Saint Paul and Saint John in the New Testament, are satisfactorily accounted for, by his being deeply versed in the Septuagint (or Alexandrian Greek) version of the Old Testament, with which those Apostles were also intimately acquainted. The writings of Philo exhibit many quotations from the Old Testament, which serve to show how the text then stood in the original Hebrew, or, at least, in the Septuagint version: and although they contain many fanciful and mystical comments on the Old Testament, yet they abound with just sentiments eloquently expressed, and were highly esteemed by the primitive Christian Church; and his sentiments concerning the LoGOS, or WORD, bear so close a resemblance to those of the apostle John, as to have given rise to the opinion of some eminent men that he was a Christian. In the writings of Philo, we meet with accounts of many customs of the Jews; of their opinions, especially such as were derived from the oriental philosophy; and of facts particularly relating to their state under the Roman emperors, which are calculated to throw great light on many passages of the sacred writings.2 The following are the two best and indeed only eligible editions of Philo's works, exclusive of various detached pieces which have been printed at different times and places.

1. Philonis Judæi, quæ reperiri potuerunt, omnia. Textum cum MSS. contulit, quamplurima e codd. Vaticano, Mediceo, et Bodleiano, scriptoribus item vetustis, necnon catenis Græcis ineditis, adjecit, interpretationemque emendavit, universa notis et observationibus illustravit Thomas Mangey, S. T. P. Canonicus Dunelmensis. Folio, 2 vols. Londini, 1742.

This is a noble edition, equally creditable to the editor, the Rev. Dr. Mangey, and to the printer, the late celebrated William Bowyer. Dr. M. revised the works of Philo, which he collated with thirteen manuscripts, and corrected the Latin version of them, which had been made by Sigismund Gesenius, Morelli, and others. The different treatises are arranged in a much better order than that which appears in preceding editions, and many obscure and difficult passages are excellently corrected and illustrated.

2. Philonis Judæi Opera omnia, Græcè et Latinè, ad editionem Th. Mangey, collatis aliquot MSS. Edenda curavit Aug. Frider. Pfeiffer. Svo. vols. I-V. Erlangæ, 1785-1792.

The text of Dr. Mangey is adopted in this valuable edition, which has, unfortunately, never been completed. Pfeiffer collated three Bavarian manuscripts, and retained only such of Mangey's notes as contain either some new information, or some emendation of the text; to which he added observations of his own, chiefly settling the various lections.

As the preceding editions of Philo's works are extremely scarce and dear, the chief passages of his writings which materially illustrate

1 The late Mr. Bryant has collected the passages of Philo concerning the Logos in his work entitled The Sentiments of Philo Judæus concerning the Aoyos or Word of God; together with large extracts from his writings, compared with the Scriptures on many other particular and essential Doctrines of the Christian religion.' (8vo. London, 1797.) As this volume is now rarely to be met with, the reader will find the most material passages of Philo's writings, selected and faithfully translated in the Rev. Dr. J. P. Smith's Scripture Testimony to the Messiah, vol. i. pp. 420-445.- Dr. A. Clarke has given thirty-five instances of the particular terms and doctrines found in Philo's works, with parallel passages from the New Testament, in his Commentary, at the end of the first chapter of Saint John's Gospel. 2 Fabricii Bibliotheca Græca, à Harles, vol. iv. pp. 720-750. Dr. Grey's Connection between Sacred and Profane Literature, vol. i. pp. 288-302. Dr. Smith's Scripture Testimony to the Messiah, vol. i. pp. 417, 418.

the New Testament, have been selected and applied in the following very valuable publications.

1. Joh. Benedicti Carpzovii Exercitationes in S. Pauli Epistolam ad Hebræos ex Philone Alexandrino. Præfixa sunt Philoniana Prolegomena, in quibus de non adeo contemnenda Philonis eruditione Hebraica, de convenientia stili Philonis cum illo D. Pauli in Epistola ad Hebræos, et de aliis nonnullis varii argumenti exponitur. Helmstadii, 1750, 8vo.

2. J. B. Carpzovii Stricturæ Theologica in Epistolam Pauli ad Romanos. Adspersi subinde sunt flores Philoniani. Helmstadii, 1758, 8vo.

This is the second and best edition of Carpzov's Observations on St. Paul's Epistle to the Romans; they originally appeared in detached portions, at Helmstadt, in quarto, between the years 1752 and 1756.

3. Christophori Frederici Loesneri Observationes ad Novum Testamentum e Philone Alexandrino. 8vo. Lipsia, 1777.

This work was preceded by a quarto tract of Loesner's, entitled Lectionum Philonianarum Specimen, published at Leipsic, in 1758. The force and meaning of words are particularly illustrated, together with points of antiquity and the readings of Philo's text. The light thrown upon the New Testament, by the writings of Philo, is admirably elucidated by Loesner; to complete whose work there should be added Adami Frid. Kuhnii Spicilegium Loesneri Observationum ad N. Te Philone Alexandrino. Sorau, 1783, 4to.; 2d Edit. Pfortæ, 1785, 8vo. The second is the best edition.

2. Flavius Josephus was of sacerdotal extraction and of royal descent, and was born A. D. 37: he was alive in A. D. 96, but it is not known when he died. He received a liberal education among the Pharisees, after which he went to Rome, where he cultivated his talents to great advantage. On his return to Judæa, he commanded the garrison appointed to defend Jotapata against the forces of Vespasian, which he bravely maintained during forty-seven days. Josephus being subsequently taken prisoner by Vespasian, was received into his favour; and was also greatly esteemed by Titus, whom he accompa nied to the siege of Jerusalem, on the capture of which he obtained the sacred books and many favours for his countrymen. When Vespasian ascended the imperial throne, he gave Josephus a palace, together with the freedom of the city of Rome, and a grant of lands in Judæa. Titus conferred additional favours upon him, and Josephus out of gratitude assumed the name of Flavius. The writings of Josephus consist of, 1. Seven books, relating the War of the Jews against the Romans, which terminated in their total defeat, and the destruction of Jerusalem. This history was undertaken at the command of Vespasian, and was written first in Hebrew and afterwards in Greek and so highly was the emperor pleased with it, that he authenticated it by putting his signature to it, and ordering it to be preserved in one of the public libraries; 2. Of the Jewish Antiquities, in twenty books, comprising the period from the origin of the world to the twelfth year of the reign of Nero (A. D. 66.), when the Jews began to rebel against the Romans; 3. An account of his own Life; and 4. Two Books vindicating the Antiquity of the Jewish

1 It is highly probable that Josephus was the companion of Saint Paul in his. voyage to Rome, related in Acts xxvii. See Dr. Gray's Connection of Sacred and Profane Literature, vol. i. pp. 357-368.

Nation against Apion and others. The writings of Josephus contain accounts of many Jewish customs and opinions, and of the different sects that obtained among his countrymen; which very materially contribute to the illustration of the Scriptures. Particularly, they contain many facts relative to the civil and religious state of the Jews about the time of Christ: which being supposed, alluded to, or mentioned in various passages of the New Testament, enable us fully to enter into the meaning of those passages. His accurate and minute detail of many of the events of his own time, and, above all, of the Jewish war, and the siege and destruction of Jerusalem, affords us the means of perceiving the accomplishment of many of our Saviour's predictions, especially of his circumstantial prophecy respecting the utter subversion of the Jewish polity, nation, and religion. The testimony of Josephus is the more valuable, as it is an undesigned testimony, which cannot be suspected of fraud or partiality. The modern Jews have discovered this, and therefore a writer, who is the principal ornament of their nation since the cessation of prophecy, is now not only neglected, but despised; and is superseded among the Jews by a forged history, composed by an author who lived more than eight centuries after the time of Josephus, and who has assumed the name of Josippon, or Joseph Ben Gorion. The plagiarisms and falsehoods of this pseudo-Josephus have been detected and exposed by Gagnier, Basnage, and especially by Dr. Lardner.2

Michaelis particularly recommends a diligent study of the works of Josephus, from the beginning of Herod's reign to the end of the Jewish antiquities, as affording the very best commentary on the Gospels and Acts and Morus observes that the Jewish historian is more valuable in illustrating the histories related in the New Testament than for elucidating its style. Our numerous references to his works in the third, as well as in the preceding volume of this work, sufficiently attest the advantages resulting from a diligent examination of them. Josephus is justly admired for his lively and animated

1 In all matters relating to the temple at Jerusalem, and to the religion of the Jews, there is a remarkable agreement between the authors of the New Testament and Josephus; who had in person beheld that sacred edifice, and was himself an eye-witness of the solemn rites performed there. Hence it is obvious, that his statements are unquestionably more worthy of credit than the unsupported assertions of the Talmudists, who did not flourish until long after the subversion of the city and temple, and of the whole Jewish polity, both sacred and civil. A single instance, out of many that might be adduced, will suffice to illustrate the impor tance of this remark. The Talmudical writers affirm that the priests only killed the paschal lambs; but Josephus (whose testimony is confirmed by Philo) relates that it was lawful for the master of every family to do it, without the intervention - of any priest; and they further relate that at the time of the passover, there were so many families at Jerusalem, that it was utterly impossible for the priests to kill the paschal lamb for every family. In the New Testament we read that Jesus Christ sent his disciples to a private house, that the passover might be prepared by its possessor and by them, without the presence of any priest, or previously taking the lamb to the temple. As the statements of Philo and Josephus are corroborated by the relation in the New Testament, they are undoubtedly correct. 2 Jewish Testimonies, chap. vi. Lardner's Works, 8vo. vol. vii. pp. 162—187 ; 4to. vol. iii. pp. 560-574.

3 Introduction to the New Testament, vol. iii. part i. pp. 339-341.

4 Mori super Hermeneutica Novi Testamenti Acroases Academica, tom. ii. p. 195. 5 Dr. Gray has illustrated, at length, the benefit to be derived from the writings

style, the bold propriety of his expressions, the exactness of his descriptions, and the persuasive eloquence of his orations, on which accounts he has been termed the Livy of the Greek authors. Though a strict Pharisee, he has borne such a noble testimony to the spotless character of Jesus Christ, that Jerome considered and called him a Christian writer. Mr. Whiston and some modern writers are of opinion that he was a Nazarene or Ebionite Jewish Christian, while others have affirmed that the passage in his Jewish antiquities, concerning Jesus Christ, is an interpolation. The passage in question is as follows:

"Now there was about this time Jesus, a wise man, if it be lawful to call him a man: for he performed many wonderful works. He was a teacher of such men as received the truth with pleasure. He drew over to him many of the Jews, and also many of the Gentiles. This man was the Christ. And when Pilate at the instigation of the principal men among us, had condemned him to the cross, those who had loved him from the first, did not cease to adhere to him. For he appeared to them alive again on the third day; the divine prophets having foretold these and ten thousand other wonderful things concerning him. And the tribe of the Christians, so named from him, subsists to this time."

This passage has already been given in page 196. of the preceding Volume, as a collateral proof of the credibility of the New Testament history it is repeated in this place, in order that it may be more conveniently subjected to the test of critical examination. The genuineness and credibility of this testimony have been questioned, on the ground that it is too favourable, to be given by a Jew to Christ; and that, if Josephus did consider Jesus to be the Christ or expected Messiah of the Jews, he must have been a believer in him, in which case he would not have despatched the miraculous history of the Saviour of the World in one short paragraph. When, however, the evidence on both sides is fairly weighed, we apprehend that it will be found to preponderate most decidedly in favour of the genuineness of this testimony of Josephus: for

1. It is found in all the copies of Josephus's works, which are now extant, whether printed or manuscript: in a Hebrew translation preserved in the Vatican Library, and in an Arabic Version preserved by the Maronites of Mount Libanus.

2. It is cited by Eusebius, Jerome, Rufinus, Isidore of Pelusium, Sozomen, Cassiodorus, Nicephorus, and by many others, all of whom had indisputably seen various manuscripts, and of considerable antiquity.

3. Josephus not only mentions with respect John the Baptist, but also James the first bishop of Jerusalem.- "Ananus" (he says) "assembled the Jewish Sanhedrin, and brought before it JAMES the

of Josephus, in the illustration of the Scriptures. See his Connection between Sacred and Profane Literature, vol. i. pp. 303-330.

1 Ant. Jud. lib. xviii. c. iii. § 3.

2 Baronius (Annales Ecclesiastici, ad annum 134) relates that the passage in this Hebrew translation of Josephus was marked with an obelus, which could only have been done by a Jew. 3 Ant. Jud. lib. xviii. c. v. § 2.

Brother of Jesus who is called Christ, with some others, whom he delivered over to be stoned as infractors of the law." This passage, the authenticity of which has never been disputed or suspected, contains an evident reference to what had already been related concerning Christ for why else should he describe James, — a man, of himself but little known, as the brother of Jesus, if he had made no mention of Jesus before?

4. It is highly improbable that Josephus, who has discussed with such minuteness the history of this period, — mentioned Judas of Galilee, Theudas, and the other obscure pretenders to the character of the Messiah, as well as John the Baptist and James the brother of Christ, should have preserved the profoundest silence concerning Christ, whose name was at that time so celebrated among the Jews, and also among the Romans, two of whose historians (Suetonius and Tacitus) have distinctly taken notice of him. But, in "all the writings of Josephus, not a hint occurs on the subject except the testimony in question.

5. It is morally impossible that this passage either was or could be forged by Eusebius who first cited it, or by any other earlier writer. Had such a forgery been attempted, it would unquestionably have been detected by some of the acute and inveterate enemies of Christianity; for both Josephus and his works were so well received among the Romans, that he was enrolled a citizen of Rome, and had a statue erected to his memory. His writings were also admitted into the imperial library; the Romans may further be considered as the guardians of the integrity of his text: and the Jews, we may be assured, would use all diligence, to prevent any interpolation in favour of the Christian cause. Yet it cannot be discovered that any objection was ever made to this passage, by any of the opposers of the Christian faith in the early ages: their silence therefore concerning such a charge is a decisive proof that the passage is not a forgery. Indeed, the Christian cause is so far from needing any fraud to support it, that nothing could be more destructive to its interest, than a fraud so palpable and obtrusive.

To this strong chain of evidence for the genuineness of Josephus's testimony, various objections have been made, of which the following are the principal:

OBJECTION 1. This passage was not cited by any early Christians before Eusebius, such as Justin Martyr, Clement of Alexandria, Tertullian, or Origen; nor is it cited by Chrysostom or Photius, who lived after his time.

ANSWER. -There is no strength in this negative argument against Eusebius, drawn from the silence of the antient fathers. The fathers did not cite the testimony of Josephus, 1. either because they had no copies of his works; or 2. because his testimony was foreign to the design which they had in writing; which was, to convince the Jews that Jesus was the Messiah, out of the Old Testament, and consequently they had no need of other evidence; or 3. because on account of this very testimony, the evidence of Josephus was disregarded by the Jews themselves.2

OBJECTION 2. The passage in question interrupts the order of the narration, and is unlike the style of Josephus.

ANSWER. It is introduced naturally in the course of the historian's narrative, 1 Ant. Jud. lib. xx. c. viii. (al. ix.) § 1.

2 The above refuted objection is examined in detail by Professor Vernet, in his Traité de la Vérité de la Religion Chretienne, tome ix. pp. 165-221.