Israel Redux: OR THE Restauration of ISRAEL, Exhibited in Two short Treatises. The First contains an Essay upon some probable grounds, that the present Tartars near the Caspian Sea, are the Posterity of the ten Tribes of Israel.  
By Giles Fletcher LL. D.  
The Second, a dissertation concerning their ancient and successive state, with some Scripture Evidences of their future Conversion, and Establishment in their own Land.  
By S. L.  Isa. 11. 11. The Lord shall set his hand again, the second time, to recover the remnant of his People &c, v. 12. and shall assemble the Outcasts of Israel, and gather together the dispersed of Judah from the four Corners of the Earth. Jer. 33. 7. I will cause the Captivity of Judah, and the Captivity of Israel to return, and I will build them as at the first. 
LONDON, Printed by S. Streater, for John Hancock at the three Bibles in Popes-head Alley in Cornhill. 1677.   

THE PREFACE, OR EPISTLE TO THE READER.  
Pious Reader,  
HAving obtained this Manuscript of Dr Fletcher's, from his Grandson Mr. Phineas Fletcher, a Worthy Citizen of London, together with his kind leave to pass it into Public Light; give me I pray, the liberty of a line or two to acquaint thee, that this Author was a faithful Agent for Q. Elizabeth of Famous Memory, at the Palace of the great Czar of Moschovy, and hath given us some fruits of his inquisitive travels in a Book of the State Affairs and customs of that large Dominion. Having also collected some Observations about the Tartars, Confining upon those Territories near the Caspian Sea, composed this ensuing Tract, endeavouring by some probabilities to evince, that they may be the Posterity of the 10 Tribes of Israel, anciently carried Captives by Salmanasser into the Northern Mountainous Crags of Assyria and Media, or at least, that they are at this day mixed among those Barbarous Nations, ingeniously leaving the full determination to farther and future inquiries of Merchants and Travellers, to be discussed and argued among the Learned. I shall not be bold to interpose any private conceptions, any further than that it seems to yield the best satisfaction in this point that I ever yet had the opportunity to peruse, and therefore recommend to sober and candid persons a modest and kind resentment of so modest and grave an Author, and till they can light their Candle at a brighter Lamp, be thankfully content to follow his Lantern among the Caspian straits, and the rigid Tops of Schythian Caucasus, or else without noise to lie down in their home-sleepy Caverns, till the Righteousness of Zion shine forth as brightness, 
Isa. 62. 1  and the salvation thereof as a Lamp that burneth, Not doubting but when the Israelites have finished their appointed times of dispersion in that and other Lands of their further and remoter wander, and intermixtures, that they shall as certainly return to, as ever they went out of their Ancient Land, For the Mouth of the Lord hath spoken it.  
To which purpose I have connexed a Dissertation about their first Exile State, and their continuance in those and some of the Adjaceut Regions in succeeding Ages. The certainty of their return in Gods due time, after the destruction of Antichrist to a very glorious estate both Spiritual and Temporal, to adore our blessed Lord the Crucified Messiah, the King of Kings, and Lord of Lords, 
Zach. 12. 10.  when the Tribes of that Land shall look upon him whom they have pierced, 
Mat. 24. 30.  and mourn as for an only Son, 
Rev. 1. 7.  and be in bitternss as for a Firstborn; 
Isa. 60. 15. 22.  when the Lord shall make them an eternal excellency, the joy of many Generations, when that people shall all be righteous, and shall inherit their Land for ever. The Lord will hasten it in his time. Let us pray for Israel, as once that Church did for us; We have a Sister and she hath no breasts; 
Song 8. 8.  For alas they were cut off by the barbarous Heathen, that she may prove an Amazon, or like the Schythian Queen Tomyris, successful against all her enemies. If Zion be a wall rebuilt again, 
v. 9  let us build upon her a Palace of Silver. 
v. 14.  If a Door, let's enclose her with Board's of Cedar. Make haste O Beloved Saviour, unto both the Flocks of thy Companions, of Israel and the Nations, and be like a Roe or a young Hart upon the Mountains of Spices. So prays a humble and hearty wellwisher to the brightness of Israel's Rising,  
Samuel Lee. August 7. 1667.   

THE TARTARS OR, Ten Tribes.  By Giles Fletcher. LL. D. 
That the Tartars are the Ten Tribes, who were carried Captives, and transplanted by the ASSYRIANS.  
WHAT is become of those Ten Tribes, who were subdued and carried Captives by the Assyrians; and whether they live and hold together as a People apart, or by themselves, or are confused with other Nations, and where they are, is often questioned by Divines, but not resolved solved, for aught I know, with any reasonable probability. That they have lost their name, and the distinction of their Tribes, is more than probable; for that no Nation of the World are called Israel, and so divided by their Tribes at this day, as anciently they were called. Neither was there cause why the distinction of their Tribes should be continued, seeing that the end for which this people are dispersed by God himself, is fully passed, and accomplished long a go.  
For that men might know where to look for that blessed Seed, it pleased God to Elect one Nation of all the World, and out of that Nation one tribe or kindred, and out of that Tribe, one house or family, whereof the Messias should be born, teaching in the Flesh; who being now come, there is no cause why the distinction of their Tribes should still continue. Only the Jews or Tribe of Judah retain their name, but are so commixed with that of Benjamin, as that they are, and long have been ed by one name; so that neither the Benjamites, nor the Jews can tell of whether Tribe they came. 
The 10 Tribes preserved by God unconfused with other Nations.  But that these Israelitish ten Tribes are somewhere extant, and by God's Providence, as a People kept entirely and inconfused with other Nations, is plain by this.  
For that they were not quite destroyed, no, nor dispeopled, but only captived and transplanted by the Assyrians; and because all Israel (whereby is meant the whole Nation) shall be called to the acknowledgement of Jesus Christ to be the Messias, so long expected, and yet refused by that People when he came.  
Which General Calling cannot be true, except those Tribes be still continuing and somewhere extant in the World, to be conjoined and reunited into one Nation, as once they were.  
As for those other 2 Tribes, to wit, of Judah and the other of Benjamin, which for their notable infidelity and contempt of God's Son, are made a spectacle to the World, and plagued by God with this so horrible a desolation and dispersion through the World, It is well known both where they are, and how they live, not distinguished by their Tribes, nor yet united into one Polity or Community amongst themselves, but diffused (though not confused) and dispersed in small numbers here and there, deprived of all, save their name, which they retain, and that rather for a reproach, than for an honour, and estimation in those places where they live, that they may be known by other Nations to be that People, whom God hath punished and rejected for that sin, in so rejecting the Son of God, but will receive and call again, for his own mercy and promise sake. A thing exemplary to the World, as well of the rigour and severity of God's Justice, 
Rom. 11. 22.  which he would have observed and marked by all, but especially by the Christian States wherein they live, least for the like infidelity and contempt, they procure unto themselves the like Judgement; and also of that his infinite mercy in preserving that People from commixture, and confusion with other Natious; that the truth and certainty of his Word may so be known, when they shall be called to the public knowledge and profession of Jesus Christ, as by his Apostle he hath foretold, and will perform in due time.  
But these other Tribes, whereof we speak, which were not massacred nor extirped, but transplanted by the Assyrians, where now they are; and how they have lived ever since, and whether they be a several People, or else commixed with other Nations, is no where mentioned either in Heathen or Sacred Story, for aught I know; yet is it not hard to find them out, if we inquire and seek for them, where it is likely that they are to be found, and truly the likeliest place to find them in, is it not in, or near those Colonies, where they were planted at the first?  
And what I pray you, if we should seek them among the Tartars, who are esteemed to be the most vile and barbarous Nation of all the World? you will say, perhaps, a thing unworthy and unbeseeming that great mercy of God, which he vouchsafed to that People, when they were yet his own peculiar; an holy Nation elected by God, out of all the Nations in the World; as if it could not stand with that most holy and perfect Justice, so to abase a wicked People, and so rebellious against their God, as were these Israelites, though he cast them down from the highest Heaven, to the lowest Centre of dishonour, even ad Tartaros, whereby you know, in the Poet's phrase, is meant the place of the damned souls, and Hell itself, in resemblance, as may be thought, of like disorder and confusion of both the places.  
As for the conjecture of some Divines, that they are the People called Alani, it is not only an improbable, but a very absurd and gross Opinion. These Alani, as all men know, being a People not of Asia, but of Europe, by their other name called Triballi, and this passage and expedition through one Country into another, which was to be made through so many great Nations, both of the upper and lower Asia, being impossible, at least unlikely to be passed over by all Stories, which since have written in every Age. Only I hear the same affirmed by that Learned Frenchman, Philip Morney Lord of Plessey, whom I name for honour's sake, as for his Learning, and Nobility, thrice Renowned; but not confirmed by any reason, save that which he draws from the Notation of the word; for that [Tartar] in the Syrian Tongue signifies [Remnants] or [Remainders.]  
But that the Tartars are the Israelites, 
The Tartars, the 10 Tribes, or the Israelites.  who were transported into Media, and the other 2 adjoining Countries, you shall hear such reasons as I observed, when I remained among the Russes, their next Neighbours, some years ago, which if they be not demonstrative, yet to me seem so probable, as that I myself am now persuaded, and fully settled in that Opinion, that they are the natural and true Offspring and Posterity of those Israelites.  
My First Reason is, 
1. From the Place.  From the Place; the place whither they were transported by the Assyrians, and there planted; as is the manner of great Conquerors, when they aspire unto a great Monarchy, to abate the spirits of such a People as may be dangerous to their States, and likely otherwise to make revolt, as were the Israelites, who could not endure a firm Prince to break their strength by dividing them into many parts. 
2. Reg. 17.   
The Place, I say, where they were transplanted, were the Cities and Parts of Media, than a Province, and in subjection to the Assyrians, where they placed the greatest number, (as by the Story may be gathered) the rest in Harak, and by the River Haborus, whereof the one is part of Chaldaran, The other a River of Mesopotamia, with a Town adjoining of the same name. The Country of Media (as it is described by Cosmographers, 
Ptolomeus.  but more especially by our Merchants and other Travellers, who have been there) lieth about the Caspian Seas, which the Ruff calls the Bachualensky, and (by taking away the first syllable for shortness sake, wherewith the Sclavone and the Ruff tongues are much delighted) Chualensky-More. All which Country lying upon the North-east, or Northern fide of the Caspian, and Chualensky to the Hibernian and Northern Sea, which contains in it a large Territory by the description of Cosmographers, and the report of such as have been there, is now possessed and inhabited by the Tartars; and by the consent of all Stories, which since have written of the Assyrian and Persian Monarchy, have so continued since Cyrus' time; who after he had obtained the Monarchy, did first invade those Schythian Shepherds, or Tartar people, 200 years or thereabouts, ter the Israeelites deportation, who were grown by that time into a great and mighty people.  
For we may not think, neither is it likely, that the Assyrians, who were the Monarches of all the East, would place a conquered and captive People in the fairest Cities of all Media, and pleasantest places of that Country, which lie on the South and South-west part of the Bachualensky, or Caspian Sea, which by the report of all stories, and Travellers who have been there, is one of the sweetest and fertilest Countries of all the World, and best replenished with all things necessary, and delightful, but in the remote and barren places of that Country, which were beyond the Caspian Sea, upon the North and North-East Parts, where these Tartar People have had their dwelling and habitations ever since. As for those other 2 Colonies of the Israelites, which were placed in Harak and Habore, they bordered both upon the Medians. So that all these Tribes might easily meet and join together, when opportunity serves their turns, which happened unto them not long after, when all these Provinces of Media, Chaldaran, and Mesopotamia, with their Governous, Merodack Baladan and Dejoces, by a desertion fell away from the Assyrians in the 10th year of Esarhaddon. And, that these Tribes did (not long after reunite themselves, and join together in one Nation, as they were before, being induced partly by their own desires, as disdaining ever to live commixed with other people, and partly forced by the violence of the Medians, who expelled them thence, being but strangers, and thrust upon them by the Assyrians, shall appear plainly by that which followeth.  
A Second Reason is, 
From the Appellation of the Tartar Cities.  From the names and appellations of their Cities and greater Towns, which are situated upon the East and North-East side of the Bachualensky, or Caspian Sea.  
These Tartar Cities which yet are extant, have many of them the same names, as had those ancient Towns and Cities, which were inhabited by the Israelites, while they enjoyed their own Country. Their Metropolis or chief City (though now deformed with many Ruins) is Samarchian, which hath many Monuments of that Nation (as they report who have been there) where the great Tamerlain, who led about in a Golden Chain the Turkish Emperor called Bajazet, had his Seat and place of residence. And how little differing is Samarchian from Samaria, the chief City of these Israelites, and their Seat, and Chamber of their Kings? only differing in termination, a thing usual in proper names of Men or Cities, when they are pronounced in divers languages. For what differs the name of Londres, as it is termined by the French, from this of London; or the Town of Antwerp, from that of Anverse; or Edinburgh, from Edenburgum? The same difference may be observed in the proper names of men and women, both in the front and first syllable, and termination of the name, For what consonance hath Maria, or Mariam with that Miriam of the Hebrews? or the English James, with the Scottish Jamy, with the French Jaimes, or the Latin Jacob? and yet these names are all one. They have besides, the Mount Tabor, a great Town and well fenced with a strong Fort, situate upon a high Hill, nothing differing in form or name from the Mount Tabor of the Israelites, so often mentioned in the Scriptures. They have a City called Jericho, seated upon the River Ardoce, near the Caspian, upon the North and North-East. They have Corazen the great and the less, whereof the less was surprised not long ago, and taken from them, upon whose Country the Tartar People sometimes encroach, and he on theirs. This univocation of Tartar Cities with those of Israel, concurring with the former reason, from the Place or Country, whither they were sometime transplanted by the Assyrians, syrians, doth plainly show, that the Israelitish People have been there, and given the names unto these Cities, as the manner is in all places, for the remembrance of their Countries and dwelling places from whence they came, or of the Planters, or first Founders of the Colonies; as of Galatia by the Gauls, and the Tire of afric, from that of Phanice; the like is used in New Colonies, as Nova Francia, Nova Hispanica, Nova Britannica, St. Domingo, Carthagena, and other like.  
These Tartar Cities are inhabited by so many as are sufficient to defend them from the Hostility of the Persians, 
The manner of dwelling and living of the Tartars.  and other Borderers. But the greater part which are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Scythian Shepherds, do seldom come within any City, or standing houses, unless it be in Wintertime, but abde in Tents, or walking houses, which the Latin writers call Veij, which are built and carried upon wheels, like Carts and Wagons. Their manner is in Summertime, when grass is grown and fit for Pasturage, with their herds and flocks to march Northward, and North-West from the Southeast parts, where they continue all the Winter, not all together, but in their Hoards, and several Armies, under the conduct and directions of their Morsoyes, and Divoi-Morsoyes, which are their Princes and Vicegerents under the great Cham, their Emperor, and graze along by the way as they go, until they come to the next stage or resting place, where they plant their Veij, or Waggon-houses, and so make a form of a great City with many Streets, there continuing till their Cattle have grazed up all. Thus they proceed by small Stages till they arrive at the farthest point towards the North, and then return towards the South, and Southeast parts another way, where their cattle have fresh Pasturage. And so retiring by short Journeys, by the end of Summer they arrive again into the Southeast Countries near the Caspian, in a more mild and temperate Climate, where they continue all the Winter, within their Cities or Cart-houses, set together in form and fashion of a Town, as before was said.  
My Third Reason is from the distinction of their Tribes, 
3. From the distinction of their Tribes.  (which by the Tartar are called Hoards) which being united in one Government, and communicable in all things else, yet may not unite nor mix together by inter-marriage, but keep apart, and avoid confusion of Kindred's, except it be for defence or public benefit of the whole, they unite themselves and join together as one People. And this division of the Nation into Tribes, and without commixtion of their Kindred's, which was no where else used by any Nation, save the Israelites, is still observed and continued among the Tartars most religiously.  
A Fourth Reason is from the number of their Tribes, 
4. From the number of their Tribes.  which are 10 in all, neither more nor less, as were the Israelites.  
Their names are these.  
1. The Chrime-Tartars, which most infesteth the Ruff Borders, for which respect the chief leaders of this Tribe, whom they call Morsoyes, or Divoi-Morsoyes receive their pension from the Ruff, not to invade or hurt their Country. 2. The Second is the Cheremissim. 3. The Third is the Morduit-Tartar. 4. The Fourth is the Nagay; whereof the one is the warlikest People, the other is the cruelest, and most laborious of all the rest. The Fifth is the Sebair, whence the Siberes, or Siberians, who dwell by the River Obba, derive their Pedigree, and are therefore reckoned and annumbred to this Tribe. 6. The sixth is the Mecrite-Hoord. 7. The seventh is the Shalcan. 8. The eighth is the Chercassey; the most civil Tartar of all the rest, of a comely person, and much affected to be like the Lachish or Polonian, in his habit, gesture, and whole behaviour; by means whereof some number of them have of late received the Christian faith. 9 The ninth is the Cassach. 10. The tenth and last is crlled Turkestan, which imports as muck as [Herdman Tartar] by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this Hoord is the greatest Herd-master and Cattlebreeder above all the rest; from whom the Turks had their beginning, 
The Turks a Tribe of the Tartar Nation.  as saith the Ruff. And that this is true besides the report of the Ruff People, and other Borderers, who have best cause to know their Pedigree, it is the opinion of all the Historians, who lived about the time, when the Turkish Nation invaded the upper Asia, and began to grow a great and mighty Monarchy. Among the rest, it shall not be idle nor impertinent to report here what Leanicus Chalcocondilos the Athenian briefly writes in the beginning of his Story, touching the Origine of the Turks. 
Leanicus Chalcodon. in his Turkish History written in Greek.  It is thought (said he) that the Turkish Nation derive their Pedigree from the Scythians who are commonly called the Tartarians; very probable because they differ very little in tongue or manners; that the Tartar People have sundry times invaded Asia, at what time the Parthians held the Monarchy of the East, first the upper, and then the lower; as Phrygia, Lydia, and Cappadocia, it is well known to the inhabitants of those Countries; and truly even at this day, you may see a number of such people, dispersed abroad here and there throughout all Asia, who in their diet and whole behaviour resemble the Scythian or Tartar People. And a little after; It is very manifest, that the Tartars who now inhabit a part of Europe towards the East (whereby he means the Chrime-Tartars) have a resemblance every way with the Turkish Nation, which are of Asia, daily bartering and commercing with them, in diet, habit, and whole behaviour like the Turk; and no marvel is it, because the Scythians or Tartar People were sometimes Lords, both of higher and lower Asia. The name of [Turk] whereby is signified a Herd-man, or one who liveth a wild life among Beasts and cattle, doth likewise argue the very same, that the Turkish Nation have their beginning from the Tartars or Scythian Shepherds. Thus far Leonicus Chalcocondilos in his story written in Greek, where he begins with the Oguzians the Turkish Emperors, afterwards called the Othomanides, about the year of Christ 1294. But to return, These Scythian Shepherds now called Tartars, (as by all Stories both Greek and Latin doth appear) have contained themselves in those Countries, betwixt the Caspian and Northern Seas, since Cyrus' time, when for their Victory against so great and mighty a Monarch, they began to be first known and famous with other Nations.  
How long before, it is not recorded by any Story; but they inhabited not that Country which is now possessed by the Tartar, till after the Israelites deportation into Media, which was 240 years or thereabouts, before Cyrus his time, as may be collected from the best and ancientest stories.  
Fifthly, 
5. From the testimony of the Tartars.  They affirm as they receive it by Tradition from their Ancestors, that they had their Origine from the Israelites, who were transplanted near the Caspian or Hircan Sea; by which tradition, as by the stories of those times, it is reported that the great Tamerlain would boast himself, that he was descended from the Tribe of Dan.  
Sixthly, 
6. From their language.  Though the Tartar language be yet unknown, because they live as a savage people, without society or commerce with other Nations, suffering none to come within them, yet it is reported and conjectured by some words of the Tartar language, which I have heard repeated by the Russes, that they have many Hebrew and Chaldee words; whereof also this may be an argument that the Turkish is a dialect little dissering from the Scythian or Tartar tongue; but the Turkish language though it be mingled with much Arabic, and some Greek, hath great consonance with the Hebrew, as by leared Travellers is observed.  
Seventhly, 
7. From their manner of Circumcision.  They are circumcised, as were the Israelitish and Jewish people.  

* 8. Reason from all the Scriptures for their return into their Country. The place in the Revelation to be meant of the 10 Tribes.  The last reason (which I allege to give occasion to our Divines to consider better of that place) is taken out of the 16th Chapter of the Apocalypse, where the Angel of the sixth Vial is commanded to prepare the passage for the Kings of the East, by drying up the River Euphrates, which by all Interpreters of that place is understood of the Jews calling from their dispersion among the Gentiles, to their ancient dwelling-place, and Native Country, there to profess the true knowledge of God in Christ. Which (as I take it) cannot be meant of the Tribe of Judah, for the exceptions which may be forced from the very place and text itself.  
1. Because the Tribe of Judah, and the remainder of that of Benjamin, which were dispeopled and carried Captive by the Romans, have their being, and are dispersed not in the East or North-East Country, from whence the passage towards Syria and Palestine, lies over the River Euphrates, but in these Western and Southern parts of Asia, Africa and Europe, where ever since they have continued in that exiled and servile state; from whence the passage towards Syria or Palaestina lies not over the River Euphrates, but is far wide and distant from it towards the East and North East.  
2. Because the persons there mentioned, who are to pass over Euphrates, are called Kings; which being taken for spiritual Kings, as they intent it, is but a forced Exposition, the whole number of faithful Christians, in this sense being Kings alike; neither is it agreeable with the meaning of that place, which speaks plainly of such Kings as are to lead some great Army over the River Euphrates, but being literally understood of Kings indeed, can no way suit with the Jewish Tribes, which have no Kings, but are all a poor and servile people to the Towns and Countries where they dwell. The place therefore is literally understood of these Israelitish 10 Tribes, which we affirm to be the Tartars.  
1. Because these 10 Tribes or Hoards of Tartars, from the Isle of Patmos, where John wrote, are an Oriental, or Eastern people on the East and North-East of the Caspian, which cannot be said of the Jewish Tribe, or that of Benjamin, as now they dwell in the higher parts of Asia, Africa, and Europe, which lie South and South-West towards Euphrates.  
2. From the situation of the place, for that the Tartars whom we suppose to be the Israelites, can no way pass out of the Countries where they now dwell, towards Judea and Palaestina, (which lies South ward from the Caspian or Hircan Sea) but over the River Euphrates, which lies a cross, and intermiddle betwixt these 2 Countries.  
3. Because the title and name of Kings in the plural number, agrees properly with the Tartars, who have many Kings, to wit, as many as they have Tribes, 10 in all; every Morsoy or Divoi-Morsoy. (beside their Emperor the great Cham, whom they esteem above the dignity of a King) being a Prince or Sovereign Lord over all his Tribes. To which purpose the famed Esdras (whom I allege not as authentic to confirm matters of faith and doctrine, but to illustrate as a story, this holy prophecy, which is here more obscurely set down by the Apostle) inferreth the Angel thus expounding his Night-vision of things to come in the latter time. That which thou sawest,, to wit the man (who is there called the Son of God) together to him another multitude of more peaceable and quiet people, are the ten Tribes who were carried Captives out of their Land in the time of Oseas' King of Israel, whom Salmanasser King of Assur carried beyond the River Euphrates, so were they brought to another Land; But they took this counsel among themselves, that they would leave the multitude of the Heathen, and go into a farther Country, where never man had dwelled before; (whereby it seems that he means the Country which lies betwixt the Bacualensky, and Northern Seas, which is possessed by the Tartars.) And a little after, (v. 26.) Then dwelled they there till the latter time, but when they shall come forth again, the most High shall hold fast the springs of the River, (to wit, Euphrates) that they may pass through, therefore sawest thou the multitude peaceably. Where he tells that this return of the holy people over Euphrates towards their Country, in the latter times is meant of the Israelitish 10 Tribes, who were carried Captive by the Assyrians, who, after the manner of that people, would live alone, not commixed with other Nations, and therefore broke out of the Colonies where they were placed by the Assyrians, and went from thence to a remote and inward try, (as is Tartary) from the society of other men; which cannot be said of the Jewish Tribes, who notwithstanding by the example of those other Tribes shall be encouraged to join together, and to march likewise out of the places where now they are, towards the Country of Judea, without any impeachment, or resistance of other Nations. As for the manner of their passing over the said River, whether it shall be actual drying of the River, or a removing of all impediments, which may stop or hinder their speedy passage in this their expedition towards their Country, I will not argue it at this time. That it shall be an actual exiccation of the River, with no less miracle, than the drying up of the Red Sea, or River Jordan, when they passed towards the Land of Canaan, that so this work of God, which shall be famous in all the World, even the restoring of this people, may be observed by other Nations, with great reason and probability is affirmed by Th. Brightman, the last interpreter of that Book, whom God endued with special gifts, and great brightness after his name, for the full clearing and exposition of that Prophecy, above all that hitherto have written of it.  
FINIS.   

A DISSERTATION concerning the Place and State OF THE dispersed Tribes OF ISRAEL.  By S. L. 
THIS Discourse may be divided into 4 partitions. 1. Whether the Israelites, the ancient and true proprietors of the Land of Canaan (by God's immediate promise, donation, and their own actual possession) were driven. 2. Where probably they reside at this day,. 3. Whether they shall return to their ancient propriety in that Land, which is now become part of the Turkish Dominions. 4. When shall be the time of their restitution.  
As to this disquisition I shall first consider the state of the ten Tribes, and then glance upon the two Tribes, remaining in the Land for a while after the dispersion of the former.  

The Ten Tribes.  
Here I shall not be anxious about the numbering of the 10 Tribes. Whither after their first secession from the house of David, part of them did remain with Judah, that is, whether Simeon and Dan (whose Lands were parceled out of the great territory of Judah, and lay West of that Tribe towards the midland Sea) did continue within the bounds of the Kingdom of Judah.  
As to that, we must herein acquiesce, that holy Scripture tells us that 10 Tribes did revolt from Rehoboam, 
1 K. 11. 31, 35.  the Son of Solomon, though its certain, that several out of all the Tribes of Israel, 
2 Chron. 11. 16.  came up after the Priests to sacrifice to the Lord God of their Fathers at Jerusalem, and 'tis very probable from their religious inclination to pure worship, 
Hos. 6. 9  and the hazard of returning, that many might sit down and live under the dominion of Judah. We shall then take in the whole Kingdom of Samaria, or as commonly called, the Kingdom of Israel, under the name and title of the 10 Tribes in this disquisition; because made up of far the greater part of both the Tribes and people, and also the quantity of Land and possessions. This Kingdom first raised to that distinct state and dignity by Jeroboam Son of Nebat, was situate in the North of Judah, and had at first Shechem for the Royal City, Then Tirzah, and lastly Samaria.  
In the first place let's inquire, whither these 10 Tribes were carried Captive.  
For answer to this query, we find in sacred Page that the Land of Israel, was thrice assaulted by the Assyrian Emperors.  
The 1st. impress made upon that Country, was by Pull, possibly Sardanapalus, as might be spoken to in reference to Nineve, and Scripture Chronology. This was acted in the Reign of Menahem, who paid to him a 1000 Talents of Silver, and diverted him from any further attempts, only that the rod of God's anger was shaken over the Land.  
The Second inroad was performed by Tiglath-Peleser, 
Digloth Tigris.  who seems to be the same with Belesis the 1st. King of the Assyrians after the revolt of the Medes. This Prince took many of their Cities, and conquered Gilead and Galilee, and all the Land of Napthali, 
2 K. 15. 29.  and carried the People Captive to Assyria. He transported the Reubenites, Gadites, and the half Tribe of Manasses, 
1 Chron. 5. 26.  on the East of Jordan, unto Halak, and Habor, and Hara, and to the River Gozan. So that in the Book of Kings we find the Country mentioned at large, and in Chronicles the particular places to which they were conveyed.  
The 3d. and last aggress was managed by Salmanasser, mentioned by Eusebius in his Greek Canon p. 46. 
2 K. 17. 6. 18. 11.  who in the 9th of Hoshea sweeped the Land of its inhabitants, and carried them to Halak, and Habor, by the River Gozan, and into the Cities of the Medes.  
Hence we may observe in general, that the ten Tribes were carried into Assyria and Media; as to Media, no particular places are mentioned; but in Assyria, Halah, Habor, Hara and Gozan, the situation whereof I shall a little examine.  
1. Halah, written in the Hebrew with Cheth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chalach, which letter is sometimes turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Greeks. The 70. (such as we have) read the text thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if Hala, and Habor, were the names of 2 Rivers, along whose banks the Israelites were placed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some think to be the Original of the name and people of Colchis, between the Euxine and Caspian Seas, but they came from Cashuhim, 
Dionys. perieg. v. 689.  in Egypt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But we must seek it in Assyria, and accordingly we find a Country called Calacine 
Ptol. l. 6. ●. 1.  by Ptolemy, placed above Adiabene belonging to Assyria,. 
Strab. l. 11. p. 530. & l. 16. p. 736.  It's termed Chalachena by Strabo, and seated in the North part of Assyria, between the River Tigris and Lycus, and separated from Armenia, by the Mountain Niphates. The inhabitants, 
Dionys perieg. v. 1015.  it may be, are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Dionysius, if not the Calneh in Genesis and Isaiah, The Province at this day is called Chalcal by Olearius. 
Olear. p. rea 1st.  The chief Cities of old were Marred, Dithaba, (perhaps Bithlis now) Savara Bessara, etc. At this day those places are near unto, and South west of the Mountains Sehend and Etwend, and the Cities are Hemadan, Sultanie, and Senkan, for the River which runs a little West of Hemedan, I deem to be the ancient Lycus. The City Calicala, 
Alfragan. Goliis. p. 245. id. p. 248. Nubiens. p. 241. Plin. l. 6. c. 26.  in North Lat. 41. in Alfraganus is called Hisan, or Hisan Cala at this day, and the same with Asan by Tigris in Ortelius, and the inhabitant Kalaeus, or as some Calichla, Pliny treating of these Countries mentions the people Classitae per quos Lycus ex Armenia fertur, 
Bochart. l. 4. c. 19 p. 278.  whom Bochart in his Phaleg corrects by Chalachitae, and citys the Talmud explaining Halak, by Helvan, or Hulvan, lying South of Hemedan. The River Lycus is at this time called Zab, and is mentioned by the Nubian Geographer, and of old Zaba and Diava, 
Amianus l. 23. p. 454. edit. Lug. B.  by Amianus which signifies a Wolf, whence this portion of Assyria was called Adiabene. Thus much for the first place called Halah, into which Israel was carried by the command nf the Assyrian Conqueror.  
The Second place is styled Habor, Chabor in Hebrew, we may observe in Ptolemy, 
Prol. l. 6. c. 1.  a Mountain, a River and a City, all of this name.  
The Mountain Chaboras called Choatras in the Palatine Copy, is that which divides Assyria from Media, toward the North-West.  
The River Chabor rises out of the Mountain Massius or Mash in the North of Mesopotamia, and is the same which in our Translation of Ezechiel, 
Ezech. 1. 1, 3. 3. 15. etc. Nubiens p. 196. and 203.  is turned Chebar, by the Nubian, Alchabur, by Strabo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Amiamus Aboras. At this day Giulap.  
The City Chabura, is set by Ptolemy near the influx of that River into Euphrates, so that stands in a triangle between both Rivers, which Amiamus an Eye-witness calls munimentum tutissimum & fabre politum, 
Amian. l. 23. p. 441.  cujus maenia Abora & Euphrates ambiunt flumina velut spatium insulare fingentes, Quod Diocletianus exiguum adhuc & suspectum, muris turribusque circumdedit celsis, etc. A very strong Fortress and well built, whose Walls are washed by the Rivers Aboras and Euphrates, making as it were an Island, which being of old but little and dangerous, Dioclesian compassed with high Walls and Towers. The Romans called it Corcusium in the notices of the Eastern Empire Circaesium, and is the same with the City Charchemish in Scripture, whither Pharaoh-Necoh King of Egypt went up to Battle. 
Golius ib. p. 258. but more probably from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circus, munitus locus. Fuller Miscel. l. 3. c. 2.  By the Nubian Cquerquisia and now commonly Karkasa, and had its name saith Golius from setting forth Horses to a race; So that here we evidently discover another place with the Territories adjoining, whither the Tribes of Israel were carried Captive.  
The Third place is Hara, which the learned Bochart would have to be Aria, 
Boch. l. 3. c. 14. p. 220.  but let's not mistake him, for I find this Aria, to be the same with Algebal. Har signifies a Mountainous Tract as well as Gebal, and lies on the North of Assyria near Media, which is evident by some of the Cities of Algebal, to wit, Hamedan and Dainur lying near the places in Halah before mentioned. But the Aria of Ptolemy, lies East of Parthia far hence to the Southeast of the Caspian Sea, which appears plainly by Amianus, 
Apian. l. 23. p. 467  wherefore I judge this Aria or Gobal to be the true place (and not that of Ptolemy) on the North whereof runs the River Araxes now called Aras, rising out of the Mountain Paryardes or Ararat of Armenia: 
Ararat.  with which agrees that Judicious Traveller Olearius, 
Olear. p. 296. edit 1669.  describing the rise of Arras from the Mountains of Ararat, in the South of which River lies the little Province Arsea, now likely Arzerum, 
Golin. Alfrag p. 246.  and Arsareth in the Apocryphal Book of Esdras, Vleg-Beg in the Region of Aran, 
Uleg. p. 44.  places the three Cities of Mochan, Bardach, and Sencarah, which seem to be Mekar, Berdah, and Tzenkan of Olearius, 
Olear. p. 146.  though a little North of Vleg-Beggs Mokan and is joined to Media, Atropatia, or Aderbeitzan. whence it appears that our Aria here enquired, is no other than the Province of Iran, situate between the Rivers Araxes and Cyrus, now called Aras and Kur, 
Aroes' Plin. l. 6. c. 27.  from which the City Ervan lies not far off, and this Country of Iran, I take to be the true Hara, under our present inquisition, whither the Israelites were carried Captive, and extends itself upon the North of Assyria, and was part of ancient Media, and near the Caspian Sea.  
Fourthly, Our next search must be after Gozan, and the River of Gozan, 
Is. 37. 12.  Although as yet I observe no River of that name, yet find both a City and a Territory called Gauzanites. The Region Gauzanites Ptolemy places in the North-East of Mesopotamia with the City Gizana, 
Ptol. l. 5. c. 19  near the Springs of the River Chaboras, at the foot of the Mountain Masius, and not far West from Calacine in the Lat. 37. 15. and besides that, he places another City called Gauzanea in Media, Antropatea, or Tropatene in the Latitude of 40 d. 15 min, near the River Cyrus or Kir in Scripture, 
Amos 1. 5  whither the inhabitants of Damascus were carried Captive. 
Boch. in phaleg p. 220.  The Learned Bochart asserts the City Ganzania to lie in the midway between the Mountain Chaboras and the Caspian Sea, and between the 2 streams of the River Cyrus, and conceives that probably it gave the ancient name of Gozan, both to the River and Country, before the days of Cyrus, and this I take to be the Scripture place, as being a City of the Medes, and near to the forementioned places whither these Tribes were carried; though I shall not need to contend about that other in the North of Mesopotamia, the latter it may be having been a Colony from the former, By what name it's called at this day I cannot determine, unless it be the City of Zenken on the River Cyrus not far from the Caspian Sea, and not much West of Schamaky a noble and great City of Modern Persia. This same place seems to be mentioned by Strabo, 
Strab. l. 11. p. 5. 23.  by the name of Gaza, and placed in Media Atropatia. It's true I find in Ptolemy a Gauzania, and a Gazaca, two distinct Cities in Media, 
Ptol. l. 6. c. 2.  but that hinders not our acquiescing in the former, knowing that Ptolemy, is somewhat confused in the delineation of the Rivers Araxes and Cyrus, and the Cities adjacent. Pliny puts Guza the City of Media, 
Plin. l. 6. c. 13.  Atropatene, at 450 miles' distance from Artaxata, and very probable is the same with Gazaca an eminent City of Media in Amianus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Constantin. 
Amian. l. 23. p. 459. Constantine de themat. l. 1. p. 31.  Porphyrogenneta who makes it a City of Chaldia, so termed from the Chaldeans of whom they fetched their Origine. which may be no other than Colthene, with its City Gisma upon Araxes in Ptolemy. To travel any further with the Ancient or Moderns would but tyre us, since we have found out the Gozan of Scripture to lie in Media, and near the Caspian Sea.  
But before we unharness, it were not amiss to mention the Sabbatical River too much laughed at by some; If they did but compare the Sambathiah in Seder Olam with the River Sabbatius in Ortelius, the River Zabatus in Xenophon, l. 2. Cyri. Zaba of Cedrenus, and Niceph, calist. 
id. ib.  which is the Lycus of Ptol. and Zab. major and minor above said, The City Zombis in Amian, 
Amian. l. 23. p. 459.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and likely is't he same with the Candis in Ptolemy upon the River Cyrus, which Amimus affirms to have its name from Cyrus the Great, the old name being abolished which with other Cities he places in terris Syromedorum in the Country of the Syrians of Media. 
Ezr. l. 2. c. 13. v. 40. 45.  This may insinuate that the estimated Fable of Ezra concerning the Israelites travelling from their first seat to some remoter places, as Arsareth, is nothing but a small remove to some more distant City's North of Armenia, and near the Caspian Sea, 
l. 5. c. 13.  where Ptolemy places the City Arsarata in Lat. 43. 30. on the River Araxis, and possibly is the ancient name of the Modern City Arzerum, or near it, 
p. 246. Corp. Juris civil. Gothfredi. Authent. Col. Tom. 2. p. 98.  mentioned by Golius out of Abulfeda. and very likely is no other then. Ariarsathea in the Authentical Collations.  
From all the foresaid disquisition we may collect. 1. That I hope with submission to the Learned, that the true place is discovered, where these 10 Tribes were first seated, and from whence they did further Colonize, and spread and scatter about in various dispersions by the Caspian Sea, and at length grew so numerous that part of the Regions of Media, received the denomination of Syro-Media, partly from the Tribes of Israel, and partly from the Syrians of Damascus, who were captivated into the Country of Kir, 
Amos 1. 5.  (not Cyrene as some have imagined but) by the banks of the River Cyrus. To confirm this assertion Ptolemy that great Astronomer and Geographer of Pelusium in Egypt, 
Vossi. de Hist. gr. p. 482.  says that this Syro-Media, did extend itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the South of Media, all along the Borders of Persia, 
Ptol. l. 6. c. 2. Ezra 6. 2.  Nay, Amimanus expressly determines Ecbatana the true Achmetha in Ezra in the very Country of the Syro-Medians.  
2. We may infer that these ten Tribes were at first placed in the Northern Frontiers of the Assyrian Empire towards part of Armenia, and Media, which were then under the Kings of the Medes, ever since the starting up of that Kingdom, at the fall of Sardanapalus, and the rising of Arbaces. But let thus much serve in answer to the first Query, whither the 10 Tribes were carried.  
The 2d Question moved, 
2. Q.  was, where these ten Tribes may probably yet seem to reside at this day?  
In answer to this Query, 
A.  I shall endeavour to show from their first deportation by a chain or link of times, from age to age how we may discern as by a lamp of successive Writers, where to situate their present residence.  
As to the first place of their fixation by the Conquering Assyrian; where should they be found? but where God himself says they were, so far forth as we have light from the Holy Scriptures of truth. But the Sacred Scripture directly asserts that at the time of the penning of that portion in the book of Kings, 
2 K. 17. 23, 34, 41.  that they were in those Cities of the Medes to this day, and that the Samaritans were placed in theit room to this day where also mention is made of their continuation to the 4th. Generation. 
1 Chron. 5. 26.  The Author also of the book of Chronicles declares the Israelites to reside in those seats of their Captivity, to the day of his writing. Now, whoever wrote that book or annexed the additions to it, (for it seems to be composed by parcels at the dictate of the Spirit of God) 
Lavater in 1 Chron. 1. 21.  plainly recites the tenth Generation after the time of the Captivity of Judah, and yet had asserted the duration of Israel in the state of Captivity, so that they returned not when Judah came back again, but were still in their captivated station at the additionals to that book, yea even to the tenth Generation. The Series whereof stands thus.  
Zorobabel.  

1 Hananiah v. 21.  
2 Pelathiah and Jesaiah.  
3 Rephaiah. v. 21.  
4 Arnan.  
5 Obadiah.  
6 Shecaniah.  
7 Shemajah.  
8 Neariah.  
9 Elioenaj.  
10 Hodajah, etc. v. 25.   
The Septuagint, the vulgar translation, the Syriak and Arabic v. 21, read Et filius ejus, and his Son, as if they had found it in the Hebrew text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So that if we place Zorobabel at the building of the 2d Temple according to the learned Usher, A. M. 3485. and give to each Generation but 30 year, apeice, that is, in the whole 300, and add them to the year 3485, they produce the year of the world 3785. Until which time at the least by the testimony of Scripture the Israelites were still in a state of Captivity and dispersion. Though Lavater be of Opinion that these 10 Generations contain the progression of a lineage to the very time of our blessed Lords Incarnation, which at present I shall leave in bivio, and undiscussed.  
But I may not pass over an Objection made to that expression, 
Obj.  [there to this day] which arises from the same phrase applied to the Ark, although it were taken away at the Captivity of Judah.  
To which it may be answered, 
A.  that the text about the Ark must be considered with analogy to other places. Now the History of the Kings and Chronicles does by clear consequence assert the Ark to be carried away, 
2 Chron. 36. 18.  in that it affirms that all the Vessels of the House of God, great and small, and the Treasures of the House of God were taken away, and that all the Vessels of Gold in the Temple, 
2 K. 24. 13.  which Solomon had made, called the goodly Vessels of the House of the Lord, were carried away together with Jeconiah at his Captivity; 
2 Chron. 36. 10. Lavater f. 212.  wherefore Lavater sticks not to expound those general and comprehensive expressions of the Ark, Tables and Candlesticks as well as of all the inferior Utensils and implements. So that though the Ark may be said to have been in the Temple to the day when the former part of that book was written, yet the last Chapter determines its removal among the other costly and glorious Ornaments of the first Temple.  
But as to the ten Tribes, the sacred Author of that History having declared them to have continued in Media at the time of his writing of that Chapter, neither Ezra or whoever might finish up that Chronicle, does in least measure intimate, the alteration of their estates, but leaves them there, without any notice of their reversion, but having asserted them to be carried thither, and to have persisted in their tragical state to the day of the exaration or penning of those books, even to the tenth Generation, which whether it concern a Genealogy of persons reaching to the Incarnation of our Lord, though we cannot certainly determine yet however ever for some hundreds of years after their deportation.  
In the next place we read of their remaining still in Captivity, in the days of Josephus, who wrote under the Reign of Vespasian, and his testimony, if worthy of any credit, aught to pass for currant as to matters of his own Nation Historically considered in his own time. In his books then of the Wars of the Jews, which were written before his antiquities, we read a speech made by King Agrippa to the Jews, wherein he exhorts them to obey the Romans, and expostulates thus, 
Joseph de bell. l. 2. c. 28. gr. and 16 Lat. p. 808. and in prefat. ad bell. p. 705.  [What, do you stretch your hopes beyond the River Euphrates? Do any of you think that your fellow Tribes will come to your aid, out of Adiabene, Besides neither will they upon so unreasonable account engage themselves in this so great a war, neither if they would assent to so evil an enterprise, will the Parthian permit it, etc.] Whence we learn, that in the account of Josephus in an Oration to the Jews themselves, the Israelites or 10 Tribes were still resident in Adiabene, the Country so called beyond Mesopotamia, from the River Ahava, or Adiaba or Lycus, as we have before recited: 
Antiq. ● 20. ●. 9  again, in his book of Antiquities (which he testifies to have written in the 13th year of Domitian and the 56th of his own age) reciting the return of Esdras, he asserts that (the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) those of the same Nation in Media, having received a Copy of the Letter of the King of Persia, were overjoyed, and that many of them came to Babylon, with a desire to return to Jerusalem, and then adds further, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the whole body of the People remained still in that Country, that is, of Media, so that only 2 Tribes residing in Asia and Europe are obedient to the Romans. 
Antiq. l. 11. c. 5. ●. 368.  But the ten Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are yet still beyond Euphrates, many ten thousands not to be reckoned or their numbers to be known, which concord's with the Prophecy of Ezechiel, that there are some of Israel mixed with Judah, but all the House of Israel, that is, far the greater part, and therefore more genuinely to be called the House of Israel, 
Ezek 37. 16.  were the Companions of Ephraim, and both are to be united into one body, in the latter day, and brought into their own Land, and become one Kingdom under David the second, the Messiah, and anointed Prince of the Covenant for ever.  
But as to the testimony of Josephus, what can be more plainly expressed then, that the ten Tribes were yet still in the Land of Media, under the Parthian Princes, and that even to innmerable multitudes in his days, and this by the King of the Jews in the hearing both of Jews and Romans? and though some of them had formerly come up with Judah, yet the main body of the ten Tribes remained still to that day in their old habitations.  
To proceed, 
Esdr. l. 2. c. 13. v. 40. 45.  the Author of the Book of Esdras writes a Story of the travel of the 10 Tribes into Regions far distant from their first settlement, under the name of Arsareth, let the merit of that Story be what it will, I improve it for no other scope than a testimony among the Jews, that their fellow Tribes were then in his days in a state of irreduction. The Author of that Tract lived and wrote about the year of our Lord 100 and about 30 years after the ruin of Jerusalem, 
Rainold praelect Apocr. 153 p. 400. Tom. 2. Oppenheim. 1611. Orig. in Jerem. Tom. 4. p. 6●. Tom. 1. Tr. lat. d. 1668.  as the Learned Dr. John Rainolds hath exhibited in his prelections upon the Apocryphal Books.  
The next testimony shall be out of Origen, who speaking of Israel distinct from Judah that he sinned against God under Jeroboam, so greatly, that he was delivered into the hands of Assyria, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Scripture saith to this very day, wherein he seems to continue that Scripture expression to his own time, there being no token or tidings of their return. 
Huetius in Origen Voli. 1. prefat p. 23.  Now Origen died in the year of our Lord 254.  
Let the good Anchorite at Bethtem succeed, who in his Comment upon Joel on these words of the holy Prophet Chap. 3. 6. The Children of Judah and Jerusalem, etc. ye have sold to the Grecians. Thus Jerome, 
Jerom Tom. 6. p. 80. h.  Filii Juda & Jerusalem néquaquam Israel & decem tribuum, quae usque hodie in Medorum Vrbibus & Montibus habitant. The ten Tribes dwell in the Cities and Mountains of Media to this very day. And treating again about the same Tribes in his notes upon Hoseah, 
Tom. 6. p. 7.  hath these words [usque, hodie Persarum regibus serviunt & nunquam est earum soluta Captivitatis] They serve the Persian Princes to this very day, and their Captivity hath never yet been released. Now Jerome died in the year of our Lord 421.  
With this age likewise concurs 
l. 2. c. 55.  Sulpitius Soverns who wrote 45 years after the Consulship of Arbitio and Lollianus, A. C. 355. and that fell in with the year 400. These are his words [decem vero (i. e. tribus) per Parthos, 
l. 2. c. 16. p. 321. Ed. Lug. B. 1654.  Medos, Indos, atque Aeihiopas dispersae, nunquam in solum patrium sunt regressae, bodieque barbararum gentium imperiis continentur. But the ten Tribes dispersed among the Parthians, Medes, Indians and Aethiopians, never returned to their ancient inheritance, but are subject to the Seepter of Barbarous Princes. This Author flourished about the year of our Lord 420 as Trithemius and Bellarmine witness in their Tracts of Ecclesiastical writers, 
Trithem. f. 26. b. Bellar. P. 139.  I might insert a story out of Orosius, l. 3. c. 7. about the Jews in Hyrcania, and Eusebius Chron. p. 136. but I shall not enlarge.  
The next witness may be taken from Benjamin the Jew of Tudela in Spain who traveled and wrote 
Benjamini Itinerarium, p. 10.  under the Pontificate of Alexander, the third, and finished his ramblings A. 
●. 185.  1173. as L'Empereur observes in his notes upon that itinerary, he acquaints us that in the City of Samarcand, the Seat of Tamerlane that great Tartarian Conqueror, there were near 50000 Israelites under the Presidency of Rabbi Obadiah, and that in the Mountains and Cities of Nisbor there be 4 Tribes of Israel resident sc. 
p. 97  of Dan, Zabulon, Asher and Napthali, perhaps the Ephthalitae of Theophanes, p. 79. and the Euthalitae of Procopius p. 67. (in Photius his Bibliotheca) which Salmanasser had carried Captive. Now although several passages in that Treatise seem incongruous and beyond credit, yet so far he may be admitted as to join issue with the harmonious Opinion still current among the Jews, that their Brethren of Israel or ten Tribes still remain in the North and North-East parts of Persia.  
Matthew Paris may follow as a further witness about the Jews in his time, 
Mat. Pari p. 564. edit Lond 1640.  attempting to convey Arms in Barrels to the Tartars, for their aid against the Christians in the East, believing that the Commons of Tartary were of the Race of those Israelites, whom Alexander of old had shut within the Caspian Mountains, The Story is too long for recital which he mentions in the year 1241. and is rehearsed only to our purpose, that it was then a current Opinion that the Tartars and Cumans near the Castle Cumania, in the straits of Caucasus, (Plin. l. 6. c. 11.) were of the Posterity of Israel, and as yet in his time in their state of dispersion by the Caspian Sea.  
To this purpose I would not let slip what I met with in Bradwardin, 
Bradward de causâ dei. p. 40.  that famous Champion of free grace, who treating about Miracles, writes from the Scholastical History of Petrus Comestor, 
p. 40.  as I suppose, that when Alexander the great had prayed the God of Israel to shut up the ten Tribes within the Caspian Mountains, they met together among the straits and precipices, and made the place unpassable, This Learned and Pious Author died Anno. 1349.  
The last to be now mentioned is Dr. Giles Fletcher, who being Agent for Q. Elizabeth in Moschovy which borders upon the North-West of Media, endeavoured in an enquiry after the ten Tribes of Israel, and upon search into that point wrote that little Tract preceding this dissertation, wherein he gives in a fairer and more probable account that the Tartarians about Samarchand on the East side of the Caspian Sea may be in part the Progeny of the Israelites, carried away by Salmanasser out of the Land of Canaan, I leave it to the judgement of the candid and pious reader. I shall mention but a few things and so come to an end.  
The first is to reconcile that worthy Author to the Opinion of some, that the ten Tribes might be found out partly among the Alani, as well other barbarous Nations near the Caspian. 
Amian. l. 23. p. 44 and Nige Geog. As. l. 7. p. 561.  For if Amimanus Marcellinus be consulted who was in the Army of Julian, he tells us that the Albani and Massagetae so called of old were the same people which were in his time called the Alans near the Caspian Lakes, But I insist not upon that, were we to make a strict and complete enquiry, we might follow the counsel of Eustathius upon Dionysius, 
Eustath. Com. p. 93.  determining the Cholchi to be a Colony of the Egyptians, (possibly from Casluchim.) he argues from the same hair, Crisp and Woolly, the same customs, as Circumcision and Linnen-garments, and the same Language. It were expedient to use the method of Caesar, Tacitus and others, to consider not only the Towns of the same denomination, but their Religion in some depraved relics, their Language in its primitive words, their habits and customs, and the general Tradition among themselves and neighbours, if we would determine any thing clearly and satisfactorily about the Origine of Nations.  
I know that Isidorus Characenus in his Greek Geography, 
Isidor. Char. 8. p. 188.  when he comes to Bactriana mentions 3 Cities there, sc. Gadar, and Sephri and Phra, which may seem to be like to some names of Israel's Land, as Gedor and Sephor, and Ophra, But this without other circumstances is to indulge fancy. I know Ortelius in his Charts is very liberal in this point, and paints out to us the Hoord of the Danites and Napthalites and some Cities, as Corason and Tabor, and Sherachiek for Jericho and the like, but I fear this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to serve a conceit by allusions of names, or else to speak softly, I could wish he had enlarged upon some attending reasons of more weight.  
Our forecited Benjamin asserts 
p. 96.  that there were in his time almost 50000 Israelites in the City Hemdan in North- Persia, and that Mordecai and Ester lie buried near a Synagogue in that City, but I leave him for better instruction to the ruler of that Synagogue. But as to the City that many Jews might be scattered up and down thereabouts, it's not utterly incredible, it was of old a principal City in Media, and is called Vrbs Medena by Trogus, 
Justin. l. 42. c. 3.  and by Isidor of Sevil. It's often mentioned by the Nubian Author in the 6. 
Isidor H●spal. l. 15. c. 1.  part of the fourteenth Climate, etc. It's termed Medino in the plaits of Ortelius, 
Nub. p. 205.  Hamedan in Vleg-Beg, and set in the 35 gr. 
Uleg. p. 50.  and 10. min. of North Latitude. It's put down by Alfergamus and Golius upon him, 
Gol. p. 220  5 days journey West of Kom in Parthia.  
I have little more to observe at present in this subject but what the ingenious Olearius' acquainrs us about the Circassian Tartars, 
Olear. p. 310. 2d. edit. Lond. 1669.  (whom the worthy Dr. Fleteher makes one of the ten Hoards of the Israelitish Tribes (that they live in and about Terki, (whence the Turks name is probably deduced) by the Caspian Sea.  
1. That the Brother raises up seed to the deceased Brother.  
2. That they are circumcised.  
3. That they offer sacrifice on the day of Elias.  
4. That they offer a He-goat in Sacrifice at the death of friends, 
Marc. Paul l. 1. c. 55.   
5. Marcus Paulus the Venetian in his first Book of his oriental travels, acquaints us that the Tartarians give liberty to the surviving Brother to marry the Wife of the deceased Brother, and that they receive no portions of their Wives, but assign a dowry both to them and their Mothers. And further,  
6. 
p. 214.  It's mentioned by Olearius that there is a City called Samara North of Astracan, near those Coasts. Which things do in some measure savour of the forementioned Opinion about the Israelites, that some confused and intermixed remains are lodged upon the West as well as the East side of the Caspian.  
But thus much as to the dissipation, of the ten Tribes in Media, and among the Mountainous tracts of Caucasus, leaving the fuller certainty to further discoveries of Merchants and Travellers, and the labours of such who please to wade amidst the conjectures of the learned Pro and Con, 
Breerwood p. 94.  as Breerwood in his inquiries, Nicolas Fuller in his Miscellanies, 
Fuller l. 2. c. 5.  Shickard in his Tarich or Kings of Persia, Morney in his discourse of the truth of the Christian Religion, Hornbeck against the Jews, The Author of the Turkish History, 
p. 1, 2.  Lazius and other writers of the Persian and Moschovy Nations composed into 2 Volumes who have enlarged about plantations and deductions of Colonies.  
As for the 2 Tribes which were scattered by Titus, Hadrian and others of the Romans, being not my design, I shall only remember that they are well known in most parts of the World, scarce a territory in Europe, but affords many. In some parts of Africa very plenteously, In Asia there are great multitudes, yea, and in America they are trading up and down in several quarters, but that the ten Tribes by the straits of Anian, or any other imagined passage should have conveyed themselves as to their main body into America, is a far-fetched Notion, embraced by Manasseh Ben Israel, etc. 
p. 33.  rejected by Acosta de Laet, Hornius, etc. But leaving that to conflict, I proceed to the third Question.  
3. Question, 
3. Q.  whether the ten Tribes shall return out of their dispersion?  
To which I reply, that I am fully persuaded that the reduction of the ten Tribes from their great and ancient dispersion to their own Land is a Scripture truth though not yet accomplished, in evidence whereto I shall give in several arguments from the sacred records.  
1. Arg. 1 They are prophesied to return out of their dispersion after the manifestation of the Messiah. The Psalmist having sung the ascension of Christ then treats of his wounding the head of his enemies, 
Ps. 68 18.  and bringing his people again from Bashan, 
v. 22.  and again from the depths of the Sea, i. e. as in the days of old, The Prophet Isaiah having spoken of 
Is. 11. 1.  Christ's coming forth of the Stem of Jesse, 
v. 10  declares that when the Gentiles shall have been converted, than the Lord will set his hand again the secondtime to recover the remnant of his 
v. 11.  people and that not of Judah only, 
v. 12.  for Ephraim i. e. 
v. 13.  The ten Tribes must be restored, and the Outcasts of Israel, and the two Kingdoms shall envy one another no more, and this ascension must be as when Israel came up out of the Land of Egypt, i. e. when all the 12 Tribes came out of that ancient bondage.  
But not to transcribe any more, I desire to refer the studious in these Prophecies to Scriptures of the like Analogy, as Isai. 49. 6. and 60. 21. Jer. 30. 3. and 33. 15. and 50. 19 Ezek. 37. 21. Hos. 2. 19 and 3. 5. Joel 3. 1. 10. Amos 9 11. 14. explained by Acts 15. 16, Zech. 10. 10. which Scriptures manifestly exhibit this truth, that the return of Israel is to be performed after our blessed Lords Incarnation, and after the great Conversion of the Gentiles is accomplished, but the Tribes of Israel never returned out of their various dispersions since the manifestation of our blessed Saviour, and therefore that promise to the seed of Abraham remains yet to be fulfilled. Wherefore whatever parcels of those Tribes might come up out of Media at the return of Judah, from the Babylonian Captivity, doth no ways arise to the dignity and lustre of those prohecies, which are connext with the glorious days of the Messiah.  
2. Arg. 2 These Tribes are to return with a conversion to the Messiah and his Law. To this point the Prophet Hosea speaks expressly as to the Children of Israel, in general that after their rejection for their spiritual whoredom they shall 
Hos. 1. 10. 11.  become the Sons of the living God and that the Children of Juda and Israel, shall be gathered together and appoint themselves one head and shall come up out of the Land, i. e. of their dispersion. This return is further accomplished in the 3 Chapter, 
Hos. 3. 4.  that after they have been many days without a King or Prince or sacrifice, &c, which was not verified upon all the Tribes till the Incarnation of our Lord, Then shall they return after those days of the intermission of government, and seek the Lord their God, and David their King, and fear the Lord and his goodness in the latter days, This is the day spoken of by the Prophet Zephany when the Lord will form to his People i. e. of Israel a pure language, 
Zeph. 2. 9  that they may all call upon the name of the Lord, to serve him with one consent from beyond the Rivers of Ethiopia or Cush, not that Ethiopia South of Egypt, but the Eastern Cush which was compassed by the River Gihen, 
Gen. 2. 13.  or Gyndes, a branch of Euphrates which ran down upon the East side of Arabia, where the people of Cush or Cushim did anciently inhabit, which is as much as to say, the people which were scattered beyond Euphrates and its branches in Persia and Media, shall return to their own Land, and be converted when God will save her that halted that is, In point of Worship between God and Baal, and gather her that was driven out, i. e. by the Assyrians, and bring them again to their own Land, and get them a name and a Praise among all the People of the Earth. This shall be performed In that day, when God will rise up to the Prey, assemble the Kingdoms, 
v. 8.  and pour out his indignation, even all his fierce anger, and all the Earth shall be devoured with the fire of his Jealousy, and God will undo all that have afflicted his People. This Famous Day shines forth yet more clearly by the illuminated Pen of the Prophet Zechary, when God will save the Tents of Judah first: 
Zech. 12. 7.  that the glory of the House of David, and of the Inhabitants of Jerusalem, i. e. of all the Tribes, as they were under David at Jerusalem, in one united Kingdom, may not magnify themselves against Judah. It is his special grace to save the Jews in the first place, before the ten Tribes be fully returned. In that day God will pour out upon the House of David, etc. i. e. the whole Kingdom of David, the Spirit of Grace and Supplication, 
v. 10.  and they shall look upon him, whom they have pierced, and mourn, and be in Bitterness as for the Firstborn, and as for Josiah at Hadadrimmon, or Maximianopolis in Jerom, a little Town near Megiddo in the Valley of Jezreel, where that godly Prince was slain. That we may be further assured of the right application of these and the like Prophecies, the Spirit of God is a most clear witness by the Mouth of Holy Paul, applying two Texts of Isaiah to this purpose. 
Rom. 11. 26, 27. Is. 27. 9 and 59 20.  One, That God's great design by all the afflictions of his Israel, is to purge iniquity, and take away their sin. Then In that day he will gather the Children of Israel One, by One, 
v. 13.  i e. Every one to a man out of their Captivity from Assyria, and they shall worship the Lord in the Holy Mountain at Jerusalem. The other more especially, that The Redeemer shall come to Zion, and to them that turn from transgression in Jacob: Now saith Paul, this is the Mystery, both as to the matter and time, that though blindnenss or hardness of heart is happened in part to Israel, yet that shall endure no longer then till the Fullness of the Gentiles shall come in, that is till their full time be accomplished so long to continue as the utter desolation shall last: Then all Israel shall be saved: 
Is. 6. 10. 2 Cor. 3. 16. Paraeus p. 221. in Rom.  Then this Veil shall be taken away, and their hearts turned to the Lord. The First Fruits of Israel were reaped in the Apostles days, but the full Harvest, the Joyful Day of their full and complete Conversion shall not be till the days of the Gentiles be come to a period: 
John 11. 52.  then the Messiah will gather into one the Children of God that were scattered abroad. Let us then reassume the Argument, and conclude: That since the Return of Israel is to be attended with a glorious Conversion to the Gospel; And since it hath never yet been accomplished from the time of their Dispersion, or the setting out of those Splendid Prophecies; that it still remains to be fulfilled to the joy of Israel, and the comfort of all the Church, both Jews and Gentiles, to be united in one Flock, under one Shepherd, and to the honour of Divine Mercy, which in the latter days will shine out from the second Mount Paran, when God will ride upon his Horses and Chariots of Salvation. For so I understand both that verse, 
Hab. 3. 8. See Rivet on Hos. 8. 8. etc.  and the whole third Chapter of Habakkuk in the future tense, as a Prophecy of the glorious times of the latter day, as yet remaining to be accomplished.  
3. The Tribes of Israel are to return into their own Land, 
3. Arg. Ezek. 38. and 39  at, or about the time of the Destruction of Gog and Magog in Ezekiel. But the Ruin and Extirpation of those Nations, signified by Gog, etc. as yet rests under the conduct of Providence to be fulfilled, and therefore those Tribes were never yet restored to their glorious State, but remains still to be effected in the latter day. Who these People are that shall come like Storms upon the Mountains of Israel, I shall not here stand to discuss, but rest with the general apprehension of many learned, that they denote the Turks, who came Originally from between the Euxine and Caspian Seas conjoined with Mesech, who were planted at first by the Montes Moschici in Cappadocia and Tubal, or the Tubareni in the adjacent Coasts. Some think the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Strabo, l. 11. p. 523. placed in North of Media, to be these People, Ortel. They had their name from Terk and Tork, that signifies a Shepherd, those Countries being used to Pasturage and wafting up and down, like the Nomads, in Carts and Wagons with their cattle, and are most likely the Turcoe in Pliny and Mela, 
Plin. l. 6. c. 7. Mela. l. 1. c. 20.  and have left a notable remain of their Name in the City Terki, so called at this day on the West side of the Caspian. Give leave also to represent one Text of Scripture about God's ruin in the latter days mentioned in Balaam's Prophecy, according to the Samaritan Copy of the Pentateuch, where speaking of the latter times of the World, He saith in our versions, 
Numb. 24. 7.  Israel's King shall be higher than Agag, and his Kingdoms shall be exalted. The Samaritan reads it, and so the Seventy, He shall be exalted above Gog. Not to argue about the Authenticness of that Lection at present; let it suffice, that according to that ancient reading, Israel is to be exalted above the Kingdoms of Gog in the latter days; that is, above the Turk, as we apprehend by consideration of Ezekiel, who acquaints us that the Lord 
Ezek, 38. 17.  had spoken of old concerning Gog and his ruin by his Prophets in former times. But as yet the Turk is in great Splendour, though we hope his Crescent is a waning, and tending to his fatal Eclipse, and Period, as might be further evidenced by the finishing of the second Wo-Trumpet in the Revelations, 
Rev. 11. 14.  at the rising of the Witnesses.  
4. Arg. 4 The Tribes of Israel are to rule over their Babylonian Enemies, and all their ancient Oppressors. They never returned as yet, to enjoy a Kingdom, sui juris: but after the return of Judah from Babylon, were as a Province inserted into another Empire of the Persians, the Ptolemy's, the Syrians, or the Romans, etc. Therefore the promised State of an absolute or glorious Kingdom to rule over their enemies was never yet fulfilled, and remains to be accomplished. When God shall raise up Judah and Ephraim, 
Zach. 9 13.  and the Sons of Zion, against the Sons of Greece or Javan. Who are the Sons of Javan, but the people that live under Gog and Magog? 
Gen. 10. 3  and who is the present Possessor of Greece, but the Turkish Gog? And who is the Assyrian in the Land of Judah? but the Ottoman Family: Who holds part of the Ancient Assyria and all the Land of Canaan, under his Damaseen Scymiter, at this day: But Israel is to Captivate those in the latter day, that had led them Captives in former times. Now this hath never been fulfilled to this moment, and therefore rests under the veracity of God to accomplish to his Ancient People. 
Is. 14. 2.  They shall possess them in the Land of the Lord for Servants and Handmaids, and they shall take them Captive, whose Captives they were, and shall rule over their Oppressors. The Nation and Kingdom that will not serve Israel shall perish, 
Is. 60. 12.  yea, those Nations shall be utterly wasted: The Sons of them that have afflicted Israel, 
v. 14  shall come bending to them, and all that despised them, shall bow themselves down at the soles of his feet. In like manner the Lord threatens the Tyrians that sold his People to the Grecians, 
Joel. 3. 8.  that God will sell their Children to Judah, and they shall sell them as Captives to the Sabeans in Arabia. Who are the Tyrians at this day but the Turk, who rules longè lateque all round the Phaenician Shores? 
Zech. 14, 17, 18.  Further, the Lord commands all Nations in the latter day to come up to Jerusalem, and keep the Feast of Tabernacles, The Feast of Israel's Deliverance from the House of Bondage, and the Feast of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Incarnation of our Lord, of his Tabernacling in our Nature upon Earth, i. e. to Worship the great Messiah, and Lord of our Redemption: And if any of all the Families of the Earth shall not obey this Command, the Lord will smite them with Famine, if they come not up to Worship King David the Lord of Hosts at Jerusalem, in the latter day. This glorious Deliverance of Israel shall not dawn till the times of the Gentiles are fulfilled. So long saith our Lord shall Jerusalem be trodden under foot, 
Luk. 21. 24.  or as the Apostle Paul expresses 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fullness of the Gentiles be come in. i e. 
〈…〉 25.  the fullness of time, or the full time of the Gentiles Dominion in the World. Now 'tis frequent in Scripture Phrase to set forth the End of a Nation, its Glory, its Power and Prosperity, and its Dominion, by the time or times of such a Land or Nation, its fixed period predetermined and foreappointed of God, as you may observe, Isai. 13. 22. Jer. 27. 7. and 50. 27, 31. Ezek. 7. 7, 12, and 22. 3. and 30. 3.  
5. Arg. 5 They are to possess a far larger Country, then ever they did since they were a People. 
Is. 27. 122  In that day, the Lord shall beat off from the Channel of the River, unto the Stream of Egypt, i. e. drive their enemies from the River Euphrates, to Sihor, or the little Stream at the entrance into Egypt, and the Dominion of David, the second shall be from the River (Euphrates) to the Ends of the Earth, i. e. to the Sea Shore, 
Zech. 9 10. Ps. 72. 8. Ps. 80. 〈◊〉.  He shall have Dominion from Sea to Sea, and from the River unto the Ends of the Earth. I will set (saith the Lord) his hand in the Sea, and his right hand in the Rivers, i. e. His Power and Dominion. Israel must enjoy whatever was contained in that ample Charter given to Abraham, as may be more fully expressed in the sequel of this Tract. They rise not up to the Dignity of the Promise, who cut them short of that large possession granted to their Fathers of old, from Euphrates to the entering in of Egypt: though they tell us, that David and Solomon, possessed the Promised Country by Garrisons, yet let them remind that those Princes held also by the same tenure of tribute, Edom, Moab, and Ammon, and the Children of the East. When some further add, that Israel fell short of the Promise by Sin, that's not cogent, for so they might have fallen short of all, 
Deut. 9 6.  and the Lord acquaints them that he chose them them not to be his People for their greatness or worth, and therefore brought them into Canaan at the first, but to get himself a glorious Name. Nay, he is pleased to tell them, that after he had appointed them three Cities of refuge on the East of Jordan, 
Deut. 4. 41.  and again, three more to be stated on the West of Jordan, in the Land whither they were a going: that when the Lord should enlarge their Coast to give them all 
Deut. 19 8, 9  the Land whereof he had sworn to their Fathers, that they should add three Cities more, that is nine in all, because of the Largeness and amplitude of their Territory, and it is observed, that the Lord is never in Scripture said to swore, but that thing was accomplished; which as yet is not fulfilled to this very day. If then they of the South did never yet possess Edom, nor they of the Plain, 
Obad. 19 etc.  the Fields of Ephraim, nor Benjamin the Country of Gilead: It rests a Prophecy as yet unfulfilled to this day. To understand the literal sense of this Prophecy: We must call to mind that the Tribe of Judah's Country was divided into three parts; 
Josh. 15. 21.  Negeb, or the South toward Arad and Amalek; Sephela, or the Plain toward the Philistines, and the Mountains from Jerusalem to Hebron. According to this division a difficult Scripture may be cleared, 
Gen. 131.  wherein Abraham is said to ascend from Egypt into the South; but all the Land of Canaan lay North-East from Egypt, but he went into this Country or third division of Judah called Negeb, or the South Land, and so likewise that of the Psalmist, 
Ps. 126. 4,  where the Church's Captivity is said to be returned as the Streams in the South, i. e. as David's Family was returned to him by the Streams of Bezor in Negeb, 
1 Sam. 30. 9  the Southern barren Desert of Judah toward Edom. But I proceed to a 6th.  
6. Arg. 6 They are to return to such a State of Grandeur and Magnificence that the Nations and their Kings shall come with Presents to Jerusalem, and shall admire the beauty of their rising: 
Is. 60. 3.  The Gentiles shall come to their light, and Kings shall adore their brightness. They shall suck the Milk of the Gentiles and the Breasts of Kings, 
16.  In which sense we are to understand that place, 
c. 49. 22. 23.  that Kings shall be Nursing-fathers', and Queen's Nursing-mothers' too New Jerusalem, in bringing all the forces of the Gentiles, to serve the Lord in Zion. 
c. 66. 18 20, etc.  I will gather all Nations says the Lord, and all tongues, and they shall come and see my glory, Tarshish, Pull, and Lud, Tubal and Javan, etc. And they shall bring your Brethren for an Offering to the Lord, out of all Nations, when the Lord shall create new Heavens, and a new Earth to remain before him. To which Prophecies the Holy Spirit points quasi indice digite, in that great & glorious Scheme of the New-Jerusalem, drawn by the Pen of holy John, 
Rev. 21. 24  when the Nations of them that are saved, shall walk in the light of it, and the Kings of the Earth shall bring their glory and their honour into it. To which may be annexed, what Haggai and Zechary predict of the glorious time, 
Hag. 2. 22. Zech. 2. 11.  after the Second Temple: they Prophecy after the Restitution of Judah from the first or Babylonian Captivity, that there shall be more glorious times for Israel, then ever they had under the First Temple, and under their ancient Kings David and Solomon, they are to see under the Messiah (who was to be the glory of the Second Temple) happier times then, ever they had before. But alas! the Restauration granted by the Persian Princes was mixed with much tribulation, and afterward with great Persecution under the Grecian or Antiochian Princes, and at last those 2 Tribes underwent a fatal extermination by the Romans. But after these times of great sorrow and misery, the Lord promises so great a commotion of the Nations as never was before, and such as shall end in the great glory of Israel: For then the very Thrones of Nations shall be shaken in pieces; not only the Riders, but their very Chariots shall be overthrown, and the Horses also destroyed, and this shall be performed by Civil Wars, and mutual dissensions among themselves, every one shall fall by the hand of his Brother, 
Hag. 2. 22.  there shall be great tumults, 
Zach. 14. 13.  and every one's hand shall be against his Neighbour. 
Is. 30. 26.  In that day the light of the Moon shall be as the light of the Sun, and the light of the Sun shall be sevenfold, as the light of seven days, when the Lord shall bind up the Breach of his People, and heal the stroke of their wound.  
7. Arg. 7 They are to return as at the first, when Israel came out of Egypt: that is, all the Twelve Tribes are to be raised out of their various Dispersions from all Quarters of the Earth, and inhabit their Ancient Land together: 
Mic. 7. 14, 15.  They shall feed in Bashan and Gilead as in the days of Old, according to the days of their coming out of the Land of Egypt, will the Lord show unto them marvellous things; 
Deut. 32. 43.  when the Nations shall rejoice with his People, because he will avenge the blood of his Servants, and render Vengeance to their adversaries, and will be merciful to his Land, and to his People: 
c. 31. 30. Rom. 15. 10, 11, 12.  which words spoke Moses in the Ears of all the Congregation of Israel. Which holy Paul applies to the Conversion of the Gentiles and Israel together in the latter day, when God will cause not only the Captivity of Judah, but the Captivity of Israel also, 
Jer. 33. 7.  as distinct from Judah, to return, and will build them as at the first, 
11.  and cause the Captivity of the Land, to return as at the first; 
17.  and there shall never want a man to sit upon the Throne of the House of Israel, when the whole House of Israel shall be raised up again; 
Ezek. 37. 11.  and which is most remarkable against some Objectors about Israel's being mixed with Judah, that the Lord appoints two Sticks for a sign in the hand of the Prophet. One stick or Rod, 
16.  or Sceptre for Judah, and some portions of Israel their Companions, and another Stick for Joseph or Ephraim, and all the house of Israel his Companions and they are to be joined into one stick, 
21.  For saith the Lord, I will take the Children of Israel from among the Heathen whither they be gone, and will gather them on every side, and bring them into their own Land; 
22.  and I will make them one Nation in the Land upon the Mountains of Israel, and one King shall be King to them all, and they shall be no more two Nations, neither shall they be divided into two Kingdoms any more at all; 
25.  and my Servant David shall be their Prince for ever, 
26.  and I will set my Sanctuary in the midst of them for evermore; 
Jer. 30. 18  In those days Jerusalem shall be built upon her own heap, i. e. in the ancient place of its Rubbish and ruins, whereas now a great part of the City is removed Westward by Hadrian, and compassed in Mount Golgatha, and excludes the Castle of Zion, 
Zech. 14. 10.  but then the City shall be listed up out of her ruins, 
Jer. 30. 3.  and inhabited in the same place. When God shall bring again the Captivity both of Israel and Judah into the Land which he gave to their Fathers, and they shall possess it; when they shall serve the the Lord their God, 
9  and David their King whom he will raise up to them: And this is over and over prophesied to Jacob, that he shall return, not only Judah, 
10, 18.  but all the Seed of Jacob, and they shall fear no more, 
Jer. 31. 36  and that the Lord will disannul the Ordinances of Heaven, before they shall cease from being a Nation before him for ever; even the two Families which the Lord hath Chosen, 
Jer. 33. 24.  the Seed of Jacob, he will break first his Covenant with Day and Night, 
26.  and reject his Ordinances both of Heaven and Earth. He will heal their back sliding, 
Hos. 14. 4, 5.  and love them freely, for his anger is turned away from them, where that holy Prophet treats through that whole Chapter of the excellent State of Ephraim, or the ten Tribes in the latter day.  
8. Arg. 8 The last Argument to prove that the ten Tribes have not attained their promised Felicity, to this day, but rests under divine good pleasure to be accomplished, is this, That if those Scriptures are to be construed in reference to a deliverance mixed with Judah, by the Indulgence of the Persian Princes of old: then must they never have been brought under any farther yoke of Captivity, or misery of dispersion, which all that were mixed with Judah did undergo by the fatal stroke of the Romans. But the Holy Scriptures do promise that when they are reduced to their own Land, they shall never remove more. Not to insist upon that place in the Lamentations, 
Lam. 4. 22.  that they shall no more be carried into Captivity, since that Text refers unto Judah and Edom, sc. that Edom shall never more have any influence upon Judah in aiding the Babylonian against him, which their sin is sorely threatened by several of the Holy Prophets. But there be several Scriptures more pregnant and clear. 
Isai. 64.  Thou shalt no more be termed forsaken, neither shall thy Land be any more termed desolate. 
Jer. 31. 12. 40.  They shall not sorrow any more at all. The City shall be no more plucked up, nor thrown down any more for ever. 
30. 8.  Stranger's shall no more serve themselves of Jacob. They shall no more be a prey to the Heathen, 
Ezek. 34. 28, 29,  neither shall they bear the shame of the Heathen any more. The Lord will cause the men of Israel to walk upon their Mountains, and they shall no more bereave Israel of his men, 
c. 36. 12, 14, 15.  by the sword of battle, and they shall dwell in the Land that he gave unto Jacob his Servant, wherein their fathers have dwelled, 
c. 37. 25, 28.  they and their children's Children for ever. God will so fully and amply reduce them out of their several scatter and dispersions, that they shall leave none behind them, and Judah shall dwell for ever, 
c. 39 28. Joel 3. 20.  and Jerusalem from Generation to Generation. The Lord will bring again the Captivity of his People Israel, 
Amos 9 14, 15.  and they shall build the waste Cities and inhabit them, they shall plant Vineyards, and they (not their enemies) shall drink the Wine; they shall make Gardens, and eat the fruit of them, and they shall no more be pulled up out of their Land which the Lord hath given them. The King of Israel, 
Zeph. 3. 15.  even the Lord shall reign in the midst of them, and they shall see evil no more. 
Nah. 1. 15.  The wicked insulting enemy shall no more pass through them, but shall be utterly cut off. The Lord will smite all the People that have fought against Jerusalem, with this sore plague: 
Zech. 14. 12.  Their flesh shall continue away while they stand upon their feet, and their eyes shall consume away-in their holes, and their tongues shall consume away in their mouth; 
21.  and there shall be no more the Canaanite in the House of the Lord.  
I might yet further increase the number of Scripture Arguments, and Evidences to demonstrate this assertion, that Israel and Judah shall be one Kingdom in the latter days, in their Ancient Land, and the Territories thereof greatly magnified and augmented, that they shall be a holy and spiritual People; honouring, worshipping and reverencing the Messiah, our blessed Lord Jesus their King, and ours. That Land of Canaan, as theirs by right of donation from God, was taken away for their rebellion against him. But when they shall return to their obedience, what should hinder, but that they should inherit their ancient patrimony before any other Nation in the World? it is their right; if God pardon them and command them to return, who shall detain their possessions? Furthermore that the Church of God united into one body, both of Israel and the Gentiles shall enjoy surpassing peace, plenty and prosperity in the beauty of Evangelical Ordinances for a long succession of years, 
Dan. 7. 10. Rev. 20. 11  even till the time of the Son of Man's coming to Judgement. But I shall wave any more enlargement at present upon this Subject, humbly advising persons to take heed of applying these and other Ancient Prophecies to the solution of the Babylonian Captivity, and thereby to contract and narrow the exuberant and resplendent Mercies of God to Israel and Judah, since the Apostles, both Paul and Peter in the Acts, and in the Epistles apply those Texts to the times of the Messiah, concerning glorious things spoken of Zion the City of God, which were never yet accomplished, either before or since the Incarnation of our blessed Lord to this very day. Neither do I see how any rational man can make any proper and genuine sense of the Prophets, nor deduce any consequencies from them, but such as tend to confirm what we have treated on in several arguments, to prove and demonstrate that there is a great glory coming on, for the Church to enjoy in the latter day. I shall for a Coronis to the foresaid deductions, present some Srciptures of the Old and New Testament in their orderly series, reflecting strongly upon this Truth, which would require some Interpretation, and then might lie fair for application to this point of the Restitution of Israel, and the wonderful splendour of the Church in the close of times, in all places where the four Monorchies have obtained from India, to the Atlantic Ocean; and how far further the Church shall bear sway among the Heathen from Pole to Pole, is not for us distinctly to amplify, till holy Scripture doth enable us by future manifestations of some dark places, together with admirable Providences, commenting by event.  

Restitution of ISRAEL.  
Numb. 24. 7, 17.  
Deut. 32. 43.  
Psal. 68 22. 69. 32, 33. 110. 2, 3.  
Song 8. 10.  
Isai. 2. 2. 9 7. 11. 11. 14. 2. 30. 21, 22. 33. 9, 17, 20.  
Isai. 41. 15. 43. 1, etc. 49. 16, 17. 51. 1, 2, 3. 65. 17, etc. 66. 12, etc.  
Jer. 3. 17, 18. 30. 3. 33. 6. 50. 19  
Ezek. 16. 61. 20. 34. 37. 21.  
Ezek. 39 21, 29. 40. to the end. 48.  
Dan. 12, 13.  
Joel 2. 28, etc.  
Amos 9 8.  
Obad. 15.  
Mic. 7. 7.  
Zeph. 3. 8.  
Hag. 2. 22.  
Zech. 2. 9 9 9, etc. 10. 10. 14. 1, etc.  
Mat. 23. 39 24. 30, 34.  
Luk. 21. 24.  
Act. 3. 19, 21.  
Rom. 11. 25.  
2 Cor.. 3. 16.  
2 Thes. 2. 8.  
Hebr. 8. 8, etc.  
2 Pet. 3. 8, 13.  
Rev. 16. 12, 16. 21. 3, 24. 22. 2.   
These and the like Scriptures were they discussed and opened, might by their mutual interviews, shining upon each others faces, exceedingly both confirm and illustrate the preceding truth. But I shall rather proceed to answer some few objections, and tend to a period.  
1. Obj. 1 There is one, who as to the return of the 10 Tribes, objects the concession of liberty by Cyrus unto all the Tribes to return, and therefore 'tis probable they did return.  
Ans. Ans There's no consequence from leave and power of returning to the act of returning. Besides I have cleared out of Josephus, that they did not return with Judah: whereof amply before.  
Obj. Obj. 2 2. The ten Tribes did not commit so great a sin as the Jews, in killing our Lord, and therefore 'tis not probable that they were punished with a sorer judgement of so durable and irreducible a Captivity to this day.  
Ans. Ans There seems no good consequence in that Argument: since the sovereign God may variously punish for reasons best known to his own infinite and secret wisdom. His Judgements are unsearchable, 
Rom. 11. 33.  and his ways past finding out; and who may dare say to him, 
Job. 9 12.  what dost thou? All the Inhabitants of the Earth are reputed as nothing. 
Eccl. 8. 4.  He doth according to his will in the army of Heaven, 
Dan. 4. 35.  and among the Inhabitants of the Earth, and none can stay his hand, or say to him, what or wherefore dost thou fashion the Clay into Vessels of honour, 
Isai. 45. 9  or dishonour?  
Obj. Obj. 3 3. The Scripture speaks of 12 Tribes after the first return, and fore they did all return out of Captivity.  
Ans. Ans 1. There were some out of the Tribes of Israel that upon Jeroboams revolt from the House of Judah 
2 Chr. 11. 3 12. 1, 6. 15. 8. 24. 5.  did come up to Jerusalem and 'tis very likely many of them might continue among the Tribes of Judah and Benjamin to enjoy pure Worship.  
2. 
●ns. 2.  All Israel was not carried Captive by Salmanasser, 
2 Chr. 30, 6, 11. 35. 17.  as appears by the Pass-over in the time of Hezekiah, and Josiah.  
3. Ans. 3 Some of various Tribes might be mixed with Jews in their Captivity, and so might also return in their reduction.  
But the Question is about the whole or main body of the Nation or 10 Tribes, which as yet never returned to this day, as I have showed before.  
As to that surmise about the disagreeing Catalogues in Ezra and Nehemiah, as if the 11 or 12000 supernumerary, were of the ten Tribes of Israel, it's but a slender conjecture. Learned Rivet on Hos. 11. 10. says there's no mention of the return of the Israelites in the Catalogue, which certainly had not been omitted, if the fulfilling of so great a Prophecy had been placed in that return; for the Catalogues were such as Nehemiah and Ezra might find in different registers. 
Neh. 7. 5.  I found saith Nehemiah, a Register of their Genealogies, and thus I found written in them: and some being not found in the Register were put from the Priesthood, 
Ezr. 2. 62.  till there should stand up a Priest with Vrim and Thummim: which the Jews observe to have been a constant defect under the 2d Temple. But when the great Highpriest shall arise, the true Zadok, the Priest of righteousness: then such things may be further discovered in the latter days, who shall sit as Priest upon his Throne, 
Zech. 6. 13  and a Prince for ever.  
But as to the different Registers, we must have more reverence, than to think that the Word of God is contradictory, or to be supplied by a waterish conjecture: for 'tis evident the Texts treat of the Genealogies of Judah and Benjamin, yet as an Historian, so might the Penman relate what he found in this or that Register. If the Rolls were mutilous or carelessly kept, and the orders of names inverted and confused, yet the Sacred Historian (liberat fidem) wrongs not the truth, when he faithfully relates what he sound, though the Register might be faulty: and thus the Evangelist Luke giving in a Catalogue of our Lords Progenitors, 
Luke 3. 23.  tells us that what he set down was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were supputated or recounted in the Jewish Records. Not but that we ought to have great veneration for the truth of that Register, because it highly concerns the verification of our Lords procedure of the lineage of David. But when a Relator testifies, that he found such a Genealogy in the Records or Books of account, and can justify it by sufficient Witnesses; we can proceed no further, and so it is with the various Rolls of the Norman Gentry out of Battel-Abby. The Historians of the Norman or English Nation, assert no more than they found in the Parchments which they viewed. Let's go to another objection.  
Ob. 4. But some may say, Obj. 4 
Is. 24. 20.  Doth not the Prophet Isaiah threaten the Earth or Land (i. e. of Judah) that it shall fall and not rise again; and doth not Ezekiel assert, 
Ezek. 16. 55.  that when Sodom and Samaria shall retnrn, then shall Judah? implying, as if they should never return more: and doth not the Lord declare by Hosea, 
Hos. 1. 6.  that he will no more have mercy upon the House of Israel, but utterly take them away? and by Amos, 
Am's 8. 2.  That the end is come upon the People of Israel, and that he will not again pass by them any more.  
Ans. Ans That Gods comminations or threatenings have always a secret label at the foot of the flying Role, ni resipuerint, unless they repent. Thus the Lord proclaims to all Israel by Moses, 
Deut. 30. 1, 2, 3.  that if they shall return to their Lord their God, among all the Nations, whither they are driven: That then the Lord will turn back their Captivity, and have compassion upon them, and then promises yet more positively to them: 
v. 6, 8.  That the Lord will circumcise their hearts, to love the Lord with all their hearts, and they shall return and obey the voice of the Lord, and more exspresly by Ezekiel, 
Ezek. 36. 24.  That the Lord will take them from among the Heathen, and gather them out of all Countries, and bring them into their own Land, and sprinkle clean water upon them, and give them a new heart, 
v. 28.  and a new spirit, and they shall dwell in the Land he had given to their Fathers, and be his People; and he will be their God. Nay in the same Prophet Isaiah, 
Is. 24. 22.  the Lord graciously promises, That after many days they shall be visited, and the Lord will reign in Mount Zion, and in Jerusalem, and before his Ancients (i. e. the Elders) gloriously.  
As for the comparison to the state of Sodom, and the lake of Asphaltites, we may remember that it was Lot's habitation before the fiery luge, and that on the Southeast, East, and North-East parts of the Lake, were the Countries of Ammon and Moab the Children of Lot. 
Jer. 48. 47. 49. 6.  Now it is expressed that the Lord will return the Captivity of Ammon and Moab in the latter days; but they shall be subject to Israel, and under their Dominion. 
Is. 11. 14.  They shall lay their hand upon Edom and Moab and the Children of Ammon shall obey them, and God will give the Territories of those Countries to his People for Daughters, i. e. for lesser Cities; but not by their Covenant, i. e. to an equal glory and eminency: 
Zeph. 2. 9  And further by Zephany, that the Remnant of his People, i. e. which shall return out of Captivity, shall possess them.  
As for Sodom, the Prophet Ezekiel foretells, 
Ezek. 47. 8  that it shall be healed in the latter days, by the River that shall come forth of the House of the Lord: wherewith agrees the Prophet Joel, 
Joel 3. 18  when he foretells those Sanctuary-waters to run through the Valley of Shittim, i. e. the Valley of Jordan and Sodom, which was near to Abel-Shittim, in the Plains of Moab, one of the last Stations of the Children of Israel, when of old they were entering into Canaan. Of those living waters, i. e, Sanctuary-Ordinances, 
Zech. 14. 8  does the Prophet Zechary also treat, when he prophecies that part of them shall run to the former or Eastern Sea, i. e. the Sea of Sodom: 
Ezek. 47. 11.  when Fishers shall stand upon the Brink of it from Engedi to Englaim, i. e. both on the Westside in Judah and at Agalla, on the East side in Moab to fish for Men with the Nets of the Gospel, though some South remnants towards Edom shall remain marshy and miry, and given to Salt, and not be healed: for the Inhabitants of Edom, the Prophets every where testify, 
Jer. 49. 13 Ezek. 25. 14. Joel. 3. 19 Obad. 18. Is, 19 25.  shall never return. Though Egypt and Assyria shall be blessed in the latter day, together with Israel, yet Edom for his old hatred shall never rise to be a People more, but their Land put in Subjection to Israel.  
One Objection yet remains among some: Obj. 5 That all the Scriptures about the return of Israel are to be interpreted of the true and spiritual Israel, the Church of God, and if they have any relation to natural Israel, we are to conceivei it of such, as are scattered and mixed among the Nations; and there in those stations and places they may have some conversion to Christ, but not as a distinct people in order to reversion to their Old Land.  
Asserenti incumbit probatio. Ans They assert a point contrary to the general consent of the Primitive Saints and Churches, and the confessions of the Reformed Countries; and therefore they should be tender of being overpositive. It's good to be very modest in a case when persons descent from the Body of the Church of Christ in all Ages: since 'tis far more probable, that the Spirit of God doth influence and guide the whole Flock of Martyrs, Confessors and holy Teachers, rather than some few here and there in points opposite to the general sense of God's holy People, that have opposed the false Antichristian Synagogue in their Generations.  
I might therefore refer to the ancient and modern writings on this Subject, and entreat them to consider the 8 arguments which I have urged from Scripture. But I shall add a few reflections more upon this point, and draw toward an end.  
1. These promises about Israel's Restoration, cannot be genuinely interpreted of a spiritual Israel among the Nations; since there is a manifest distinction between Israel and the Nations in many of those promises, 
Act. 26. 7 Rom. 11. 25.  which are before cited and applied so by the Apostle.  
2. Because the Spirit of God seems to speak of, and assign some special comfort and joy to natural Israel, under their devastations and dispersions, as to a distinct and particular Nation; which in due time is to be recalled out of those plunges and miseries. Now what special comfort can arise as to Israel, distinct from other Nations, if such Promises are to be understood of a spiritual and mystical Israel, 
Is. 19 25. Deut. 32. 43.  as that in Isaiah; Blessed be Egypt and Israel and Assyria my People. And again, Rejoice O Nations with my People, etc.  
3. Because the glory of that Nation is expressly declared to be supereminent and transcendent above all other Nations, both for spiritual and temporal felicity; and that all Nations shall come up, that is, by Ambassadors and Messengers, bringing Presents to them. The Kings of the Nations shall bring in their glory thither, and shall walk in the same spiritual light, as the Prophet Isaiah and Zechary and others distinctly mention it.  
4. Those sweet and ample Promises are sometimes mentioned, as distinctly applicable to that Nation which pierced him. 
Zach. 12. 10.   
Whereas 'tis said that under Gospel days, there is no privilege asserted to the Jews more than to the Gentiles: We must understand as to the Doctrine of Faith and Eternal Salvation, they are all one in Christ Jesus: Nor ought any to deem, that any of their old Typical Sacrifices and Services shall be introduced into God's Worship at their Restitution; for they are all finally abrogated, and the Veil of the Temple rend in twain: So that those last splendid Chapters in Ezekiel, do only set forth Gospel and Evangelical Ordinances under the ancient Figures.  
5. These great Promises are in several places set down with a contradistinction to their release from their first Captivity: 
Ps. 68 22.  as when the Lord says, I will bring my People again from Bashan, and again from the depths of the Sea, 
Is. 11. 11.  and that he will set his hand again the second time to deliver his People, etc. Now if the first Captivity were literal, and the first release from Babylon was literal, then there is a second release to be fulfilled in the like tenor.  
6. It may be argued also from the distinctness of the times of Israel's Redemption, besides the time of the restoration of the Gentiles from their spiritual Captivity under Antichrist, and under the Turk, which may appear more clearly from what I hope to speak as to the distinct time of Israel's Deliverance before the close of this Tract.  
7. We may infer this National Restitution of Israel, from those Texts which mention many distinct places of their scatter, 
I. 11. 11.  as in Elam or Persia, in Assyria, Javan and the Islands, etc. from whence as from all Quarters of the Earth they shall be reduced to their own Land. Now it seems very incongruous to assign a mystical denomination to those Countries and Cities of their various dispersions. Such strange and wonderful scatter, as they, verify the ancient Prophecies; so have they happened to no other Nation under the whole Heaven that we can evidence: wherefore from all these considerations it seems very proper that there is some great and special glory, both in spiritual and temporal concernments, which shall accrue to National Israel, in the latter days, beyond the glory of their Ancestors. 
Ezek. 36. 11.  Wherefore some have made this as unto the Jews a notable mark, 
Mat. 24. 34.  since they are by divine Providence kept distinct from all other Nations in the midst of their dispersions. This Nation shall not pass away, 
Terry p. 130.  but is preserved under some notable design of God for their good and welfare in the latter day: for though their strange and admirable disjointings and dismemberings lie incumbent as a present curse npon them; 
Jer. 24. 9  yet shall it in the end be turned into a glorious blessing. At which time when the Lord shall have form his work upon Zion, and delivered the Gentile Churches into their glorious liberty, and restored Israel to their own Land, to worship our blessed Lord according to his Gospel Institutions in Emanuel's Land, then will the times of blessedness shine forth in their radiant lustre, prophesied of by holy Doniel the man of desires, 
Dan. 12.  and those 1000 years' felicity to the Church treated of by the beloved Disciple.  
Of these blessed times the Primitive Church had great and illustrious knowledge, as being near to the Apostolical times and information. Let me give in some evidences before I finish this Paragraph. In the first place, 
Just. Mart. in dialogo cum Tryphone p. 239. Edit Commelin.  Justin Martyr in his Dialogue with Trypho the Jew, is signally to be remembered, as being so very express in this point of the glorious liberty of the Church for a 1000 years in the latter days; that he reckons them among the Atheists and wicked Heretics of his time, who denied it: For, although Justin's Text be corruptly read in our common Editions, yet 'tis evident by the question of Trypho, and the whole following series of Justin's reply, that the aforesaid words are verily the genuine mind of that Author; since in the following lines he calls them [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Christians in all things Orthodox, who in his days did assert it. To prove it, he citys the Prophets Ezekiel and Isaiah and especially the last, in these words, For as the days of the Tree of Life, 
Is. 65. 22.  so shall be the days of my People, as he reads the 22 verse, and thus glosses upon it: We understand that the thousand years are designed by those expressions in a secret Mystery; for whereas it was said to Adam, In the day that thou eatest of the Tree, thou shalt die: we know that he did not fulfil a 1000 years, and then citys both Peter and John for the same purpose. 
2 Pet. 3. 8. Rev. 20. 4.  But besides that Primitive Martyr, Jerom also, though he frequently and testily enough, inveigh against it; yet in several places manifests, that it was the general notion of those early and purer times. In his Comment on the 19th of Jeremy, mentioning this Kingdom, declares himself thus [Quae licet non sequamur, tamen damnare non possumus, quia multi Ecclesiasticorum virorum & Martytyres ista dixerunt] Which things saith he, though we receive not, yet we cannot condemn, because many Churchmen and Martyrs have declared it. Again, on the 28th of Isaiah, glancing at the same persons, breaks forth into these words [Quorum nequaquam sententia reprobanda est, dummodo spiritualiter haec complenda & non carnaliter noverimus] whose judgement is in no wise to be rejected; so be it, we acknowledge those things to be fulfilled spiritually, and not carnally. But in no place doth he more copiously mention (that I remember) the maintainers of this truth, than in his Preface to the 65th of Isaiah, where he acquaints us, that among the Latin Fathers, Tertullian, Victorinus, Lactantius; and among the Grecians, that I may pass by others (says Jerom) Irenaeus Bishop of Lions, were of this apprehension. Against whom Dionysius, Bishop of Alexandria, wrote sharply, but Apollinarius answered him in two Volumes: [Quem (says our Bethlemite) non solum suae sectae homines sed & nostrorum in hac parte duntaxat, plurima sequitur multitudo] whom, not only persons of his own way, but a great multitude also of ours do follow, only in this particular. And therefore presages great opposition to himself in respect to his followiug notes upon the 65 and 66 Chapters of Isaiah. Since, (as he speaks a little before [multorum veterum Opinionibus contraire videbimur] we shall seem to contradict the sentiments of many of the Ancients. I might produce other Citations from his Comments on Hos. 1 and 2. and Micah 2, etc. but forbear to enlarge. 
August de Civ. Dei. l. 20. c. 7.  Let us hear what Austin speaks to it in his Book of the City of God [Quae Opinio esset utcunque tolerabilis, si aliquae deliciae spiritales in illo Sabbato affuturae sanctis per domini praesentiam crederentur. Nam etiam nos hoc opinati sumus aliquando] which apprehension (says he) however might be tolerable, did they believe any spiritual joys to attend the Saints from the Presence of the Lord, in that Sabath: for even ourselves have sometimes been of this persuasion. But good Austin might have reflected upon many Scriptures, and several of the Ancients holding out a greater measure of holiness as well as external selicity, to be the portion of those happy times of the Church.  
By these Citations (and others that might be produced) we may clearly perceive that multitudes of holy and learned Persons in Asia, Europe and Africa entertained this Doctrine for Scripture truth in the Apostolical and purer Age of the Church. But as the Man of Sin did gradually ascend the Chair of Infallible Iniquity: So among other blessed truths this also containing an illustrious Branch of Christ's Kingly Office was daily neglected, slighted, oppressed, and almost extinguished by the smoky fumes of the Bottomless Pit, yea, at last they came to that height, 
Coranz. p. 277.  that Pope Leo the 10th in the 19th Session of his Lateran Council Decreed: That none should presume (among other things) to preach of, or assert the coming of Antichrist, lest that grand Imposture should be more discovered.  
But his own Canon Law hath lighted such a Torch to reveal and detect him to the World, that all the Lungs of Europe are not able to blow out, 
Decrest. dost. 23. c. I. p. 138. Romae 1582.  and 'tis expressed thus: [Siquiss, etc. per seditionem vel presumptionem, aut quolibet ingenio electus, etc. perpetuo Anathemate, etc. abjiciatur sicut Antichristus, Invasor & Destructor totius Christianitatis, etc.] If any man be chosen Pope by sedition, presumption, or any other artifice, let him be cast away as Antichrist, an Invader and Destroyer of all Christianity, by a perpetual Curse. 
D●st. 79. c. 9 p. 503.  And again, [Siquis pecunia, vel gratia humana, vel populari seu militari tumultu, sine concordi, etc. electione, etc. Cardinalium, etc. non Apostolicus, sed Apostaticus habeatur] If any be chosen by money, Simony, or favour of men, or by Popular or Military Tumult, without the concording Election of the Cardinals, etc. let him not be esteemed Apostolical, but Apostatical. Let then the whole World judge by their own Decrees, what they are, that sit in the Roman Chair, but Antichristian Enemies to the Church, who have been the great opposers and oppugners of this Truth: Yea, we may hence discern to what Genealogy they are to be referred who wipe off the Apostolical Characters from this Man of Sin, and expunge the ancient and modern Expositions of Daniel and the Revelations, unless conformable to Alcazar and Grotius; by whose leave the Glory of the Church must coextend with the horrible darkness of Popery; and the rising of the light of the Gospel in Luther's days must tend to a coincidency with the rise of Antichrist in their supposed latter times; Apage ineptias & quis quilias! away with those trifles, since the Church of Christ hath already passed far the greater time of her exile-estate in the Wilderness under Antichristian Tyranny, and is very near the time of her glorious return to the splendour and Dignity prophesied by the Holy Penmen, as might be evident by several Scripture-Characters, were it the present business, which is to treat of the Return of the ten Tribes, and the glorious estate of whole Israel, shortly to be introduced upon the Stage of the World, which leads me to a sober and submissive inquiry into the fourth and last particular.  
Question. 4. Concerning the time of the Return of Israel.  
As to this point I shall desire to proceed with all tenderness, modesty and sobriety: both in respect unto the Judicious in preceding Ages, as likewise to the obscurity of Prophetical Scriptures, and also as to carnal Mockers, that cry out like them in Peter, 
2. Pet. 3. 4.  Where is the Poomise of his Coming? This is certain, these glorious times shall come, the Prophecy will not lie, and likewise that upon the long duration of Antichrist, and his waning, withering State ever since the days of Luther, and likewise to the stop that seems to be put by Providence to the furious progress of the Ottoman Power; who seems not likely to pass much beyond the bounds of the Eastern Empire, but rather of late years is declining; and because of the years of the Gentile World, drawing on toward their consummation, that these blessed times are not far off. Let it suffice to give in some general notes and reflections on what Scripture hath hinted, for exercise of industry and meditation.  
1. The first more general note of the time, may be gathered from the destruction of the Turk; who by some learned Expositors is thought to be signified by the second Wo-Trumpet. But this 2d Trumpet expires as to its Warlike Alarms by and by, 
Rev. 11. 14  upon the resurrection of the Witnesses. Now the Turkish Empire is one great remora, or stop to the Jews, and all Israel's inhabitation in their ancient Territories, and seems upon good and probable grounds to be the Gog and Magog in Ezekiel, who is to be destroyed upon the Mountains of Israel. If then, we can but moderately state the finishing of the 2d Trumpet, we may in some latitude attain the times of Israel's Return, whereof in the third Note.  
2. The second general note, may be taken from the time of the pouring out of the 6th Vial upon Euphrates, i. e. 
Rev. 16. 12  upon the Turkish Assyrian, whose frontier Cities lie upon that River; that the way of the Kings of the East may be prepared, i. e. the ten Tartarian Princes who are the race of the ten Tribes of Israel near the Caspian Sea, as the learned Dr. Fletcher in his preceding Treatise hath endeavoured to clear. Now could we evidently state the time of the commencement of the Vials, & the duration of each as to the time of their pouring out, we might arrive to some evidence in this point. Thus far I humbly conceive that none of the Vials are yet poured out, nor will be till the Resurrection of the Witnesses is passed, and seem to be contained under the 3d Wo-Trumpet: 
v. 1.  For the 7 Angels with the 7 last Plagues, come not out of the Temple till it be opened, and the Ark of the Testimony, seen in the manifestation of pure Worship in Europe. 
v. 19  But the Temple is not opened till after the resurrection of the Witnesses, and the third Woe▪ sounding in the World, when the Witnesses shall be risen, and the Kingdoms of the World begin more visibly to become the Kingdoms of Christ, and the Nations begin to fume with anger at he approach of the Wrath of God, then may we expect the effusion of the Vials in their distinct order.  
The third note, is more precise and express, and may be collected from the time of the duration of the second Woe in its greatest terror and splendour: 
Rev. 9 15.  For the 200000 Euphratean Horse men are prepared for an hour, 
1 y.— 360 1. m. 030 1d. 1 1 h. 0 391.  a day, a month and a year; which if it be calculated from the grandeur of the Ottoman Family, forcing their inroads upon the Grecian Empire, Anno 1300 and so forwards; this computation hands us to the year 1691, or there abouts: Or if we should calculate the 2300 years of the Palmoni, from the taking away the daily Sacrifice by Nabuchadnezzar at the destruction of the first Temple, unto the renovation of pure Worship in the latter days; this consideration will lead us to the year of our Lord 1712, or thereabouts, as I have mentioned in a little Tract of the Vision of the Myrtle Grove in Zechary.  
4. 
4.  But the most apposite and proper time which concerns Israel more especially when Daniel shall stand in his lot at the end of the days is that computation of the beloved Prophet who lays the radix, 
Dan. 12. 11.  the root or Epocha of the numeration of his 1290 years, from the taking away the daily Sacrifice, 
v. 1  and that at the end of those times his People shall be delivered. But if you take it from Nebuchadnezzar's or Antiochus, or Titus, or Julian: the times as to all those roots will be expired, and no deliverance accomplished, and therefore we must take another more auspicious and genuine foundation for the decurrency of this number, and moreover since the same Prophet mentions the time, times, and the half, in the seventh verse, which is frequently affixed both by Daniel and John for the duration of the last head of the fourth Monarchy. I humbly conceive, that his 1290 years, do conjointly initiate with John's 1260, insomuch that they seem to point at this, that 30 years after the consummation of the power of the Papal Empire, (for he may prolong his life some time after his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to do any great Exploits, shall be finished) I say, 30 years after, we may expect the dry bones in Ezekiel to begin to come together, 
Ezek. 37. 7  and by degrees, through many straits and distresses in the deflux of several years, at length attain their promised glory and happiness: for at first they may come up from the several Corners of the Earth, toward their own Land cum animo sacrificandi, with thoughts of building the Temple, and restoring their Old Worship; which never will be, for God hath abolished all that pedagogy, in the suffering of Christ, but they may come with great expectation of a temporal glory under the Messiah: 
Zech. 14. 2.  and when they are at the height of their expectation, they shall be most miserably torn; Jerusalem taken, the Houses rifled, the Women ravished, and half carried out for a new Captivity: 
4.  then will the Lord set his feet upon the Mount of Olives for their deliverance: 
Obad. 21.  Then a Saviour shall come upon Mount Zion, to judge the Mount of Esau, i. e. the opposite enemy, and the Kingdom shall be the Lords.  
But to repair to the connexed Epocha of 1290 to initiate and begin 1260: 
Dan. 12. 11.  we must infer, that since all the forenamed roots▪ of numeration are past, without deliverance either to Gentile Churches in Europe, or to Israel, that we are to spring another rise, and that is from the taking away of the Gospel-Sacrifice of pure Worship, by a new Babylonian Monarch, by a second Antiochus, by the grand Antichrist, who setting in the Temple of God, as God, hath introduced most horrible pollutions and defilements in the Evangelical Worship. Now this Prince of Sin, arose gradually together with the ten Kings, 
Rev. 17. 12  from the year 410, when Rome was taken by Alaricus, 
2 Thes. 2. 7, 8.  and continued increasing and waxing in his grandeur and power till that was taken away, which hindered his revelation in the World, which was the Roman Empire. But the Roman Empire drew its last gasp, and was finally and totally extirpated in the year 476, Thus divine Providence doth usually perform its mighty works gradually, by distinct intervals of progress: which leads us to a consideration of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or compass of years contained within the latitude of 66, from the year 410 to 476 in which year Augustulus was deposed; So then, if ye add the 1260 years; we arise to 1736. About which I am verily persuaded that the great Mystery of the ruin of Antichrist will be amply manifest, and visible upon the face of the earth: and forasmuch as the ten last Caesars were rather Caesarculi; some appointed from the East, and some rising out of their mutual combustions, and that the Roman Territory was exceedingly diminished, & cut short in Italy by the Goths. We may indeed look upon the Roman Empire as good as ruined at the death of Valentinian the third, in the year 455, which by connection of the 1260 brings us to 1715: about which times the pre-consideration of the ruin of the Roman Empire conducts to the expectation of great devastations and confusions in the Papal. The fuller indagation of these periods belonging to another paper; I return to Israel, and Daniel's computation of their times, by adding 30 years more to these 1260 there with making up his 1290. So that if the 1260 do finish about 1700 or 1715, or at utmost in 1736, than 30 years after their expiration, and the great conflicts with the Papal powers in the West will begin the stirs and commotiabout the Jews and Israel in the East; if then to 1736 we add 30 more, they reach to 1766, the times of Israel's gatherings from their dispersions and conflicts for their Country with the Nations and powers that may detain and obstruct them; which times of distress and perplexity are determined to last 45 years longer: which answers in some measure to the Typical remembrance of the time from their ancient coming out of Egypt, till they were almost quietly settled in most parts of the Land of Canaan. If then we conjoin these 45 years more to 1766 it produces 1811, for those times of happiness to Israel, 
Dar. 12. 12.  for blessed is he that waiteth and cometh to 1335 days, to the consumption and destruction of their enemies.  
But how far further the finishing of the remainders of that Assyrian 
Mic. 5. 5.  War (when 7 Shepherds and eight principal men alluding to the King of Persia and his 7 great Princes or Counsellors of State shall be raised up for the defence of Israel) how far I say those times may extend, and how long it shall be to utter abolition of the Papal remnants after the 1260 days of his power are expired, that is, how long the Vials shall be pouring out upon him, his Throne and all his Adherents in the West, and upon the jurisdiction of his City, when the three parts only shall remain of his 10 Principalities, 
Rev. 16. 19  or how long it shall be to the utter ruin of the Turk in the East, and the deliverance of the Grecian Churches, and the subduing of all other powers that shall assemble and withstand the design of God in erecting the Kingdom of the Stone, cut out from the Mountains of God's Decrees without hands of humane aid or power. I say, how far those times of the victorious success of the Church may be amplified and extended, is beyond man to dictate and determine. Neither do I yet clearly see by what texts of Scripture we can distinctly proceed to chain or connex the 1000 years' glory of the Church in a complete golden link with any former expiring currents of Prophecy, unless it be to the end of Daniel's 1335, or the end of the Vials, and some other latent numbers not yet apparent to us in the surface of Scripture: neither may we be so bold as to build upon that notion of the house of Elias mentioned by that Learned Earl of Mirandula and others, for the continuation of the World in its state of misery and bondage for 6000 years according to the six days of Creation. It was a current Notion in the Primitive times among the Christians, applying that of Peter, 
2 Pet. 3. 8.  One day with the Lord, is as a thousand years, as if so be it did presignifie the duration of the World, as I have before touched out of Justin Martyr, and that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the resurrection of the World to a Sabbath of rest and glory and felicity doth reflect upon the seventh day wherein the Lord rested from his labours and was refreshed, 
Exod. 31. 17.  and then the vl day from the Creation, for the resurrection of our Lord should presignify the Saints rising to glory and being for ever with the Lord in Heaven.  
Let these hints suffice at present, not willing to expatiate in gratifying our curiosity with conjectures that perhaps may not prove clearly scriptural. Let's study with the Apostle, 
Rom. 12. 3. 1 Cor. 4. 6.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; to be wise to sobriety, and not surmise beyond what's written. Leaving the punctual particularities of the timeing of Prophecies with the issues of Providence unto the Father in whose holy hands the signatures of all times are written. Let's be very thankful that our blessed Saviour hath so far indulged his Church, as to signify by his servant John, the duration of Antichrist, their last and principal enemy to be 1260 years, and that we may collect from evident Scripture proof that these years are well nigh expired. 'Tis a wonderful mercy, let's be highly thankful for this discovery and rejoice in Zion's approaching glory.   

The Conclusion.  
It's now high time to fix a period to this inquisition and conclude with a serious reply to such as may demand, Cui bono? To what purpose is this expense of time, and thoughtfulness? It's like most of this Age may not reach those blessed times, If I should say, pangimus Posteritati, we plant for Succession, they'll return, the nearer those days approach, the brighter they'll shine. When many shall run to and fro, 
Dan. 12. 4.  and knowledge shall be increased: But however they deal with Students in Prophecy: Let men forbear to teach the Spirit of God Wisdom: as if the Infinite Holy and Wise God must be instructed by their Cockle-shells, as one speaks in a Treatise by some assigned to Bernard: 
Bernard.  Sooner lad the deep Ocean than any of the least of the deep ways of God. He thought meet to write these things, and who art thou, vile worm, to say to him, what dost thou? He thought it wisdom to dictate these excellent Mysteries to the Church: he gave the word, and many are they that publish it. He counted it a piece of his love and kindness to his Church to reveal his Counsels so long before the expiration of the Prophecies, 
Rev. 1. 3.  and proclaims and pronounces them both wise and blessed that study them; 
Rev. 13. 18 and 22. 7.  then by the censure of the divine word, they must be fools and miserable wretches that neglect and contemn these Sacred Oracles. Of what spirit must they be that reflect upon the Counsels and Dictates of God? certainly very nefarious and impious: As he said in Phoedrus,  Vt putentur sapere Coelum vituperant. To seem very wise, will Heaven despise. 
Such bold and arrogant Spirits, with what pride of heart do they arraign his Decrees, his Foreknowledge, and his Holy Managements of the Affairs in Heaven and Earth! with what irreverence they dare to dive into the depths of God, 
Prov. 16. 4  Who hath made all things for himself, and the Wicked for the day of evil. Neither are they less imperious about the Church of Christ, than the state of particular souls in making Sanctions for Government in their Dictatorian Chair: Yea, and dare to pronounce an Apage, upon the Sacred Prophecies, as if needless to be studied and searched into, and by consequence needless to be written. But the Holy-Ghost avers, that all Scripture is profitable, 
2 Tim. 3. 16.  and that whatever things are written, are penned for our learning, 
Rom. 15. 4.  that through patience and comfort of the Scriptures we might hope; and in particular, the Spirit of God proclaims them blessed and happy that read and meditate on the Prophetical Writings.  
They must stand in Judgement before that great Master, whose Sacred Leaves they have contradicted and dare to affront his Messages, which have taken hold of their Fathers, 
Zech. 1. 6.  and in due time shall find them out. Such are they upon whom the Vials are to be poured out, that blaspheme his Name and his Tabernacles, 
Rev. 13. 6.  and them that dwell in Heaven. But as to the Saints and such as reverence the Sacred Oracles, these things are a great delight, and of choice use and benefit.  
(1) Since they are grounded upon the declarative will of God, it's their duty and practice to pray for the issue of the Prophecies, which though terrible to their enemies are yet a promise to the Church.  
(2) To hope for and expect the happy day of the manifestation of the Sons of God, 
2 Pet. 3. 13. Rom. 8. 21  when the Creature that now groans under the Bondage of the wicked shall be delivered into their glorious liberty.  
(3) To rejoice in the glory of the Church that's coming, and delight in the dust of Zion, mingling it with their tears, to cement her rising Walls with triumph.  
(4) To sustain the present exercises and troubles with faith, 
Rev. 13. 10 14. 12.  patience and joy, assuredly knowing, that these days of sin and sorrow hasten to a period. The ancient Patriarchal Church saw not our Lord's Incarnation which their Children enjoyed. Our Forefathers saw not the revelation and consuming state of Antichrist, which we have beheld and the Generation draws nigh, 
2 Thes. 2. 8.  nay some it may be are already born, who may see a great part of his confusion, if not his final and total ruin. There are four great works upon the Wheel of Providence as yet to roll over the World. The destruction of Antichrist. The Conversion of Israel. The Ruin of the Turk, And the glorious state of the Church from the rising of the Sun to his going down, 
Mal. 1. 11.  when the Name of of the Lord of Hosts shall be great among the Gentiles, and in every place Gospel Incense of Prayer, and the pure Offering of daily Worship shall be presented to his Name, for his Name shall be great among the Heathen, saith the Lord of Hosts. 
Heb. 11. 13.  Being then persuaded of the Promises, though we have not received them in full fruition, let's embrace them in our Bosoms, 
1 Thes. 4.  and help on those blessed days by fervent prayer, and comfort one another with these and the like words of the happy estate of the Church here for a season, and of her glorious Estate in Heaven for ever.  
FINIS.