Letter from George Barnard to Isaac Leeser;December 04, 1848 · Isaac Leeser Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Letter from George Barnard to Isaac Leeser;December 04, 1848

Author

George Barnard

Contributor

Isaac Leeser

Date Created

4 December 1848

Location(s)

Sherbrooke

Philadelphia

Format

Letter. 10 page(s) on 10 sheet(s).

Type

Letter

Language(s)

English

Has Format

https://colenda.library.upenn.edu/items/ark:/81431/p30000m02/manifest.json

Link to Colenda

https://colenda.library.upenn.edu/catalog/81431-p30000m02

Physical Characteristics

Unlined Paper

Manuscript

Is Part Of

The Jesselson Family Collection of Isaac Leeser Material

content

My dear Sir,
When I wrote you last spring at New York, I had asked Mrs. Green the Poetess to send an article to the Occident, and I suggested to yourself, if she did so, and you should wish for her farther con-tributions, to return her a ten dollar bill. I dare say neither of you thought proper to comply with my wishes, because neither of you could see a prospect of advantage in so doing; but had you both complied without such a prospect, I could have numbered two persons who had once acted upon a principle of Faith, that is, seeing the right of a matter, had done it at their own cost without a mercenary view, in perfect trust of God that as the act was correct the result must be for the best. Probably both Mrs. G. with her poetic talent, and yourself and bank-note, may have been more fitly employed though not in the exercise of greater faith, yet in the use of better discretion.
You asked me in your last letter, whether I was or am still a prophet. I made no direct reply, because then a-bout to send you the substance of my most signal im-pressions as fast as I could get them published in a newspaper, I did so. As soon as the most important of these views had issued, the publication was discon-tinued from the difficulty of getting them completely printed, and other considerations regarding the newspaper office.
I will now endeavour to answer your question in full by explaining for your satisfaction what it is to be a pro

phet—showing what constitutes the distinction between a prophet and another man. You are enabled from your own knowledge to form some conception of the labours and dif-ficulties which I have encountered, owing to having my mind occupied with these considerations. I have had no new prophetic excitement or revelation since parting from you in New York, nor do I expect ever to have any of such overwhelming force as those experienced there in New York, and wherein, seemingly, I was admonished of all that is material for my future guidance. So far as experience enables me to state, the grand result of a prophet's intentions, is but to recognize the perfect truth and correctness of the principle to do in all cases whatever we can judge to be right before God, without regard to consequences, trusting these entirely to His disposal as immeasurably superior to our own limited views. Thus Mrs. G. the poetess, when she had promised me some verses, would, if she had acted in accordance with the suggestions of inspiration, have sent them to the Occident at my request; merely because it was right for her to do so; and the Editor would have made her an adequate return in the manner pointed out, as an act of simple justice. The principle of our duty to God is but Just-ice: if we accept a benefit, we are bound to endeavour to return it: if we would reap a good, we must sow of the kind. This moral obligation so congenial to the natural feelings, and the conformity to which is hailed as a divine attribute of humanity, the prophet learns to be but a just and pleasant indication of the course which is

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a necessary conformity to the requirements of natural laws. The prophet, by glimpses of the future which he afterwards sees verified, and whose connexion he can trace with volitions of the past, ascertains of his own knowledge some outlines of the retributive system wherein nature holds her courses whereby God governs the universe, even down to its minutest details. The fact of a person predicting a remark-able event which comes to pass, is of little moment: the surprize and reverence of others at the prophets' fore-knowledge can be but humiliating to him, as it only evinces the subject condition of his brethren upon the earth. When one whose mind is enlightened by prophetic or inspired knowledge, sees error reign in the mind of a person or a people, it is as natural for him to foresee suffering and trouble as a consequence, as it is for us to presume that where weeds rankle among more delicate plants, the coop will be unsatisfactory to the husbandman.
How it is that I, so weak a man, so little given heretofore to the adoption of peculiar or precise views upon subjects in connexion with religion and government, should be made the recipient of these revelations, revelations so powerful that they seem clearly to involve author-ization and commandment, that I, rather than any other, should be the person to broach this might truth, to subvert the false but fashionable creeds of the civilized world, is more than I can comprehend, and therefore beyond my power or responsibility to account for. I am commissioned by revelations whose truth and imperative command I cannot doubt, to declare unto Is-
Israel

rael that the time has come for its people to be res-tored to their ancient inheritance, that little is wanting besides their own earnest cooperation, that if any of them will give me a hearty concurrence I am bound to labour in the cause; if not, I have only to discharge the duty appointed me to render them alone answerable for the error. Strange as it may appear, it seems to me indi-vidually, a matter of indifference whether or not this undertaking be attended with success. If I am not deluded, it must succeed, for such is my prophetic impression; but notwithstanding the deepest sense of it, importance to mankind, I feel personally indifferent to events; for in these spiritual perceptions, I have been taught so clearly they wearisome vanity of all earthly considerations, that I am led to distrust more than desire the worldly exaltation which must be consequent upon success.
I am now living an idle life, yet labouring in confusion and perplexity to prepare for this great work. It is distinctly given me to expect that next summer there will be a clearing away of difficulties, and consequently until then I could not look for a worthy reception were I sooner to undertake to make known this mission. Still would I use every means to prepare the way: therefore was the resort to newspaper publication for some leading particulars, and there-fore, being unable to visit New York again this sea-son, I may probably go to Montreal, which is nearer by, this winter, beseeching some individual Hebrews to

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hear me, though without the hope of producing any important impression. Such is the only way which lies open to a prophet: he hopes that by calling individual attention to his views, they may be spoken of again, may be reported abroad, until falling under the notice of some true mind and heart, they will be made the subject of a strict inquiry, and then their merits and importance be discovered and appreciated. If after giving ample opportunity to those who should be most immediately in-terested in this cause, my views remain unaccepted and my exertions unsupported, I can only suppose that a too excitable imagination may have led me in some respects to form erroneous conclusions, and willingly retire to a private station, consoling myself for the shame of failure with the consciousness of having faithfully endeavoured to obey the mandate which I had con-ceived to be entrusted to my execution. If such be the will of God, (which I cannot believe,) you Jews must wait another while for a Messiah and your restora-tion.
But that you may at least agree in opinion with me so far as this, that the present time appears to be a juncture most peculiarly fitted for the restoration of Israel, I would ask you to turn your attention to the present position of Europe. The nations are all in a ferment from the opposition of artificial classes grown out of false institutions. The masses of poor, besides being crushed by the powerful, have been quieted with the cordial doctrine of tame submission for the sake

of reward in another world, until they have so multiplied as to crowd one another from all remunerating employment. Starving and desperate they seek leaders to marshal them in the terrible desperate struggle for bread! The call is answered by too many of the abandoned, reckless and ambitious, proud to extort submission from the old possessors of wealth, influence and dominion. The massive weight of old established fashion is evenly balance by new accumulated force. They who have felt starvation will encounter it no more, and those who hold inherited power and position cannot yield their birth right:—“at weary bay each shatter'd band Eyeing their foeman sternly stand; And tumult wild and disarray Mark the fell havoc of the day.”
That the opposing parties are evenly balanced, only foreshows? a protracted contest. The victory in the end is certain to the people so fear as relates to the humiliation of their ru-lers, but not as regards an effectual and permanent amelioration of their own condition; for a victory of the government only reduces matters to their former false position to result in a new and more violent outbreak at the first occasion; while every signal advantage gained by the masses is a stimulus to the popes and energies of millions. The people then, sooner or later, must triumph so far as to overturn their governments. What then? Are these demoralized masses qualified to hold the reins of power? Poverty, ignorance, prejudice and passion all combine to render them corrupt and venal— the sport and tools of ill-directed but ambitious minds.

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Then what can come of all at last but a perpetual re-iteration of tyrannies, conspiracies, rebellions and civil wars? And is this Progress? Is this in accordance with the developments of nature which science and art are so fast unfolding in our time? No. Then it is not to be; for the works of the Lord proceed in uni-son, by general laws. If progress betters man's outward con-dition, it must also improve himself.
But whilst the governments of Europe are in a fer-ment, where is the mighty influence of that hallowed preventive and panacea of all earthly ills—the Christian Re-ligion? Where shines the force of its holy precepts of mildness, affection, long-suffering and forgiveness? In the mouths of men—not in their hearts. The excellent instructions derived from or attributed to the meek and lowly Jesus have been used as salt to season, to preserve and render palatable a mass of fleshly lusts, a whole code of impositions, falsehoods and absurdities, destined to exist until an hour of search and trial, and no longer. The people have found that however the injunc-tion to submit to common sufferings in this world be-cause their happiness hereafter is supposed to be bought and paid for, may please their fancies, it will not answer the requirements of appalling famine; and they begin to suspect themselves imposed upon when, amidst their sufferings, they perceive those very enlightened superiors who inculcate this doctrine, very carefully fortified against the contingency of having to practise it. Religion then, as it exits among these peo

ple, is no imperishable bond of union, and no ultimate resource for the reconstruction of their governments.
But how is all this trouble to end, how will the nations of Europe settle down in quietness, how can oil be cast upon these agitated waters? With man it is impossible; but with God, He speaks wills, and it is done. While secret causes were operating to set these nations all against themselves, the Lord was rearing up an humble prophet who should call upon Israel to come together and declare that He is God, to manifest His truth in realizing the promises of old, that all mankind might see and know that “The Lord God Omnipotent Reigneth.” Can Europe or Asia behold the majesty of the most High displayed in the restoration of His ancient people as the prophets have foretold, and not learn to love, fear and serve Him? Will they not verify the prediction “often taking hold of the skirt of a Jew, saying let us go with you for we have heard that God is with you?”
If this appear doubtful, allow the supposition of its untruth, and observe the irresistible conclusion. The nations of Europe are impelled by absolute suffering to overturn their existing governments: the scattered Jews, properly neutral in regard to the issue, must, from their wealth and ability become important allies for either party: they are therefore surrounded with temptations to throw the weight of their influence into either scale: hence the most liberal enactments, emancipation, kindness. Jews are but flesh and blood human beings like other

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men; and if a remnant have preserved their faith and fashions through the severest persecutions it does not follow that they will equally well resist the fascinating influence of justice and generosity. A continuance of the the action indicated by the motto “liberty, fraternity, equality,” must soon entice the Israelite to make common cause, and next to assimilate himself with the rational seek-ers after good, in the midst of whom he lives. At the siege of Cressy, Edward being conqueror, ordered six of the principal inhabitants to the scaffold: his queen Philippa begged their lives: St. Pierre, the leading patriot of the city exclaimed “Ah my countrymen, it is now that I fear for you; Edward only wins our cities, but Philippa conquers hearts.” The influence of liber-ality and kindness must be the same upon the Is-raelite as another man; and if he is made a debt-or for these benefits, he will acquit himself of the obligation even at the cost of cancelling his birthright. The Jew would be no more: tempted with alliance in marriage, forced from his strict sabbath by custom and the need of gain, or seduced from it by the repose and pleasures of the succeeding day, flattened through the influence of companions, from his cradle to esteem himself and disregard his maker, he would vanish in the surrounding throng—and created time stand conqueror of eternal truth! It cannot be: the Jew must still survive, and hold his indifferent course amidst the wreck of nations. But to preserve his identity, he must owe allegiance to another state, be bound

to a government actually existing prompt and efficient to protect his rights—a government ordained by God Himself even as foretold in the cherished traditions of his fathers.
In an old No. of the Occident, I saw an inquiry for information as to the authenticity of the passage in Josephus regarding Jesus Christ. Davis's Clairvoyant Revelations, p. 578, says “the record is genuine altho' not contained in some of the early versions of Josephus.” If you have not read Mr. Davis's book, there is in the store for you a fund of astonishment, if not of entertainment and information, in whatever light you may view it.
In the letters with which you have been so kind as to honour me, reference has once or twice been made to a passage of scripture, for my special consideration. I find nothing more appropriate to the case than Deut: XIII.5 first verses; and by these do I desire to be judged.
When I wrote you last it was on the sabbath. Since then I have had much reflection upon the observance of the day; but my conclusions ought to be compared with the convictions of others before being set down as mature.
Should you issue any thing regarding me in the Occident, please forward the No. and if you think proper to honour me with a reply to this, address Sherbrooke C. E. vice Derby Vt. Postage must be paid to the line to insure transmission. I remain my dear Sir
Most Respectfully & faithfully yours
George Barnard.
Decr. 4th 1848.
Revd. I. Leeser

Identifier

LSTCAT_item134

Date

1848-12-04