The silence of Justin on the subject of miracles, and his extended notice of the prophecies, can only be explained by the fact that there was nothing said about them in the Gospels, and that they were inserted at a later day. As the quarrels among Christians in the second century intensified, and as the authority of the church grew to be paramount as we approach the dark ages, no doubt the Gospels underwent a revision, and the miracles were added as a means to excite the awe and command the belief of the Pagan world. The spirit for the creation of miracles commenced in the church before the end of the second century--was encouraged by it, and has been continued down to our own times, and formed the most effective weapon for the conversion of the hordes of the North, and for the final overthrow of the followers of Arius. Each age had its own miracles, in each of which was apportioned the amount of divine energy required to subdue the obstinacy and unbelief to be overcome. The silence of what are called profane writers on the subject of the miracles is equally unaccountable--if they are to be regarded as real occurrences in history--and none as much so as that of the Jewish historian, Josephus. Of sacerdotal extraction, and of royal descent, Flavius Josephus was born A.D. 37. He was alive in A.D. 96, but the time and manner of his death is unknown. His works comprise a complete history of the Jews, and omit nothing that was worthy of notice. He was a youth of great ability and promise, and says of himself, "When I was a child, and about fourteen years of age, I was commended by all for the love I had for learning, on which account the high priest and principal men of the city came frequently to me together, in order to know my opinion about the accurate understanding of points of law." (_Life of Josephus_, sec. I.)