the black Jews, and taken from them with the plate; then they cannot be Ephraimites of the ten tribes, for the reason above assigned; so that there is a want of all proof of either black or white Jews being of the ten tribes, and it is against all proof whatever, and against all information or likelihood. The next fact stated in the history is the persecution of the Jews at Cranganore, their consequent exclusion and settlement in Cochin this the white Jews represent as the doings of the Portuguese; the former accounts represent it otherwise. Sargon makes his old man say, "however, the ancient sepulchres were destroyed by Hyder, during his war with the native princes, who likewise destroyed and burnt many of their Synagogues, killed some of their people, and took others captive, and the rest took refuge at different places in these parts." Buchanan thus: "But at last, discord arising among ourselves, one of our Chiefs called to his assistance an Indian King, who came upon us with a great army, destroyed our houses, palaces, and strong holds, dispossessed us of Cranganor, killed part of us, and carried part into captivity. By these massacres we were reduced to a small number. Some of the exiles came and dwelt at Cochin, where we have remained ever since, suffering great changes from time to time." Thus these accounts differ; Sargon makes it a consequence of Hyder's war with the native princes; and Buchanan a consequence of misunderstanding among themselves, and done by a native prince, while the white Jews place it entirely to the praise of the Portuguese. On my mind there is no donbt as to which is the true account. The Portuguese, were always inveterate haters of Jews, fond of Jews' blood, (and Jews' property) and were the most likely to persecute them, and seek their destruction; while the native princes were most likely and really did protect them, when they left Cranganore, or there would not now be any white or black Jews in these parts. In Portugal they dare not be openly. I also notice the white Jews say but little about it; they merely charge the Portuguese with being a stumbling block and thorn to them, and obliging them to leave Cranganore and seek protection at Cochin; and representing that the persecution continued all the time the Portuguese had any influence in the coasts of Malabar; giving the Dutch (Hollanders) the praise of their enlargement. The fear of the black Jews at Chinotta may also throw light on the subject. Sargon makes them say, "a... . ian padri is come to lodge in our holy place."* Did they say nothing more to the sacrilege? They considered Sargon a padri, a Potuguese priest, a destroyer, who was to be feared; not any among them invited him home, and they finally left the intruder; as Sargon says the whole town went away "that very night to Antchigamal TO JOIN A MARRIAGE FEAST." Again, "they appear soon to feel a kind of suspicion and fear, which prevents their giving a proper account of themselves." What did they fear? they considered a ......ian priest a padri, they remembered their sufferings at Cranganore, occasioned by the Portuguese padries, and consequently one man, even Sargon, was sufficient to affright a whole town of fifty families, and send them off to their friends at Antehigamal, not to a wedding, but to seek protection from the destroyer. In no other way can their excess of fear be accounted for. I cannot be made to believe that fifty families went at night to join a marriage in another town; I rather suppose they wished to rid themselves of the presence of the padri Sargon, and thought the easiest way was to leave him; perhaps he might go away; and it had the desired effect. Thus we may gather from the representations of Sargon himself, that the black Jews con sider the Portuguese the persecutors and destroyers of their race; and no doubt on account of their former troubles at Cranganore.— Much more might be said on the subject, but let this suffice. I cannot but hope each religious publication, will, in future, be more carefully and liberally conducted, and the productions of such who consider it their interest to mislead and misrepresent, entirely excluded from all, * Israel's Advocate, vol. I. page 190. Ibid. 197. Ibid 195. NOTICE TO CORRESPONDENTS. "A Subscriber," is informed that we expect the Editor of Israel's Advocate is sufficiently acquainted with numbers to be able to count whether the American Society have 6 or 7 apostates in their " Holy Keeping ;" and that for our part, we can count but 6, and hardly think it worth a thought whether a Mr. A, B, or C, is counted double or single, or at all counted. We do not think he who sins, repents and sins again, is more than one sinner. He will excuse our refusing his communication; it is personal, and otherwise inadmissible. ERRATA. In No. 12, Vol. I, Page 254 for (Cochin) in China, read (Cochin.) Published Monthly, by Lewis Emanuel, No. 365 Broadway. BEING A DEFENCE OF JUDAISM AGAINST ALL ADVERSARIES, .AND PARTICULARLY AGAINST THE INSIDIOUS ATTACKS OF ISRAEL'S ADVOCATE. שמעו חכמים מילי, וידעים האזינו לי : כי-אזן מלין תבחן וחיך יטעם לאכל : משפט נבחרה לנו נדעה בינינו מה טוב : "Ye wise men, hear my words; and ye men of knowledge, hearken unto me.— For as the ear is to try words, and the palate to taste eatables, so let us choose judgment for our parts. Let what is best be ascertained between us." Job. xxxiv. 2, 3, 4. VOL. II. 13 day of the 1st month, NISAN, APRIL. 5584. NO 2. DEA'S LETTERS. (continued from page 244.) HAVING mentioned the insurmountable difficulties which attend the application of the prophecies concerning the Messiah, according to their obvious plain sense and meaning, to any person either pretending or claiming that character, I think some notice ought to be taken of the shifts and evasions to which they have recourse, in which they take shelter, and by which they endeavour and pretend to support a character which, in reality, is the most contradictory to that which the prophets describe; and show the fallacy and invalidity of such applications. Their principle engine is the allegorical or typical scheme, by the help of which they solve all difficulties; for, as it is but making one thing to mean another, they can, by its help, answer all objections; for, Proteus like, they apply it in all shapes, and to all things. It is from this scheme that their various arts and inventions have their rise. . I shall now only observe : 1st. They decclare "That the prophecies concerning the coming, the character, the death, and passion of the Messiah, are to be found in a multitude of places in the Old Testament, but after a mysterious and fugitive manner."* 2d. They declare "That it does not prove that things had * Calmet on the word mystery. originally any such sense, meaning, and construction, merely because they are afterward referred to, in the way of allegory, simile, or allusion."* 3d. They declare "That such proofs cannot alone establish any doctrinal truth; and also that they cannot be regularly produced as proofs of any thing."‡ 4th. They maintain, notwithstanding, "That this is evidently the scheme which the apostle Paul goes upon." The foregoing assertions plainly demonstrate the insufficiency of the allegorical and typical scheme, or that things referred to for proof in the way of figure, simile, and allusion, (which is confessedly St. Paul's scheme) can prove nothing; and, consequently, that all inferences or conclusions from such premises, must be fallacious and invalid. This appears evident: for if a prophecy be a future event foretold, nothing but a proper fulfilling of that event can be deemed a completion of the prophecy; and no prophecy can possibly receive its completion unless it be fulfilled according to the event foretold therefore it is absurd to pretend that types, allegories, similes, allusions, and figures, are the fulfilling thereof; for nothing but the entire completion of the prophecy, by the event, can be deemed valid; all other methods thereby being excluded. much for the allegorical or typical scheme. : Another method and invention whereby they endeavour to solve difficulties arising from the most material prophecies concerning the kingdom of the Messiah, is to remove it to heaven. It was to this new invented heavenly kingdom that Jesus invited the highpriest, and promised that he should see him sitting at the right hand of power. They tell us it is in this kingdom he sits,** and reigns with great amplitude of power and dominion, over a most glorious race of spiritual beings, and departed souls of true believers, who alone are admitted to the enjoyment of that happiness which the prophets foretold the Messiah should introduce here on earth. They have, indeed, carefully guarded against any possibility of searching, or having satisfaction concerning this kingdom, by placing it out of the reach of inquiring mortals; therefore you must take it all on their bare words. *Divine Authority, v. ii. p. 181. Divine Authority, v. ii. p. 181. || Calmet on the word prophecy. ¶ Matt. xxvi. 64. **See the Creed. Another invention to evade the prophecies is, to pretend that the kingdom of the Messiah, though they cannot deny it to be of this world, yet it was not to consist of mere worldly power and dominion, but was to be likewise of a spiritual nature, and in this claim they confound a temporal with a spiritual earthly empire; and as neither the one or the other is any ways capable of being applied to Jesus, I choose, for this reason, to set it forth in the words of a famous ......ian divine. "It appears (says he) that the kingdom of the Messiah, and that glorious state of things so much spoken of in the prophets, is not to be understood merely of a worldly dominion or empire, under the government of a mere temporal prince, that was to be a proper king of the Jews, and of them only; but of a kingdom of righteousness and peace, of truth and holiness. The proper design was, to spread the knowledge and the practice of true religion among men. His dominion was to be over all nations.The blessing of his reign was not to be confined to the Jews only, but were to extend to all nations."* This is not only a most glorious description of the character of the Messiah, but likewise a most desirable one. I think it wants only one thing to make it a complete character; and I will add it, it is this: That the Messiah was to gather the dispersed Jews from all countries, and restore them. This appears from the twelve prophecies which I cited,† and from many others. If this his distinguishing character be implied in the author's description, by his representing him "not as a mere king of the Jews, and them only," I know not; but let that be as it will, it is plain that, according to this author, the prophets speak much of such a glorious state of things under the Messiah. That worldly dominion or empire was a priucipal part of his character; that he was to be a proper king of the Jews; that the Jews were to enjoy the blessing of his reign. These qualities are extended farther: that is, under this glorious state of things the Messiah was to introduce righteousness and peace, truth and holiness, or the knowledge and practice of true religion. He was not only to be a proper king of the Jews, but to have universal empire, for his dominion was to be over all nations, * Divine Authority, v. i. p. 358 359. The Jew, vol. 1. No. 8. |