G, page 593.-The Knowledge which the Hebrews obtained of the Personality and Influence of Satan.

No fact in the religious history of this people is more evident than that they had clearer views of this doctrine after the captivity than they had previously possessed. This is indisputable. The only question of interest arising out of it respects the means by which this knowledge was acquired. Bishop Warburton rejects, with great indignation, what he terms the "impious slander," of the Jews having received from the followers of Zoroaster increased information respecting the doctrines of their holy religion. And this protest of the learned prelate is not uncalled for. Many Christian divines have written on this subject, as if great religious doctrines had been excogitated and perfected by the intellectual efforts of men. Even Bishop Russel, who has in other respects dealt with this subject in a very satisfactory manner, speaks of "ample proof that this doctrine had not its origin in Egypt, but rather in the countries which stretch eastward from the Euphrates." The truth is, this doctrine had its origin in the revelations of the Holy Spirit; and such language is calculated to lead superficial minds into serious error. The case, however, seems to admit of a rational and scriptural explanation. The Hebrew exiles were now brought back to the country from whence, fifteen hundred years before, Abraham had emigrated by the command of God. And as the Greeks obtained from this place a record of scientific observations, begun more than a hundred years before the time of this patriarch, it appears neither extravagant nor unreasonable to suppose that Daniel, who had access to all the literature of this ancient capital, might have discovered among their ancient records some sparkling elements of primitive revelation, some pure remains of patriarchal truth, which he would compare with subsequent fruits of inspiration, and use, under the guidance of the Holy Ghost, for the instruction of his people.

The facts which come under our observation, both among the Hebrews and the Persians, afford corroborative proof of this position. Prior to the captivity, the latter people believed in the existence of two principles, the one a personification of all purity and of all good, the other, of all evil and malevolence; and that these were co-existent and independent, acting in direct hostility to each other: while the Hebrews regarded good and evil as alike proceeding from Jehovah. After the captivity, the faith of the Hebrews was corrected by admitting the doctrine of the personality and evil influence of Satan, although he was believed to act under the control and subject to the will of God. And it is remarkable that, soon after the restoration of the Hebrews, the religion of the Magi was reformed by Zoroaster; and one principal element of his improved faith was the introduction of the doctrine of one supreme God, as superior to the admitted principles of light and darkness. Thus, while the Hebrews obtained a clear knowledge of the personality and influence of Satan, the Persians were taught the important truth of the unity and unequalled perfections of God. But this result was in no case acquired through philosophy or human invention, but by the recovery and application of Divine revelation.

CHAPTER X.

THE HISTORY OF THE HEBREWS FROM THE RESTORATION TO THE ESTABLISHMENT OF INDEPENDENCE.

JUDEA, after the Restoration of the Hebrews, a Province of the Persian Empire, and subject to Syria-After Nehemiah, the High Priest is invested with the civil Government-Joiada High Priest-Succeeded by his Son Jonathan-Whose Brother, endeavouring to supplant him, is killed in the Temple-Bagoses profanes the Sanctuary, and levies a Tax upon Sacrifices-Jaddua High PriestRefuses to supply Food to the Army of Alexander-Who threatens Jerusalem The City wonderfully saved from his Anger And favoured by him-On the Partition of the Macedonian Monarchy, Judea assigned to Laomedon-Taken from him by PtolemyFrom whom it is wrested by Antigonus Judea restored to Ptolemy, and attached to Egypt-Simon the Just, High Priest-Succeeded by Eleazar-Antigonus of Soccho President of the great Synagogue -Manasses, Son of Jaddua, High Priest-Onias, the Son of Simon the Just, succeeds to the High Priesthood-His Covetousness perils the State-Which is saved by the Address of his Nephew JosephSimon II. High Priest-The profane Attempt of PhilopaterDefeated-His Persecution of the Jews Judea conquered by Antiochus, and again united to the Kingdom of Syria-Onias III. High Priest-Factious Conduct of Simon, Governor of the Temple -Jason, by Treachery, obtains the Deposition of his Brother, and is appointed High Priest-He introduces Grecian Manners, and corrupts the People-Is supplanted by Menelaus-Onias III. murdered-Jerusalem stormed by Antiochus, and the Temple spoiled -The Jewish Religion proscribed-And a bloody Persecution begun-Mattathias and his Sons resist this Tyranny-Mattathias, dying, is succeeded by Judas-Who, after long and desperate Efforts, obtains Possession of Jerusalem-Purifies the Temple, and restores holy Worship-Alcimus High Priest-Judas slain-His Brother John cut off-Jonathan Maccabeus conducts the War-He is seduced by Treachery, and made captive-Simon Maccabeus succeeds as Captain-General-He obtains the Independence of his Country-Chronological Table. NOTES. The Testimony of Josephus-The rising Power of Rome-The Prevalence of the Greek Language The Origin of the Sanhedrim.

THE Hebrew people had just emerged from a series of calamities, such as no nation had ever suffered, that afterward recovered its wealth, independence, and power. But in this, as in previous parts of their history, the national annals bear clear and incontestable proofs of special Divine interposition.

In all their ruin, captivity, and desolation, Jehovah, by repeated manifestations of his presence and power, had clearly shown their conquerors and tyrants that, although the Hebrews had grievously sinned, and were consequently subjected to all this suffering and sorrow, they were, nevertheless, regarded by him as his people. Hence, when the faithful three were cast into the fire, his presence was with them; when Daniel was exposed to the fury of the lions, the angel of the Lord saved him; while a great number of predictions of the highest order attested the important fact, that the secret of the Lord was with his people.

We refer particularly to this latter circumstance as shedding an halo of supernatural light and glory over the future history and destinies of the nation. When Daniel, by the word of the Lord, explained the first dream of Nebuchadnezzar, Babylon stood, in martial power and political splendour, without an equal, and almost without a rival; for if Media still possessed the eastern moiety of the old Assyrian dominions, its pretensions were insignificant in comparison with those of Babylon, augmented and enriched as it was by the gigantic efforts and continued successes of Nebuchad

nezzar.

But, notwithstanding this, at the time when Nehemiah governed in Judea, the first section of Daniel's prophecies had been completely fulfilled. The head of gold, with all its energy, honour, and pride, had passed away; the breast and arms of silver, shown in the more broad and substantial, but less gorgeous, empire of Persia, had taken its place, and ruled over Asia and Egypt. This fact not only explained to those who held the sacred books the whole scope of these predictions, it also attested their truth, and impressed on them all the seal of unquestioned validity.

A full recognition of these facts will enable us to form a correct estimate of the true position of the Hebrews at this important period of their history. We have already seen, that, although to a considerable extent intrusted with selfgovernment, they were, notwithstanding, an integral province of the Persian empire; and, as such, were not only

subject to the imperial court, but also amenable to the governor of Syria. Yet, under the teaching of these prophecies, they knew that Jerusalem was the only seat of permanent power; that from Zion should go forth a law, which, although, as yet, obscure in its agency, manifestation, and developement, should at length control and subdue the whole world to its dominion. And while the Hebrews of that day knew themselves to be heirs of the everlasting covenant, they also knew that the state and power of Persia, instead of militating against these views, established their truth. Those who had the direction of the civil and religious affairs of the Hebrews had therefore the means of knowing, not only that the great power to which they were subject was exposed to change and disaster, but that it must be subverted, and pass away, to be supplanted by another and another, until four successive great empires should rise and fall, and the kingdom of God be at last set up on the earth.

In those circumstances the emancipated Hebrews commenced a new chapter in their political, social, and religious history. If they had fully improved their privileges, lived in devoted obedience to Jehovah, the world would even then have seen the purpose of God accomplished in his own way. But, alas! notwithstanding all the gracious interpositions of which they had been the subjects, iniquity prevailed.

We have no information respecting Nehemiah, after the completion of his reforms. Whether he remained as governor of Judea, or returned to Persia; whether he died soon after, or lived many years; neither the sacred text nor Josephus informs us; the latter only saying, that "he came to a great age, and then died.”* Here it may be observed, the light of revelation is withdrawn from the history: we have no farther an authoritative guide; and henceforth we must rely on Josephus, the Maccabees, and other collateral authorities. After the death of Nehemiah, no other lay governor was appointed over Judea. This is a remarkable circumstance.

* JOSEPHUS'S "Antiquities," book xi. chap. v. sect. 8.

Ezra and Nehemiah had so benefited their own country, and so nobly carried out the views of the sovereign state, that it might be thought no other mode of government could operate so favourably for the public weal. These men were, indeed, first-rate specimens of human nature. Irrespective of their religion, their intellect, energy, patriotism, and public spirit, place them in respectable comparison with the finest characters of classic antiquity.

Eliashib having died before Nehemiah, his son Joiada, or Judas, was high priest at the death or removal of the able and aged governor. He appears to have been intrusted with the administration of affairs. He sustained this office forty But we have no information respecting his actions

years. or times. He was succeeded by his son Jonathan, or John, as he is called by Josephus. Prior to his elevation to this high office, Artaxerxes Mnemon had ascended the throne of Persia. Bagoses was, under him, governor of Syria; and it happened that this officer had contracted an intimate friendship with Jeshua, the brother of the high priest. This circumstance might be expected to have produced a favourable effect on Jewish affairs; and, under the influence of ordinary principle and integrity, it would have done so. But, on the contrary, this apparently auspicious circumstance led to one of those atrocious acts which afterward frequently disgraced the history and the religion of the Jews.

In consequence of this friendship, Bagoses had promised to procure the high-priesthood for Jeshua, who, returning to Jerusalem, informed his brother that he expected soon to supersede him in the pontifical dignity: their interview was in the court of the temple, where the dispute arose to such a height, that the high priest " in his anger slew his brother."†

Enraged at hearing of the death of his friend, Bagoses proceeded immediately to Jerusalem, and insisted upon entering into the temple, that he might ascertain the facts of

* Ezra, although of the priesthood, when governor, appears to have acted in a lay capacity, and not as a priest, such as the high priests who succeeded to power on the death of Nehemiah.

+ JOSEPHUS'S "Antiquities," book xi. chap, vii. sect. 1.