Not only do these details imply an enhancement of the supernatural, but it seems that the author of the Gospel valued them specially for that reason. They fall in entirely with his purpose in writing. He sees in them so many striking illustrations of the glory of the Christ. He had been himself keenly on the watch for the manifestations of that glory, and he delighted to record them in the hope that they might impress his readers as they had impressed him. We must not make too much of the details I have just mentioned. There is no real difference of principle. The healing of the centurion’s servant is telepathic like that of the courtier’s son. The woman with the issue of blood had been ill for twelve years, and had spent all her living on physicians. From the way in which blind Bartimaeus describes his sensations we should infer that he too had never had his sight. Death is death; and Jairus’s daughter and the widow’s son at Nain were as dead as Lazarus. Really, on this point, there is little to choose between the Gospels, as there is little to choose between the documents out of which the Synoptics are composed. A common form of objection is that which lays stress on the isolation of the narrative of the raising of Lazarus. So notable a miracle, it is urged, would have been sure to leave traces of itself in the other Gospels. And I quite allow that the argument from silence has more force here than in many of the other cases in which it is used. And yet even here it is easily, and I feel sure it is often, much exaggerated. The only document of which the author seems to have had the intention of making any sort of collection of miracles was the ground-document of the Synoptics—we may say, our present St. Mark. Neither the _Logia_ nor the special source or sources of St. Luke do more than mention incidentally a very few. But when we think of the way in which St. Mark is said to have composed his Gospel, it is evident that his collection of miracles could not be in the least exhaustive. He was dependent in the main upon the preaching of St. Peter, the object of which was not historical or biographical, but the edification of its hearers. If it is true (and it is as yet hardly proved) that St. Mark had access also to the _Logia_, that was a collection of sayings rather than of acts. So that there is no one source that we should expect to have anything like a complete enumeration of miracles.