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this, Alexander commiserated their condition, and ordered the Roman soldiers to retire, who being accustomed to obey orders, ceased to slaughter at the first intimation. But the populace of Alexandria, on account of their very great hatred to the Jews, were with difficulty withdrawn, being eager to continue in insulting over the bodies of the dead." J. W. Lib. 2. c. 18. 6, 7.

On this passage, it will be sufficient, if we make one or two observations. The object of the embassy proposed to be sent to Nero, was, no doubt, to complain against the Jews, who, continuing to preach the gospel, were daily making converts amongst the natives, and bringing the whole system of Egyptian superstition more and more into contempt. The Jews, therefore, had a right to attend this assembly, and to use their endeavours to prevent the measure from being carried. The Greeks and Egyptians appear to have been aware, that the Jews had reason and justice on their side. They therefore had recourse to force and violence, the only means to which men, actuated by deep-rooted bigotry and malice, usually resort in the absence of reason and justice.

The conduct of Alexander was at first humane and equitable, though he at last sanctioned the most savage cruelties. The narrative of Josephus, though himself a Jew, is as usual frigidly

correct and impartial. The great body of the Jews were disposed to listen to the persuasions of the governor, and to leave in the hands of Infinite Justice, the punishment of their enemies. But there were some who panted for innovation, and the intemperance of which they were guilty, involved themselves and all their nation in one common ruin. By innovation, the Jewish historian certainly means opposition to the Roman government. The innovators, therefore, were such of the Jews who, mistaking the nature of the Messiah's kingdom, were eager to throw off the Roman yoke, and to enlist under the banners of Jesus, whose return for the restoration of the Jews they were then earnestly expecting.

The enemies of the Jews, observing their dispersed and distressed condition, triumphantly urged, that the God whom they worshipped, so far from exercising a parental care over all mankind, neglected his own chosen people, when they had most need of his care and protection. The sufferers felt this plausible, but malicious argument, and Josephus and Philo have it in view throughout their writings; and while the former holds up Izates as a singular instance of the providence of God, in regard to those who believe and obey him, the latter observes, that the punishment of Flaccus furnished an irresistible

evidence that the Almighty did not really overlook his injured people *. He opens his book against Caius with the same consolatory truth: one passage of which, as referring apparently to the wonders lately exhibited by the mission of Jesus in behalf of the Jews and of all mankind, is worthy of our notice. It is to this effect: “ The present times, and the many great and decisive events which have come to pass, though some affect to disbelieve the kind providence of God over all mankind, and especially over the nation which acknowledges and worships him, are sufficient to convince them of this truth t." The only great and decisive events, which happened at this period, calculated to prove the love or the providence of God, were the life and immortality brought to light in Judea. Other events, as they bespeak the sufferings and depression of the Jewish nation, tended rather to confirm the pre

* Τοιαύτα και Φλακκος επαθε, γενόμενος αψευδέκατη πίςις του μη υπερορασθαι των Ιουδαίων έθνος επικουρίας της εκ θεου.

† Πλην ὁ παρων καιρος, και αι κατ' αυτον κριθείσαι πολλαι και μεγάλαι ὑποθέσεις, καν απιςοι γεγονασι τινες του προνοειν το θείον ανθρώπων, και μάλιςα του ἱκετικού γενους, ὁ τῳ πατρι και βασιλει των όλων και παντων αιτιω προσκεκληρωται, ίκανα του πείσαι αυτούς. P. 992.

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judice of their enemies. Philo therefore could refer only to the christian revelation, and to the miracles exhibited in its support. This event contained a full and glorious assurance of the love and providence of God.

CHAPTER XV.

JOSEPHUS EDUCATED AS A CHRISTIAN-AP

POINTED

GOVERNOR OF GALILEE HIS

CAPTURE HIS PRESERVATION.

JOSEPHUS has been deservedly held in high estimation for his learning and fidelity as a histo rian; but as his sentiments in respect to christianity are mistaken, he has not been regarded with that esteem and interest, to which he is entitled by his distinguished piety, humanity, and political wisdom. We cannot well peruse the works of Josephus, or review the scenes through which he has passed, without being convinced that he was raised by the special providence of God; and that the same providence which raised, also preserved him in circumstances, in which human skill or power must have proved inadequate to his preservation. The memoirs of his own life is an important and interesting document; though it contains little more than an account of his pub

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