could have been ignorant of such a miracle had it really-taken place. This astounding miracle, according to the fourth Gospel, created such general excitement that it was one of the leading events which led to the arrest and crucifixion of Jesus.(1) If, therefore, the Synoptics had any connection with the writers to whom they are referred, the raising of Lazarus must have been personally known to their reputed authors either directly or through the Apostles who are supposed to have inspired them, or even if they have any claim to contemporary origin the tradition of the greatest miracle of Jesus must have been fresh throughout the Church, if such a wonder had ever been performed.(2) The total ignorance of such a miracle displayed by the whole of the works of the New Testament, therefore, forms the strongest presumptive evidence that the narrative in the fourth Gospel is a mere imaginary scene, illustrative of the dogma: "I am the resurrection and the life," upon which it is based. This conclusion is confirmed by the peculiarities of the narrative itself. When Jesus first hears, from the message of the sisters, that Lazarus whom he loved was sick, he declares, xi. 4: "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby;" and v. 6: "When, therefore [------], he heard that he was sick, at that time he continued two days in the place where he was." After that time he proposes to go into Judaea, and explains to the disciples, v. 11: "Our friend Lazarus is fallen asleep; but I go that I may awake him out of sleep." The disciples reply, with the stupidity with which the fourth Evangelist endows all those who hold colloquy with Jesus, {463}