What then was the Reason, I ask again, that the three first _Evangelists_ neglected to record this renown'd Miracle of _Lazarus_? And why too (may I enquire here) did not _Matthew_ and _Mark_ mention the Story of the Widow of _Naim_'s Son, as they could not but know of it, if true, more certainly than _Luke_, the Companion of _Paul_, who alone has made a Report of it? _Grotius_ says,[278] _it may seem strange that this illustrious Miracle of the Widow's Son_ was omitted by _Matthew_ and _Mark_: And what is the Reason that _Grotius_ gives for this strange Omission? Why, he tells us[279] _that these two Evangelists were content with one miraculous Instance of this Kind, by which Christians might judge of_ Jesus'_s Power in others also_. And is this Reason sufficient? True it is, they were content with one Instance; but if they had made a Report of two or three more of the same sort, no body would have thought their History of _Christ_ overcharg'd with impertinent and tautological Repetitions. But one Instance of a Person rais'd from the dead, they were, says _Grotius_, content with: And I'll grant one to be sufficient: But which then should they, as wise and considerate _Historians_ have made Choice of, the greatest or the least Miracle? The greatest, to be sure, and that was of _Lazarus_, or of the Widow's Son, if they knew of either. But instead of either of these, they tell us the Story of _Jairus_'s Daughter, that is[280] an imperfect and disputable Miracle, in Comparison of the other two, which consequently they knew nothing at all of, or they would have preferr'd the Report of them. If _Matthew_, the first Writer, had recorded only the Story of _Lazarus_, whose Resurrection was the greatest Miracle; and if _Luke_ had added _that_ of the Widow of _Naim_'s Son; and _John_ lastly had remember'd us of _Jairus_'s Daughter, which the other _Evangelists_, not through Ignorance or Forgetfulness, but studying Brevity, had omitted, then all had been well; and no Objection had hence lain against the Credit of any of these Miracles, or against the Authority of the _Evangelists:_ But this unnatural and preposterous Order of Time, in which these Miracles are recorded (the greatest being postponed to the least) administers just Occasion of suspicion of the Truth and Credibility of all their Stories. And it is lucky for Christianity, that _Jews_ and _Infidels_ have not hitherto hit upon the _Absurdity_ of this preposterous Narration, or they might have form'd a cogent Objection against these Miracles thus, saying;