request, granted them the freedom of their country, laws, and religion, and that they should be exempted from paying tribute every sabbatical year.*

When Alexander returned from his conquests in India to Babylon, he proposed to restore the temple of Belus, which had been destroyed by Xerxes; and the various nations composing his army were employed, in their turns, to clear away the immense ruins of the ancient structure, erected by Nebuchadnezzar. Amongst the other nations there were some regiments of Jews, but they one and all refused to work, alleging that their religion would not allow them to assist in the restoration of an idolatrous temple. At first, Alexander was exceedingly angry, and inflicted severe punishments upon them for their disobedience, but finding them invincible in their purpose, and admiring their constancy, he gave them as a reward their free discharge, and sent them all home into their own country.†

* Prid. i. 571, 572. We have inserted this relation from Prideaux, who has adopted it from Josephus, b. xi. and also from Jahn, i. 230. 232.; but as no mention is made either in Quintus Curtius, Diodorus Siculus, or Arrian, of Alexander's visiting Jerusalem at all, we confess we are not without doubts of its authenticity. Still, however, as it is clear that Alexander marched from Tyre to Gaza, which he besieged, and thence into Egypt, it perhaps is hardly probable he would have passed by Jerusalem. That he did visit Jerusalem, see Un. Hist. ii. 162.; and both Arrian and Curtius assert that Alexander took all the cities of Syria. Jahn (Heb. Commonwealth, i. 233.) alleges that Q. Curtius alludes to a similar transaction; but there is nothing of the sort to be found in that author, although there is in the supplement of Freinshemius, book ii. chap. 11. propè finem ; but which appears to be evidently transcribed from Josephus. Dr. Clarke treats this relation as authentic, but refers only to Josephus. Notes on Nehem. xii. 11.

+ Prid. i. 603. This relation, too, rests on the sole authority of Josephus. As he was no friend to the Samaritans, and we are in

By the conquests of Alexander, the thrones of Asia having been subverted, and its royal dynasties eradicated, on his decease, the supreme sovereign authority was vested in Aridæus, a bastard brother of Alexander, till Roxana's issue of a son should be able to assume the reigns of government; but Aridæus being an idiot, Perdiccas, another of Alexander's generals, was appointed a sort of regent, or protector over the whole empire; and all the immense territories of this mighty monarch, after a multitude of assassination and contention, were divided amongst his remaining general officers; in which division, Egypt was assigned to Ptolemy, and Syria, Phoenicia, and Judea, to Laomedon.+

On the death of Jaddua, the high priest, who held that office twenty-one years, it devolved upon his son, Onias.‡ Ptolemy conceiving the great advantage it would be to his Egyptian territories, to secure the frontier provinces of Syria and Phoenicia, invaded the dominions of Laomedon, and soon made himself master of the whole, except Judea. The Jews, however, shewing upon this occasion a just regard for their oath of allegiance, refused to submit to him; whereupon, Ptolemy laid siege to Jerusalem, and took it by assault on the sabbath day, the inhabitants to their honour, even if upon a mistaken principle, refusing to break the commandment of Jehovah, even in their own defence; unlike modern Christian commanders, who but too often seem to select the sabbath by choice, for their offensive warfare. Having taken the city, Ptolemy carried more than one hundred thousand of the Jews captives into Egypt; but reflecting upon more consi

formed some of that nation had joined the Macedonian army, but not that any of the Jews had, is it not probable they were Samaritans, and not Jews, who made this noble stand?

Mattaniah: for they were counted faithful, and their office was to distribute unto their brethren.*

So little impression, too, had the reading of the law and their own continued misfortunes made upon this rebellious race,† that Nehemiah actually saw, in Judah, some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day and testified against them in the day wherein they sold victuals. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem.‡ Then he contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? Yet ye bring more wrath upon Israel by profaning the sabbath.

And it came to pass that, when the gates of Jerusalem began to be dark before the sabbath, he commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of his servants set he at the gates, that there should no burden be brought in on

*Nehem. xiii. 10-14.

+ Experience and reflection will compel us all to exclaim that the whole human race are equally guilty, and alike given to backslide, as soon as the judgments of God are withdrawn from them; and in how short a time this takes place would be surprising indeed, did we not know the more surprising depravity of the human heart.

It never entered into the head of this zealous servant of the MOST HIGH, nor had he skill enough in the knowledge of the decalogue to discover what the legislators of Christian Britain, including her bishops, have so conveniently found out; viz. that the sale of mackerel and milk were legitimate exceptions to the obligations imposed by the fourth commandment !

the sabbath day. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. Then he testified against them, and said unto them, Why lodge ye about the wall? If ye do so again, I will lay hands on you. From that time forth, came they no more on the sabbath.* And he commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.t

Furthermore, he found Jews who had married wives of Ashdod, of Ammon, and of Moab: and their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. And he contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. Did not Solomon, king of Israel, sin by these things? Yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless, even him did outlandish women cause to sin. Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?

Cotemporary with the tirshathate of Nehemiah was the prophet Malachi, who, as God was now about to withdraw from them his prophets, and those peculiar manifestations of his own mind and will, with which he had favoured them for

This shews how easily the most confirmed and settled violations of the law of God, may be restrained or overcome, if professors of Christianity will but act with firmness and decision, tempered however with judgment and discretion.