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Some objections to the scheme in the preceding pages have been noted.
The writer is desirous that the due attention should be paid to every
objection; hence the following things are appended.
The Afghans in Persia have by some been conjectured to be of the ten
tribes of Israel. Mr. Vansittart of England has given notice of them.
While he was in the east, he met with a Persian abridgement of a book
styled, Ararul Afghainah; or secrets of the Afghans. This he translated,
and sent to Sir W. Jones, who then presided over the Asiatic Society. He
observes that it opens with a very wild description of the origin of that
tribe of people, and conveys a narrative, which is by no means to be
offered upon the whole as a serious and probable history. This book
unfolds some notions of their having descended from Melic Talut, supposed
to be king Saul. And a number of things they mention which seem to have
arisen from the ancient history of Israel. But not a rite or ceremony is
noted of them, which seems to bear any resemblance to the ceremonial
system of ancient Israel. Afghan a noted ancient leader, (they inform)
"made frequent excursions to the mountains, where his posterity after his
death established themselves, lived in a state of independence, built
forts, and exterminated the infidels." When Mohammedism was propagated in
the east, the Afghans embraced it with avidity, and have remained under
that delusion to this day. Surely this favours not their being of Israel.
This people have latterly divided themselves into four classes. The first
class of those who are purely Afghan. The second, of those whose fathers
were Afghan, and their mothers of another nation. The third of those,
whose mothers were Afghan, and their fathers of another people. The fourth
of those whose connexion was still more remote.
A question arises, whether this history of their apparent descent from
Israel might not have been furnished to this class of people from the
grand imposter, Mohammed? They were a brave warlike race. They at once
embraced his system; upon which they boast that he said to them, "Come, O
molue, or kings;"--that Mohammed gave them his ensign; and said "that the
faith would be strengthened by
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them." He knowing that Israel were once planted in that region, might
think further to please them by furnishing them with a legend of their
having descended from that people. This he might have done by the Jewish
apostate who assisted him in forming his system of delusion. But it is
said that their account of the time of their departure from Palestine does
not at all agree with the Old Testament account of the same. Mr. Faber
upon the circumstances says; "It must be confessed, that this Afghan
tradition bears a strong resemblance to many of those Mohammedan legends,
which are founded upon scripture accounts, (i. e allude to them, to
strengthen the imposition) whence it is certainly not impossible that a
tribe of Mussulmans might be in possession of it, without being descended
from the house of Israel."
But should the Afghans prove to be of Israel, they may be from a tribe, or
scattering people of ancient Israel, who tarried behind when most of the
people set off for this continent. The Indian tradition says, "that they
once lived in another country, where the people were very wicked; and nine
tenths of their people took counsel, and left that wicked people, and were
led into this land. The posterity of that one remaining tribe may possibly
now be found somewhere in the east. But the Afghans, according to their
own account, have much mixed with other people. We are led to believe from
prophecy that God would keep the tribes of Israel (as he designs they
shall finally be known and recovered as such) free from any considerable
degree of mixture.--And it would appear that Israel, as such, must be
ascertained by evidence less liable to imposition than the aforenoted book
of the secrets of the Afghans.
Doctor Buchanan gives an account of white and black Jews at Cochin, East
Indies. The Most High speaks of gathering his ancient people from the
east, and from the west. If nine tenths of Israel migrated to this
continent; the residue of them might migrate to the East Indies. Doctor
Buchanan informs that the white Jews there emigrated from Europe in later
times. The black Jews have a tradition that they arrived in the Indies not
long after the Babylonish captivity. And Doctor Buchanan adds; "What seems
to countenance this tradition is, that they have copies of those books of
the Old Testament, which were written before the captivity; but none of
those whose dates are subsequent to that event." It seems most probable
then, that these black Jews are descendants of those Jews, who turned
their course to that region of the east, when they liberated from Babylon,
instead of returning to Jerusalem. Some of the Jews manifestly did thus
part from their brethren, and migrate to the east. These were the Jews who
abounded in eastern as well as western provinces of Ahasuerus, in the days
of Naman, Esther and Mordecai; when the impious decree was obtained
against them be Haman. Ahasuerus then reigned over one hundred and
twenty-seven provinces, even from India to Ethiopia." Esther i. 1. And
Jews appear at that time to have scattered in all these provinces. Thence
these black Jews have became planted in India; and they had their bible as
far as was written before the captivity. Their being the same principles,
of different climates and habits of living, which have given to the
American natives a darker skin than to the Jews of Europe; or than their
ancestors possessed.
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But two arguments testify against those black Jews of Asia having
descended from the ten tribes.
1. They call themselves Jews. The Jews have ever been strict to retain the
knowledge of their descent. And the deep rooted prejudices mutually
maintained between the Jews and Israel, forbid that the latter should ever
relinquish their name for that of the former.
2. The tribes of Israel were threatened with the famine of the word, which
has been already noted; Amos viii. 11, 12. Here the ten tribes in their
long banishment, should wander from "north to east, and from sea to sea;"
running to and fro, to find communication from Heaven; but should remain
destitute of the word of life, till about the time of their restoration.
But the black Jews in Asia, as well as the white Jews there, have had
their word of the Lord to this day, all the sacred writings, which were
given before the Babylonish captivity. These reasons render it probable if
not certain that these black Jews are not of the ten tribes of Israel.
Since preparing the above the writer has seen in communications from the
London Jews Society, for May 1824, an extract of a letter from Thomas
Jarratt, Esq. at Madras, East Indies, giving account of Mr. Largon's
mission in the east in search of the ten tribes. It is happy that such a
mission has been undertaken to ascertain whether any traces can be found
of Israel in the east. Mr. Largon gives the following account of some
people discovered by him in Hindostan.
1. These people in dress and manners resemble the natives, so as not to be
distinguished from them, but by attentive observation and inquiry.
2. They have some Hebrew names with local terminations.
3. Some of them read Hebrew. And they have a faint tradition of the cause
of their original exodus from Egypt.
4. Their common language is Hindoo.
5. They keep idols, and worship them; and use idolatrous ceremonies
intermixed with Hebrew.
6. They circumcise their children.
7. They observe the Kippoor, or great expiation day of the Hebrews.
8. They call themselves Gorah Jehudi, or white Jews; and they term the
black Jews, Callah Jehudi.
9. They speak of the Arabic Jews as their brethren; but do not acknowledge
European Jews as such, because they are of fairer complexion than
themselves.
10. They use a Jewish prayer; Hear, O Israel; the Lord thy God is one
Lord; Deut. vi. 4.
11. They have no priest, Levite, or nasi among them; though they have
elders and a chief in each community.
12. They expect the Messiah; and that when he comes, he will go to
Jerusalem, whither they shall return, to be dispersed no more."
For these reasons Mr. Jarratt seems inclined to view this people as of the
ten tribes. Should they prove to be thus, they may be descendants of the
small part of Israel who stayed behind, according to the Indian tradition,
when nine tenths if their nation journeyed to this country. But relative
to their origin, let the following things be considered.
1. They are found in the country of both the white and the black Jews; and
seem to have no essential distinction from them. They
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may then be of the tribe of Judah. Any circumstantial difference
between them and the other Jews may be accounted for at least as easily,
as we can account for the different complexions of the white and black
Jews; or for the different complexions among the different tribes of our
natives, or among any other different tribes of men, when all sprang from
Noah. They appear from their name to be not so black as the black Jews.
And they appear not to be so white as the European Jews from their
aversion to them on account of their whiter complexion. From some
circumstance they have a shade half way between the white and black Jews,
then against their being of the ten tribes.
2. They call themselves Jews. Why not shall we not credit them, and
believe they are Jews. The ten tribes after the separation, were never
called Jews. And such was their inveterate enmity against the Jews, that
they would never be likely to assume their name in a rejection of their
own, as has been noted. It is predicted, in Isai. xi. 13, as one
peculiarity of these two branches of Israel, after their final
restoration, that they shall envy each other no more. Neither this
prediction, nor the nature of the case, admits that Israel,--long ages
before the restoration,--should be so in love with Judah, as to adopt his
name instead of their own. This new clan of Jews, half way between the
white and black Jews, say the Arabian Jews are their brethren. Grant this
to be a fact, and they no doubt are the descendants of Judah.
3. The two ancient branches of the house of Israel were to be long lost
from each other; as has appeared. This seems to warrant the belief that
they were to be planted in different regions of the earth. But this does
not accord with the idea of their having been found in a measure
intermixed, or in the same vicinity. The ten tribes were to wander
northeast, and from sea to sea; from one extreme ocean to another, in a
famine of the word; Amos viii. 11, 12. While the American natives appear
fully to answer to this description; the same cannot be said of that
people in Hindostan.
4. We are led to believe (as has been noted.) that God would furnish a
place of retreat and safe-keeping for his outcast tribes of Israel for
2500 years; that they might be kept, and not be lost among the nations.
Would Israel then be led into the heart of the populous Hindostan?--or
into any of the crowded empires of the east? It is inadmissible. The Jews
were to be dispersed through the cities and nations, and were to be kept
and known as Jews. But this cannot be said of the ten tribes. Fact forbids
it; and facts are stubborn things. The Jews have been known as such, over
the nations, in all ages since their dispersion. The ten tribes have never
been known; but have been lost from the world. Some have objected to the
distinction recognized in this book between dispersed and outcast. I wish
every part of this subject to be thoroughly examined; but I wish to be
examined with candour, and with an acknowledgement of plain facts. This
distinction is plainly made in the word of God. Of the final restoration
it is predicted Isai. xi. 12; "And he shall set up an ensign for the
nations, and assemble the outcasts of Israel, and gather together the
dispersed of Judah from the four corners of the earth." This is one of a
number of texts recognizing this distinction, Had not providence
illustrated and fulfilled
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this distinction, we might with better grace say, it is a mere
accidental expression, or a mere expletive. But when we find the thing
exactly fulfilled for so many centuries; that the Jews are dispersed, and
know as Jews for 1800 years; and then the ten tribes have been outcast and
unknown both to the Jews and the civil world for between two and three
thousands of years; we are warranted to say--(all groundless doubts of it
notwithstanding) that there is a manifest meaning in this inspired and
repeated distinction. As well as might any other manifest facts be denied
as this! But this fact does highly favour the belief, that the ten tribes
would have been, and doubtless were, planted in regions very different
from the populous regions of the east Indies.
5. Compare the evidences which have been adduced in favour of the
hypothesis, that the natives of our continent are the tribes of Israel,
with the above evidence in favour of the Hindoo Jews being the ten tribes;
and what will be the results? The question is cheerfully submitted to
every impartial reader. And it is cheerfully submitted whether more than
ten times as much evidence has not appeared in favour of the former, as
has ever yet appeared of any other people on earth.
Some have objected to the following effect against the theory in the
preceding pages: Who knows but such traditions and religious customs, as
are said to be found among the natives of America, may not be found among
all or most of heathen nations? Let such be asked in their turn; Who knows
but much of the rites of the christian religion may not be found among all
or most of the heathen nations? Who knows that these rites are from
heaven, and are not of heathen origin? This is a more glaring case; but is
perhaps upon the same scale of reasoning. The objection must be too loose
and general, if not uncandid. If such rites and religious traditions as
are found among the Indians of America, can be found among any other
heathen nations; let the fact be adduced, and something is accomplished.
But idly to say, who knows--is an easy way of answering not only human
writings, but the word of God itself. And it is an objection unworthy of a
serious answer.
That some traditionary notions of the flood, of the ark, of the confusion
of tongues, and of sacrifices, have been handed down from heathen
mythologies, is so far from being denied, that Christians glory in the
fact, as adding an incontestible argument to the divinity of revelation.
And some nations living in the twilight of ancient revelation, caught some
rays of light shining from heaven, and blended various shreds of bible
sentiment and bible morality with those of the heathen, is admitted as a
manifest fact. Says a first character of our nation; "Neither Plato nor
Aristotle would have taught even their purblind ethics, had not the light
of divine revelation shone. They moved in the twilight made by the
radiations from the church. Philosophy was not born in Greece, till after
the Jews were dispersed among the heathen by Nebuchadnezzar. Pythagoras,
the earliest of the Grecian philosophers, and the contemporary of Thales,
the founder of the first school, began to flourish half a century after
that event. He spent twenty years in Egypt, where much of the Jewish
religion had long before been known. He visited Phoenicia and Chaldea. He
conversed with the Persian Zoroaster, and also with the Jewish prophets.
Thales travelled in pursuit of knowledge
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to Egypt, where the Hebrews had lived hundreds of years, and in the
neighborhood of which they had lived nine centuries." These correct
remarks of Doctor Griffin suggest the aid derived by ancient heathen
philosophers from their contiguity to a people blessed with the true light
from heaven. This principle may account for all the excellencies found in
the morals of Seneca, and other heathen moralists. They caught some of the
rays which shot off from the true Light of Israel. The golden age of
Virgil was no doubt borrowed from the Kingdom of the Messiah in the
prophet Isaiah. But while we admire various of the sayings of Seneca,
Cicero, and some other heathen writers; we are not in the least staggered
at the divine assertion that "the world by wisdom knew not God." But we
are led to admire the word of prophecy shining in ancient Israel; the
distant twilight of whose rays could light up in unsanctified heathen
minds ideas so correct and so sublime. These things are cheerfully
admitted.
And it is also admitted that various heathen nations in the contiguity of
the light of Israel, having their superior and subordinate divinities of
heathenism, might borrow the name of God of Israel, and attach it to their
superior false divinity. Yes, the Romans had their Jove, the Moors, their
Juba, and the Greeks their lou. And other contiguous heathen nations might
symbolize with them in some similar facts.
But I ask the objector; can these ancient facts afford him a satisfactory
account how the ancient natives (granting them to be of Tartar extraction)
came to possess so many traditions of the Mosaic ceremonial law? Behold
these natives, filling this western world, far separated from the old
continent, living at a period of between two and three thousand years
later than the ancient brethren round about Israel, destitute of letters,
children of nature, roaming for more than two millenaries in wild forests;
and yet possessing many manifest traces (what ancient heathen even in the
vicinity of Israel never possessed) of the ceremonial laws of Moses! Too
often did the sons of Jacob adopt the idolatrous customs of their heathen
neighbours. But when did their heathen neighbours return the compliment?
Who of them ever adopted the ceremonial religion of the God of Israel? The
Mosaic were the distinguishing peculiarities of the chosen tribes. By
these they were insulted from all other people of the earth, who were in
gross idolatry. "You only have I known of all the family of the earth."
"He suffered all other nations to walk their own way." While some
traditionary notions of the flood, the ark, of Babel, and of sacrifices,
taught long before, were floating in heathen mythologies; the
peculiarities of the Mosaic ceremonial code were never adopted by heathen
nations.
Let the objector then, (who cannot but be haunted with the thought, Who
knows but a lively imagination can find just such things as these among
all heathen nations?) be so kind as to inform us; how the ancient
Scythians of the north, (barbarous, and far remote from all intercourse
with the people of Israel,) should be supposed to be so intimately
acquainted and delighted with the distinguished ceremonial religion of
Israel, as not only to have adopted it themselves; but to have so deeply
imprinted it in the minds of their posterity as of America, for thousands
of years? Men, seriously to adopt this alternative must be far more wild,
and fond of miracles, than ought to be admitted at this day of light and
improvement!
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And it must be extraordinary, to hear men of letters, and of Christian
improvements, when so many distinct Indian traditions, manifestly from the
ceremonial law of Israel, have been ascertained from a great variety of
unimpeached witnesses,--Indulging in the vague objection, Who knows but
such things exist among all heathen nations? Let it be asked also; Who
knows that the Mosaic rituals descended from Heaven? Who knows but they
were derived from heathen mythologies?
Let the fact be ascertained, that the Indians of our wilds have brought
down from their ancestors a variety of the ceremonial laws of ancient
Israel; and let who will object, or disbelieve,--I shall rest satisfied
that a very considerable if not a sufficiency of that very kind of
evidence is here found, which about this period of the world is to bring
to light the long lost tribes of the house of Israel.
The writer has seen a review of his first edition in the United States
Literary Gazette, in which objections are made which merit some reply.
The Reviewer it seems does not believe in a literal restoration of the
Jew, and Israel to Palestine. He argues that as "the prophecies relative
to the advent of the Lord were misunderstood by the Jewish church,"
existing when Christ appeared;--as they were understood to speak of the
restoration of Israel; but the dispersion of the two remaining tribes
followed;" So "the existing Christian church believes that when the
Millennium arrives the children of Israel will be restored to their
promised land." But they may be under an equal mistake. The Reviewer seems
cautious in being understood as adopting this as his own sentiment. But it
appears manifest that it is his sentiment, and a ground of his reasoning.
As far as the Reviewer makes reliance on this argument, I would briefly
say, it does not follow, that because the Jews, when Christ appeared, had
become extremely corrupt, perverted their own scriptures, were prepared to
reject and crucify the Lord of Glory, and were just ready for destruction;
that accordingly "the existing Christian church" may now be as grossly
ignorant relative to the true sense of Israel's promised restoration. It
is to be hoped the present church of Christ has more correct evangelical
sentiment, and more grace, than had those Jews. They certainly have had
more opportunity to investigate the true sense of the prophecies than had
those Jews. And it is to be hoped many of them are far less corrupt.
The Reviewer informs us, that the words "Judah, Israel, Jerusalem, &c.
used in the prophecies, which relate to this subject, are nearly
synonimous with the word church." And he proceeds to inform that "those
prophecies which had a primary reference to the consummation and the
devastation of the Jewish dispensation on existing at the time they were
revealed, were necessarily fulfilled in relation to those who were
literally denominated Israel and Judah. But those which speaking of Israel
and Judah, relate in fact to the establishment, the condition and progress
of another church, cannot be expected to have their fulfilment with any
peculiar reference to that nation, because it has ceased to be Israel's,
in the prophetic sense of the term." With whatever extreme caution this
sentence is phrased, its sentiment appears from all the use made of it, to
be this, the Old Testament prophecies relative to the names of Judah and
Israel, but which relate to periods, subsequent to the destruction of
Jerusalem,
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have no further allusion to those particular people; but to another
community under the same name,--the Christian church. If this is not the
sense of the Reviewer, I am unable to comprehend his meaning, or
arguments. I understand it as being on this ground that he now believes
that the many prophecies which seem to predict the literal restoration of
Israel and Judah to Palestine, yet mean no such event. The Reviewer finds
in Rom. xi. that the literal Jews are to be converted to Christ; but not
to be restored to Palestine, as he conceives. But the ground he has
assumed as much forbids their being brought to Christ as Jews, as their
being as such restored to Palestine. If his premises contain his
consequences; it can be only on the ground that no Old Testament prophecy
relative to the literal Jews and Israel under the Christian dispensation,
has any distinct appropriation to literal Jews and Israel; but to a
Christian church under their name. And according to the same argument,
their being brought to the land of their fathers can mean only their being
brought into the kingdom of Christ.
But if this be correct, how strongly have "the existing church," and the
most profound and pious commentators, been deceived in supposing that they
have seen held up before the world, a tremendous fulfilment of Old
Testament denunciations of signal judgments on the literal Jews now for
about 1800 years! Those predictions foretold they should be removed into
all kingdoms, for their hurt, their reproach; and they should be a
proverb, and a taunt, and a curse in all places; Jer. xxiv. 9. Ezek. v.
15. Are we now to learn that such things were never to befall the Jews, as
such, under the Christian system? Should the present church decline this
sentiment, and still adhere to their belief, that Old Testament
predictions of evil are now fulfilling on the Jews as such; they may be
likely still to infer that the connected predictions of the recovery of
the same Jews, and their restoration to their own land, may likewise be
expected to have a literal accomplishment. And if so, they may in like
manner deem it a truth that the collateral predictions of the restoration
of Israel with the Jews, will have a literal fulfillment.
Does the Reviewer mean to have it understood that the ten tribes, when
expelled from Caanan, 725 years before Christ, amalgamated with the
heathen world, and were lost. The writer was informed, before he saw the
review, that this was the sentiment of the Reviewer. And I see not but the
review carries this sentiment. But the existing Christian church will want
more evidence than has yet been discovered, to adopt this belief. The
names of Israel and the Jews, it is acknowledged, are in some sacred
passages used in a mystical sense. But to take an occasion from this to
annihilate all further use of these terms in the prophecies, as relating
to that particular people, would indeed be extraordinary!
The reasoning of Paul, Rom. xi. to show that the temporal casting away of
the Jews was consistent with the entail of the covenant of grace with
Abraham, involved (among other things) the fact, that they as Jews should
be discovered. And the same argument must hold equally true with the ten
tribes?
Had the Jews disappeared from the world when expelled from Caanan and
never more been heard of as Jews; whatever difficulty might have attended
the reconciling of this with the divine promise and predictions; the
Reviewer would have had greater plausibility
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of reasoning on his side. But as the Jews do still as Jews exist; and
are receiving the manifest fulfilment of ancient denunciations upon them
as Jews; it must be a task indeed to show that the predictions of their
restoration to the land of Caanan (where they shall in numbers, and in
prosperity, far exceed all their ancient fathers,) are to receive no
literal fulfilment. But if they are to be literally fulfilled, then the
predictions which are blended with those of the event, that Israel shall
in like manner be recovered to the same land, that the two sticks in the
prophet's hand shall become one, Ezek. xxxvii. and all this over and above
God's giving them a new heart and a new spirit; must likewise be literally
fulfilled. Had the general theory of the Reviewer been correct, probably
nothing more would have been heard of Israel. But the Jews have been
wonderfully kept a distinct nation, for many centuries. And one of the
brightest ornaments of the republic of science, (and one too who did not
deem it beneath his dignity to study the prophecies) could say; "Whenever
I see a Jew, I seem to see a standing miracle in favour of the truth of
divine Revelation!"
Relative to the proofs adduced in the View of the Hebrews in favour of our
Indians having descended from Israel; The Reviewer says; "Various degrees
of credit are due to the authorities on which Mr. S. relies." Reply. I
never heard these authorities impeached, unless the insinuation is
designed to impeach them. It was designed that nothing dubious should be
admitted. And the testimonies of authors are given in their own words,
that nothing should appear coloured.
The Reviewer expresses his difficulty with the scheme, from a
dissimilarity of the Indian features and countenance with those of the
Jews. This objection has in the preceding pages received an answer, which
will not hear be repeated.
But granting all the facts stated in the View of the Hebrews, the Reviewer
discovers nothing conclusive in all this. For he says; "We have no
evidence that the customs and institutions of the Hebrews, which were
sanctioned by divine authority, were all peculiar to that people, nor that
they originated with them." It is admitted that various sacrifices were
offered among other nations. And circumcision was practised among the
descendants of Abraham in Arabia. But the chief reliances of the writer
was on those rites, which he ever deemed peculiar to Israel. Have we then
"no evidence" that the passover, the ark of the covenant, the special
feasts in Israel, the separation of females, the annual atonement, cities
of refuge, and the other ceremonial observances adduced;--have we no
evidence that these originated in Israel? Have we now to learn that the
ceremonial laws in Israel were only "sanctioned by divine authority
there;"--but that they were not "peculiar to that people;" nor did they
originate with them?" Let evidence of this be exhibited, and it shall have
its weight. But till this is done, I shall stand firm in the old belief,
that God did originate the ceremonial law in Israel. As soon should I
believe that the rites of the Christian religion did not originate from
God in his church, but originated among the heathen; and were only
"sanctified by God" in his church; as to believe the same relative to the
rites of the ceremonial law, which have been noted.
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The Reviewer adds; "Neither does it appear that the Jewish scriptures
were the first that God gave to man. On the contrary; there is strong
proof that parts of the first books were compiled from earlier scriptures.
All the ancestors of the Indians might have had a book, without being
Hebrew." That communications were made from God to man, before the days of
Moses, perhaps there is no room to doubt. And possibly the knowledge of
some things which Moses was inspired to incorporate into his history,
might have been correctly handed down by tradition. But if there is
"strong proof" that eastern nations had possessed sacred writings before
the writings of Moses, from which antecedent writings our natives may have
brought down the tradition that their ancestors had a book of God, with no
allusion to the writings of Moses; so that such a tradition is no evidence
that these Indians descended from Israel; (which is the argument of the
Reviewer;) how strange it must be that none beside the Indians of America,
and the Reviewer, have any knowledge of such a book of God? Why have not
the literary world been blessed with the knowledge of it? Why could not
our literary Reviewer himself have laid his hand upon it, and presented it
to us; or at least some of the "strong evidence" in its favour? The human
family in the days of Abraham were going off to gross idolatry. God
selected and covenanted with Abraham, in order that the true knowledge of
himself might be maintained on earth. "He suffered all other nations to
walk their own way." And he said to Israel, "You only have I known of all
the families of the earth." Moses, in this family, was inspired to write
the book of God. And it is noted as the special privilege of the
circumcised Israel, that "to them were committed the oracles of God." Now
was there during all this time, in the other nations of the east, the
knowledge of another book of God, so well known among the nations, and the
sacred impressions of it so deep and correct impressions of it for three
or four thousand years, in so distant and extensive a region of the world
as this continent? So that all the rites of our natives, and their notions
of an ancient book of God, afford no evidence of their being of Israel?
Why has nothing of this kind been known in the learned world, till our
literary Reviewer has brought it to light? Can he make it appear indeed,
that although the natives of our continent claim the one Great Spirit as
the God of their fathers, who they say were exclusively in covenant with
him; who had his prophets to work miracles, and foretell the future
events; who had the ark of the covenant; places of refuge; high priests;
yearly atonements; and many other exclusive Mosaic rites; yet all this
amounts to no distinctive evidence that they descended from
Israel;--because they may have derived all these things from ancient
heathen nations. One of two things from the Reviewer's view of this
subject, appears true; either the church of God have been under a great
mistake relative to the origin of the Mosaic religion; or, deep literature
does not always constitute a man a sound divine!
The Reviewer seems to be disturbed, that the writer should make the
attempt he has done in this little book, to give an explanation to some
prophecies relative to Israel. He informs that " the true mode of
interpreting the prophecies is certainly understood at this day." He
proceeds to allude to a dissertation on the prophecies of the writer
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published some time since; which he says received a quietus in the
death of Buonaparte." The Reviewer certainly expresses these things with a
sufficient degree of disrespect! One would imagine he was indeed much
disturbed at any attempt to explain prophecy. But his assertion relative
to the general ignorance "of the true mode of interpreting the
prophecies," surely must be understood as indicating that he himself has
been so happy as to arrive at a superior knowledge upon this subject. Now,
whether he has reached this high attainment by close application, or
instinctively, he surely should not object to others taking what they may
judge the most proper methods to obtain a small degree of that knowledge,
of which he is so happy as to have much! The information given by the
Reviewer, relative to what the scriptures so or do not mean concerning the
restoration of the Jews, certainly would seem to indicate, that he himself
made great proficiency in this knowledge. For one must possess
considerable knowledge on this deep subject, before he can with modesty
and propriety publish what shall sweep away at a stroke the long received
rules and writings of such men as Mede, Lawman, Bishop Newton, Sir Isaac
Newton, and other most profound and celebrated expounders of the prophetic
scriptures! The Reviewer then should be willing, (if he has been so
successful) that others should make their humbler attempts; even though
they should arrive at some different conclusions from himself. If this
seems foreign from the first professed object of the Reviewer; the blame
will not be attached to the reviewed, when it is considered he is
following only where he is led, in self-defence.
Relative to the duty of studying the prophetic scriptures, let the
following divine testimonies be considered. To the Jews Christ said, when
light was far inferior to what it now is, "How is it that ye do not
understand the signs of the times?" The signs of the times were the
fulfilments of prophecies then taking place. "Who so readeth, let him
understand." "Blessed is he that readeth, and they that hear the words of
this prophecy, and keep those things that are written therein; for the
time is at hand." Numerous were such testimonies many centuries ago. Light
has been rising on the subject. And now it must be viewed as involved in
inexplicable darkness! When then can so great a part of our holy
revelation ever be understood? Or was it given in vain? Why has God
commanded men to search and understand this part of his blessed word?
Every event for time and eternity, now future, is known only by prophecy.
And yet "the true mode of interpreting prophecies is certainly little
known at this day." Does this hold true in relation to the judgment, and
eternity? to the resurrection, to heaven, and to hell? Where shall we draw
the lines? Are no opinions to be formed of the Millennium?--or the battle
of that great day of God? Why then are ministers commanded to "blow the
trumpet in Zion, to sound an alarm in God's holy mountain, that all may
tremble for the day of the Lord, which is nigh at hand? And if these vast
events must be studied and known, why not other great events connected
with them, and revealed with equal clearness?
But if the Reviewer may have mistaken as much in relation to the
prophecies, as he has in stating that the writer's former Dissertation
received a quietus in the death of Buonaparte; possibly his knowledge
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of this subject will not prove to be of great practical importance;
and possible his remarks may receive a "quietus" in a statement of facts.
The writer about fourteen years ago publish a Dissertation on the
Prophecies. He did it at the request of many, and with the special
recommendation of more than half a dozen of the first literary characters
in New England.
In this work Buonaparte was noted only as one signal leader of the last
head of the secular Roman beast rising from the bottomless pit. But he was
never identified with this beast; but was ever distinguished from it.
Hence let his death have taken place ever so soon, after the beast was
exhibited in his characteristic marks, it would in no sense have given a
quietus to Mr. S's. scheme. For as the first part of the ancient imperial
head of this beast depended on no one emperor; but was accommodated with
many in succession; so notice was given that it might be with the last
imperial reign of the same head, recovered to life in the last days. See
the following quotations from the first edition of the Dissertation. "And
the king shall do according to his will, and he shall exalt himself and
magnify himself above every god, and shall speak marvellous things against
the God of gods."
"By a king in the language of prophecy, is generally to be understood a
kingdom, or civil power, and not an individual person. In the sense we are
to understand the king in this text. In the passage we are presented with
a great atheistical power, who in his commencement is to be
anarchical.--His licentiousness is first noted; he "shall do according to
his will;" breaking every restraint. His anarchy follows; "and he shall
exalt himself above every God," i.e. above every king or legitimate ruler.
War with kings, was to be among his first characteristics. His atheism
follows: "and he shall speak marvellous things against the God of gods."
He shall blaspheme and deny the God of Heaven. "But in his estate shall be
he honour the god of forces." After this power shall gain national
importance, he shall honour military munitions, or pay his first attention
to the arts of war.
"And a god whom his fathers know not, shall he honour with gold and
silver, and precious stones, and pleasant things." Although his father's
god, and all gods (kings) have been rejected; yet a god, or ruler of
foreign descendants shall by and by come to be acknowledged by this power,
and honoured with great magnificence. "Thus shall he do in the most strong
hold with a strange God whom he shall acknowledge and increase with glory;
and he shall cause them to rule over many, and shall divide the land for
gain." This infidel power shall overrun strong holds, and powerful
nations, with this foreigner at their head, who shall be received as their
supreme ruler, and honoured with the highest dignity. And he shall lead
them to subdue state and nations; and shall distribute their governments
among his favourites.
"And at the time of the end the king of the south shall push at him; and
the king of the north shall come against him like a whirlwind." The
Ottoman empire may provoke the infidel power to its own ruin. "Whether
this will be the case; or whether some other two powers, one on the south,
and the other on the north of the infidel power, will be formed to unite,
with a view to check their common enemy; time will decide."(*)
(*) See sect. 2, chap. 1. 1st. edit.
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This power is ever treated of in this Dissertation as an empire, and
not as any emperor, or succession of emperors.
This beast in his last head, (in the scheme of the seven vials given in
the Dissertation, which scheme has never been disproved, but has met with
general, if not universal approbation) was to continue through the last
three and greatest vials, the fifth, sixth and seventh. The periods of
these vials was to be distinguished from each other by various reverses
experienced by this power. Says the writer in his first edition, "Floods
of delusion of wicked agents, of falsehoods and abuse, if not of national
rage, armies and bloody violence, will be excited, as though belched out
of the mouth of the old serpent, like an overwhelming torrent; in so much,
that nothing can save the cause of Christ from destruction, but signal
interpositions of Providence in counteracting those violent measures, and
confounding the enemy, like the earth opening her mouth and swallowing up
floods of water."(*) Great reverses in the state of this power of the last
days were thus implied in the first edition of this work.
And it occurred to the writer, while preparing his second edition, (soon
after) that these reverses were clearly held up in various collateral
prophecies, as being far greater than he had expressly stated; while yet
the power (not any individual leaders of it) would continue its mystical
existence, till it should sink in perdition at the close of the seventh
vial, subsequently to the restoration of the Jews. It was to be "part of
iron, and part of clay; partly strung and partly broken." Of this the
writer gave ample notice in his second edition in the following sentences,
and many similar ones; "To how great a degree these reverses may proceed,
God only knows. Should the brokenness of this last part of the Roman power
be now made in some degree as conspicuous as his antecedent, (as the text
"the kingdom shall be partly strong, and partly broken," seems to warrant
us to expect) that wicked power would indeed be prostrated. But should
this be the case, should all the horns of the anti-christian beast be torn
off, and the wretch lie bleeding and fainting; yet it appears evident that
all this work is not yet done. He does not go into final perdition, till
the battle of that great day of God, which is subsequent to the
restoration of the Jews."(+)
"The enormous power or influence, symbolized by the beast from the
bottomless pit, (says the writer) depends on no one man; though it has
been accommodated hitherto with a leader truly prepared for the work of
judgment. In the first reign of the imperial head of the Roman beast,
emperors were set up and deposed, and numbers slain, in thick succession.
And it repeatedly seemed as though destruction had fallen upon the empire;
still that imperial head continued, (i.e. till the days of Constantine.)
That genius of the people continued, which would not be governed by any
thing short of a military despotism. And this (it may be expected) will be
the case on the Roman earth hence forth, till the battle of the great day.
Should revolution succeed revolution, it would not alter the case. The
nature of the beast from the bottomless pit is not changed. It rests on
the broad basis of a general systematic corruption, which will never be
(*) Page 45, 1st edit.
(+) Page 8, 2d edit.
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purged, but by the exterminating fire of the great day and notable day
of the Lord."
Much of this kind of notice was given in this publication, which fully
accords with the subsequent death of Buonaparte, and the prostration of
his particular schemes of ambition, which was so terrible under the fifth
vial. It was anticipated in the following words on the king of the north
coming against him like a whirlwind, &c. "The phraseology seems to
intimate great success against the infidel power. For a mighty whirlwind
usually prostrates everything in its way."
"Between the present time and the battle of the great day, (the writer
adds) as great intervals of light may be experienced as might be expected
to form a transition from the event of one great vial of wrath to
another."
The scheme of the vials, in this Dissertation, makes the events of the
French revolution the fulfilment of the fifth vial, poured on the throne
of the Papal beast, and filling his kingdom with darkness. The sixth is to
be fulfilled in the subversion of the Turks. And the seventh in the utter
destruction of the great secular Roman beast, which arose in his last
head. He is clearly to continue in some kind of existence, till the battle
of the great day; though with the reverse which have been hinted.
In relation to the general scheme of this Dissertation, the writer of it
has never found occasion to alter his mind. He as much believes, as when
he wrote, that his scheme of the last head of the Roman beast, and the
seven vials, is essentially correct; and has to the present day been more
and more confirmed in the opinion, by the events of the times. He
anticipated and published his opinion, that between one vial and its
successor, there might be intervals of peace. He believes the fifth vial
closed at the battle of Waterloo. He often from that time stated to his
friends his apprehension that the sixth vial, to subvert the Turkish
government, might next be expected. This was the scheme of his
Dissertation. And events thus far appear fully to accord with the
hypothesis.
The Reviewer then, on re-examining the subject, may possible be convinced
that his attack on the Dissertation was not only unprovoked and gratis,
but wholly incorrect.
His following assertion is no less incorrect. He says; "But he (Mr. S.)
maintains boldly that the prophecies respecting the restoration of the
Jews, and the Millennium, must be fulfilled about this time." The writer's
time for the commencement of the Millennium, (and his reasons for it) he
gave to the public in his second edition, published ten years ago; which
is stated to be about the year 2000. And never since that time has a word
been by him uttered or written in opposition to this opinion.
In the first edition of his Dissertation, he stated the scheme of a noted
author, and several things that might render it probable; which scheme
introduces the Millennium before the close of the present century. But
attending further to the subject, in his second edition, the writer became
of opinion that the Millennium will not commence before the year A.D.
2000.(*)
Such representation then cannot be for the benefit of the public, or of
the author reviewed; and hence cannot be for the honour of the
(*) Page 131, 2d edit.
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APPENDIX.
Reviewer! Some of things in the Review might be noticed, but shall
pass. If the Reviewer's conscience is satisfied with them, they may rest
in silence.
The writer of the preceding pages is not insensible that such an attempt
as he has made, is not only a task; but one that will excite obloquy from
a certain class of men. He solicits information on the subject of his book
from all who may find it convenient to communicate it. And every objection
to his scheme, stated with candor, shall be gratefully received. But he
shall never feel grateful for any communications to the public calculated
to bring attention to the prophetic scriptures into disrepute; or to
prevent a candid attention of the public to any evidences adduced relative
to the state and recovery of the long lost tribes of Israel.
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