Kane—Compromises—Entrance of Governor Cumming into Salt Lake—Remaining Difficulties—Preparing for an Exodus—The Peace Commission—Difficulties Adjusted—Elder Taylor's Part
Labors after the Utah War—A Member of the Legislature—Speaker of the House—Probate Judge—Great Discussion with Vice-President Schuyler Colfax
A Reign of Judicial Terror—Judges with a Mission—James B. McKean—A Judicial Crusade—A System on Trial—The Highhanded Measures Stopped by the Supreme Court—"Masterly Inactivity"—Elder Taylor on the Crusade—"Be Quiet"—the Counsel Vindicated
Interest in Educational Affairs—Chosen Superintendent of Common Schools—Commended by Authorities at Washington—Death of President Young—The new Leader—Standing of the Twelve Apostles—Elder Taylor's Place in the Quorum—The Hand of the Lord
Character of President Taylor's Administration—The Gardo House Voted as his Residence—The Great Jubilee Conference—A Great Testimony Meeting
The Quorum of Apostles not the Permanent Presiding Quorum of the Church—First Presidency Chosen—A General Assembly of Quorums—The Voting—Vox Dei et Vox Populi—Dignity of Presidency—Character of Government—One of the Noble Ones
Labors as President—Sample Tours—Character of Sermons—Less of the Poet but More of the Philosopher—A Revelation
Public Reception at the Gardo House—Promise of Peace—Peace Disturbed—New Agitation—An Old Opponent with Bad Taste—The False Indictment—Investigation Asked—Denied—Indecent Haste—Passage of the Edmunds' Bill—The Sacrifice of President Taylor
"A Storm is Coming"—"Turn up your Collars"—Policy of the Church Outlined—Contest under the Law every Encroachment on the Dominion of Liberty—Warnings and Prophecies—Hosanna—No New Shout—Its Impressions on a Stranger
Work on the "Mediation and Atonement"—Its Character—"The Aaronic Priesthood"—The "Storm"—Arrival of the Commission—Test Oath—"In the Marriage Relation"—How it Works—First Case in the Crusade—President Taylor's Reflections
The Storm Bursts upon the People—The Morality Plea—Who the Criminals are—Testimony of Statistics—A Visit to Arizona and Mexico—Assault upon the People in Arizona—An American Siberia—Seeking a Place of Refuge—In San Francisco—Threatened with Arrest—Return to Utah—Last Sermon—Warning and Prophecy
Presiding Under Difficulties—General Epistle—An Infamous Crusade—Homes Invaded—Judicial Legislation—Cohabitation—President Taylor's Deportment
Letter to his Family
Reflections—Death of Sophia Taylor—Determination to bring about an Issue—A Violent one Preferred—Half-masting Episode—The Course of the G. A. R.—Warlike Preparations for Pioneer day—Flags at Half Mast Throughout the Union—Expressions of Love and Confidence—Last Illness and Death of President Taylor
Official Announcement of President Taylor's Death—His Counselors on his Life and Character—Expressions of the People—Resolutions of Respect
Personal Appearance and Character—His Broad Views—Faith and Confidence in God—Devotion to his Religion—Moral Life Above Suspicion—Love of Liberty—"I would not be a Slave to God!"—The Riches he Sought—"I Prefer A Faded Coat to a Faded Reputation"—Skill and Maxims as a Workman—Power as a Writer—A Poet—A Preacher of Righteousness—Social Qualities—A Great Man
Funeral Ceremonies—Testimonies of President Taylor's Fellow Laborers—Final Resting Place of the Champion of Liberty
Residence of John Taylor, Nauvoo
Busts of Joseph and Hyrum Smith
INTRODUCTORY—BIRTH AND ANCESTRY.
The leading spirits whom the Prophet Joseph Smith gathered about him in his brief but glorious career, were remarkable men. Not remarkable for illustrious birth, for they were of humble origin; not for scholarly attainments, for such were the conditions of their early life that scholastic education of a very high order was out of the question: but they were remarkable for character—that mysterious something which exists independent of birth, education or fortune.
It has become proverbial that all great movements, all reformations, all revolutions must produce their own leaders; and this is as true of the great work of the last days, the establishment of the Church of Christ on the earth, as it is of any other great movement. Leaders in established usages and institutions, political, social or religious, are very seldom converted to innovations. They usually consider it to their interest to oppose changes, especially those changes which from their very nature cast any shadow of doubt upon the correctness of existing customs or institutions with which they are connected. Hence it happened that the Jewish rabbis, the priests, the scribes, the members of the great Sanhedrin—leaders in their nation—did not accept the doctrines of Messiah and become the chief apostles, seventies and elders of the new church. On the contrary, this class were the stubbornest opponents to the doctrines taught by the Son of God, and His most implacable enemies. It was the common people who heard Him gladly: and from their number He chose the apostles, who, through the God-given powers of the priesthood conferred upon them, shook the old systems of morals and religion from their foundations.
Nor can it be doubted that the hand of the Lord is in this matter of choosing men to be His messengers, His prophets and His rulers. Many of them are chosen before they are born in the flesh. The messenger that was to prepare the way for the coming of the Son of God, John the Baptist, was so chosen. Jeremiah was ordained a prophet to the nations before he was born. Cyrus the Great, the war prince of Persia, was selected to be the deliverer of Israel from Babylonian bondage more than a century before his birth. Indeed, we are given to understand from the revelations of God, that from among the nobler class of spirits that dwell in His presence, the Father hath chosen those who are to be His rulers.
From the very nature of things it must be necessary that men whose minds are unwarped by prevailing customs and traditions, should be selected to establish a new order of religion, of government or of society. How could the Jewish priests and rabbis, bound by long custom to a slavish adherence to the outward forms and ceremonies of the Mosaic ritual, the spirit and purpose of which had long been made of no effect by the rubbish of false traditions, open their minds to receive the larger and nobler doctrines of the gospel of Christ, unmixed with the pomp and circumstance which they of that age and nation considered essential to religion?
Can men educated to an attachment for despotic government, and whose interests are bound up with its maintenance, be expected to look with favor on democratic principles, or become the champions of a republic?
Finally, to wander no further from the subject in hand, were the religious leaders of the early part of the nineteenth century, educated to the idea that revelation had ceased; that the voice of prophecy was forever silenced; that the ministration of angels was ended; that the miraculous powers of the Holy Ghost were done away; that the ancient organization of the church was no longer needed; and further, believing that God was a substance merely, without form, without a body, or parts, or passions—were such men, filled with pride which the learning of this world too often infuses into the hearts of those who possess it—were such men qualified to stand at the head of, and become the leading actors in, the Dispensation of the Fullness of Times? A dispensation which was to be opened by the personal visitation of the Father and the Son, followed by numerous visitations of angels, the re-establishment of the church of Christ, with all its doctrines, ordinances, priesthoods, powers, promises and blessings; and ending, eventually, with the full restoration of the house of Israel and the complete redemption of the earth and all its righteous inhabitants?
Such a work was too large, too high and too deep for minds filled with false, sectarian ideas. Hence God chose His servants in these last days from men whose minds were unwarped by false education, but men of large capacity; possessing breadth and freedom of thought, of sanguine, fearless temperament: children of nature were they, with consciences unseared by worldly guile, and strangers to motives other than those dictated by an honest purpose; and, withal, full of implicit confidence in God—a confidence born of a living faith in the fact of Deity's existence, and a consciousness of the rectitude of their own intentions and lives.
It was these qualities which made the men whom the Prophet Joseph Smith gathered about him, and who were his trusted counselors, remarkable; and of that coterie of men there was not one who more completely united in his own character all those qualities which made the group remarkable than John Taylor. Nor was there one more devoted in his friendship for the prophet, or more zealous in his efforts to spread abroad the glad tidings that the gospel of the Son of God in its fullness was restored to the earth to bless mankind. Neither was there one whose experience was more varied, or whose life was more crowded with thrilling events, or whose position in the Church was more exalted than his. He proclaimed the gospel in many lands; and as the champion of truth, stood ready to meet all who assailed it; and whether he met his opponents in the forum, before a multitude steeped full of prejudice against him, or in the columns of the public press, he was equally successful in vanquishing them by his powerful statement of the truth, backed by a peculiar ability to expose the weakness of his opponent's position.
So prominent was the career of John Taylor in the Church, as a trusted friend of the Prophet Joseph Smith, with whom he may be said to have shared martyrdom; as a founder and editor of Church periodicals; as a preacher of the gospel; as an apostle; as a pioneer of Utah; as a legislator; and, finally, as President of the Church during one of the most trying periods through which she has passed in her eventful career, that the literature of the Church would be incomplete without his history. And if the lives of her leading men be the history of the Church, as some aver, then that history would be extremely imperfect if the life of her third President in this dispensation were not written.
JOHN TAYLOR was born November 1st, 1808, in Milnthorpe, a small town near the head of Morecombe Bay, and not far from Windemere, the "Queen of English Lakes," in the county of Westmoreland, England. His father's name was James Taylor, whose forefathers for many generations had lived on an estate known as Craig Gate, in Ackenthwaite. James Taylor's mother was the second wife of his father, Edward Taylor. By his first wife Edward Taylor had two sons and three daughters; by his second wife, whose name was Elizabeth, he had one son, James, and three daughters, named Mary, Jane and Agnes. Edward Taylor, the grandfather of the subject of this writing, died before his son James was born; and owing to the English law of primogeniture, the eldest son took the estate and left the younger branches of the family to provide for themselves as best they could.
Though James Taylor was deprived of any share of his father's estate, he acquired a good English education, some proficiency in the Latin and Greek languages, and the higher branches of mathematics. What he had lost by an unjust law, in the sudden demise of his father, was made up to him by the munificence of an uncle (on his mother's side), William T. Moon, who bequeathed to him a small estate in Hale, Westmoreland.
John Taylor's mother's name was Agnes; her maiden name was also Taylor. Her grandfather, Christopher Taylor, lived to be ninety-seven years of age. His son John, father of Agnes, held an office in the excise under government, from his first setting out in life to the age of about sixty. He was between seventy and eighty when he died. The maiden name of Agnes Taylor's mother was Whittington, a descendant of the family made famous by Richard Whittington, the younger son of Sir William Whittington. (Sir William died intestate shortly after his son Richard was born; and this circumstance, under the English law of primogeniture, left him without a fortune. Nothing discouraged by this event, Richard went to London to engage in trade. He apprenticed himself to a mercer and appears to have risen rapidly in the world. He was made an alderman in the city of London, then high sheriff; thrice was he chosen lord mayor of London, and afterwards was elected member of parliament for the city. He stood in high favor with the king, who conferred on him the honor of knighthood. He was diligent and exceedingly prosperous in business, upright and liberal in character, "a virtuous and godly man, full of good works, and those famous," says an old chronicler. In many respects he was considerably in advance of his times and conferred a lustre on his family's name which will live forever in English story. This illustrious man was born, as nearly as may be ascertained, about 1360.)
To James and Agnes Taylor were born ten children—eight sons and two daughters. Three of the sons died while young. John Taylor was the second son, but as his eldest brother, Edward, died at the age of twenty-two, John stood next to his father, the head of the family.
John Taylor's father had received an appointment under government in the excise, and the nature of his office was such that he had to move from place to place. In 1819, however, he left government employ and removed from Liverpool, where he had lived five years, and settled on his estate in Hale.
BOYHOOD—EARLY SURROUNDINGS—TRADE—SPIRITUAL MANIFESTATIONS—A STORM AT SEA.
John Taylor was eleven years old when his father settled on his estate in Hale. He attended school at Beetham, about a mile from Hale, and only a few miles south of his birth place. It was in these boyhood days at home that he got "mixed up," as he puts it, "with ploughing, sowing, reaping, hay-making and other farm work; and I have indelibly impressed on my mind," he continues, "some of my first mishaps in horsemanship in the way of sundry curious evolutions between the horses' backs and terra firma."
At the age of fourteen he was bound an apprentice to a cooper, in Liverpool. In about twelve months his employer failed and young Taylor returned home. He afterwards went to learn the business of turner in Penrith, Cumberland. Penrith is situated near the middle of a beautiful, fertile valley sloping northwesterly to the Solway firth, and drained by the Eden river; the valley because of its rare scenery, is called the Vale of Eden. It is one of the most romantic districts in all England. On the east is the Pennine range of mountains, which in this locality attain their greatest altitude. On the west is the Cumbrian group, where the highest summits in England are found. The highest mountain is Scawfell, the loftiest of whose four peaks is 3,229 feet above the sea. A little to the east of this, and hence nearer Penrith, is Mount Helvellyn 3,118 feet; and to the north Skiddaw 3,058 feet.
Nestling at the feet, or in basins between these mountain peaks, are the most famous lakes in England, fifteen in number, varying in size from one mile to ten in length, and from one-third to one mile in width. Ulleswater is the lake nearest to Penrith, and while it has little of the soft beauty that has made Lake Windemere famous, its rugged surroundings and especially Mount Helvellyn at its south west extremity, give to it a grandeur that verges on sublimity.
The climate of this lake region is very damp, and on the higher mountain peaks snow lies for six and in some seasons even eight months in the year. The excessive rain-fall, however, gives great freshness and luxuriance to vegetation.
Besides the beauty and grandeur of the surrounding country, Penrith and vicinity are rich in historical associations and monuments of a past civilization. Lying near the Scotch border it was frequently invaded by that hardy race during their unhappy conflicts with England; the town was well nigh destroyed by them in the time of Edward III.; and was again sacked in the time of Richard III.
In the immediate vicinity are a number of Druidical remains, among which is the great Druidic monument Long Meg, a monolith eighteen feet high and fifteen feet in circumference; while about her, in a circle one hundred and fifty yards in diameter, are sixty-six other monuments, inferior to her in size, called her daughters. Near by is Lowther Castle with its beautiful park; Eden Hall, the seat of the ancient family of Musgrave; Arthur's Round Table, and Shap Abbey, are also within a radius of five or six miles.
It was in the midst of this splendid scenery, made doubly enchanting by historic associations and the monuments of those weird people, the Druids, that John Taylor spent the days of his youth, from his fifteenth to his twentieth year; and no doubt these surroundings had a powerful effect on his then forming character, and did much to develop the poetical impulses of his mind, for the power of poetry was not among the least of his natural gifts. Thence, too, comes the splendid imagery so frequently dashed into his sermons and writings. It was there he saw the "water nymphs playing with the clouds on mountain tops, frolicking with the snow and rain in rugged gorges, coquetting with the sun and dancing to the sheen of the moon;"[1] there, too, he saw the drifting clouds wrapping mountain peaks in solemn gloom, while the flower-flecked vale below was flooded with warm sunlight. These scenes and the impressions they formed he treasured up, and afterwards made them clothe in splendid drapery an eloquence which held thousands enchanted by the magic of its spell.
The religious nature of John Taylor began early to develope. His parents were members, nominally, of the Church of England, and he was told that that Church was the true one, and that the "Roman Catholics were a dreadful set of fellows." Indeed, it may be said that part of the Church of England's creed in those days, though unwritten, was "down with the Pope." He learned the catechism and the prayers of the church. In a fine vein of satire he says: "I repeated week after week—'We have erred and strayed from Thy ways like lost sheep. * * * We have left undone those things which we ought to have done; and we have done those things which we ought not to have done, and there is no health in us; * * * have mercy upon us, miserable sinners.'"
He was baptized into the church when an infant; a god-father and god-mother promised and vowed for him that he would renounce the devil and all his works—the pomp and vanity of this wicked world, and all the deceitful lusts of the flesh; that he should believe all the articles of the Christian faith, and keep God's holy laws and commandments, and walk in the same all the days of his life. "How far I have filled their pledges," he says, "I must leave others to judge."
In childhood and youth he was naturally vivacious, and seems to have had but little regard for the stiff formula of church creed, and was without any definite idea of correct religious views; still he had a deep reverence for God; with him it was an intuition, and he dreaded nothing so much as offending Him.
When about sixteen he heard the Methodist doctrines taught, and as he perceived more spiritual light and force in their teachings than in the cold, set services of the Church of England, he became a Methodist. He was strictly sincere in his religious faith, and very zealous to learn what he then considered to be the truth. Believing that "every good and perfect gift proceedeth from the Lord," he prayed frequently in private. Most of his leisure hours were spent in reading the Bible, works on theology and in prayer. For the latter purpose he usually resorted to secluded places in the woods and fields. The missionary spirit about this time began to develop in him. He induced a number of boys about his own age to join with him in secret prayer, but they generally soon forsook him. He relates a circumstance that must have occurred about this time, that still further gives evidence of the missionary spirit working within him. Living in the same neighborhood was an old gentleman whom he greatly respected; he was a good man, a praying man, but he had a wife who did not want to pray, and also interfered with his devotions. She was restless and turbulent, a kind of thorn in his flesh. Under these circumstances he did not get along very well, but it used to drive him to the Lord. After a while she died, and he married again; this time to a very amiable lady. His wife was so pleasant and agreeable, that the change in his circumstances was very great. Being thus comfortably situated he became remiss in his religious duties; and among other things gave way to the temptations of liquor. Observing the course he was taking, young Taylor took up a labor with him. He felt a little abashed on account of his youth, but because of long friendship, and out of respect for the old gentleman's many good qualities, he felt it his duty to call his attention to his neglect of Christian precepts. He told him how he had seen him drunk a few days previously, and how it had hurt his feelings, as his course hitherto had been exemplary. The old gentleman appreciated the good feelings, the respect and courage of his young friend, deplored his weakness and promised amendment.
Young Taylor possessed a portion of the spirit of God and was very happy. Manifestations of its presence were frequent, not only in the expansion of his mind to understand doctrines and principles, but also in dreams and visions. "Often when alone," he writes, "and sometimes in company, I heard sweet, soft, melodious music, as if performed by angelic or supernatural beings." When but a small boy he saw, in vision, an angel in the heavens, holding a trumpet to his mouth, sounding a message to the nations. The import of this vision he did not understand until later in life.
At the age of seventeen he was made a Methodist exhorter, or local preacher. His first appointment was at a small country town some seven miles from Penrith. A brother in the same church accompanied him; and when the two had walked about a mile from Penrith, young Taylor suddenly stopped, overpowered by a peculiar influence, and as he stood there in the road, he remarked to his companion, "I have a strong impression on my mind, that I have to go to America to preach the gospel!" At the time he knew nothing of America but what he had learned in his geography at school; and emigration to that country had not been thought of then by his family. So strong was the voice of the spirit to him on that occasion that it continued to impress him as long as he remained in that land; and even after he arrived in Canada, a presentiment that he could not shake off, clung to him that he had some work to do which he did not then understand.
At the age of twenty, having mastered the business of turner, young Taylor left Penrith, and in the town of Hale started business for himself, under the auspices of his father. Shortly after this, in 1830, his father and family emigrated to Upper Canada, leaving him to dispose of some unsold property and settle the affairs of the estate.
In about two years he completed the business entrusted to him and followed them. While crossing the British channel the ship he sailed in encountered severe storms, which lasted a number of days. He saw several ships wrecked in that storm, and the captain and officers of his own ship expected hourly that she would go down. But not so with our young emigrant. The voice of the Spirit was still saying within him, "You must yet go to America and preach the gospel." "So confident was I of my destiny," he remarks, "that I went on deck at midnight, and amidst the raging elements felt as calm as though I was sitting in a parlor at home. I believed I should reach America and perform my work."
1. From Taylor's Reply to Colfax.