we shall discover no amendment, but rather the contrary; as we learn from Josephus was the case on the nearer approach to the breaking out of the war. Thus Stephen is tumultuously stoned to death. (Acts, vii. 58.) And "Saul made havoc of the church, entering into every house, and taking men and women, committed them to prison." (viii. 3.) But when Saul's own turn came that he should be persecuted, what a continued scene of violence and outrage is presented to us! Turn we to the 21st, 22d, and 23d chapters of the Acts. It might be Josephus that is speaking in them. Paul, on his coming to Jerusalem, is obliged to have recourse to a stratagem to conciliate the people, because "the multitude would needs come together, for they would hear that he was come." Still it was in vain. A hue and cry is raised against him by a few persons who had known him in Asia, and forthwith "all the city is moved, and the people run together and take Paul, and draw him out of the temple." The Roman garrison gets under arms and hastens to rescue Paul; but still is it needful that "he be borne of the soldiers for the violence of the people." He makes his defence. They, however, "cry out, and cast off their clothes, and throw dust in the

air." He is brought before the council, and the "high priest commands them that stand by him to strike him on the mouth." He now, with much dexterity, divides his enemies, by declaring himself a Pharisee and a believer in the resurrection. This was enough to set them again by the ears; for then there arose a dissension between the Pharisees and Sadducees, -and such was its fury, that "the captain, fearing Paul should be pulled in pieces by them, commands his soldiers to go down and take him by force from among them." No sooner is he rescued from the multitude, than forty persons and more "bind themselves by a curse to kill him" when he should be next brought before the council. Intelligence of this plot, however, is conveyed to the captain of the guard, who determines to send him to Casarea, to Felix the governor. The escort necessary to attend this single prisoner to his place of destination is no less than four hundred and seventy men, horse and foot, and, as a further measure of safety and precaution, they are ordered to set out at the third hour of the night. All these things, I say, are in strict agreement with the state of Judea as it is represented by Josephus. And it might be added, that independently of such considera

tion, an argument for the truth of the Gospels and Acts results from the harmony upon this point which prevails throughout them all: a circumstance which I might have dwelt upon in the former section, but which it will be enough to have noticed here.

But further, a perusal of the writings of Josephus leaves another impression upon our minds that there was a very considerable intercourse between Judea and Rome-to Rome we find causes and litigations very constantly referred-thither are the Jews perpetually resorting in search of titles and offices-there it is that they make known their grievances, explain their errors, supplicate pardons, set forth their claims to favor, and return their thanks. Neither are there wanting passages in the New Testament which would lead us to the same conclusion; rather however casually, by allusion, by an expression incidentally presenting itself, than by any direct communication on the subject. Hence may we discover, for instance, the propriety of that phrase so often occurring in the parables and elsewhere, of men going for various purposes, "into a far country.

Thus we read that "the Son of Man is as a man taking a far journey, who left his house

and gave authority to his servants, and to every man his work, and commanded the porter to watch." (Mark, xiii. 34.) And again, that a certain nobleman went into a far country to receive for himself a kingdom and to return. (Luke, xix. 12.) And again, that the prodigal son," gathered all together, and took his journey into a far country, and there wasted his substance in riotous living." (Luke, xv. 13.) And again, that "a certain householder planted a vineyard, and hedged it round about, and digged a wine-press in it, and built a tower, and let it out to husbandmen, and went into a far country." (Matt. xxi. 33.) Moreover, it is probable that this political relationship of Judea to Rome, the seat of government from whence all the honors and gainful posts were distributed, suggested the use of those metaphors, which abound in the New Testament, of the "kingdom of heaven," of "seeking the kingdom of heaven," of "giving the kingdom of heaven," and the like. All I mean to affirm is this, that such allusions and such figures of speech would very naturally present themselves to a Teacher situated as the gospel represents Christ to have beenand therefore go to prove that such representation is the truth.

II.

MATT. ii. 3.-"When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born."

NOR was he yet satisfied; for he "privily called the wise men, and inquired of them diligently what time the star appeared." (v. 7.) And when they did not return from Bethlehem as he expected, he seems to have been still more apprehensive, "exceeding wroth." (v. 16.)

Such a transaction as this is perfectly agreeable to the character of Herod, as we may gather it from Josephus. He was always in fear for the stability of his throne and anxious to pry into futurity that he might discover whether it was likely to endure.

Thus we read in Josephus of a certain Essene, Manahem by name, who had foretold whilst Herod was yet a boy, that he was des