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men whether there were any proselytes, either under the Old or New Testament, besides those who were circumcised and complete.

17 Q. Having heard this particular account of synagogues and proselytes, proceed now to say what was the last act of Nehemiah's reformation which we read of in Scripture.

A. That he turned out Manasseh, the son or grandson of the high-priest, for marrying the daughter of Sanballat the Horonite, Neh. xiii. 28.

18 Q. What did Sanballat do with his son-in-law Manasseh on this occasion?

A. He procured a grant from Darius Nothus, who was now king of Persia, to build on Mount Gerizim, near Samaria, a temple like that at Jerusalem, and to make Manasseh, his son-in-law, the high-priest of it.

19 Q. What was the consequence of this measure? A. Samaria thenceforth became the refuge of the rebellious Jews, who were called to account for breaking the Sabbath, eating unclean meats, or were found guilty in sinning against the law in any remarkable instances.

20 Q. What change was wrought hereby among the Samaritans?

A. Their first original was from some eastern heathens, who were planted there by the king of Assyria, after the captivity of Israel; but, when on several occasions the Jews flocked to them, it made a considerable change in their religion; for, though before they worshipped the God of Israel in conjunction with other gods, 2 Kings xvii. 24-41. they now cast off their idolatry and since a temple was built amongst them, in which the Jewish service was performed, and the law of Moses read publicly, they came much nearer to the worship of the true God prescribed in Scripture. 21 Q. Did not the Jews love them the better on this account?

A. No, by no means; but they hated them grievously the enmity which began from the opposition

which the Samaritans made to the Jews in the rebuilding Jerusalem and the temple, was so exceedingly increased by their sheltering all the rebellious Jews, that the Jews at Jerusalem published the bitterest curse against them that ever was denounced against any people.

22 Q. What miseries were contained in this curse? A. The Jews forbade all communication with the Samaritans; declared all the fruits of their land and their cattle unclean; excluded them from being ever received as proselytes; and barred them, as far as possible, from having any portion in the resurrection of the dead to eternal life.

23 Q. What appearance of this great enmity do we find in the New Testament ?

A. This seems to be confirmed by the words of Scripture, John iv. 9. "The Jews have no dealings with the Samaritans." And the woman of Samaria asked our Saviour, "How it is that thou, being a Jew, askest drink of me, who am a woman of Samaria?" And when the Jews would give the worst name they could to our Saviour, they said, "Thou art a Samaritan and hast a devil," John viii. 48.

SECTION II.

Of the Jewish affairs under the Persian and Grecian monarchies.

1 Q. How were the Jews governed after the death of Nehemiah?

A. We find not any more particular governors of Judea, made by the kings or emperors of Persia ; but Judea seems to be made subject to those whom the Persian kings made governors of Syria; and that, under them, the regulation of affairs was committed to the high-priest; so that he had all the sacred authority, and the civil power also, in a great measure, under the Syrian governor.

2 Q. Did the high-priests continue their regular successions, as the eldest of Aaron's family?

A. This succession was sometimes interrupted by the emperors of the world, or their deputed governors of the provinces, appointing another person to take that office.

3 Q. What is the first remarkable instance of that kind?

A. When Johanan, or Jonathan, the son of Joiada, Neh. xii. 11. had possessed the royal priesthood several years, Bagoses, the governor of Syria, appointed his younger brother, Jeshua, to depose him, and take the priesthood; upon which there was a tumult in the inner court of the temple, and Johanan slew Jeshua there. 4 Q. How did Bagoses, the governor, resent this? A. He entered into the inner court of the temple, though the Jews forbade him as being unclean; but he told them he was purer than the dead carcass of him whom they had slain there; and imposed on the priests a fine of about thirty-one shillings for every lamb that was offered throughout the year.

5 Q. What was the next remarkable difficulty and deliverance which the Jews met with?

A. They were most remarkably saved from the oppression and resentment of Alexander the Great, who was king of Macedonia in Greece, when they had refused to assist him in the siege of Tyrus.

6 Q. In what manner were they delivered?

A. When Alexander marched against Jerusalem, designing to punish the Jews on this account, Jaddua the high-priest, the son of Johanan, being directed by a night-vision, met the conqueror in his priestly robes, with the other priests attending him in proper habits, and all the people in white garments: Alexander being struck with this sight, saluted the highpriest with a religious veneration, embraced him, entered Jerusalem in a friendly manner, and offered sacrifices to God in the temple for his late victories.

7 Q. How came Alexander so suddenly to change his purpose, and behave himself with so much mildness? A. Alexander declared that he himself in Macedo

nia had seen this very same person, thus habited, in a night-vision, encouraging him to pursue his expedition against the Persians, and promising him success. 8 Q. What further favours did Alexander show the Jews?

A. When Jaddua the high priest had shown him the prophecies of Daniel, particularly chap. viii. ver. 21. where the he-goat is interpreted to be the king of Grecia, who should conquer the Medes and Persians; and chap. xi. 3, he bade the Jews ask what they had to desire of him; and according to their request he granted them the liberty of their own laws and religion, and a freedom from tribute or taxes every seventh year, because then they neither sowed nor reaped.

9 Q. Did Alexander succeed in his following wars, and his attempts against the Persian empire, according to the Jewish prophecy?

A. When he departed out of Judea and Palestine, he marched into Egypt, which speedily submitted to him there he built the city Alexandria, and peopled it with several nations, among whom were many Jews, to whom he gave the same privileges as to his own Macedonians. The next spring he hastened to find out Darius Codomannus, king of Persia, whom he had routed once before, and he now vanquished him in final decisive battle near Arbela, and became master of the Persian empire.

10 Q. How long did he reign after this battle?

A. He went on and conquered India: but in five years' time he fell into such riot and drunkenness, that put an end to his life; though others say he was poisoned.

11 Q. What became of the Jews after Alexander's death?

A. A little after the death of Alexander four of his generals divided his empire, who were the "four horns of the he-goat," mentioned by the prophet Daniel, which grew up after breaking the first horn, Dan. viii, 22. and xi. 4. And the Jews fell under the

dominion of Ptolemy, afterwards surnamed Soter, who had Egypt, Arabia, Colo-Syria, and Palestine, or the land of Israel, for his share.

Here it may be observed that, as Ptolemy had Egypt, Palestine, &c. for his share, so Cassander had Macedonia, and Greece; Lysimachus had Thrace and Bithynia, and some other provinces thereabout: Seleucus had Syria, and the northern and eastern provinces in Asia. Thus was the empire of Alexander the Great divided among his generals.

SECTION III.

Of the Jewish affairs under Ptolemy Soter, Ptolemy Philadelphus,and Ptolemy Philopater, Kings of Egypt. Of the great synagogue, the Jewish traditions, their Mishnah and Talmud; and of the Septuagint translation of the Bible into Greek.

1 Q. How did Ptolemy, king of Egypt, deal with the Jews?

A. Ptolemy designing to make Alexandria, which was built by Alexander, in Egypt, his capital city, he persuaded a multitude of Jews to settle there, granting them the same privileges as Alexander had done before him: Whence it came to pass, that Alexandria had a greater number of Jews still flocking to it.

2 Q. What remarkable story is related of one Mosollam, a Jew, who followed Ptolemy about this time?

A. When a certain soothsayer, or cunning man, advised a Jewish troop of horse, on which Mosollam rode, to stand still, upon the sight of a bird in the way, and told them they should either go backward or forward as that bird took its fight; the Jew, being a great archer, immediately shot the bird with an arrow, and said, "How could that poor wretched bird foreshow us our fortune, which knew nothing of its own?" Hereby he designed to expose and condemn the superstition of the heathens.

3 Q. How did it fare with the Jews that were dispersed about Babylon?

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