4. The power of breaking the deathly trance, of quickening the dormant life, reenergizing the collapsed nervous organism, and ending its paralysis of sensation and motion, may be reasonably regarded as power of the same psychical kind that Jesus regularly exerted in healing the sufferers from nervous disorders who were reputed victims of demoniac possession.[23] In this view these resuscitations from apparent death appear in natural coherence with the many other works of mercy that Jesus wrought as the Great Physician of his people, and may be regarded as the crown and consummation of all his restorative ministries. Jesus' thanksgiving after the tomb had been opened--"Father, I thank thee that thou hast heard me"--shows that he had girded himself for a supreme effort by concentrating the utmost energy of his spirit in prayer. Physically parallel with this was the intensity of voice put into his call to the occupant of the tomb. This is better represented in the original than in our translation: "He shouted with a great voice, 'Lazarus, come forth.'" The whole record indicates the utmost tension of all his energies, and closely comports with the view that this stood to the sequel in the relation of cause to effect.[24] Another circumstance not without bearing on the case is the energizing power of the intense sympathy with the bereaved family that stirred the soul of Jesus to weep and groan with them. And it is not without significance that this strong factor appears active in the larger number of the Biblical cases,--three of them only children, two of these the children of the pitiable class of widows. Peculiar, then, as was the case of Lazarus, our examination of it reveals no substantial ground for insisting that it was essentially unlike the previous case of the ruler's daughter, that it was the bringing back into a decaying body of a spirit that had entered into the world of departed souls. The actual fact, of course, is indemonstrable. Our conclusion has to be formed wholly upon the probabilities of the case, and must be formed in a reasonable choice between the greater probability and the less. The restoration of Dorcas to life by Peter, recorded in the book of Acts,[25] needs no special discussion beyond the various considerations already adduced in this chapter. The case of Eutychus, recorded in the same book,[26] requires mention only lest it should seem to have been forgotten, as it is not in point at all. The record makes it highly probable that the supposed death was nothing more than the loss of consciousness for a few hours in consequence of a fall from the window. * * * * *