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.
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.
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.
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.
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.
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.
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.
But which way that redemption shall be, no man can tell; but only so farre as we may gather out of the Prophets. That at that time the ten Tribes shall come to Jerusalem under the leading of a Prince, whom some Rabbins in the Talmud, and in some places of the Chaldy Paraphrase, doe call Messiah the Son of Joseph; and elsewhere Messiah the Son of Ephraim; who being slaine in the last War of Gog and Magog, shall shew himselfe to be Messiah the sonne of David, who shall be, as Ezekiel, and Hosea say, The everlasting Prince of all the twelve Tribes. Our wise men doe, in many places, especially in the Babilonian Talmud, in tract. suca: c. 5. make mention of that Messiah the sonne of Ephraim; where they say, that he shall dye in the last war of Gog, and Magog; and they so expound that of Zach. 12.10. And they shall looke upon me whom they have pierced, and they shall mourne for him, as one mourneth for his only sonne. They adde also, that the foure Captaines, of whom the same Prophet speakes in chap. 11. are, Messiah the son of David, Messiah the son of Joseph, the Prophet Elias, and the high Priest; which foure are those dignities, which shall shew their power in that blessed age. Observe, that sometime they call Messiah the son of Ephraim, sometime of Joseph; for he shall come out of the Tribe of Ephraim, and shall be Captaine of all the ten Tribes, who gave their name to Ephraim, because that their first King Jeroboam was of that Tribe. Not without cause doe they call him the son of Joseph, for he was the true type of the house of Israel, in his imprisonment, and future happinesse. Adde to this, that he was so long hid from his brethren, that they did not know him: as in like manner the ten Tribes are at this day, who are led captive, but hereafter shall come to the top of felicity, in the same manner as Joseph did. That Messiah of Joseph shall dye in the battel of Gog, and Magog, and afterward shall rise againe, that he may enjoy the dignity, not of a Kingly Scepter, but the office only of a Vice-roy, as Joseph in Ægypt; for that the Empire of the house of Israel fell under the reigne of Hosea the son of Elah; as the Prophet Amos saith in chap. 5.2. Therefore the Kingdome of the ten Tribes shall not be restored, as Ezekiel saith in Chap. 37. under the reigne of Messiah the son of David, who shall be everlasting; and by the death of Messiah the son of Joseph, the ten Tribes shall see, that God will not that they should have more Kings then one. As its already spoken.
Those Tribes then shall be gathered from all quarters of the earth, into Countries neare to the Holy Land; namely, into Assyria, and Ægypt; and from thence they shall goe into their Country; of which Isaiah speakes, in chap. 27.13. And it shall be in that day, that the great trumpet shall be blown, and they who were lost, shall come into the Land of Assyria; and they who were cast out, into Egypt; and shall worship the Lord in the holy mount at Jerusalem. As if he should say, as trumpets sound, to call any army together: so they shall come together, who were dead (that is, dispersed through all Asia) into Assyria; and the out-casts (that is, which are in America) shall come by the Mediterranean Sea to Alexandria of Ægypt; and in the like manner those who are in Africa, when Nilus shall be dried up, and Euphrates shall be divided; as we have already said. And because the gathering together of the captivity, shall begin at those who are in America, therefore Isaiah saith, The Islands shall trust in me, and the ships of Tarsis (that is of the Ocean) first of all, that they may bring thy sons from farre, and with them, their silver, and gold. They shall then come with speed from those Countries, prostrating themselves at the mountaine of the Lord in Jerusalem, as the Prophet Hosea saith of that redemption in chap. 11.11. They shall come as birds out of Egypt, and as Doves out of Assyria; so saith Isaiah in Chap. 60.8. Who are those that fly as a cloud, and as Doves to their nests? They which come first, shall also partake of this joy, to see others to come to them every moment; for which cause the same Prophet saith, Lift up thine eyes round about, and behold them who gather themselves to thee. And because the two Countrys of Assyria and Egypt, shall first of all kindly receive the people of Israel, and shall know the truth, first of all imbracing the Religion of the Jewes, sacrificing and praying to God, therefore the prophet Isaiah saith, in c. 19.25. Blessed be Egypt my people, and Assyria the worke of my hands; but Israel is my inheritance. For so those words are to be understood.
All those are the sayings of the holy Prophets, from whence doth appeare the returne of Israel into their Country. It is given to none to know the time thereof, neither is it revealed to Rabby Simeon ben Johay, the Author of the Zoar; because that God hath reserved that mystery to himself, as Moses saith. It is hid with me. And Isaiah in ch. 63.4. For the day of vengeance is in my heart, and the year in which the redemption shall come. Which the Rabbins thus interpret, I have reveiled it to my heart and not to Angells: and elsewhere, If any man tell you when Messiah shall come, beleeve him not. So also the Angel saith to Daniel ch. 12.9. All things are closed up and sealed to the time of the end. Therefore all those, who search after that time, as Rabbi Seadiah, Moses Egyptius, Moses Gerundensis, Selomoh Jarchi, Abraham bar Ribi Hijah, Abraham Zacculo, Mordehai Reato, and Isaac Abarbanel, have been mistaken; for that they would go beyond humane capacity, and reveale that, which God concealed. And even to Daniel himselfe (to whom was made knowne the secret of the change of the four Monarchies) it was so revealed to him, that hee confessed he did not understand it. Our Ancients did point at this from the Letter (m) in Isa. 9.7. where he saith, Of the increase of his government: which (m) in the Hebrew, being such an (m) which they write onely in the end of words, and a close letter, yet is put in the middle of the word, against common practise: because that the time of the fifth Monarchy shall be hid, till the time when it shall begin.
Yet this I can affirm, that it shall be about the end of this age; and so the Prophet speaks of that age about the end of dayes: and that after many labours, and a long captivity. So Balaam prophesies, Numb. 24.17. I see, but not now; I behold, but not near; a Star shall come out of Jacob. Isa. 24.22. They shall be cast into prison, and they shall be visited after many daies. And Isa. 49.14. And Sion said, The Lord hath forsaken me, and my Lord hath forgotten me. Hos. 3.4, 5. The children of Israel shall be many days without a King, and without a Prince: And after that they shall seek the Lord their God, and David their King. The King and Prophet complains of that delay, in Psa. 44. Psa. 69. Psa. 74. Psa. 77. Psal. 83. And after that in Psal. 89.50.51. he thus concludes, Remember, O God, the reproach of thy servants, who suffer so many injuries of so many people: wherewith they have reproached the steps of thy Messiah. As yet at this day it is said, that ALTHOUGH THE MESSIAH WERE LAME, HE MIGHT HAVE COME BY THIS TIME. Though we cannot exactly shew the time of our redemption, yet we judge it to be near. For,
1 We see many prophesies fulfilled, and others also which are subservient to a preparation for the same redemption; and it appears by this, that during that long and sore captivity, many calamities are fore-told us under the four Monarchies. David saith in Psal. 120.7. Lord when I speake of peace, they speake of war. And elsewhere, We are slaine all the day for thy name, and are accounted for sheep which are slain. In Isa. 53.7. He shall be led as a sheep to the slaughter, and as a lamb before his shearers: he shall be dumb, and shall not open his mouth. O how have we seen these things in the banishments of England, France and Spaine! and how have they proved those crimes, which most false men have said that ours did commit! Behold they have slaine them, not for wickednesses, which they did not commit, but for their riches which they had. O how have we seen all those things done by divine providence, for that those misfortunes for the most part happened on the ninth day of the month Ab, an ominous, and unhappy day, on which the first, and second Temple were burnt, and the spies wept without a cause.
What shall we say of that horrible monster, the Spanish Inquisition, what cruelty hath not daily been used against a company of miserable ones, innocents, old men, and children, of every sex and age, who were slaine, because they could not divine who was their secret accuser? But let us see, why in al those places (in which that Spanish tyrannicall Empire rules,) they were slain, who would observe the law of Moses; and by how many, and how great miracles hath that law been confirmed; and what unrighteousnesse is there in it? We daily see examples of constancy in ours, worthy of all praise, who for the sanctifying of Gods name, have been burnt alive. Truly many who are still living, can witnesse all those things. In the year 1603. At Lisbone, Diogo d’Assumean, a Monk of 24. years, was burnt alive, who defended himselfe in the Inquisition against some, who would have reduced him to Christianity, who was born a Christian, and made a Jew; which all wonder at; the Inquisitors being grieved that they had published the reasons which he had alledged, would have recalled their sentence; but it was then too late; for it was divulged through the world, which I my selfe have by me. Also the Lord Lope de Veray Alacron deserves the praise of Martyrdome, who being born of a noble, and eminent Family, and very learned in the Hebrew, and Latine tongues, did imbrace our Religion; neither thought it sufficient to be such himselfe, but discovered himselfe to many others; thereupon in Ann. 1644 in the twentieth of this age, he being imprisoned at Valladolid, though he lived in the darke, yet he discovered light to many; neither could the great number of Doctors, nor the greater affliction of his parents, move him from his enterprise, either by tears or by promises. He circumcised himself in prison (O strange act, and worthy of all praise!) and named himselfe beleeving Judas; and at last, as a second Isaac, offered himselfe to the flames, contemning life, goods, and honours, that hee might obtain immortall life, and good things that cannot perish; in the 25th yeer of his age. Now though those were not of the family of Israel, yet they obtained an immortall glory, which is better then this life.
Also we have many examples of our own, which did equalize them, of which that is one, which is done in our time, and is worthy to be remembred; Isaac Castrensis Tartas (whom I knew, and spoke with) a learned young man, and versed in the Greek, and Latine; he being but newly come to Fernambuc, was taken by the Portugese, and carryed to Lisbone, and burnt alive; he was a young man of 24. years old; scorning riches, and honours, which were offered to him, if he would turne Christian. They who say he was a traytor, do lye egregiously; for he did defend that place where he was Governour, most valiantly; as ours do deport themselves in those fortified places which are committed to their charge. The same Martyrdom was undergone at Lima, by Eli Nazarenus, in Ann. 1639. Janu. 23. who after he had lived 14 whole years in prison, all which time hee eat no flesh, lest he should defile his mouth; he called himselfe by that name, after he had circumcised himselfe. Such a Martyr also, this year, was Thomas Terbinon in the City of Mexico.
If the Lord fulfilled his word in calamities, he will fulfill it also in felicities. Therefore Rabbi Aquibah laughed, when hee saw a Fox run out of the Temple being destroyed, though his companions wept; he saying, Now is fulfilled that prophecy of Jeremiah, Lament. 5.18. And the foxes shall run therein; and he added, and those blessings also shall follow, which the Lord hath promised. We see all the curses of God come to passe, which are mentioned in Leviticus and Deuteronomy; as well as those, which concerne our being scattered to the ends of the earth (which is Portugall) and those concerning the calamities of the Inquisition; and those of our banishments, as I have opened in my booke, De termino vitæ; from whence it appears, that all the happy prophesies shall be fulfilled. And as we have perished, so also shall Bozra (that is, Rome) perish. See Isa. 34.6.
Secondly; The argument which we bring from our Constancy under so many evills, cannot be eluded, that therefore God doth reserve us for better things. Moses in Levit. 26.44. saith, Though they be in the land of their enemies, yet I will not cast them away, neither will I abhor them to destroy them utterly, and to breake my covenant with them, for I am the Lord their God. And truly these things are now fulfilled, for that in this captivity, and among the many reproaches which we Jewes suffer, yet many of ours are honourably entertained by Princes, with a singular affection. So D. Ishac Abarbanel, who comes of Davids line, is Counsellor to the King of Spaine, and Portugall. By this also he hath got a great name, for that he composed the differences, which arose beene the King of Portugall, and the Republique of Venice. And from that Family of Äbarbanel (which I note by the by) doe proceed my Children, by my wives side. And in the house of his sonne, D. Samuel Abarbanel, and of his wife Benuenida, the Lady Leonora de Toledo, was brought up at Naples, who is the Daughter of D. Peter de Toledo, the Vice-roy of Naples; who afterwards was married to the most eminent Duke Cosmus de Medicis, and having obtained the Dukedome of Toscani, she honoured Benuenida with as much honour, as if she were her mother.
That peace, which the Venetians made with the Emperour Sultan Selim, 75. yeares agone, was made, and ratified by a certaine Jew Don Selomo Rophe, who was sent Ambassadour to Venice, and received with great pomp, by the Venetians. At Constantinople D. Ben Jaese, Anaucas, and Sonsinos are of great authority with the Turk. In Ægypt the Jewes were alwayes Saraph baxas, and also at this day is D. Abraham Alholn. Who knowes not that D. Josephus Nassi, otherwise called Joannes Michesius, about the 66. yeare of the former age, was Duke of Naccia, Lord of Milum, and of the seven Islands, of whom see Famian. Strada in Histor. Belgic. part. 1. lib. 5. He was raised to these honours by Sultan Selim. As also by Sultan Amurat, Jacob Aben Jaes, otherwise called Alvoro Mendez, was made Governour of Tyberias; witnesse Boterus in Relation, part. 3. lib. 2. in Barbary, the Lords Rutes were always Governours of Sekes, Phes, and Taradanta. In Ann. 1609. D. Samuel Palaxe was sent Ambassadour to the States, by Mulai Zidan the King of Maracco. But he dyed at the Haghe in Anno. 1616. And the most eminent Prince Maurice, and the Nobles, were at his Funerall. In Persia who knowes not of what account they are? There, thirty years since, Elhazar was second to the King, and as it were Governour. Now David Jan succeeds him, to whom others also being joyned, they live in the Court. And that must not be forgot, that when the most eminent Duke of Holstein sent Otto Burchmannus Ambassadour to Persia, in Ann. 1635. he desired commendatory letters from our Jewes at Hamburgh, to them, who (as we have already told you) doe live there in the Court, that they would make way there, for him that was a stranger: that he might dispatch his affaires: Which was also performed. By which means ours, who are in Persia, dismissed Burchmannus, with rich gifts, and with Letters to the most eminent Duke of Holstein, which the twelve Chuzæ, or Princes, had subsigned. A copy of which Letters the most excellent D. Benjamin Mussapha, one familiar with the Prince helped me to. Also Claudius Duretu en son thresor des langues, fol. 302. saith, that there are almost an infinite number of Jewes in Asia, especially in India, and that King Cochini is their great favourer. Yea Linschotes saith (where he treats of Cochini) that they have Synagogues there, and that some of them are of the Kings Counsell. At Prague, Mordocheas Maisel had Armes given him by the Emperour Matthias, who also knighted him. Which honour Iacob Bathsebah also had, under the Reigne of Ferdinand; and many other Families are graced with other honours. And in this very captivity (who could thinke it) they are so wealthy, that (Gods providence favouring them) they may challenge to themselves a place among the most Noble.
Who can enumerate the number of ours, who are renowned by fame, and learning? The learned R. Moses bar Maimon was Phisician to Saladin the King of Ægypt. Moses Amon to the Emperour Sultan Bajaseth. Elias Montalto to the most eminent Queen of France, Loysia de Medicis; and was also her Counsellor. At Padua Elias Cretensis read Philosophy; and R. Abraham de Balmas, the Hebrew Grammer. And how much honour had Elias Grammaticus at Rome? And almost all the Princes of Italy honoured him with all kinde of honour, Abraham Kolorni; as appeares by a Letter writ to him by Thomas Garzoni nella sua piazza universale del mundo. Picus Mirandula (who useth to say, That he had but small understanding, who only looked after his owne things, and not after other mens) and others, had Hebrew teachers. David de Pomis dedicated his Book to Pope Sextus the fifth, who lovingly, and courteously received both the Author, and work. So at this day we see many desirous to learne the Hebrew tongue of our men. Hence may be seene that God hath not left us; for if one persecute us, another receives us civilly, and courteously; and if this Prince treats us ill, another treats us well; if one banisheth us out of his country, another invites us by a thousand priviledges; as divers Princes of Italy have done, the most eminent King of Denmarke, and the mighty Duke of Savoy in Nissa. And doe we not see, that those Republiques doe flourish, and much increase in Trade, which admit the Israelites?
Moses saith in his last song, that God would revenge the bloud of his people who are scattered. And Ieremiah saith, in chap. 2.3. Israel is the Lords holy thing, the first fruits of his increase; all who devoure him shall be found guilty; evill shall come upon them, saith the Lord. And that the Histories of divers times, even from Nebuchadnezzar to these very times, doe testifie. Have not the Monarchies of great Princes been destroyed? Consider with me the miserable ends of Antiochus, of Pompey, of Sisibuthus, of Philip the King of France, of Alonsus the sonne of Iohn the second. And we may remember, how King Sebastian with his fourth Generation, and with all his Nobles, was slaine in a battell of Africa, in that same place, in which he had caused the Iews to be banished. Ferdinand, and Isabel were the great Persecutors of our Nation, but how did both he, and she dye? as for him his Son-in-law, and his owne Subjects did persecute him; and his only sonne dyed (leaving no issue) on his Wedding-day, being seventeen yeares old. His daughter being Heire of the Kingdome, and of her Fathers hatred, would not marry to Emanuel King of Portugal, unlesse he would compell us to be banished, and change our Religion. But she dyed in Child-birth of her Sonne Saragoci, and also her Son, before he was halfe a yeare old; and the succession was devolved upon the Kingdome of Spaine. It is not long since, that the Spaniards exercised upon us at Mantua, what ever cruelties they could invent; what shall we say of that at Madrid in the yeare 1632, was done by the Inquisition, the King, and Princes of the Kingdome concurring; but in the very same month dyed the Infant Charles, and their Kingdome declined. What wonder is it if God hath chastised divers Kingdomes by sundry wayes: but of this I treat farther in my History of the Iewes. Let us conclude therefore, that that good, which God hath promised, will shortly come, since we see that we have suffered those evils, which he hath threatned us with, by the Prophets.
The shortnesse of time (when we beleeve our redemption shall appeare) is confirmed by this, that the Lord hath promised that he will gather the two Tribes, Iudah, and Benjamin, out of the foure quarters of the World, calling them Nephussim. From whence you may gather, that for the fulfilling of that, they must be scattered through all the corners of the World; as Daniel saith, Dan. 12.7. And when the scattering of the holy people shall have an end, all those things shall be fulfilled. And this appeares now to be done, when as our Synagogues are found in America.