the more probable in that, as we shall see presently, positive proof of such misrepresentation in another direction is forthcoming. When we turn to our other sources we find, in the first place, that in the Zadokite fragments the doctrine of God is in accordance with Old Testament teaching, and therefore in opposition to what Josephus says. In the second place, the evidence of the New Testament distinctly implies that the Sadducees did believe in the direct action of Providence in the affairs of men. Thus, we are told that when John the Baptist saw that many Pharisees and Sadducees were coming to his baptism, he said to them: “Ye offspring of vipers, who warned you to flee from the wrath to come?”[181] If fear from the wrath to come was what induced the Sadducees, as well as the Pharisees, to come and be baptized, the fact proves that they believed in the divine interposition in the affairs of the world. Again, the same is implied in the words: “And the Pharisees and Sadducees came, and tempting Him asked Him to show them a sign from heaven.”[182] And, once more, in the account of the discussion in the Sanhedrin as to what was to be done to St. Peter and the other apostles, who had been put in the public ward by the Sadducees,[183] Gamaliel concludes the discussion with a speech which ends with these words: “And now I say unto you, Refrain from these men, and let them alone; for if this counsel or this work be of men, it will be overthrown; but if it is of God, ye will not be able to overthrow them; lest haply ye be found even to be fighting against God”; it is then said: “And to him they agreed.” If there had been any real difference between the Pharisaic and Sadducæan doctrine of God this agreement would not have been recorded. We have an interesting example of what took place in the event of doctrinal disagreement in Acts xxiii. 1-10. We are, therefore, justified in concluding that on this subject the two parties agreed. So that the evidence of the New Testament is also against Josephus. The silence of the Rabbinical sources on this subject is of itself sufficient to prove Josephus wrong, for had there been any difference of belief on such a supremely important subject it is quite inconceivable that the Rabbis would have kept silence. (_c_) _The Doctrine of the Future Life._