so they spread into more Provinces before-mentioned, and into _Tartary_.
For _Abraham Ortelius_ in his Geography of the World, and Map of
_Tartary_, he notes the place of the _Danites_ which he cals the Hord,
which is the same which the Hebrew _Jerida_, signifying _A descent_. And
lower, he mentions the Hord of _Naphtali_, possessed by _Peroza_ in the
yeare 476. _Schikhardus_ in his Tarich or series of the Kings of
_Persia_, amplifies the History of this War, where _ex lib. 4. of
Agathias_, he thus saith, _A little after, when they were eased of that
Plague_, (_sc._ 7. yeares drought) _in the time of the Emperour_ Zeno,
Firuz _made a double warre with_ Naphtali, _in which at last he was
destroyed. For first of all he was brought to the streights of places
unknowne; who then sought for peace upon this condition (and obtained
it) that he should sweare that he would never after provoke them; and
that he should doe reverence to this Conquerour in token of subjection:
which afterward by the counsell of the Magicians he performed craftily,
for he bowed towards the Eastern Sun, that his owne people might thinke
that he bowed rather to the Sun (after his Country custom) then to
honour his Enemy. But he did not truly performe that first agreement,
though confirmed by Letters Patents; who because he could not digest the
disgrace of bowing to his Enemy, he prepared a new Army and went against
them; but a second time he being entrapped by the badnesse of the
Country, he lost his life; and many with him, in a Gulf which the_
Naphthalites _had prepared for him, having dressed it over with reeds,
and some earth throwne a top; they having left in the middle some high
grounds, and trees where their Scouts were, that their stratagem might
not be found, and that the_ Persians _might more confidently attempt the
ditch. Thus a rash King paid for his perfidy, he excelling more in
daring, then in counsell, as_ Agathias _saith. The patent by which peace
had been agreed, was hung upon a speare, and might be seene of him at
distance, that he might remember his Oath, repent, and desist from his
enterprise; but he cared little for that. But when by his unexpected
fall he saw he should dye, it is said that he pulled off from his right
eare a pearle of huge bignesse, and whitenesse, and least any after him
should finde it (more likely that his corps should not be knowne) he
threw it a great way off._ The same Author askes, who those
_Naphthalites_ were, and by many arguments he proves that they are the
relicks of the _Jewes_; saith he, _I doe wholly thinke that they are the
relicks of the_ Jewes _of the Tribe of_ Naphtali, _whom_ Triglath
Pilesser _the_ Assyrian _carried into those places, in_ 2 King. 15.29.
_For_ 1. _The name, in the best copies of_ Agathias, _which_
Lewenclavius _hath mended, is the same fully; in other Bookes it wants
nothing but an (h) now it is scarce possible that in a word of many
syllables that should fall out by chance_. 2. _Their countenance
discovers it, for as Procopious_ I. C. _saith, they are not blacke, or
foule in their countenance, as the_ Auns _are among whom they live, but
the only white men of that Country; that it may evidently appeare that
they came from some other place thither_. 3. _Their manners agree, for
the same Author saith, that they are not_ Nomades, _as the_ Huns _who
are unconstant in their dwelling, and eate up one place after another;
but they inhabite one certaine place. Besides, they observe Law and
equity, as the_ Romans; _and have pollicy, being well governed by their
Prince: both which is rare among their neighbour Nations. Also they doe
not lay abroad their dead, as the_ Barbarians _doe, but they decently
cover them with earth. Lastly, their jornalls doe testifie that many_
Jewes _live there, especially in the mountaines, who have searched to
the mid-land countries of East_-Asia, R. Benjamin, _f._ 23. _From
thence_ (_the coast of_ Persia) _is 28. dayes journey to the mountaines_
Nisebor, _which are neare the river_ Gozan. _The Israelites which come
from thence into_ Persia, _say, that there in the Cities of_ Nisebor,
_are four Tribes_ (_sc._ Dan, Zebulon, Asor, Naphtali,) _of the first
captivity, which_ Shalmaneser _the_ Assyrian _carried thither, as in_ 2
King. 17.6. _he brought them to_ Habor, _and_ Halah, _the river_ Gozan
_and the Mountaines of_ Media. _The compasse of that Country is twenty
dayes journey; and they possesse Cities, and Castles upon the
Mountaines, by one side of which, runs the river_ Gozan; _neither are
they subject to the Nations, but have a Governour over them, by name_ R.
Joseph Amarkela _a Levite, and there are among them some who study
wisdome. They sow, and reap; yea they wage war to the Country of_ Cuth.
_In_ the same place _Ortelius_ adds, in the Country _Tabor_, or _Tibur_
(which _Solinus_ commends, in _c._ 49.) they dwell a people, who though
they have lost the holy writings, they obey one King, who came into
_France_, in Ann. 1530. and spoke with _Francis_ the first, was burnt at
_Mantua_ by the command of the Emperour _Charles_ the fifth, because
that he did privately teach Judaism to Christian Princes, and to the
Emperour himselfe. _Boterus_ saith the same in his relations of the
farthest part of _Tartary_. But both these were deceived; for _Rabbinus
Josephus Cohon_, a man worthy to be beleeved, relates this more truly in
his Chronology, saying, that the _Jew_ who came out of that Country, was
the brother of the King of the _Israelites_, was called _David_ the
_Reubenite_; and having seene _India_ in his passage, he came to
_Portugal_, where he converted the Kings Secretary to Judaism, who fled
from thence with him, taking the name of _Selomoh Molho_; he in short
time was so well versed in the Law, yea in the _Cabala_ it selfe, that
he made all _Italy_ admire him. The Secretary together with the
_Reubenite_, endevoured to draw the Pope, _Charles_ the fifth, and
_Francis_ the first to Judaism. _Selomoh Molho_ was taken at _Mantua_,
and burnt alive, in the yeare 1540. He yet was offered his life, if he
would turne Christian. The _Reubenite_ was by _Charles_ the fifth
carried prisoner into _Spaine_, where he shortly after dyed. _Abraham
Frisol Orchotolam_ remembers the _Reubenite_, saying, Forty five years
agone _David Reubenita_, a Prince of the _Israelites_, came from
_Tabor_, a Province of _Tartary_, into _Europe_, who said that two
Tribes are there; and other Tribes a little farther, under their Kings,
and Princes, and also an unspeakable number of people. Perhaps the
Province _Tabor_ is the same that _Habor_; which is mentioned in 2 King.
17.6. that the ten Tribes were brought by _Salmaneser_ to _Habor_, and
_Halah_; now the Hebrew letters (_h_) and (_t_) are neere in fashion.
_Eldad Danita_ of the Tribe of _Dan_, came out of those Countries five
hundred yeares agone (a letter from whom, which we call _Sephar Eldad
Danita_, is kept to this day) and being examined by the Rabbins, was
found an approved man. The learned Rabbi _David Kimhi_, who lived 450.
yeares since, in _etymol. suo_ in the word _Segiah_, he saith, _Rabbi
Jonah_ writes of the name of _Rabbi Juda Aben Karis_, that he heard
_Eldad Danita_ say, &c. And so what I said is true, as appeares by the
testimonies produced.
_SECT. 18._
Part of the ten Tribes also live in _Ethiopia_, in the _Habyssin_
Kingdome; as divers _Habyssins_ reported at _Rome_. _Boterus_ in his
relations speakes the same thing, that two potent Nations doe live neare
_Nilus_, and that one of them is that of the _Israelites_, who are
governed by a mighty King. A Cosmographer who hath added notes to
_Ptolomyes_ tables, saith thus in his table of _New Africa_; that part
of _New Africk_ was unknowne of old, the head of _Nilus_ not being
knowne, which is in the Mountaines of the Moone, as the Ancients call
them; where there dwels a great number of _Israelites_, paying tribute
to _Prester John_. _Rabbi Abraham Frisol_ in the Book already quoted,
saith, that in his time some who had been in those Countries, reported
the same to _Hercules_ the Duke of _Ferraria_. And without question from
hence the _Habyssins_ learned Circumcision, the observation of the
Sabbath, and many more _Jewish_ rites. Of these _Isaiah_ seemes to
speake, in _Isa._ 18.1, 2. _Woe to the Land which under the shadow of
sails doth saile beyond the rivers of_ Ethiopia, _by whom_ (the Prophet
saith) _are sent Ambassadors in ships of Bulrushes_, (such as the
_Æthiopians_ use, commonly called _Almadiæ_.) _Bring back a people
driven out of their Country, and torn, and more miserable then any among
us. Gifts shal be brought to the Lord of Sebaoth, in the place where the
name of the Lord of Sebaoth is worshipped, in the mount Sion._ The
Prophet _Zephany_ saith the same, in _Zeph._ 3.9, 10. _Then will I give
to the people that they speaking a pure language, may all call upon the
name of God, whom they shall serve with reverence; from beyond the
rivers of_ Ethiopia _they shall bring to me for a gift, Hatray_ the
daughter of my dispersed ones, (that is, the Nations of _Æthiopia_.)
Which agrees with that of _Isa._ _And your Brethren_, (which are the ten
Tribes) _shall bring gifts to the Lord_.
_SECT. 19._
And without doubt they also dwell in _Media_; from thence they passed
_Euphrates_, whither they were first brought, as in _2 King._ 17.24 and
in the book of _Tobit_. _Josephus_ also speakes of them in the Preface
of his Book of the War of the _Jewes_, that the _Jewes_ did think that
their brethren, who dwelt beyond _Euphrates_, and farther, would rebell
against the Romans. _Agrippa_ in his Oration to the people of
_Jerusalem_, that they would not rebell against the _Romans_, speakes
thus; _What associates doe ye expect to joyne with you in your
rebellion, and war? doth not all the knowne world pay tribute to the_
Romans? _Perhaps some of ye hope to have help from them beyond_
Euphrates. And in _lib._ 2. _Antiquit._ _c._ 5. speaking of those who in
the time of _Ezra_ returned from _Babylon_ to _Jerusalem_, he saith,
_All Israel dwelt in_ Media; _for two Tribes only dwelt in_ Asia, _and_
Europe, _and lived subject to the_ Romans; _as the other ten on the
other side_ Euphrates, _where they are so many, that they cannot be
counted_. It is not therefore to be doubted, the people encreasing after
their first transportation, they sought out new places, which we have
formerly mentioned.
_SECT. 20._
Lastly, all thinke, that part of the ten Tribes dwell beyond the river
_Sabbathian_, or sabbaticall. _Rabbi Johanan_ the Author of the
_Jerusalem Talmud_, who lived 160. yeares after the destruction of the
second Temple, saith in his treatise of the _Sanhedrim_, _cap._ 17. That
the ten Tribes were carryed into three places, _sc._ to the Sabbaticall
river, to _Daphne_ the suburbs of _Antioch_, and thither where a cloud
comes downe and covers them: And that they shall be redeemed from those
three places; for so he opens that place of _Isa._ Cha. 49.9. _That they
may say to the Captives, Goe forth_, (_sc._ to them who are at the
Sabbaticall river) _to them that are in darknesse, shew your selves_,
(_sc._ to them who are compassed with the cloud) _and to all, they shall
be refreshed in the wayes_, (_sc._ to them who live in _Daphne_ of
_Antioch_ which is in _Syria_.) Whence you may observe, that the learned
man _l’ Empereur_ translated it ill, _at the sides of Antioch_, whereas
_Daphne_ is the proper name of a pleasant Grove near _Antioch_. _Sedar
olam_ makes mention of that cloud, and calls them _mountaines of
obscurity_, And in _Talmud tractat. Sanhedr._ _c._ 11. _R. Jonathan ben
Uziel_, who lived a hundred yeares before the destruction of the second
Temple, in _Exod._ 34.10. where the Lord saith, _I will doe wonders
before all thy people, such as was never done in the whole earth, or in
any Nation_, &c. and he refers all those things to the transportation of
the people. _He shall draw them to the rivers of Babylon: and shall
carry them to the Sabbaticall river, and shall teach them, that those
miracles were never performed to any Nation of the known world._
Our ancient Rabins in _Beresit Rabba_ (no mean book) in _Perasach_, do
say that _Tornunsus_ asking how it should appeare that the day which we
keep, is the seventh day, on which God rested after the creation of the
world; _Rabbi Aquebah_ (who lived 52 yeares after the destruction of the
second Temple) answered by an argument taken from the stones of the
Sabbatical River, which in the six dayes are tossed up and down with a
continuall motion, but do rest on the Sabbath day and move not. The same
is said in the _Babylonian Talmud, tractat. Sanhed. c._ 7. _& in Tanuh
Perasach. c._ 9. _In eodem Beresit Raba, in Perasach_ 37. _Rabbi Simon_
saith, _The ten Tribes were carried to the Sabbaticall river but Juda
and Benjamin are dispersed into all Countrys_. In _Asirim Raba_, the
last verse of the Song, its said, _Our bed is flourishing_; that it is
meant the ten Tribes, which were carryed to the Sabbaticall river; and
that river running all the week, doth cause the ten Tribes there
remaining to be shut up; for though on the seventh day the river doth
rest, yet it is forbidden by our Law to take a journey then; and for
that reason they remained there miraculously, as lost, and concealed
from us. So that of _Isa._ 49. _That they say to the prisoners, go
forth_, is interpreted of them in _Jalcut_. _R. Aquebah_ after the same
manner explains that of _Levit._ 36.38. _And ye shal perish among the
heathen._ And that of _Isa._ 27. _ult._ _And they shall come, who were
ready to perish in Assyria._ Because they are remote from the rest,
therefore another Rabbi in Bamibar _Raba Parasa_ 16. applyes to them
that of _Isaiah_ 49.12. _Behold them who come from farre_: that so all
those Authors mention that River.
The testimony of _Josephus_ is famous, _lib._ 7. _de Bel. Jud. cap._ 24.
saying, _The Emperour Titus passing between Arca, and Raphanea, Cities
of King Agrippa, he saw the wonderfull river, which though it be swift,
yet it is dry on every seventh day; and that day being past, it resumes
its ordinary course, as if it had no change; and it always observes this
order. It is called Sabbaticall; from the solemne feast of the Jews,
because it imitates their rest every seventh day._ I know some do
otherwise expound those words of _Josephus_, but they hit not his
meaning, as appears by this, that he calls the River, Sabbathio, or
sabbaticall: which word cannot be derived but from Sabbath; and who doth
not see that it ceaseth to flow, or move, on the Sabbath day; and so
_Josephus_ must be understood according to my sense. _Pliny_ also
confirms this opinion, _lib._ 1. _Nat. hist. c._ 2. he saith, _In Judea
a River lies dry every Sabbath_; yet I think _Pliny_ is deceived and ill
informed, when he saith it is a River in Judea; neither is to be found
in Judea, but in another place, where many Jewes live. _R. Selomoh
Jarchi_ who lived 540. years since mentions that River in _Comment.
Talm._ saying, The stones, and sand of that River do continually move
all the six dayes of the week, until the seventh. _R. Mardochus Japhe_
in his learned book _Jephe Thoar_ saith, The _Arabians_ derive
Sabbathion from the Sabbath, who use to adde the particle (ion) to
adjectives. The same saith, that it was told him of an hour-glasse
filled with the sand of Sabbathion, which ranne all the weeke till the
Sabbath. And I heard the same from my father; which testimony I account
as good, as if I saw it my selfe; (for fathers do not use to impose upon
their sons.) He told me that there was an Arabian at _Lisborn_, who had
such an hour-glasse; and that every Friday at evening he would walk in
the street called the new street, and shew this glasse to Jewes who
counterfeited Christianity, and say, _Ye Jewes, shut up your shops, for
now the Sabbath comes_. Another worthy of credit, told me of another
hour-glasse, which he had some years before, before the Port _Mysketa_.
The Cadi, or Judge of that place, saw him by chance passing that way,
and asked him, what it was? he commanded it to be taken away; rebuking
the Mahomitans, that by this, they did confirme the Jewish Sabbath. I
should not speak of these glasses, if the authority of such a man whom I
have alledged, did not move me; though I beleeve that God did not only
work that miracle, that he might keep part of the ten Tribes there, but
other also, as you may see in _Esdras_. _R. Moses Gerundensis_ a learned
Cabalist, and Interpreter of the Law in _Parasa Aazinu_, thinks the
River Sabbathion to be the same with Gozan, of Guz, which signifies to
snatch away, because except the seventh day, on all the other, it
carryes with it, by its swiftnesse, the very stones. Of this there is
mention in 2 _King._ whither the King of _Assyria_ led his captives; and
so relates _Benjamin Tudelensis_ in his journall, that part of the ten
Tribes dwelt at the bank of that River. But I know not where the River
Gozan is. In the year 5394, that is, 15 years agon in the City _Lubin_,
two _Polonians_ after they had travelled long, they wrot in Dutch a book
of the originiall of the Sabbaticall River, but the Senate commanded it
to be burnt at the Mart of Breslaw, by the perswasion of the Jesuites.
_Abraham Frisal_ in his Orchot Olam. _c._ 26. will have this river to be
in _India_, he saith, _The head of the Sabbaticall river is in the
country of Upper India, among the rivers of Ganges_. And a little after,
_The Sabbaticall river hath its originall from the other side of
Kalikout_ (which lyes far above the bound of _Lamik_, which he placeth
beyond the _sinus Barbaricus_) _and it parts the Indians from the
Kingdome of the Jewes, which river you may certainly find there_, Though
he takes _Gozan_ for _Ganges_, for some nearnesse of writing; yet its
not to be doubted that in that place there are many Jewes, witnesse
_Johannes de Bairos_ in his Decads. _Eldad Danita_ speaking of the four
Tribes: which he placeth at _Gozan_ saith, _The Sabbaticall river is
among them_. _Josephus_ saith, that _Titus_ saw the Sabbathion between
_Arca_ and _Raphanea_. Which testimony seems the truer, because its not
to be thought that _Josephus_ would tel a lie of him, by whom he might
be rebuked. I think that ye must look for it not far from the Caspian
Sea: and I am not alone in this opinion. What ever it be it appeares
that this river is somewhere, and that part of the ten Tribes are hid
there; and I may say with _Moses_ in _Deut._ 29.28, 29. _And the Lord
cast them out of their Land in anger, and in wrath; Secret things belong
to the Lord our God._ For it is not known when they shall return to
their Countrey; neither can it perfectly be shewed where they are, God
suffering it, as its said in _Deut._ 32.26. _I determined to cast them
forth unto the ends of the earth, and to make their remembrance cease
from among men._ As if he should say, I wil cast them unto the furthest
places of the world that none may remember them; and therefore they are
truly in Scripture called _imprisoned_, and _lost_.
_SECT._ 21.
Neither is there weight in the Argument which some have brought to me,
if they be in the world, why doe we not know them better? There are many
things which we know, and yet know not their original; are we not to
this day ignorant of the heads of the four Rivers, _Nilus_, _Ganges_,
_Euphrates_, and _Tegris_? also there are many unknown Countryes.
Besides, though some live in knowne and neighbour Countrys, yet they are
unknown by being behind Mountains; so it happened under the reign of
_Ferdinand_, and _Isabel_, that some Spaniards were found out by
accident, at _Batueca_, belonging to the Duke of _Alva_, which place is
distant but ten miles from _Salamanca_, and near to _Placentia_, whither
some Spaniards fled, when the _Moors_ possessed _Spaine_, and dwelt
there 800 years. If therefore a people could lie hid so long in the
middle of _Spaine_, why may we not say that those are hid, whom God will
not have any perfectly to know, before the end of days?
And these things we have gathered concerning the habitations of the ten
Tribes, who, we beleeve, do still keep the Jewish Rites, as in 2 _King._
17.26. when the Israelites were carryed captive by _Salmaneser_, and
those of _Cuthah_ came in their stead, an Israelitish Priest was sent by
the King, to teach them, because Lyons infested them, for that they were
ignorant that there was another worship used in the land: but when the
Priest saw that it was impossible to take that people wholly off from
Idolatry, he permitted them to worship divers gods, so that they would
acknowledge one, to be the mover of all things. The same is also
sufficiently proved out of all the Histories which we have alledged. And
our brethren do keep the law more zealously out of their land, then in
it, as being neither ambitious, nor contentious (which hath sometimes
happened with the family of _David_) by which means they might easily
erre in the true Religion, not acknowledge _Jerusalem_, and withdraw
that obedience, which is due to the Lord, and to his Temple.
_SECT._ 22.
Wee learne out of the first of _Ezra_, that none of the ten Tribes
entred the second Temple; for it is said that only some of the Tribe of
_Judah_, and some of _Benjamin_ did returne. _Ezra_ also saith the same
in the first of _Chronicles_, that _Salmaneser_ carryed the ten Tribes
to _Hala_, _Habor_, and _Hara_, and to the river _Gozan_ to this day: so
that you may gather that at that time they were there. So likewise
_Josephus in Antiq; Ind. lib._ 11. _c._ 5.
Perhaps some will say, since _Media_ and _Persia_, are near to
_Babylon_, why did they not return to _Jerusalem_ with the two Tribes? I
answer, because so few of the two neighbouring Tribes did return from
thence to _Jerusalem_, for that they were wel seated in _Babylon_; or
else because they heard the Prophets say, that they must not look for
any redemption but that which was to be at the end of dayes. How then
can we thinke that they who were more remote, and also had learnt the
same things of the Prophets, should leave their place, perhaps to suffer
new miseries, and calamities? Besides, we doe not read that _Cyrus_ gave
leave to any to return, but only to the two Tribes of _Juda_ and
_Benjamin_. And also it is probable (as some Authors affirme) that they
could not goe up from thence, because they had continually Wars with the
neighbour people.
_SECT._ 23.
Hitherto we have shewed that the ten Tribes are in divers places, as in
the _West-Indies_, in _Sina_; in the confines of _Tartary_, beyond the
river _Sabbathion_, and _Euphrates_, in _Media_, in the Kingdome of the
_Habyssins_; of all which the Prophet _Isaiah_ is to be understood, in
_Isa._ 11.11. _It shall come to passe in that day, that the Lord shall
set his hand the second time to recover the remnant of his people, which
shall be left from_ Assyria, _from_ Egypt, _from_ Pathros, _from_
Ethiopia, _from_ Elam, _from_ Sinear, _from_ Hamath, _and from the
Islands of the Sea_. From whence you may gather, that it is meant of
those places where the ten Tribes dwell. _Syria_ and _Ægypt_ shall be
the two places of their generall meeting; as more fully hereafter.
_Pathros_, is not _Pelusium_, nor _Petra_, but _Parthia_, neare to the
Caspian Sea, where I thinke, with many others, the Sabbaticall river is.
Although there is a _Pathros_ in _Ægypt_, as the learned _Samuel
Bochardus_ saith in his holy Geography.
_Chus_, according to common opinion, is _Æthiopia_, as is proved out of
_Jer._ 13.23. and in this place of _Jeremy_ are meant the _Israelites_,
who live in the Country of the _Abyssins_.
_Elam_, is a Province in _Persia_, as it appeares in _Dan._ 8.2. where
are desert places, in which, perhaps, the remnant of the ten Tribes is.
_Shinar_, is a Province about _Babylon_, as in _Gen._ 10.10. where
_Babel_ is said to be in _Shinar_; and _Dan._ 1.2. it is said, that
_Nebuchadnezzar_ carryed the holy Vessels to the Land of _Shinar_.
_Hamath_, there are many Hamaths mentioned in the Scripture, many
understand it of _Antioch_; but because Geographers reckon up 12 places
named _Antioch_, therefore we can affirme nothing for certain; but I
thinke, that that is meant, which is placed in _Sythia_. The seventy
Interpreters by _Hamath_, understand the Sun, from _Hamath_ the Sun; and
they translate it, From the rising of the Sun; and I thinke it is no ill
translation; for hereby all the _Israelites_ who are in greater _Asia_,
_India_, and _Sina_, may be understood.
The _Islands of the Sea_; so almost all translate it; but I thinke it is
to be rendred The Islands of the West, for (_jam_) in holy Scripture
signifies _The West_, as in _Gen._ 28.14. and in many other places; and
upon this account those _Israelites_ are implyed, who are Westward from
the Holy Land, among whom the _Americans_ are.
_SECT._ 24.
The Prophet adds in _Isa._ 11.12. _And he shall set up a signe for the
Nations, and he shall assemble the out-casts of_ Israel, _and gather
together the dispersed of_ Judah _from the foure quarters of the earth_.
Where he notes two things; 1. That he cals the _Israelites_ out-casts,
but the _Iewes_ scattered; and the reason is, because the ten Tribes are
not only farre off from the Holy Land, but also they live in the
extremities and ends of Countries; from whence the Prophet cals them
_cast-out_. But he doth not say, that the _Israelites_ are to be
gathered from the foure quarters of the Earth, because they are not so
dispersed through the World, as the Tribe of _Iudah_ is, which now hath
Synagogues, not only in three parts of the World, but also in _America_.
The Prophet adds in _ver._ 13, _The envy also of_ Ephraim _shall depart,
and the adversaries of_ Judah _shall be cut off_. For then there shall
be no contention between _Iudah_, and the ten Tribes, which are
comprehended under the name of _Ephraim_, because their first King
_Jeroboam_ was of that Tribe. And then, as it is in _Ezek._ 37.22. _One
King shall be King over them all, and they shall be no more two Nations,
neither shall they be divided any more into two Kingdoms._ There shall
be one King to them both, of the family of _David_. Also the Lord at
that redemption will dry up _Nilus_, and _Euphrates_, and will divide it
into seven streames (answerable to his drying up the red Sea when they
came out of _Ægypt_) perhaps that the seven Tribes, which are in those
parts, may goe over it; as they passe into their Country, as _Isaiah_
saith in ch. 27.12, 13. _And it shall be in that day, and he shall shake
off from the bank of the river_, (some understand _Euphrates_) _unto the
river of_ Egypt (_Nilus_) _and ye, O children of_ Israel, _shall be
gathered one by one_. Which was never done in the captivity of
_Babylon_.
The Prophet _Isaiah_ saith in chap. 11.11. _that he will return them the
second time_, &c. Now the redemption from _Babilon_, cannot be called
such an one, because all of them were not brought back to their Country.
But the redemption shall be universall to all the Tribes, as it was when
they went out of _Ægypt_, which redemption shall be like the first in
many things, as I shewed in the third part of my _Reconciler_; and so it
may be called the second, in reference to that first from _Ægypt_.
Whence _Jeremiah_ saith, Cha. 23.7, 8. _That then it shall not be said,
He that brought_ Israel _out of_ Egypt, _but from the North, and from
all Countries, whither he had driven them_. That they shall not mention
their departure from _Ægypt_, for the cause fore-mentioned.
_SECT._ 25.
The same Prophet, _sc._ _Isa._ 43.5, 6. saith, _I will bring thy seed
from the East, and will gather thee from the West: I will say to the
North, Give up; and to the South, Keep not back; bring my Sons from
farre, and my Daughters from the ends of the earth_. For _Media_,
_Persia_, and _China_, lye on the East; _Tartary_ and _Scythia_ on the
North; the Kingdome of the _Abyssins_ on the South; _Europe_ on the
West, from the Holy Land. But when he saith, _Bring ye my sons from
farre_, he understands _America_; so that in those verses he understands
all those places, in which the Tribes are detained. Also in Chap. 49.
from ver. 7. to the end of the Chapter, he saith, that that returne
shall be most happy. And in ch. 56. vers. 8. God saith, _He that gathers
the out-casts of Israel_. And the Prophet _Jeremiah_, in ch. 33. ver.
16. _In those dayes shall_ Juda _be saved, and_ Jerusalem _shall dwell
safely_. It is certaine, and _Jerome_ assents to all our Authors, that
when _Judah_ is joyned with _Israel_, by _Israel_ the ten Tribes are
meant. The same adds in _chap._ 31. _ver._ 15. in the comforting of
_Rachel_, who wept for the carrying away her sons, _Joseph_, and
_Benjamin_, the first by _Salmaneser_ into _Assyria_, the last by
_Nebuchadnezzar_ into _Babilon_, he saith, in vers. 16. _Refraine thy
voyce from weeping, and thine eyes from teares, for thy work shall be
rewarded._ And it followes in Chap. 33. ver. 7. _And I will cause the
captivity of_ Judah, _and the captivity of_ Israel _to returne, and I
will build them up as at the first_. _Ezekiel_ saith the same in Chap.
34.13. and in Chap. 37.16. under the figure of two sticks, on which were
written the names of _Judah_, and _Ephraim_, by which he proves the
gathering together of the twelve Tribes to be subject to _Messiah_ the
Son of David, in ver. 22. he saith, _And one King shall be King to them
all_; according as _Hosea_ saith in Chap. 2. So also saith _Amos_, in
chap. 9. vers. 14, 15. _And I will bring againe the captivity of my
people_ Israel, _and they shall build the wast Cities, and inhabite
them; and they shall plant vine-yards, and drink the wine thereof: they
shall make gardens, and eate the fruit of them. And they shall be no
more pulled up out of their Land, which I have given them, saith the
Lord thy God._ So also _Mica_. in cha. 2.12. _I will surely assemble_, O
Jacob, _all of thee, I will gather the remnant of_ Israel, _I will also
place him as the flock in the sheep-fold_. For that in the captivity of
_Babilon_ all were not gathered together. The Prophet _Zechariah_ in
chap. 8.7. and in chap. 10.6. and all the rest of the Prophets do
witnesse the same thing.
_SECT._ 26.