A summarized version of "Jews In America" By: Thomas Thorowgood
By: Thomas Thorowgood
By: Thomas ThorowgoodIntroduction and Purpose:The Preface serves as an introduction to the book, comparing it to a house with doors that let the reader into the content.It highlights the role of prefaces in conveying the author's intentions and preparing the reader for the book.Reflection on Common Beliefs:The author discusses common beliefs and misconceptions, drawing parallels with historical examples of misunderstood phenomena.References are made to the nature of human curiosity and the tendency to correct past mistakes.Observations on Geographical Knowledge:Geographia Sacra is mentioned as a work that raises questions about the scattering of nations at the building of Babel.The author reflects on the known origins of the Jews compared to the uncertainty surrounding the origins of the Americans.Comparison with Other Nations:Comparisons are drawn between the Jews, once considered the Lord's chosen people, and other nations like the Trojans.The disdainful views and misconceptions about the Jews in historical accounts are noted.Uncertainty about American Origins:The Preface acknowledges the uncertainty surrounding the origin of the Americans and the limited knowledge about them until relatively recent times.The author emphasizes the need for further inquiry into the nature, civilization, and Gospel acceptance among the American people.Encouragement for Missionary Work:The author encourages the reader to consider the potential benefits of missionary work among the Americans, highlighting their apparent openness to the Gospel.A plea is made for external support, both spiritual and material, to aid in the civilizing and Christianizing efforts among the native population.Reflections on England and Unity:Reflections are shared on the state of England, urging unity and a cessation of internal conflicts for the greater good of promoting Christianity.The desire is expressed for England to focus on propagating the Gospel and extending its territories abroad.Closing Prayers and Wishes:Prayers are offered for the success of missionary efforts, expressing hope for the daybreak of the Gospel among the native populations.A wish is expressed for unity among those who sincerely love the Lord Jesus and a collective effort toward spreading the Gospel.Chapter I Summary: The Origins of American Settlers
The first chapter delves into the motivations behind English settlers leaving their homeland for perilous voyages to a foreign and non-Christian land. Several reasons are suggested, including discontent with Church Government, hopes of personal enrichment, and perhaps a divine instinct to spiritually enrich the natives. The author contemplates the foresight of those who left England in anticipation of the epidemic calamities that befell the nation. The desire to understand the original people of America, with a prevailing opinion that the Western Indians are of Jewish descent, becomes a significant focus. Various arguments are presented, including linguistic similarities, historical comparisons, and the influence of European migrations. Contrary views, such as a connection to Canaanites or Tartars, are also mentioned, and the chapter concludes with the consideration of the possibility of the Americans being descended from Carthaginians and Jews.
- Introduction and Purpose:The Preface serves as an introduction to the book, comparing it to a house with doors that let the reader into the content.It highlights the role of prefaces in conveying the author's intentions and preparing the reader for the book.Reflection on Common Beliefs:The author discusses common beliefs and misconceptions, drawing parallels with historical examples of misunderstood phenomena.References are made to the nature of human curiosity and the tendency to correct past mistakes.Observations on Geographical Knowledge:Geographia Sacra is mentioned as a work that raises questions about the scattering of nations at the building of Babel.The author reflects on the known origins of the Jews compared to the uncertainty surrounding the origins of the Americans.Comparison with Other Nations:Comparisons are drawn between the Jews, once considered the Lord's chosen people, and other nations like the Trojans.The disdainful views and misconceptions about the Jews in historical accounts are noted.Uncertainty about American Origins:The Preface acknowledges the uncertainty surrounding the origin of the Americans and the limited knowledge about them until relatively recent times.The author emphasizes the need for further inquiry into the nature, civilization, and Gospel acceptance among the American people.Encouragement for Missionary Work:The author encourages the reader to consider the potential benefits of missionary work among the Americans, highlighting their apparent openness to the Gospel.A plea is made for external support, both spiritual and material, to aid in the civilizing and Christianizing efforts among the native population.Reflections on England and Unity:Reflections are shared on the state of England, urging unity and a cessation of internal conflicts for the greater good of promoting Christianity.The desire is expressed for England to focus on propagating the Gospel and extending its territories abroad.Closing Prayers and Wishes:Prayers are offered for the success of missionary efforts, expressing hope for the daybreak of the Gospel among the native populations.A wish is expressed for unity among those who sincerely love the Lord Jesus and a collective effort toward spreading the Gospel.
Chapter I Summary: The Origins of American Settlers
The first chapter delves into the motivations behind English settlers leaving their homeland for perilous voyages to a foreign and non-Christian land. Several reasons are suggested, including discontent with Church Government, hopes of personal enrichment, and perhaps a divine instinct to spiritually enrich the natives. The author contemplates the foresight of those who left England in anticipation of the epidemic calamities that befell the nation. The desire to understand the original people of America, with a prevailing opinion that the Western Indians are of Jewish descent, becomes a significant focus. Various arguments are presented, including linguistic similarities, historical comparisons, and the influence of European migrations. Contrary views, such as a connection to Canaanites or Tartars, are also mentioned, and the chapter concludes with the consideration of the possibility of the Americans being descended from Carthaginians and Jews.
Chapter II Summary: The First Conjecture - Americans as Jews
In this chapter, the author explores the conjecture that the Native Americans are of Jewish descent. The Indians themselves reportedly shared traditions similar to those found in the Bible, mentioning their ancestors' experiences that mirrored events in Jewish history. The speech of Myrsilus is referenced, emphasizing the importance of considering the accounts of natives and their neighbors when exploring the antiquity and origin of a nation. The chapter cites examples of how the Mexicans' beliefs and practices align with Jewish traditions, such as their migration, the Ark of Bulrush, and the worship of one chief God. The assertion that the Indians are descendants of the ten lost tribes is discussed, with some arguing that these tribes might be found in America. The chapter concludes with the observations of Emanuel de Moraes and Roger Williams, both suggesting Judaic influences among the natives based on marriage customs, mourning rituals, and linguistic affinities.
Chapter III Summary: Second Conjecture, Similarities in Rites and Customs
In this chapter, the author explores various rites, fashions, ceremonies, and opinions of the Native Americans that bear similarities to Jewish customs. The shared practices include both common and sacred traditions:
1. Similarity in garments, barefoot attire, and head coverings.
2. Anointing of heads, resembling the practices of the Jews.
3. Adornment of ears and noses with jewelry.
4. Frequent washing, akin to Jewish traditions.
5. Delight in dancing, especially after victories or defeats.
6. Use of familial terms for relatives.
7. Abstinence from consuming swine's flesh.
8. Hospitality, including washing strangers' feet.
9. Time computation based on nights and lunar months.
10. Disapproval of virginity as praiseworthy.
11. Marriage within one's own family and kin.
12. Easy childbirth without midwives.
13. Washing of infants newly born.
14. Separation of women during feminine seasons.
15. Widows marrying the deceased husband's brother.
16. Dowries for wives.
17. Husband's authority over the adulterous wife.
18. Nursing of own children.
19. Delay in marital relations until children are weaned.
20. Punishments, including beating and whipping.
21. Retribution principle in punishments.
22. Burial practices with personal items in graves.
23. Mourning and weeping traditions.
24. Presence of balsamum, thought to be lost but found in America.
25. Leadership by heads of families (Sachims).
26. Use of posts and messengers for communication.
These shared customs suggest a possible connection between the Native Americans and Jewish traditions.
Chapter IV Summary: Sacred and Solemn Rites and Customs In this chapter, the author explores sacred and solemn rites and customs shared between the Native Americans and the Mosaic tradition:
Circumcision:
Circumcision is frequent among the Indians, resembling the Judaic practice.
Despite some denials, various testimonies confirm the presence of this Judaic badge.
Religious Beliefs:
Indians worship a deity they attribute to creating the Sun, Moon, and all invisible things.
They have knowledge of the flood that drowned the world and believe in a future fire that will consume all.
Belief in the immortality of the soul and places of joy or torment after death.
Leadership and Priesthood:
Existence of kings, priests, and prophets in some parts, resembling the ancient Israelite structure.
Priests have roles as physicians and wear distinctive garments similar to Aaronitic robes.
Temples and Worship:
Temples resemble those of the Jews, built four square and sumptuous.
Priests have chambers in the temple, and there are areas restricted only to priests.
Similarities in worship practices, including the use of incense, censers, and continuous fire before idols.
Sacrifices and Offerings:
Sacrifices offered by priests, who hold high esteem.
Offerings of first fruits, hunted and fished goods, and even human sacrifices, reminiscent of ancient Israel.
Religious Practices:
Observance of a year of Jubilee.
Ritualistic dances, singing, and offerings, similar to Miriam's dance with timbrels.
Hope and care for bodily resurrection, leading to careful burial practices.
Belief in the eventual end of the world marked by a great drought and celestial disturbances.
The shared sacred and solemn practices suggest a profound connection between the Native Americans and Mosaic traditions.
Chapter V Summary: The Third Conjecture - Language Similarities
Chapter V explores linguistic similarities between the words and manners of speech of the Native Americans and the Jews, providing additional conjectures about their potential connection:
Aspirations and Pronunciation:
The aspirations of the Americans resemble consonants and are pronounced similarly to the Hebrew language.
City Names and Meanings:
The name of the great city Mexico is noted for its similarity in sound and writing to the name of the Lord in Psalms 2:2.
"Mexico" in their language means "spring," reminiscent of the Master and Messiah as the dayspring from on high.
Ziims and Messengers:
The Zems among the Indians, mentioned by Peter Martyr, are considered messengers of the great God, similar to the Ziims mentioned in Isaiah.
Naming God:
The Indians, like the Jews, are observed not to call God by any proper name, reminiscent of the Judaic concept of the non-pronounceable Tetragrammaton.
Use of "Hallelujah":
There are instances where Indians perfectly use the word "Hallelujah," causing surprise as they seemingly haven't learned it from Christians.
Hebrew Inscriptions:
In the Azores, certain grave-stones with ancient Hebrew letters are discovered, suggesting a connection with the Jews and reflecting on God's departure and death.
Similar Words to Hebrew:
Many words in the Indians' language are noted to be similar to Hebrew, prompting further investigation into their language.
The chapter highlights linguistic parallels that, if explored further, could contribute to understanding the potential connection between the Native Americans and the Jewish people.
Chapter VI Summary: The Sixth Conjecture - Cannibalism
Chapter VI presents a paradoxical consideration regarding cannibalism in America as a potential connection to the Jewish people. The discussion revolves around biblical prophecies and historical instances of cannibalism, drawing comparisons between the curses on Israel and reported cases of cannibalism among the Native Americans.
Prophecy of Ezekiel:
The chapter references biblical prophecies in Leviticus and Deuteronomy about the curses on Israel, including the prediction that fathers would eat their sons and sons their fathers (Leviticus 26:29, Deuteronomy 28:53).
Ezekiel's prophecy (Ezekiel 5:9, 10) is cited, which foretells a calamity involving fathers eating sons and sons eating fathers, a future event that surpasses the reported instances during the Roman siege of Jerusalem.
Instances of Cannibalism:
The chapter argues that if the Jews are planted in the Western world (America), the fulfillment of Ezekiel's prophecy could be found in the reported instances of cannibalism among the Native American populations.
Specific tribes, such as the Carybes and Mauhacks, are mentioned as practicing cannibalism, including instances of consuming the flesh of enemies or strangers.
Peter Martyr's Account:
Peter Martyr addresses potential objections, stating that if the cannibals lack the flesh of enemies, they resort to eating their own kin and allies.
Linguistic similarities, such as shared words for boats, bread, wine, and swords, are highlighted as evidence of a common ancestry among the American nations.
Spanish Conquests and Cannibalism:
The chapter contends that the Spaniards, in their conquests, engaged in horrific acts of cannibalism by taking captive Indians and consuming their flesh.
Bishop Bartholomeus de las Casas is cited for providing an account of Spaniards practicing cannibalism during their expeditions, involving the killing and consumption of indigenous people.
The chapter explores the paradoxical idea of cannibalism as a potential connection between the Native Americans and the Jewish people, considering biblical prophecies and historical accounts.
The following index provides a comprehensive overview of the chapters and verses referenced in the exploration of the potential Jewish connection to Native Americans. The discussion spans various biblical passages, historical accounts, and cultural comparisons, revealing intriguing parallels between the two groups. Each chapter unfolds a new aspect of this exploration, shedding light on linguistic similarities, cultural practices, and prophetic considerations. Delve into the chapters below to navigate through the thought-provoking journey that unfolds the hypothesis connecting Native Americans to the Jewish heritage.
Chapter VII: Fifth Conjecture
The conjecture posits that those who have not received the Gospel of Jesus Christ are Jews, and since the Americans have not been gospelized, it raises three considerations.
All Other Nations Received the Gospel
Reference: Galatians 3:8, Genesis 12:2-3, 18:8, Romans 10:18, Matthew 28:19, Mark 16:15, Colossians 1:23.
Apostles divided the world, compiled the Creed, and spread the Gospel to all parts.
Jews' Conversion Before the End of the World
Reference: Hosea 3:4-5, Zephaniah 3:8-11, Zechariah 12:10-11, Romans 11:26-27, Luke 21:24.
Prediction of the conversion of the Jews to Christianity before the end of the world.
Americans' Acquaintance with Christianity
The Americans have not heard of the Gospel, but it's expected they will.
Regarding their knowledge:
Differing opinions exist; some claim they received the Gospel long ago, while others doubt it.
No historical records support early Christianization in America.
Discovery by Christopher Columbus in 1492 brought news of America to the world.
Future acquaintance:
The Gospel must be preached everywhere as a witness to all nations (Matthew 24:14).
God's mercy is expected to reach all parts of the world.
Tradition among Americans foretells the coming of white, bearded nations to introduce a new religion.
This chapter explores the historical spread of Christianity, the predicted conversion of the Jews, and the anticipation of the Gospel reaching the Americas. The discussion involves biblical references and considerations of historical and future events.
Chapter II Summary: The First Conjecture - Americans as Jews
In this chapter, the author explores the conjecture that the Native Americans are of Jewish descent. The Indians themselves reportedly shared traditions similar to those found in the Bible, mentioning their ancestors' experiences that mirrored events in Jewish history. The speech of Myrsilus is referenced, emphasizing the importance of considering the accounts of natives and their neighbors when exploring the antiquity and origin of a nation. The chapter cites examples of how the Mexicans' beliefs and practices align with Jewish traditions, such as their migration, the Ark of Bulrush, and the worship of one chief God. The assertion that the Indians are descendants of the ten lost tribes is discussed, with some arguing that these tribes might be found in America. The chapter concludes with the observations of Emanuel de Moraes and Roger Williams, both suggesting Judaic influences among the natives based on marriage customs, mourning rituals, and linguistic affinities.
Chapter III Summary: Second Conjecture, Similarities in Rites and Customs
In this chapter, the author explores various rites, fashions, ceremonies, and opinions of the Native Americans that bear similarities to Jewish customs. The shared practices include both common and sacred traditions:
1. Similarity in garments, barefoot attire, and head coverings.
2. Anointing of heads, resembling the practices of the Jews.
3. Adornment of ears and noses with jewelry.
4. Frequent washing, akin to Jewish traditions.
5. Delight in dancing, especially after victories or defeats.
6. Use of familial terms for relatives.
7. Abstinence from consuming swine's flesh.
8. Hospitality, including washing strangers' feet.
9. Time computation based on nights and lunar months.
10. Disapproval of virginity as praiseworthy.
11. Marriage within one's own family and kin.
12. Easy childbirth without midwives.
13. Washing of infants newly born.
14. Separation of women during feminine seasons.
15. Widows marrying the deceased husband's brother.
16. Dowries for wives.
17. Husband's authority over the adulterous wife.
18. Nursing of own children.
19. Delay in marital relations until children are weaned.
20. Punishments, including beating and whipping.
21. Retribution principle in punishments.
22. Burial practices with personal items in graves.
23. Mourning and weeping traditions.
24. Presence of balsamum, thought to be lost but found in America.
25. Leadership by heads of families (Sachims).
26. Use of posts and messengers for communication.
These shared customs suggest a possible connection between the Native Americans and Jewish traditions.
Chapter IV Summary: Sacred and Solemn Rites and Customs In this chapter, the author explores sacred and solemn rites and customs shared between the Native Americans and the Mosaic tradition:
Circumcision:
Circumcision is frequent among the Indians, resembling the Judaic practice.
Despite some denials, various testimonies confirm the presence of this Judaic badge.
Religious Beliefs:
Indians worship a deity they attribute to creating the Sun, Moon, and all invisible things.
They have knowledge of the flood that drowned the world and believe in a future fire that will consume all.
Belief in the immortality of the soul and places of joy or torment after death.
Leadership and Priesthood:
Existence of kings, priests, and prophets in some parts, resembling the ancient Israelite structure.
Priests have roles as physicians and wear distinctive garments similar to Aaronitic robes.
Temples and Worship:
Temples resemble those of the Jews, built four square and sumptuous.
Priests have chambers in the temple, and there are areas restricted only to priests.
Similarities in worship practices, including the use of incense, censers, and continuous fire before idols.
Sacrifices and Offerings:
Sacrifices offered by priests, who hold high esteem.
Offerings of first fruits, hunted and fished goods, and even human sacrifices, reminiscent of ancient Israel.
Religious Practices:
Observance of a year of Jubilee.
Ritualistic dances, singing, and offerings, similar to Miriam's dance with timbrels.
Hope and care for bodily resurrection, leading to careful burial practices.
Belief in the eventual end of the world marked by a great drought and celestial disturbances.
The shared sacred and solemn practices suggest a profound connection between the Native Americans and Mosaic traditions.
Chapter V Summary: The Third Conjecture - Language Similarities
Chapter V explores linguistic similarities between the words and manners of speech of the Native Americans and the Jews, providing additional conjectures about their potential connection:
Aspirations and Pronunciation:
The aspirations of the Americans resemble consonants and are pronounced similarly to the Hebrew language.
City Names and Meanings:
The name of the great city Mexico is noted for its similarity in sound and writing to the name of the Lord in Psalms 2:2.
"Mexico" in their language means "spring," reminiscent of the Master and Messiah as the dayspring from on high.
Ziims and Messengers:
The Zems among the Indians, mentioned by Peter Martyr, are considered messengers of the great God, similar to the Ziims mentioned in Isaiah.
Naming God:
The Indians, like the Jews, are observed not to call God by any proper name, reminiscent of the Judaic concept of the non-pronounceable Tetragrammaton.
Use of "Hallelujah":
There are instances where Indians perfectly use the word "Hallelujah," causing surprise as they seemingly haven't learned it from Christians.
Hebrew Inscriptions:
In the Azores, certain grave-stones with ancient Hebrew letters are discovered, suggesting a connection with the Jews and reflecting on God's departure and death.
Similar Words to Hebrew:
Many words in the Indians' language are noted to be similar to Hebrew, prompting further investigation into their language.
The chapter highlights linguistic parallels that, if explored further, could contribute to understanding the potential connection between the Native Americans and the Jewish people.
Chapter VI Summary: The Sixth Conjecture - Cannibalism
Chapter VI presents a paradoxical consideration regarding cannibalism in America as a potential connection to the Jewish people. The discussion revolves around biblical prophecies and historical instances of cannibalism, drawing comparisons between the curses on Israel and reported cases of cannibalism among the Native Americans.
Prophecy of Ezekiel:
The chapter references biblical prophecies in Leviticus and Deuteronomy about the curses on Israel, including the prediction that fathers would eat their sons and sons their fathers (Leviticus 26:29, Deuteronomy 28:53).
Ezekiel's prophecy (Ezekiel 5:9, 10) is cited, which foretells a calamity involving fathers eating sons and sons eating fathers, a future event that surpasses the reported instances during the Roman siege of Jerusalem.
Instances of Cannibalism:
The chapter argues that if the Jews are planted in the Western world (America), the fulfillment of Ezekiel's prophecy could be found in the reported instances of cannibalism among the Native American populations.
Specific tribes, such as the Carybes and Mauhacks, are mentioned as practicing cannibalism, including instances of consuming the flesh of enemies or strangers.
Peter Martyr's Account:
Peter Martyr addresses potential objections, stating that if the cannibals lack the flesh of enemies, they resort to eating their own kin and allies.
Linguistic similarities, such as shared words for boats, bread, wine, and swords, are highlighted as evidence of a common ancestry among the American nations.
Spanish Conquests and Cannibalism:
The chapter contends that the Spaniards, in their conquests, engaged in horrific acts of cannibalism by taking captive Indians and consuming their flesh.
Bishop Bartholomeus de las Casas is cited for providing an account of Spaniards practicing cannibalism during their expeditions, involving the killing and consumption of indigenous people.
The chapter explores the paradoxical idea of cannibalism as a potential connection between the Native Americans and the Jewish people, considering biblical prophecies and historical accounts.
The following index provides a comprehensive overview of the chapters and verses referenced in the exploration of the potential Jewish connection to Native Americans. The discussion spans various biblical passages, historical accounts, and cultural comparisons, revealing intriguing parallels between the two groups. Each chapter unfolds a new aspect of this exploration, shedding light on linguistic similarities, cultural practices, and prophetic considerations. Delve into the chapters below to navigate through the thought-provoking journey that unfolds the hypothesis connecting Native Americans to the Jewish heritage.
Chapter VII: Fifth Conjecture
The conjecture posits that those who have not received the Gospel of Jesus Christ are Jews, and since the Americans have not been gospelized, it raises three considerations.
All Other Nations Received the Gospel
Reference: Galatians 3:8, Genesis 12:2-3, 18:8, Romans 10:18, Matthew 28:19, Mark 16:15, Colossians 1:23.
Apostles divided the world, compiled the Creed, and spread the Gospel to all parts.
Jews' Conversion Before the End of the World
Reference: Hosea 3:4-5, Zephaniah 3:8-11, Zechariah 12:10-11, Romans 11:26-27, Luke 21:24.
Prediction of the conversion of the Jews to Christianity before the end of the world.
Americans' Acquaintance with Christianity
The Americans have not heard of the Gospel, but it's expected they will.
Regarding their knowledge:
Differing opinions exist; some claim they received the Gospel long ago, while others doubt it.
No historical records support early Christianization in America.
Discovery by Christopher Columbus in 1492 brought news of America to the world.
Future acquaintance:
The Gospel must be preached everywhere as a witness to all nations (Matthew 24:14).
God's mercy is expected to reach all parts of the world.
Tradition among Americans foretells the coming of white, bearded nations to introduce a new religion.
This chapter explores the historical spread of Christianity, the predicted conversion of the Jews, and the anticipation of the Gospel reaching the Americas. The discussion involves biblical references and considerations of historical and future events.
Chapter VIII: The Sixth Conjecture.
This passage discusses the conjecture that the sufferings of the Native Americans align with the plagues threatened to the Jews in Deuteronomy 28. The following are the key points summarized:
Similar Calamities:
The conjecture suggests that the calamities faced by the Native Americans are comparable to the plagues threatened to the Jews in Deuteronomy 28.
The Indians' experience of suffering is presented as evidence of their possible connection to the Jews.
Comparison with Jewish Offenses:
The Jews were described as a sinful people, and specific offenses, such as selling Joseph into Egypt and rejecting the Messiah, are mentioned.
The idea is that, like the Jews, the Indians may have faced suffering due to their sins.
Extreme Suffering of Native Americans:
The Native Americans are depicted as enduring unspeakable miseries, including cruelty, slavery, and mass killings, primarily inflicted by the Spaniards during their exploration.
The suffering is portrayed as exceeding all belief and reason.
Parallel to Biblical Threats:
The sufferings of the Native Americans are compared to the plagues and curses mentioned in Deuteronomy 28, such as hunger, thirst, nakedness, and want of all things.
Specific incidents of cruelty by the Spaniards are cited as mirroring the threats in the Bible.
Dispersion of the Jews:
The dispersion of the Jews, as prophesied in the Bible, is mentioned as a reason to consider the possibility of Jews being in America.
The idea is that if the Jews were dispersed to all corners of the earth, it would include America.
Conclusion:
The passage concludes by expressing a hope for readers to show compassion for the Native Americans, suggesting that they might be a remnant of Israel or eventually incorporated into God's commonwealth.
The overall tone of the passage is one of historical and biblical comparison, aiming to find connections between the sufferings of the Native Americans and the biblical narratives about the Jews.
Part Two Chapter I:
In this section, the author discusses arguments against the conjecture that Native Americans are descendants of the ten lost tribes of Israel. The following are the key points summarized:
Scriptural Reference:
The passage mentions a passage from 2 Esdras 13:40, where the ten tribes led away captive by Salmanasar decide to leave the multitude of the heathen and go into a faraway country (Arsareth) to keep their statutes. The author argues that this doesn't align with the practices of the Native Americans who, according to the author, do not observe Jewish statutes and ceremonies.
Arguments Against American Origin:
Acosta is cited as having two main reasons against the conjecture. First, he argues that the Indians do not observe Jewish statutes, contrary to the purpose mentioned in 2 Esdras. Second, he questions the geographical proximity between the Euphrates and America as described in the scripture.
Alternative Origin Theories:
The author mentions alternative theories about the origin of the Native Americans, including the possibility of coming from Norway. However, these theories are dismissed as improbable.
Tartar Progeny Theory:
Thomas Gage is introduced as supporting the theory that Native Americans are of Tartar progeny. His reasons include the population density on the west side of America, similarities in barbarous properties with the Tartars, and a reference to Quivira following seasons and pasturing like the Tartarians.
Comparison with Jewish Rites:
The author argues that Gage's observations, rather than weakening the conjecture of Native Americans being Jews, might support it. He notes that many Jewish rites are consonant with Native American practices.
Historical References:
Historical references are made to Matthew Paris and Dr. Fletcher, who believed that the Tartars might be of Jewish descent. Names of towns, circumcision, tribal distinctions, and Hebrew words among the Tartars are cited as evidence.
Mention of a Strange Tradition:
The passage briefly mentions a strange tradition among Jews about three ships set adrift after the fall of Jerusalem, reaching different coasts. It hints at the possibility that Jews may have reached America.
Arguments Against Jewish Origin:
John de Laet is introduced as presenting arguments against the Jewish origin of Native Americans. These include the absence of circumcision and characteristics like not being covetous, not being learned, and not caring about antiquities.
Upcoming Questions:
The passage concludes by mentioning three upcoming questions that will be addressed:
Whence and how the Jews would get into America.
How they would multiply and populate such a vast continent.
How they would become so rude and barbarous.
The overall tone is one of presenting and examining various arguments for and against the conjecture, with a focus on geographical, cultural, and historical considerations.
Part Two chapter II: Answer to the first Quere, How the Jews should get into America.
In this chapter, the author responds to the question of how the Jews could have reached America. The following points summarize the key arguments:
Contrary to Myths and Legends:
The author dismisses mythical and legendary explanations, such as being carried on eagle's wings or in a new ark. He rejects the idea of angels guiding them and states that they were not led by a miraculous heart, as in the case of the Huns.
Land Route:
The author considers the possibility of the Jews traveling to America by land. Acosta is mentioned as suggesting that the natives might have initially arrived by sea, but in a later chapter, he is said to find it more probable that the inhabitants, whoever they are, traveled by land.
Geographical Changes Over Time:
The author argues that the geographical configuration of continents changes over time. He cites examples of seas turning into dry land and vice versa, supporting the idea that the Jews could have traveled to America via a route that might not exist today.
Connection Between Continents:
Reference is made to the idea that America might have been connected to other continents or at least very closely positioned. The author cites the opinions of various authorities, such as Malvenda, Mr. Brerewood, Herrera, and Nich. Fuller, who suggests that there might have been a narrow channel or strait connecting America to other lands.
Animal Migration:
The presence of certain animals, such as bears, lions, tigers, and wolves, in both America and the adjacent regions, is mentioned as evidence that there could have been a passable route for both animals and humans.
Conclusion:
The author concludes confidently that all parts of the Earth are either united or very closely connected. There is a firm belief that the two worlds (the Old World and the New World) are conjoined or, at the very least, closely approach each other in some places.
The argument is based on a combination of geographical speculation, historical examples of land and sea changes, and the presence of certain animals in different regions as evidence of a possible land route between continents.
This passage discusses the conjecture that the sufferings of the Native Americans align with the plagues threatened to the Jews in Deuteronomy 28. The following are the key points summarized:
Similar Calamities:
The conjecture suggests that the calamities faced by the Native Americans are comparable to the plagues threatened to the Jews in Deuteronomy 28.
The Indians' experience of suffering is presented as evidence of their possible connection to the Jews.
Comparison with Jewish Offenses:
The Jews were described as a sinful people, and specific offenses, such as selling Joseph into Egypt and rejecting the Messiah, are mentioned.
The idea is that, like the Jews, the Indians may have faced suffering due to their sins.
Extreme Suffering of Native Americans:
The Native Americans are depicted as enduring unspeakable miseries, including cruelty, slavery, and mass killings, primarily inflicted by the Spaniards during their exploration.
The suffering is portrayed as exceeding all belief and reason.
Parallel to Biblical Threats:
The sufferings of the Native Americans are compared to the plagues and curses mentioned in Deuteronomy 28, such as hunger, thirst, nakedness, and want of all things.
Specific incidents of cruelty by the Spaniards are cited as mirroring the threats in the Bible.
Dispersion of the Jews:
The dispersion of the Jews, as prophesied in the Bible, is mentioned as a reason to consider the possibility of Jews being in America.
The idea is that if the Jews were dispersed to all corners of the earth, it would include America.
Conclusion:
The passage concludes by expressing a hope for readers to show compassion for the Native Americans, suggesting that they might be a remnant of Israel or eventually incorporated into God's commonwealth.
The overall tone of the passage is one of historical and biblical comparison, aiming to find connections between the sufferings of the Native Americans and the biblical narratives about the Jews.
Part Two Chapter I:
In this section, the author discusses arguments against the conjecture that Native Americans are descendants of the ten lost tribes of Israel. The following are the key points summarized:
Scriptural Reference:
The passage mentions a passage from 2 Esdras 13:40, where the ten tribes led away captive by Salmanasar decide to leave the multitude of the heathen and go into a faraway country (Arsareth) to keep their statutes. The author argues that this doesn't align with the practices of the Native Americans who, according to the author, do not observe Jewish statutes and ceremonies.
Arguments Against American Origin:
Acosta is cited as having two main reasons against the conjecture. First, he argues that the Indians do not observe Jewish statutes, contrary to the purpose mentioned in 2 Esdras. Second, he questions the geographical proximity between the Euphrates and America as described in the scripture.
Alternative Origin Theories:
The author mentions alternative theories about the origin of the Native Americans, including the possibility of coming from Norway. However, these theories are dismissed as improbable.
Tartar Progeny Theory:
Thomas Gage is introduced as supporting the theory that Native Americans are of Tartar progeny. His reasons include the population density on the west side of America, similarities in barbarous properties with the Tartars, and a reference to Quivira following seasons and pasturing like the Tartarians.
Comparison with Jewish Rites:
The author argues that Gage's observations, rather than weakening the conjecture of Native Americans being Jews, might support it. He notes that many Jewish rites are consonant with Native American practices.
Historical References:
Historical references are made to Matthew Paris and Dr. Fletcher, who believed that the Tartars might be of Jewish descent. Names of towns, circumcision, tribal distinctions, and Hebrew words among the Tartars are cited as evidence.
Mention of a Strange Tradition:
The passage briefly mentions a strange tradition among Jews about three ships set adrift after the fall of Jerusalem, reaching different coasts. It hints at the possibility that Jews may have reached America.
Arguments Against Jewish Origin:
John de Laet is introduced as presenting arguments against the Jewish origin of Native Americans. These include the absence of circumcision and characteristics like not being covetous, not being learned, and not caring about antiquities.
Upcoming Questions:
The passage concludes by mentioning three upcoming questions that will be addressed:
Whence and how the Jews would get into America.
How they would multiply and populate such a vast continent.
How they would become so rude and barbarous.
The overall tone is one of presenting and examining various arguments for and against the conjecture, with a focus on geographical, cultural, and historical considerations.
Part Two chapter II: Answer to the first Quere, How the Jews should get into America.
In this chapter, the author responds to the question of how the Jews could have reached America. The following points summarize the key arguments:
Contrary to Myths and Legends:
The author dismisses mythical and legendary explanations, such as being carried on eagle's wings or in a new ark. He rejects the idea of angels guiding them and states that they were not led by a miraculous heart, as in the case of the Huns.
Land Route:
The author considers the possibility of the Jews traveling to America by land. Acosta is mentioned as suggesting that the natives might have initially arrived by sea, but in a later chapter, he is said to find it more probable that the inhabitants, whoever they are, traveled by land.
Geographical Changes Over Time:
The author argues that the geographical configuration of continents changes over time. He cites examples of seas turning into dry land and vice versa, supporting the idea that the Jews could have traveled to America via a route that might not exist today.
Connection Between Continents:
Reference is made to the idea that America might have been connected to other continents or at least very closely positioned. The author cites the opinions of various authorities, such as Malvenda, Mr. Brerewood, Herrera, and Nich. Fuller, who suggests that there might have been a narrow channel or strait connecting America to other lands.
Animal Migration:
The presence of certain animals, such as bears, lions, tigers, and wolves, in both America and the adjacent regions, is mentioned as evidence that there could have been a passable route for both animals and humans.
Conclusion:
The author concludes confidently that all parts of the Earth are either united or very closely connected. There is a firm belief that the two worlds (the Old World and the New World) are conjoined or, at the very least, closely approach each other in some places.
The argument is based on a combination of geographical speculation, historical examples of land and sea changes, and the presence of certain animals in different regions as evidence of a possible land route between continents.
Part Two Chapter III: Answer to Question 2. How such a remnant should people so great a part of the world.
In this chapter, the author addresses the concern about how a small number of people could have multiplied to populate such a vast region as America. The key points are as follows:
Comparison with Israel in Egypt:
The author draws a parallel with the situation of the Israelites in Egypt. While the country of Jewry is described as relatively small, the author points out that Israel, with only seventy souls initially entering Egypt, multiplied significantly during their stay of about two hundred and fifteen years. The reference to the Septuagint translation of Exodus 12:40, stating a sojourning of four hundred and thirty years, is explained as including their dwelling in both Egypt and the land of Canaan.
Chronological Clarifications:
The author asserts that the correct starting point for the chronology is when the promise was made to Abraham, emphasizing that the Law came four hundred and thirty years later. The author cites Paul's teaching in Galatians 3:16, 17 to support this chronological understanding.
Population Growth:
The rapid multiplication of the Israelites is highlighted, with the text stating that about six hundred thousand men on foot, besides children, took their journey from Rameses to Succoth. The argument is that this significant increase in population within a relatively short time frame demonstrates the potential for large-scale growth.
Comparison of Timeframes:
The author points out that the Jews' dispersion occurred over fourteen hundred years before the arrival of the Spaniards in America. During this time, there were no foreign invasions or wars among them, allowing for natural population growth.
Impact of Spanish Invasions:
The author concludes that the miraculous multiplication of the Jews was disrupted only by the devastating impact of the Spanish invasions and cruelties in America, leading to a significant decline in the native population.
The argument rests on the premise that, given time and favorable conditions, even a small initial population can experience significant growth, drawing parallels between the Israelites in Egypt and the potential for growth in the Americas over an extended period.
In this chapter, the author addresses the concern about how a small number of people could have multiplied to populate such a vast region as America. The key points are as follows:
Comparison with Israel in Egypt:
The author draws a parallel with the situation of the Israelites in Egypt. While the country of Jewry is described as relatively small, the author points out that Israel, with only seventy souls initially entering Egypt, multiplied significantly during their stay of about two hundred and fifteen years. The reference to the Septuagint translation of Exodus 12:40, stating a sojourning of four hundred and thirty years, is explained as including their dwelling in both Egypt and the land of Canaan.
Chronological Clarifications:
The author asserts that the correct starting point for the chronology is when the promise was made to Abraham, emphasizing that the Law came four hundred and thirty years later. The author cites Paul's teaching in Galatians 3:16, 17 to support this chronological understanding.
Population Growth:
The rapid multiplication of the Israelites is highlighted, with the text stating that about six hundred thousand men on foot, besides children, took their journey from Rameses to Succoth. The argument is that this significant increase in population within a relatively short time frame demonstrates the potential for large-scale growth.
Comparison of Timeframes:
The author points out that the Jews' dispersion occurred over fourteen hundred years before the arrival of the Spaniards in America. During this time, there were no foreign invasions or wars among them, allowing for natural population growth.
Impact of Spanish Invasions:
The author concludes that the miraculous multiplication of the Jews was disrupted only by the devastating impact of the Spanish invasions and cruelties in America, leading to a significant decline in the native population.
The argument rests on the premise that, given time and favorable conditions, even a small initial population can experience significant growth, drawing parallels between the Israelites in Egypt and the potential for growth in the Americas over an extended period.
CHAP. IV. Answer to the third Quaere, about their becoming so barbarous.
In this chapter, the author addresses the question of how the Jews, if indeed they are the ancestors of the indigenous people of America, could have become so barbarous. The key points include:
Comparison with Other Cultures:
The author argues that the apparent barbarity of the Americans should not be a cause for disbelief, citing examples of ancient Britons and Scots who were described as barbaric by historical accounts. The author suggests that human societies have, at different times, exhibited behaviors that might be considered barbarous.
Lamenting Human Condition:
A sense of lamentation is expressed about the condition of mankind, highlighting the tendency of societies to descend into barbaric and inhumane behaviors. The author attributes this to the fallen nature of humanity and the need for divine intervention.
Religious Degeneration of Israel:
The author compares the reported barbarism of the Americans with the historical degradation of the ten tribes of Israel. The biblical accounts describe the Israelites abandoning their religion, engaging in idolatry, and committing various sins. The author emphasizes the disobedience of the Israelites despite witnessing miracles and experiencing God's direct intervention.
Loss of Scriptures:
The author suggests that the Jews in America might have lost their religious scriptures and ceremonies over time, drawing parallels with historical instances of the Book of the Law being lost and later rediscovered among the Israelites.
Divine Threats and Judgment:
The author refers to the threats of God against disobedient Israel, as mentioned in Deuteronomy 28, and suggests that divine vengeance may have fallen upon the Jews in America for their sins.
Stupor and Dullness of Israel:
The author underscores the historical dullness and unresponsiveness of the Israelites to divine messages, even during the time of Christ's ministry on Earth.
Encouragement for Conversion:
The chapter concludes with the idea that the loss of Jewish customs and ceremonies among the Americans might be advantageous for their potential conversion to Christianity.
The author uses historical and biblical examples to argue that the barbarity of the indigenous people in America, if they are indeed of Jewish origin, is not implausible given human history and the biblical narrative of Israel's disobedience and religious degradation.
In this chapter, the author addresses the question of how the Jews, if indeed they are the ancestors of the indigenous people of America, could have become so barbarous. The key points include:
Comparison with Other Cultures:
The author argues that the apparent barbarity of the Americans should not be a cause for disbelief, citing examples of ancient Britons and Scots who were described as barbaric by historical accounts. The author suggests that human societies have, at different times, exhibited behaviors that might be considered barbarous.
Lamenting Human Condition:
A sense of lamentation is expressed about the condition of mankind, highlighting the tendency of societies to descend into barbaric and inhumane behaviors. The author attributes this to the fallen nature of humanity and the need for divine intervention.
Religious Degeneration of Israel:
The author compares the reported barbarism of the Americans with the historical degradation of the ten tribes of Israel. The biblical accounts describe the Israelites abandoning their religion, engaging in idolatry, and committing various sins. The author emphasizes the disobedience of the Israelites despite witnessing miracles and experiencing God's direct intervention.
Loss of Scriptures:
The author suggests that the Jews in America might have lost their religious scriptures and ceremonies over time, drawing parallels with historical instances of the Book of the Law being lost and later rediscovered among the Israelites.
Divine Threats and Judgment:
The author refers to the threats of God against disobedient Israel, as mentioned in Deuteronomy 28, and suggests that divine vengeance may have fallen upon the Jews in America for their sins.
Stupor and Dullness of Israel:
The author underscores the historical dullness and unresponsiveness of the Israelites to divine messages, even during the time of Christ's ministry on Earth.
Encouragement for Conversion:
The chapter concludes with the idea that the loss of Jewish customs and ceremonies among the Americans might be advantageous for their potential conversion to Christianity.
The author uses historical and biblical examples to argue that the barbarity of the indigenous people in America, if they are indeed of Jewish origin, is not implausible given human history and the biblical narrative of Israel's disobedience and religious degradation.
Part Three Chapter I: To the Planters, and touching the cause of their removal hence.
In this chapter, the author discusses the reasons behind the English colonization of America, addressing the English settlers and providing insights into their motivations and justifications. The main points include:
Causes of Removal:
The author acknowledges the deep and mature considerations that led the English to transplant themselves to the American colonies. Various reasons are presented, such as expulsion from their native country, the desire for increased land and resources, the need for necessities, the preservation and expansion of territories, and showing favor to prisoners and captives.
Comparison with Spanish Colonization:
The author briefly mentions the Spanish colonization and the efforts of Bartolomé de las Casas to expose the cruelties committed in the Indies. He dismisses the idea that the English settlers may have a similar guilt, arguing that they had justifiable reasons for their actions.
Early English Ventures:
The author emphasizes that the English were involved in exploration and ventures to the New World before Columbus. Sebastian Cabot is mentioned as being sent by King Henry VII in 1498, and even earlier claims of exploration by Madoc ap Owen Gwineth during the time of Henry II are presented. The author suggests that the English had a legitimate claim to these territories.
Legal and Moral Justifications:
The author provides various justifications for the English settlement in America, including the acquisition of land through purchase, donation from the natives, and divine providence. The possession of territories through purchase, consent, and divine providence is argued as legal and just.
Promotion of Christianity:
The desire to plant Christianity in the New World is presented as a significant motivation for colonization. The author contends that the English settlers sought to promote Christianity and advance the salvation of the indigenous people, drawing parallels with Christ's mission to seek and save lost mankind.
Authorization and Charters:
The author acknowledges the importance of official authorization, commissions, patents, and charters in justifying the English colonization. The granting of these by sovereign powers is seen as a legitimizing factor.
Exchange of Spirituals for Temporals:
The idea of exchanging spiritual benefits for temporal goods is discussed, highlighting the English settlers' aim to offer Christianity to the indigenous people in exchange for their material resources.
Overall, the chapter seeks to justify English colonization by combining historical precedents, legal considerations, and the promotion of Christianity as legitimate motivations for the settlers' actions.
In this chapter, the author discusses the reasons behind the English colonization of America, addressing the English settlers and providing insights into their motivations and justifications. The main points include:
Causes of Removal:
The author acknowledges the deep and mature considerations that led the English to transplant themselves to the American colonies. Various reasons are presented, such as expulsion from their native country, the desire for increased land and resources, the need for necessities, the preservation and expansion of territories, and showing favor to prisoners and captives.
Comparison with Spanish Colonization:
The author briefly mentions the Spanish colonization and the efforts of Bartolomé de las Casas to expose the cruelties committed in the Indies. He dismisses the idea that the English settlers may have a similar guilt, arguing that they had justifiable reasons for their actions.
Early English Ventures:
The author emphasizes that the English were involved in exploration and ventures to the New World before Columbus. Sebastian Cabot is mentioned as being sent by King Henry VII in 1498, and even earlier claims of exploration by Madoc ap Owen Gwineth during the time of Henry II are presented. The author suggests that the English had a legitimate claim to these territories.
Legal and Moral Justifications:
The author provides various justifications for the English settlement in America, including the acquisition of land through purchase, donation from the natives, and divine providence. The possession of territories through purchase, consent, and divine providence is argued as legal and just.
Promotion of Christianity:
The desire to plant Christianity in the New World is presented as a significant motivation for colonization. The author contends that the English settlers sought to promote Christianity and advance the salvation of the indigenous people, drawing parallels with Christ's mission to seek and save lost mankind.
Authorization and Charters:
The author acknowledges the importance of official authorization, commissions, patents, and charters in justifying the English colonization. The granting of these by sovereign powers is seen as a legitimizing factor.
Exchange of Spirituals for Temporals:
The idea of exchanging spiritual benefits for temporal goods is discussed, highlighting the English settlers' aim to offer Christianity to the indigenous people in exchange for their material resources.
Overall, the chapter seeks to justify English colonization by combining historical precedents, legal considerations, and the promotion of Christianity as legitimate motivations for the settlers' actions.
Part Three Chapter II: Hope of the Natives conversion.
In this chapter, the author explores the hope of converting the Native Americans to Christianity, presenting both the challenges and the potential for success. The main points include:
Pauline Missionary Zeal:
The chapter begins by drawing a parallel with Saint Paul's determination to preach the Gospel where Christ was not yet named (Romans 15:20). This sets the tone for the mission of converting the Native Americans.
Spanish Colonization and Conversion:
The author criticizes the Spanish approach to colonization and conversion, citing instances of violence, enslavement, and immoral behavior by the Spaniards. The emphasis is on the negative impact of such actions on the perception of Christianity by the Native Americans.
Capacities and Teachability of Native Americans:
The author counters the notion that Native Americans are indocile or incapable of conversion. He cites various instances where the indigenous people demonstrated aptness, docility, and a willingness to learn about Christianity.
Positive Signs of Conversion:
Instances of Native Americans expressing joy and interest in Christianity are highlighted. Examples include the touching and embracing of the Bible, the desire for Christian instructors, and the acknowledgment of the value of Christian principles.
Biblical Prophecies and Predictions:
The author suggests that certain biblical passages, such as Philippians 2:10, Matthew 25:30, and Obadiah 1:20, may foretell the conversion of Native Americans. This adds a prophetic dimension to the hope of their eventual acceptance of Christianity.
Prophetic Poem and Signs of Conversion:
A prophetic poem is shared, expressing the belief that when certain signs and events occur, such as malice, lust, witchcraft, and distrust reaching a peak, it will signal the time for the Native Americans to embrace Christianity.
Desire for More Missionary Efforts:
The chapter concludes with a call for more missionary efforts, expressing the hope that the ripeness and desire for Christianity among the Native Americans should prompt a hastening of missionary work.
Overall, the chapter underscores the potential for the conversion of Native Americans to Christianity, challenging negative stereotypes and drawing on biblical prophecies to support this hope.
In this chapter, the author explores the hope of converting the Native Americans to Christianity, presenting both the challenges and the potential for success. The main points include:
Pauline Missionary Zeal:
The chapter begins by drawing a parallel with Saint Paul's determination to preach the Gospel where Christ was not yet named (Romans 15:20). This sets the tone for the mission of converting the Native Americans.
Spanish Colonization and Conversion:
The author criticizes the Spanish approach to colonization and conversion, citing instances of violence, enslavement, and immoral behavior by the Spaniards. The emphasis is on the negative impact of such actions on the perception of Christianity by the Native Americans.
Capacities and Teachability of Native Americans:
The author counters the notion that Native Americans are indocile or incapable of conversion. He cites various instances where the indigenous people demonstrated aptness, docility, and a willingness to learn about Christianity.
Positive Signs of Conversion:
Instances of Native Americans expressing joy and interest in Christianity are highlighted. Examples include the touching and embracing of the Bible, the desire for Christian instructors, and the acknowledgment of the value of Christian principles.
Biblical Prophecies and Predictions:
The author suggests that certain biblical passages, such as Philippians 2:10, Matthew 25:30, and Obadiah 1:20, may foretell the conversion of Native Americans. This adds a prophetic dimension to the hope of their eventual acceptance of Christianity.
Prophetic Poem and Signs of Conversion:
A prophetic poem is shared, expressing the belief that when certain signs and events occur, such as malice, lust, witchcraft, and distrust reaching a peak, it will signal the time for the Native Americans to embrace Christianity.
Desire for More Missionary Efforts:
The chapter concludes with a call for more missionary efforts, expressing the hope that the ripeness and desire for Christianity among the Native Americans should prompt a hastening of missionary work.
Overall, the chapter underscores the potential for the conversion of Native Americans to Christianity, challenging negative stereotypes and drawing on biblical prophecies to support this hope.
Part Three Chapter III: Directions towards the conversion of the Natives.
The author emphasizes several key points regarding the conversion of Native Americans:
Gentle Persuasion Over Violence:
The author critiques the idea of using violent measures to compel Native Americans to convert to Christianity. Instead, they advocate for a method rooted in love, citing the example of a shepherd leading a sheep with a green bough.
Understanding and Pity for Mistaken Beliefs:
The author urges understanding and pity for those who hold different beliefs, emphasizing that many individuals may be sincerely mistaken in their judgments and adhere to their received opinions.
Avoidance of Outward Compulsion:
The author argues against the use of outward compulsion in matters of religion. Quoting various sources, including Tertullian and Athanasius, they stress the importance of persuasion over force in preaching the Gospel.
Biblical Principles of Non-Destruction:
The author cites biblical passages, such as Isaiah 65 and Luke 9:56, to support the idea that the mission of spreading Christianity should not involve harm or destruction but rather salvation and preservation of lives.
Wisdom from Above and Full of Mercy:
The author contrasts the wisdom that leads to bitter envying and strife with the wisdom from above, which is full of mercy. They argue that violence and cruelty have no place in the propagation of true Christianity.
Historical Examples of Conversion:
Historical examples are provided, such as the conversion of the Iberians, where the necessity of learning the language and preaching played crucial roles.
Four Assisting Factors in Conversion:
The author identifies four factors that assisted in the conversion of people to Christianity: language, preaching, exemplary holiness, and seeking divine blessing through prayer.
Modern Practical Measures:
Practical measures for successful missionary work include learning the native language, diligent preaching, leading holy lives, and seeking divine blessing through prayer. The author also suggests training indigenous individuals to become Christian teachers among their own people.
Caution and Cautious Interaction:
The author cautions against potential pitfalls in missionary work, including avoiding harm and destruction, emphasizing understanding and compassion, and practicing wisdom from above. They stress the need for careful interaction and cultural sensitivity.
In summary, the author advocates for a gentle, persuasive approach to convert Native Americans to Christianity, rooted in love, understanding, and the biblical principles of non-destruction and mercy. They provide historical examples and practical measures for successful missionary work while cautioning against potential pitfalls.
Chapter IV: Cautions
In this chapter, the author provides cautions and advice for those involved in missionary work among Native Americans:
Avoid Cruelty:
The author strongly warns against cruelty, emphasizing that the God of mercy hates unmercifulness. They highlight the importance of love and charity, asserting that the badge of Christ is clemency. The author criticizes the Spanish for their perceived lack of humanity and emphasizes the positive impact of fair, civil, and gentle behavior.
Beware of Covetousness:
The author echoes Jesus' command to beware of covetousness (Luke 12:15). They suggest that the Natives will be more receptive to Christianity if they witness a selfless and non-covetous way of life among the missionaries. The Spanish are criticized for their greed, and the author warns against similar behavior.
Avoid Complying with Pagan Rites:
The author advises against adopting or participating in any Native American rites or ceremonies. They stress the importance of presenting the Christian religion purely without compromise, drawing a parallel to the removal of every trace of Egypt in Exodus 10:25. The author warns against blending Christian practices with pagan rituals.
Ungodliness Hinders Conversion:
The author emphasizes the negative impact of ungodly behavior on the conversion of Native Americans. They stress that holy examples are more influential than verbal precepts, citing instances where the Indians were deterred from Christianity by the scandalous actions of the Spaniards.
Promote Righteousness and Piety:
The author urges missionaries to lead lives of righteousness and piety. They emphasize that a corrupt life is a powerful argument persuading others to evil. The positive example set by missionaries can have a significant impact on the Indians' perception of Christianity.
Sympathize with and Propagate the Gospel:
The author encourages mutual care and efforts among missionaries and the English in propagating the Gospel. They stress the importance of sympathizing with the Natives and working together to spread Christianity, expressing gratitude to God for the opportunity to do so.
In summary, the author provides practical advice centered around compassion, selflessness, and the promotion of a godly lifestyle as crucial elements in the successful conversion of Native Americans to Christianity. They caution against cruelty, covetousness, compromising with pagan rituals, and ungodly behavior, highlighting the positive impact of righteous living and genuine efforts to propagate the Gospel.
The author emphasizes several key points regarding the conversion of Native Americans:
Gentle Persuasion Over Violence:
The author critiques the idea of using violent measures to compel Native Americans to convert to Christianity. Instead, they advocate for a method rooted in love, citing the example of a shepherd leading a sheep with a green bough.
Understanding and Pity for Mistaken Beliefs:
The author urges understanding and pity for those who hold different beliefs, emphasizing that many individuals may be sincerely mistaken in their judgments and adhere to their received opinions.
Avoidance of Outward Compulsion:
The author argues against the use of outward compulsion in matters of religion. Quoting various sources, including Tertullian and Athanasius, they stress the importance of persuasion over force in preaching the Gospel.
Biblical Principles of Non-Destruction:
The author cites biblical passages, such as Isaiah 65 and Luke 9:56, to support the idea that the mission of spreading Christianity should not involve harm or destruction but rather salvation and preservation of lives.
Wisdom from Above and Full of Mercy:
The author contrasts the wisdom that leads to bitter envying and strife with the wisdom from above, which is full of mercy. They argue that violence and cruelty have no place in the propagation of true Christianity.
Historical Examples of Conversion:
Historical examples are provided, such as the conversion of the Iberians, where the necessity of learning the language and preaching played crucial roles.
Four Assisting Factors in Conversion:
The author identifies four factors that assisted in the conversion of people to Christianity: language, preaching, exemplary holiness, and seeking divine blessing through prayer.
Modern Practical Measures:
Practical measures for successful missionary work include learning the native language, diligent preaching, leading holy lives, and seeking divine blessing through prayer. The author also suggests training indigenous individuals to become Christian teachers among their own people.
Caution and Cautious Interaction:
The author cautions against potential pitfalls in missionary work, including avoiding harm and destruction, emphasizing understanding and compassion, and practicing wisdom from above. They stress the need for careful interaction and cultural sensitivity.
In summary, the author advocates for a gentle, persuasive approach to convert Native Americans to Christianity, rooted in love, understanding, and the biblical principles of non-destruction and mercy. They provide historical examples and practical measures for successful missionary work while cautioning against potential pitfalls.
Chapter IV: Cautions
In this chapter, the author provides cautions and advice for those involved in missionary work among Native Americans:
Avoid Cruelty:
The author strongly warns against cruelty, emphasizing that the God of mercy hates unmercifulness. They highlight the importance of love and charity, asserting that the badge of Christ is clemency. The author criticizes the Spanish for their perceived lack of humanity and emphasizes the positive impact of fair, civil, and gentle behavior.
Beware of Covetousness:
The author echoes Jesus' command to beware of covetousness (Luke 12:15). They suggest that the Natives will be more receptive to Christianity if they witness a selfless and non-covetous way of life among the missionaries. The Spanish are criticized for their greed, and the author warns against similar behavior.
Avoid Complying with Pagan Rites:
The author advises against adopting or participating in any Native American rites or ceremonies. They stress the importance of presenting the Christian religion purely without compromise, drawing a parallel to the removal of every trace of Egypt in Exodus 10:25. The author warns against blending Christian practices with pagan rituals.
Ungodliness Hinders Conversion:
The author emphasizes the negative impact of ungodly behavior on the conversion of Native Americans. They stress that holy examples are more influential than verbal precepts, citing instances where the Indians were deterred from Christianity by the scandalous actions of the Spaniards.
Promote Righteousness and Piety:
The author urges missionaries to lead lives of righteousness and piety. They emphasize that a corrupt life is a powerful argument persuading others to evil. The positive example set by missionaries can have a significant impact on the Indians' perception of Christianity.
Sympathize with and Propagate the Gospel:
The author encourages mutual care and efforts among missionaries and the English in propagating the Gospel. They stress the importance of sympathizing with the Natives and working together to spread Christianity, expressing gratitude to God for the opportunity to do so.
In summary, the author provides practical advice centered around compassion, selflessness, and the promotion of a godly lifestyle as crucial elements in the successful conversion of Native Americans to Christianity. They caution against cruelty, covetousness, compromising with pagan rituals, and ungodly behavior, highlighting the positive impact of righteous living and genuine efforts to propagate the Gospel.
CHAP. V. To the English here, and first in behalf of the Planters there.
In this passage, the author presents arguments to counter criticisms against the emigrants who left for the New England plantation. Here are the main points:
Sacrifices Made by Emigrants:
The author highlights the sacrifices made by those who left for the New England plantation. They forsook felicities, both in terms of material possessions (right hand) and personal connections (left hand), including estates, friends, and the comfort of their native land.
Hazards and Inconveniences of the Journey:
The emigrants faced numerous hazards during their sea voyages, including exposure to external factors like changes in air and diet. There were also concerns about potential Indian treachery, adding to the uncertainties and dangers they had to contend with.
Prominent Individuals Among Emigrants:
The author refutes the notion that only individuals of meager means went to the Western Plantation. They argue that people of good families and competent estates, including knights and individuals of noble extract, were among the emigrants. The migration included individuals from various social strata.
Criticism of Reproaches and Insults:
The author criticizes those who reproach and insult the emigrants, viewing them as base. They argue that such criticisms are unjust, given the diversity of individuals, including those of noble descent, who participated in the migration.
Unity in Religion:
The author rejects the idea that the emigrants differed in religious beliefs from those who remained. They emphasize that there is no substantial difference in doctrine, as Puritans and the Church of England share common ground in matters of faith.
Acknowledgment of Common Faith:
Quoting various authorities, the author underscores the acknowledgment by both Puritans and the Church of England of their common faith. Despite differences in discipline and rites, the fundamental tenets of their shared religion are emphasized.
Desire for Recognition and Unity:
The emigrants express a desire to be recognized as brethren and implore prayers from those in England. They affirm their allegiance to the Church of England, acknowledging it as their dear Mother, and express their hope for continued unity despite physical separation.
The overall message is a defense of the emigrants' actions, emphasizing their sacrifices, diverse backgrounds, unity in religious doctrine, and a plea for understanding and recognition from those who remained in England.
In this passage, the author presents arguments to counter criticisms against the emigrants who left for the New England plantation. Here are the main points:
Sacrifices Made by Emigrants:
The author highlights the sacrifices made by those who left for the New England plantation. They forsook felicities, both in terms of material possessions (right hand) and personal connections (left hand), including estates, friends, and the comfort of their native land.
Hazards and Inconveniences of the Journey:
The emigrants faced numerous hazards during their sea voyages, including exposure to external factors like changes in air and diet. There were also concerns about potential Indian treachery, adding to the uncertainties and dangers they had to contend with.
Prominent Individuals Among Emigrants:
The author refutes the notion that only individuals of meager means went to the Western Plantation. They argue that people of good families and competent estates, including knights and individuals of noble extract, were among the emigrants. The migration included individuals from various social strata.
Criticism of Reproaches and Insults:
The author criticizes those who reproach and insult the emigrants, viewing them as base. They argue that such criticisms are unjust, given the diversity of individuals, including those of noble descent, who participated in the migration.
Unity in Religion:
The author rejects the idea that the emigrants differed in religious beliefs from those who remained. They emphasize that there is no substantial difference in doctrine, as Puritans and the Church of England share common ground in matters of faith.
Acknowledgment of Common Faith:
Quoting various authorities, the author underscores the acknowledgment by both Puritans and the Church of England of their common faith. Despite differences in discipline and rites, the fundamental tenets of their shared religion are emphasized.
Desire for Recognition and Unity:
The emigrants express a desire to be recognized as brethren and implore prayers from those in England. They affirm their allegiance to the Church of England, acknowledging it as their dear Mother, and express their hope for continued unity despite physical separation.
The overall message is a defense of the emigrants' actions, emphasizing their sacrifices, diverse backgrounds, unity in religious doctrine, and a plea for understanding and recognition from those who remained in England.
CHAP. VI.
In this passage, the author addresses accusations that Puritans, both in old England and New England, are anti-monarchical. The author also discusses the state of religious and ecclesiastical affairs, as well as the government and practices in New England. Here are the main points:
Rejection of Antimonarchic Allegations:
The author refutes the accusation that Puritans, both in old and New England, are anti-monarchical. Quotations from Bishop Sandys and King James are presented to demonstrate that Puritans do not decline the oath of supremacy, and they acknowledge the authority of the king.
Support from Calvin and Williams:
Calvin's support for the supremacy is mentioned, and a letter from Mr. Williams in New England is quoted to affirm the acknowledgment of the government's authority, stating that his heart is with the government from the King to the subordinate magistrates.
Ecclesiastical Government in New England:
The author addresses the criticism that the ecclesiastical government in New England is opposed to the ancient Episcopacy and even to the discipline of other Reformed Churches. The author notes that many in New England appreciate the government of Reformed Churches and highlight the diversity of opinions among the Puritans in New England.
Criticism of Current Disputes and Divisions:
The author expresses concern about the increasing disaffections and divisions among Christians in England, attributing them to disputes about ceremonies and external matters rather than focusing on faith, righteousness, and weightier aspects of the law.
Call for Unity and Kindness:
The author calls for an end to bitterness, wrath, and divisive controversies. They emphasize the importance of kindness, forgiveness, and mutual respect among Christians, highlighting the need for charity and understanding.
Changes in Beliefs and Practices:
The author acknowledges that times have changed, and beliefs and practices have diverged, leading to increased divisions and disaffections among Christians.
Observation of Synods:
The author notes that, despite previous disregard for synods, the necessity of synods became apparent in times of crisis in New England. The experience led to a positive outcome, and the author advocates for the use of such means for dispute resolution.
Comparison with Saxon Canon:
The author refers to a Saxon canon that discourages priests from persuading parishioners of another priest to join their church for personal gain. They draw a parallel with practices in New England.
Concerns About Independency:
The author questions the sustainability of Independency, especially when divisions arise within the congregational structure. They express doubt about the capacity of Independency to address and resolve internal disputes.
Overall, the passage reflects the author's defense of Puritans against accusations of anti-monarchism, observations about changing beliefs and practices, concerns about divisions within Christianity, and a call for unity and understanding.
In this passage, the author addresses accusations that Puritans, both in old England and New England, are anti-monarchical. The author also discusses the state of religious and ecclesiastical affairs, as well as the government and practices in New England. Here are the main points:
Rejection of Antimonarchic Allegations:
The author refutes the accusation that Puritans, both in old and New England, are anti-monarchical. Quotations from Bishop Sandys and King James are presented to demonstrate that Puritans do not decline the oath of supremacy, and they acknowledge the authority of the king.
Support from Calvin and Williams:
Calvin's support for the supremacy is mentioned, and a letter from Mr. Williams in New England is quoted to affirm the acknowledgment of the government's authority, stating that his heart is with the government from the King to the subordinate magistrates.
Ecclesiastical Government in New England:
The author addresses the criticism that the ecclesiastical government in New England is opposed to the ancient Episcopacy and even to the discipline of other Reformed Churches. The author notes that many in New England appreciate the government of Reformed Churches and highlight the diversity of opinions among the Puritans in New England.
Criticism of Current Disputes and Divisions:
The author expresses concern about the increasing disaffections and divisions among Christians in England, attributing them to disputes about ceremonies and external matters rather than focusing on faith, righteousness, and weightier aspects of the law.
Call for Unity and Kindness:
The author calls for an end to bitterness, wrath, and divisive controversies. They emphasize the importance of kindness, forgiveness, and mutual respect among Christians, highlighting the need for charity and understanding.
Changes in Beliefs and Practices:
The author acknowledges that times have changed, and beliefs and practices have diverged, leading to increased divisions and disaffections among Christians.
Observation of Synods:
The author notes that, despite previous disregard for synods, the necessity of synods became apparent in times of crisis in New England. The experience led to a positive outcome, and the author advocates for the use of such means for dispute resolution.
Comparison with Saxon Canon:
The author refers to a Saxon canon that discourages priests from persuading parishioners of another priest to join their church for personal gain. They draw a parallel with practices in New England.
Concerns About Independency:
The author questions the sustainability of Independency, especially when divisions arise within the congregational structure. They express doubt about the capacity of Independency to address and resolve internal disputes.
Overall, the passage reflects the author's defense of Puritans against accusations of anti-monarchism, observations about changing beliefs and practices, concerns about divisions within Christianity, and a call for unity and understanding.
CHAP. VII. To ourselves, in behalf of the Natives towards their conversion.
In this passage, the author expresses a heartfelt desire for the promotion of Christianity among the Native Americans. The main points include:
Desire for Unity and Evangelization:
The author expresses the sincere desire for unity among Christians and emphasizes the need for a collective effort to spread the Gospel. There is a plea for mutual support and cooperation to advance the glory of Christ.
Historical Reference to Gregory the Great:
The author refers to Gregory the Great, who expressed a desire to Christianize the Saxons based on his observation of children being sold in Rome. The allusion serves as an inspiration for the author's hope that the Native Americans, referred to as Barbarians and Salvages, might also be enlightened through the Gospel.
Observations on the Darkened State of the Natives:
The author describes the Natives as walking in the vanity of their minds and having their understanding darkened. There is a compassionate acknowledgment of their spiritual condition and a call for efforts to bring them to the light of the Gospel.
Motivations for Evangelization:
The author presents several motivations for the evangelization of the Native Americans. These include the necessity of helping the poor Natives, a care for the honor of Christ, the provisions in various patents and charters encouraging the spread of Christianity, and the potential honor for the English nation in being instrumental in the conversion of the Natives.
Appeal to the Honor of the English Nation:
The author argues that the evangelization efforts will bring honor to the English nation, drawing a parallel to Charlemagne's role in the Christianity of various nations. There is an anticipation of the glory that will be associated with England if the Natives embrace Christianity.
Reference to a Doctor's Perspective:
The author cites a doctor who, despite lapsing into popery, acknowledges the potential impact of historical accounts of God's workings among the Indians. The author suggests that such narratives may lead to admiration and positive expectations.
Threefold Stock for Promoting the Design:
The passage concludes with a mention of a proposed threefold stock for promoting the design of spreading Christianity among the Native Americans. The specifics of this threefold stock are not provided in the excerpt.
Overall, the passage reflects the author's fervent desire for the spiritual welfare of the Native Americans and presents various motivations and historical references to support the evangelization efforts.
In this passage, the author expresses a heartfelt desire for the promotion of Christianity among the Native Americans. The main points include:
Desire for Unity and Evangelization:
The author expresses the sincere desire for unity among Christians and emphasizes the need for a collective effort to spread the Gospel. There is a plea for mutual support and cooperation to advance the glory of Christ.
Historical Reference to Gregory the Great:
The author refers to Gregory the Great, who expressed a desire to Christianize the Saxons based on his observation of children being sold in Rome. The allusion serves as an inspiration for the author's hope that the Native Americans, referred to as Barbarians and Salvages, might also be enlightened through the Gospel.
Observations on the Darkened State of the Natives:
The author describes the Natives as walking in the vanity of their minds and having their understanding darkened. There is a compassionate acknowledgment of their spiritual condition and a call for efforts to bring them to the light of the Gospel.
Motivations for Evangelization:
The author presents several motivations for the evangelization of the Native Americans. These include the necessity of helping the poor Natives, a care for the honor of Christ, the provisions in various patents and charters encouraging the spread of Christianity, and the potential honor for the English nation in being instrumental in the conversion of the Natives.
Appeal to the Honor of the English Nation:
The author argues that the evangelization efforts will bring honor to the English nation, drawing a parallel to Charlemagne's role in the Christianity of various nations. There is an anticipation of the glory that will be associated with England if the Natives embrace Christianity.
Reference to a Doctor's Perspective:
The author cites a doctor who, despite lapsing into popery, acknowledges the potential impact of historical accounts of God's workings among the Indians. The author suggests that such narratives may lead to admiration and positive expectations.
Threefold Stock for Promoting the Design:
The passage concludes with a mention of a proposed threefold stock for promoting the design of spreading Christianity among the Native Americans. The specifics of this threefold stock are not provided in the excerpt.
Overall, the passage reflects the author's fervent desire for the spiritual welfare of the Native Americans and presents various motivations and historical references to support the evangelization efforts.
CHAP. VIII. Further helps with this work.
In this section, the author outlines three key elements that contributed to the success of the mission to spread Christianity among the Native Americans:
Stock of Prayers:
The author emphasizes the importance of prayers as the first stock in support of the mission. There is a recognition that the Natives are becoming more aware of their spiritual needs and are earnestly seeking spiritual nourishment. The author calls for consistent and fervent prayers, drawing attention to the Directory that advises prayers for remote parts of the world.
Correspondence Between Old and New England:
The author suggests that a wise and constant correspondence between Old England (the author's location) and New England (the missionary site) is crucial for the success of the mission. Such communication would allow for updates on the progress of the work, sharing of advice, and mutual encouragement. The author draws on historical examples, mentioning the negative impact on the French mission in Brazil due to a governor's apostasy. The hope is that a strong and supportive connection between the two Englands would motivate the Natives to cooperate more willingly.
Financial Support:
The author argues that money is a vital component of the mission, referring to it as the soul of the work. Financial support is seen as necessary for the practical aspects of the mission, including the civilization of the Native Americans. The author notes that the Natives need to be weaned from their current way of life and introduced to labor, education, and various skills. This requires funds for providing clothing, building habitations, establishing meeting houses and schools, and acquiring books and tools.
The author appeals to the readers to contribute financially to the mission, highlighting the positive examples of Queen Brunechild of France and Queen Adilberga of Kent, along with the generosity of some Christians. There's also a comparison with the Spanish efforts in America, emphasizing the need for the "children of light" to be as wise and generous in supporting the mission as those pursuing less noble causes.
The passage mentions an Act for propagating the Gospel in New England, expressing optimism about national contributions and the involvement of the universities in supporting the cause.
Overall, the author provides a comprehensive perspective on the different aspects of support needed for the mission to be successful, including spiritual, communicative, and financial contributions.
In this section, the author outlines three key elements that contributed to the success of the mission to spread Christianity among the Native Americans:
Stock of Prayers:
The author emphasizes the importance of prayers as the first stock in support of the mission. There is a recognition that the Natives are becoming more aware of their spiritual needs and are earnestly seeking spiritual nourishment. The author calls for consistent and fervent prayers, drawing attention to the Directory that advises prayers for remote parts of the world.
Correspondence Between Old and New England:
The author suggests that a wise and constant correspondence between Old England (the author's location) and New England (the missionary site) is crucial for the success of the mission. Such communication would allow for updates on the progress of the work, sharing of advice, and mutual encouragement. The author draws on historical examples, mentioning the negative impact on the French mission in Brazil due to a governor's apostasy. The hope is that a strong and supportive connection between the two Englands would motivate the Natives to cooperate more willingly.
Financial Support:
The author argues that money is a vital component of the mission, referring to it as the soul of the work. Financial support is seen as necessary for the practical aspects of the mission, including the civilization of the Native Americans. The author notes that the Natives need to be weaned from their current way of life and introduced to labor, education, and various skills. This requires funds for providing clothing, building habitations, establishing meeting houses and schools, and acquiring books and tools.
The author appeals to the readers to contribute financially to the mission, highlighting the positive examples of Queen Brunechild of France and Queen Adilberga of Kent, along with the generosity of some Christians. There's also a comparison with the Spanish efforts in America, emphasizing the need for the "children of light" to be as wise and generous in supporting the mission as those pursuing less noble causes.
The passage mentions an Act for propagating the Gospel in New England, expressing optimism about national contributions and the involvement of the universities in supporting the cause.
Overall, the author provides a comprehensive perspective on the different aspects of support needed for the mission to be successful, including spiritual, communicative, and financial contributions.
CHAP. IX. The Novangles religious care to advance Piety and Learning.
In this section, the author defends the New England settlers, often referred to as "Novangles," against accusations of indifference towards heresies and their lack of zeal for spreading Christianity. The author provides excerpts from the laws of the Massachusetts Bay Colony to illustrate the commitment of the Novangles to religious orthodoxy, the suppression of heresy, and the propagation of Christianity among the Native Americans. Here are some key points:
Heretical Teachings:
The laws explicitly condemn and punish individuals who propagate heretical doctrines. These include denials of the immortality of the soul, the resurrection of the body, the concept of repentance for regeneration, and the denial of Christ's atonement. The punishment for obstinate adherence to such heresies is banishment.
Contempt for God's Word:
The laws address contemptuous behavior towards preaching or ministers. Individuals who interrupt preaching, falsely accuse ministers of errors, or cast reproach on their doctrine or person are subject to public reproof, fines, or public shaming.
Opposition to Anabaptists:
The laws express concern about the influence of Anabaptists and their potential to disrupt civil states. They address the denial of the ordinance of magistracy and the lawful right to make war. Individuals holding such views, if obstinate, are sentenced to banishment.
Treatment of Indians:
The laws demonstrate a commitment to the conversion and civilization of Native Americans. Towns are given the power to restrain Indians from profaning the Lord's Day. Specific measures are enacted to prevent Indians from practicing their traditional worship, and ministers are sent annually to instruct them.
Support for Education:
The laws highlight the importance of education. Towns are required to provide a teacher for children to learn reading and writing. Larger towns are mandated to establish grammar schools to prepare youth for the university. Neglect of these requirements results in fines.
Support for Harvard College:
The laws acknowledge Harvard College and its importance. The Court has contributed funds and a ferry's revenue to the college. Provisions are made for the proper management of the college, showing a commitment to higher education.
The author uses these legal provisions to argue for the righteousness of the Novangles and calls upon readers to support their efforts for the conversion of the Native Americans. The section emphasizes the Novangles' commitment to orthodoxy, opposition to heresy, and support for education and missionary work.
In this section, the author defends the New England settlers, often referred to as "Novangles," against accusations of indifference towards heresies and their lack of zeal for spreading Christianity. The author provides excerpts from the laws of the Massachusetts Bay Colony to illustrate the commitment of the Novangles to religious orthodoxy, the suppression of heresy, and the propagation of Christianity among the Native Americans. Here are some key points:
Heretical Teachings:
The laws explicitly condemn and punish individuals who propagate heretical doctrines. These include denials of the immortality of the soul, the resurrection of the body, the concept of repentance for regeneration, and the denial of Christ's atonement. The punishment for obstinate adherence to such heresies is banishment.
Contempt for God's Word:
The laws address contemptuous behavior towards preaching or ministers. Individuals who interrupt preaching, falsely accuse ministers of errors, or cast reproach on their doctrine or person are subject to public reproof, fines, or public shaming.
Opposition to Anabaptists:
The laws express concern about the influence of Anabaptists and their potential to disrupt civil states. They address the denial of the ordinance of magistracy and the lawful right to make war. Individuals holding such views, if obstinate, are sentenced to banishment.
Treatment of Indians:
The laws demonstrate a commitment to the conversion and civilization of Native Americans. Towns are given the power to restrain Indians from profaning the Lord's Day. Specific measures are enacted to prevent Indians from practicing their traditional worship, and ministers are sent annually to instruct them.
Support for Education:
The laws highlight the importance of education. Towns are required to provide a teacher for children to learn reading and writing. Larger towns are mandated to establish grammar schools to prepare youth for the university. Neglect of these requirements results in fines.
Support for Harvard College:
The laws acknowledge Harvard College and its importance. The Court has contributed funds and a ferry's revenue to the college. Provisions are made for the proper management of the college, showing a commitment to higher education.
The author uses these legal provisions to argue for the righteousness of the Novangles and calls upon readers to support their efforts for the conversion of the Native Americans. The section emphasizes the Novangles' commitment to orthodoxy, opposition to heresy, and support for education and missionary work.
CHAP. X. The success of the Novangles in Gospellizing the Indians.
In this section, Thorwogood talks about three treatises that document the efforts of Reverend: John Eliot, a missionary in colonial America during the 17th century, in spreading Christianity among the Native American population. Eliot describes his interactions with the Indians, their questions about religion, and the challenges he faces in teaching them the Christian faith. The treatises highlight the Indians' increasing interest in Christianity, their inquiries about various religious concepts, and their attempts to adopt Christian practices. Additionally, the text touches on the establishment of laws and regulations among the Indian communities to promote moral conduct and Christian values. Eliot expresses his hopes for the conversion of the Native Americans and their integration into Christian communities.
In this section, Thorwogood talks about three treatises that document the efforts of Reverend: John Eliot, a missionary in colonial America during the 17th century, in spreading Christianity among the Native American population. Eliot describes his interactions with the Indians, their questions about religion, and the challenges he faces in teaching them the Christian faith. The treatises highlight the Indians' increasing interest in Christianity, their inquiries about various religious concepts, and their attempts to adopt Christian practices. Additionally, the text touches on the establishment of laws and regulations among the Indian communities to promote moral conduct and Christian values. Eliot expresses his hopes for the conversion of the Native Americans and their integration into Christian communities.
Chapter 1:
Individuals:
Eliot, John (Reverend)
Eliot, John (Reverend)
Scripture References:
Genesis 1:26
Matthew 6:33
Romans 10:12
Romans 14:7-9
Revelation 7:9
Genesis 1:26
Matthew 6:33
Romans 10:12
Romans 14:7-9
Revelation 7:9
Chapter 2:
Individuals:
Eliot, John (Reverend)
Gookin, Daniel
Eliot, John (Reverend)
Gookin, Daniel
Scripture References:
Chapter II: First Conjecture
Genesis 49:22-26
Exodus 20:3
Matthew 5:20
Matthew 7:21
Matthew 22:37-39
Romans 7:7
Chapter II: First Conjecture
Genesis 49:22-26
Exodus 20:3
Matthew 5:20
Matthew 7:21
Matthew 22:37-39
Romans 7:7
Chapter 3:
Individuals:
Eliot, John (Reverend)
Sassamon, John
Eliot, John (Reverend)
Sassamon, John
Scripture References:
Chapter III: Second Conjecture
Various references, including Luke 7:46, Leviticus 11:7, Isaiah 3:20-21, Mark 7:3-4, John 2:6, Exodus 13:20, 1 Samuel 21:11-12, Judges 11:34, Judges 21:21-23, 1 Samuel 18:6-7, Numbers 36:7, Ezekiel 16:9, Hosea 8, Matthew 22:24, 1 Samuel 18:25, Deuteronomy 24:19, Mark 6:27, 2 Corinthians 11:25, Deuteronomy 24:19.
Deuteronomy 5:11
Isaiah 59:1-2
Matthew 11:28
Matthew 28:18-20
Romans 13:1-2
Chapter IV: Sacred and Solemn Rites and Customs Alike
Various references, including Luke 1:78, Ezekiel 40:47, Leviticus 6:9, Malachi 1:7, Hebrews 9:6-7, Ezekiel 5:9-10.
Chapter V: Third Conjecture
No specific chapters or verses are mentioned.
Chapter VI: Sixth Conjecture
Leviticus 26:29, Deuteronomy 28:53, Ezekiel 5:9-10.
- Index: Chapters on the Bullet points for "Lost Tribes and Living Legacies"Chapter 1: Rediscovering Roots
Uncovering ancient tales of resilience and survival
Tracing the footsteps of lost tribes through history
Featuring insightful interviews with tribal leaders and historians
Chapter 2: Living Traditions
Immersing in vibrant cultures that continue to thrive
Exploring sacred rituals and contemporary expressions
Witnessing the living traditions that bind generations
Chapter 3: Challenges and Triumphs
Exploring the challenges faced by indigenous communities
Celebrating the inspiring triumphs and unyielding spirit
Gaining a deeper understanding of the issues confronted
Guest Interviews:
Exclusive conversations with experts, tribal leaders, and community members
Personal experiences shared, shedding light on heritage preservation
Subscribe for More:
Staying tuned for upcoming episodes and unraveling more mysteries
Celebrating legacies and amplifying the voices of global heritage contributors
Connect with Us:
Joining the conversation by commenting thoughts and questions
Following on [social media handles] for behind-the-scenes content and updates
This index serves as a guide to the biblical and historical references discussed in each chapter, providing a structured approach to further exploration and understanding.
Below is the Amazon affiliate link for Thomas Thorogood’s Book "Jews In America"
Jews In America By Thomas Thorowgood
Chapter III: Second Conjecture
Various references, including Luke 7:46, Leviticus 11:7, Isaiah 3:20-21, Mark 7:3-4, John 2:6, Exodus 13:20, 1 Samuel 21:11-12, Judges 11:34, Judges 21:21-23, 1 Samuel 18:6-7, Numbers 36:7, Ezekiel 16:9, Hosea 8, Matthew 22:24, 1 Samuel 18:25, Deuteronomy 24:19, Mark 6:27, 2 Corinthians 11:25, Deuteronomy 24:19.
Deuteronomy 5:11
Isaiah 59:1-2
Matthew 11:28
Matthew 28:18-20
Romans 13:1-2
Chapter IV: Sacred and Solemn Rites and Customs Alike
Various references, including Luke 1:78, Ezekiel 40:47, Leviticus 6:9, Malachi 1:7, Hebrews 9:6-7, Ezekiel 5:9-10.
Chapter V: Third Conjecture
No specific chapters or verses are mentioned.
Chapter VI: Sixth Conjecture
Leviticus 26:29, Deuteronomy 28:53, Ezekiel 5:9-10.
- Index: Chapters on the Bullet points for "Lost Tribes and Living Legacies"Chapter 1: Rediscovering Roots
Uncovering ancient tales of resilience and survival
Tracing the footsteps of lost tribes through history
Featuring insightful interviews with tribal leaders and historians
Chapter 2: Living Traditions
Immersing in vibrant cultures that continue to thrive
Exploring sacred rituals and contemporary expressions
Witnessing the living traditions that bind generations
Chapter 3: Challenges and Triumphs
Exploring the challenges faced by indigenous communities
Celebrating the inspiring triumphs and unyielding spirit
Gaining a deeper understanding of the issues confronted
Guest Interviews:
Exclusive conversations with experts, tribal leaders, and community members
Personal experiences shared, shedding light on heritage preservation
Subscribe for More:
Staying tuned for upcoming episodes and unraveling more mysteries
Celebrating legacies and amplifying the voices of global heritage contributors
Connect with Us:
Joining the conversation by commenting thoughts and questions
Following on [social media handles] for behind-the-scenes content and updates
This index serves as a guide to the biblical and historical references discussed in each chapter, providing a structured approach to further exploration and understanding.
Below is the Amazon affiliate link for Thomas Thorogood’s Book "Jews In America"
Jews In America By Thomas Thorowgood
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