The following very pertinent argument is made use of by the Rev. S. Baring-Gould in his "Lost and Hostile Gospels": "It is somewhat remarkable that no contemporary, or even early account of the life of our Lord exists, except from the pen of Christian writers. That we have none by Greek or Roman writers is not, perhaps, to be wondered at; but it is singular that neither Philo, Josephus, nor Justus of Tiberius, should ever have alluded to Christ or to primitive Christianity. Philo was born at Alexandria about twenty years before Christ. In the year A. D. 40 he was sent by the Alexandrian Jews on a mission to Caligula, to entreat the emperor not to put in force his order that his statue should be erected in the temple of Jerusalem and in all the synagogues of the Jews. Philo was a Pharisee. He traveled in Palestine, and speaks of the Essenes he saw there; but he says not a word about Jesus Christ or his followers. It is possible that he may have heard of the new sect, but he probably concluded it was but insignificant, and consisted merely of the disciples, poor and ignorant, of a Galilean rabbi, whose doctrines he, perhaps did not stay to inquire into, and supposed they did not differ fundamentally from the traditional teaching of the rabbis of his day." The Spurious Passage in Josephus. "At this time lived Jesus, a wise man [if indeed he ought to be called a man]; for he performed wonderful works [he was a teacher of men who received the truth with gladness]; and he drew to him many Jews and also many Greeks. [This was the Christ.] But when Pilate, at the instigation of our chiefs, had condemned him to crucifixion, they who at first loved him did not cease; [for he appeared to them on the third day again; for the divine prophets had foretold this, together with many other wonderful things concerning him], and even to this time the community of Christians called after him, continues to exist." That this passage is spurious has been almost universally acknowledged. One may be accused perhaps of killing dead birds, if one again examines and discredits the passage; but as the silence of Josephus on the subject which we are treating is a point on which it will be necessary to insist, we cannot omit as brief a discussion as possible of the celebrated passage.