The Life of John Taylor / Third President of the Church of Jesus Christ of Latter-Day Saints

by B. H. Roberts

[1]. Of this work the historian, Hurbert H. Bancroft says: "As a dissertation on a general and abstract subject it probably has not its equal in point of ability within the range of Mormon literature. The style is lofty and clear, and every page betokens the great learning of the author. As a student of ancient and modern history, theologian, and moral philosopher, President Taylor is justly entitled to the front rank."—History of Utah, 433—note.

CHAPTER XXVII.

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.

It may well be imagined that after an absence of three years, Elder Taylor found plenty of employment in looking after his own affairs for a season, and putting in motion enterprises that would have for their object the accumulation of wealth. But Elder Taylor's affections were not given to the wealth of this world that perishes with the using. Other things than those that please the children of this world had taken hold of him; and hence it happened that although the state of his finances on his return from this protracted mission to Europe, would have induced most men to devote themselves exclusively to the betterment of their personal affairs, Elder Taylor was to be found taking part in the councils of the Church, and devoting a considerable amount of time to preaching the gospel.

The machinery for the manufacturing of sugar arrived in due time and was put in operation; but owing to a lack of skilled workmen to take charge of the various branches of the business, the production of sugar was unsatisfactory, and at the instance of President Young the enterprise was abandoned.

He took part in the ceremonies connected with laying the corner stones of the Salt Lake Temple, on the 6th of April, 1853; and during that conference, with several other members of his quorum and the First Seven Presidents of Seventies, was called and sustained as a missionary "to preach the gospel of Jesus Christ in the valleys of the mountains." In fulfilling that mission he visited nearly all the settlements of Utah, and everywhere was made welcome by the people, who knew so well his manner of life, his untiring zeal and devotion to the great cause he had espoused.

The Saints, no less than sinners, have a habit of assessing the value of pulpit precepts by the test of personal example; and one of the things which made Elder Taylor a welcome visitor of missionary among them was the fact that in this matter of personal example he did not break down. On the contrary, his daily life reflected the precepts he taught in the pulpit and in private; and hence the people believed in him and respected his counsels.

The year following he was elected a member of the Territorial Legislature; but before the Legislature assembled he was again called upon a mission. This time he was called to preside over the churches in the eastern states, supervise the emigration and publish a paper in the interest of the Church. He promptly resigned his position as a member elect of the Legislature, and in the fall of 1854 started for New York, accompanied by Elder Jeter Clinton, Nathaniel H. Felt, Alexander Robbins, Angus M. Cannon, and his son, George J. Taylor. His being called to publish a paper in New York was but part of a general movement by which Mormonism and the Saints were to be represented by their own accredited agents. Orson Pratt was in Washington publishing the Seer; Erastus Snow and Orson Spencer were to publish a paper in St. Louis; and George Q. Cannon one in San Francisco.

The object in starting these publications was to disabuse the public mind, then fast being prejudiced against the Church by the tongue of slander. When the Saints disappeared in the great western wilderness of America there were a variety of opinions as to what would be their fate. Few, however, thought they would survive the terrible ordeal through which they passed in their expulsion from the United States and the subsequent perils and hardships of the great desert. But when the miracle of their preservation was forced upon their attention, and not only their preservation, but the fact, also, that they were more numerous and in possession of more power than when driven from Nauvoo—when it was known that they had laid the foundation of a commonwealth which was soon to be knocking at the gate of the capital for admission into the Union as a sovereign state—when all this was known, their enemies, who flattered themselves that they had seen the last of the hated Mormons, suddenly aroused themselves for a renewal of the suspended conflict.