If Pagan historians are thus curiously silent, what deduction shall we draw from the similar silence of the great Jewish annalist? Is it credible that Josephus should thus have ignored Jesus Christ, if one tithe of the marvels related in the Gospels really took place? So damning to the story of Christianity has this difficulty been felt, that a passage has been inserted in Josephus (born A.D. 37, died about A.D. 100) relating to Jesus Christ, which runs as follows: "Now, there was about this time Jesus, a wise man, if it be lawful to call him a man, for he was a doer of wonderful works--a teacher of such men as receive the truth with pleasure. He drew over to him both many of the Jews, and many of the Gentiles. He was [the] Christ; and when Pilate, at the suggestion of the principal men amongst us, had condemned him to the cross, those that loved him at the first did not forsake him, for he appeared to them alive again the third day, as the divine prophets had foretold these and ten thousand other wonderful things concerning him; and the tribe of Christians, so named from him, are not extinct at this day" ("Antiquities of the Jews," book xviii., ch. iii., sect. 3). The passage itself proves its own forgery: Christ drew over scarcely any Gentiles, if the Gospel story be true, as he himself said: "I am not sent but unto the lost sheep of the house of Israel" (Matthew xv. 24). A Jew would not believe that a doer of wonderful works must necessarily be more than man, since their own prophets were said to have performed miracles. If Josephus believed Jesus to be Christ, he would assuredly have become a Christian; while, if he believed him to be God, he would have drawn full attention to so unique a fact as the incarnation of the Deity. Finally, the concluding remark that the Christians were "not extinct" scarcely coincides with the idea that Josephus, at Rome, must have been cognisant of their increasing numbers, and of their persecution by Nero. It is, however, scarcely pretended now-a-days, by any scholar of note, that the passage is authentic. Sections 2 and 4 were manifestly written one after the other. "There were a great number of them slain by this means, and others of them ran away wounded; and thus an end was put to this sedition. _About the same time another sad calamity put the Jews into disorder_." The forged passage breaks the continuity of the history. The oldest MSS. do not contain this section. It is first quoted by Eusebius, who probably himself forged it; and its authenticity is given up by Lardner, Gibbon, Bishop Warburton, and many others. Lardner well summarises the arguments against its authenticity:-- "I do not perceive that we at all want the suspected testimony to Jesus, which was never quoted by any of our Christian ancestors before Eusebius.