the miracles done by the hands, of Jesus Christ. Their lives form an eloquent commentary on the sacred pages of his history, and stamp the Gospel with the additional evidence that it was written with the finger of God.

The writings of Philo further contain animating testimonies to the rapid diffusion of Christianity. The holy men of Judea soon established themselves in Egypt, where they held forth a divine philosophy, calculated to cure the souls of men when seized with disorders fierce and scarcely remediable; when occupied by lust and depraved indulgences; by ignorance, iniquity, and an innumerable multitude of vices and bad passions. Though this society chiefly flourished in Judea and in Egypt, Philo is express in declaring that it already prevailed throughout the habitable globe. In a passage we have already seen, the same writer affirms that "the children of wisdom resembled the sand, because the sand is uncircumscribed in number; and because as the sand which lines the shore repels the incursions of the sea, so the divine word of instruction does the sins of men. This word, according to the promises of God, spreads to every corner of the universe, and renders him who receives it heir of all things; extending every way, to the east and to the west, to the north and to the south." It is remarkable that the extraordinary diffusion of the Gospel here spoken of, was effected by means of men who derived no recommendation from wealth, or rank, or power; who despised the arts of eloquence and logic; and who depended solely for success on the force of truth and the influence of example: thus complying with the admonition of their divine Master"Let your light so shine before men, that seeing

your good works, they may glorify your Father which is in heaven." Hence Philo says, "As the sun is a light to all those who have eyes, so the divinely wise are the light of all rational beings. For in thee, says the scripture, shall all the tribes of men be blest. If any one, therefore, in a house, a city, a country, or a nation, is become enamoured of wisdom, those who live in that house, or city, or country, or nation, must learn from him to mend their lives. For as the aromatic spices which exhaling spread on the breeze, fill with their sweet odour those who are near; in the same manner the friends and acquaintance of a good man derive from the breath of virtue, which emanates far and wide from his character, a perfume that adorns and enriches their own." What a glorious testimony this to the divine origin, to the reforming influence, to the rapid and triumphant prevalence of the word of God, while yet new and uncorrupted among men! So vast and unquestionable were the facts which he delineates, that they filled his soul with the sense and conviction of their truth, and forced upon his imagination the richest figures that are to be found among the most splendid productions of nature.

The introduction of the Gospel into Egypt was followed by a violent persecution of the Jews. A great portion of a million of people, who before enjoyed peace, liberty, and affluence, were on a sudden plundered, driven from their houses to perish by cold and hunger in desert places, or put to death under the most frightful tortures: and all this we have reason to believe for the sake of Christ. How is such a belief to be accounted for? If we allow that, as is stated in the Gospel, Jesus appeared as the Messenger of God, bringing life and immor

tality to light, and sealing the truth of his mission with signs and wonders, we must allow that the conduct of the sufferers at Alexandria was natural and rational. On the other hand, if we suppose that no such doctrine was proclaimed; if no such signs were exhibited in its support, or if exhibited were not real but impostures; we see a line of conduct pursued by a multitude of men, not only strange and absurd, but in direct opposition to the known laws of the human mind.

The reception of the Gospel by Philo is a circum. stance of moment in its favour. Being a contemporary with Christ and his apostles, he must have known some if not all of them: at least his account of the Esseans in Judea shows unequivocally that he had a full and correct knowledge of what the Christians taught and did in that country. His high rank and education must have prejudiced him against Jesus of Nazareth; and nothing but the irresistible force of truth could have induced him to class with the followers of a poor and crucified Saviour. Though highly distinguished by moral and intellectual endowments, he seems to have considered himself inferior to the people whom he so enthusiastically defends: yet he was inferior to none in probity, learning, and talents. He had juster sentiments than Plato in natural and moral philosophy; he rivalled Cicero in eloquence; he surpassed Socrates in purity of character; and he closely followed Paul of Tarsus in heavenly zeal for civil and religious liberty, and for the emancipation of mankind from superstition and vice. His allegorical mode of interpreting the writings of Moses appears, indeed, in our views, fanciful in the extreme: but so thoroughly was he educated in the Christian school, that he looked on

all external ordinances of the law as no longer essential to true religion, and considered spiritual worship as the only worship acceptable to God. In vol. ii. p. 151, he says, "If a man be wicked or unjust, his sacrifices are abominable, his rites profane, and his prayers blasphemous, in the sight of God; and he obtains by them not the forgiveness, but the recollection, of his sins. On the other hand, the sacrifice of a just and holy man ever remains effectual and undecayed, when the victim offered by him is consumed, or rather, though he offers no victim at all. For what can be that sacrifice which is real and substantial in the sight of God, but the piety of a soul which loves God?"

It is remarkable that this noble writer has no where personally noticed Jesus of Nazareth, though he has frequently mentioned him under those lofty names which designate him as the Messenger of heaven. But this circumstance bespeaks the ignominy which his enemies had thrown around the fair name of Christ, rather than any doubt as to his claims, or timidity in his service. Notwithstanding his open temper, his resolute conduct, his ardent zeal, and devoted enthusiasm, Philo was yet a deli berate and a wise man, In the book wherein he speaks of the Esseans, he appears in the front of that "holy band," as he calls them, which fought under the banners of Christ, calling upon them to die, and justifying them for dying, in the cause of truth and liberty. The Christian Jews, whose forefathers had for ages enjoyed the freedom of Alexandria, Flaccus the prefect had the iniquity to sell as slaves: and he published an edict for this purpose. In allusion to this edict Philo says, "The writings entitled The Sale are beneath ridicule and

contempt, and sink under the magnanimity of the men against whom they are published, like blank waste paper, which age, or moth, or stain destroys." In a subsequent page he adds, "It is, therefore, meet that good men should say to him who is about to buy them, 'Buy us, and we will teach thee sobriety of mind; to him who threatens to banish them to a foreign clime, 'The whole earth is our country;' to him who deprives them of their goods, We are content with little.' Nor are we inferior to those who combat in the public games. They are not frightened with things like these; though they fight for a prize which is hardly a shadow of our high reward, and which gives them only firmness and strength of body; whereas, the glory set before us arms us with strength of mind, and steels us against every sense of pain."

II. Josephus, we have seen, bears unequivocal testimony to the works of Jesus, to the love of truth that characterized him and his immediate followers. He further notices the introduction of the Gospel into Damascus, into Antioch, and into Rome; and the amazing success which, in spite of all opposition, it met with in those places. About seventy years after the crucifixion of Christ he wrote his answer to Apion: and from that celebrated work we are enabled to conclude with confidence that the Christian religion was made known and received by multitudes, in every part of the globe;-the foundation of this extraordinary diffusion being "the mighty proof" which God has given of a new and better life.

These important facts are recorded by a man who was most competent to give evidence respecting them. Josephus was born in the place where Jesus