can decide to subdue his passions, to despise his pleasures and desires, to wage the battle of repentance, and to be just at any cost, and by the fundamental virtues of humanity, piety, and justice, to imitate the virtues of the Father....  In such perfection as is possible to all, even to women and to slaves, since no one is a slave by nature, the wise man is truly rich.  He is noble and free who can proudly utter the saying of Sophocles, God is my ruler, not one among men!  Such a one is priest, king, and prophet, he is no longer merely a son and scholar of the Logos, he is the companion and son of God....  God is the eternal guide and director of the world, himself requiring nothing, and giving all to his children.  It is of his goodness that he does not punish as a judge, but that, as the giver of grace, he bears with all.  With him all things are possible; he deals with all, even with that which is almost beyond redemption.  From him all the world hopes for forgiveness of sins, the Logos, the high priest, and intercessor, and the patriarchs pray for it; he grants it, not for the world’s sake, but of his own gracious nature, to those who can truly believe.  He loves the humble, and saves those whom he knows to be worthy of healing.  His grace elects the pious before they are born, giving them victory over sensuality, and steadfastness in virtue.  He reveals himself to holy souls by his Spirit, and by his divine light leads those who are too weak by nature even to understand the external world, beyond the limits of human nature to that which is divine” ("Jesus of Nazara,” pp. 283-287).  Such are the most important passages of Keim’s resume of Philo’s philosophy, and its resemblance to Christian doctrine is unmistakeable, and adds one more proof to the fact that Christianity is Alexandrian rather than Judaean.  It will be well to add to this sketch the passages carefully gathered out of Philo’s works by Jacob Bryant, who endeavoured to prove, from their resemblance to passages in the New Testament, that Philo was a Christian, forgetting that Philo’s works were mostly written when Jesus was a child and a youth, and that he never once mentions Jesus or Christianity.  It must not be forgotten that Philo lived in Alexandria, not in Judaea, and that between the Canaanitish and the Hellenic Jews there existed the most bitter hostility, so that—­even were the story of Jesus true—­it could not have reached Philo before A.D. 40, at which time he was old and gray-headed.  We again quote from Mr. Lake’s treatise, who prints the parallel passages, and we would draw special attention to the similarity of phraseology as well as of idea: 

Identity of the Christ of the New Testament with the Logos of Philo.

Philo, describing the Logos,      The New Testament, speaking
says:—­                           of Jesus says:—­

’The Logos is the Son ‘This is the Son of God.’ of God the Father.’—­De John i. 34.  Profugis.