That one great object kept in view by the Redeemer in performing miracles was, to furnish convincing proofs of his Divine mission, is evident from the uniform tenor of the inspired narratives. Nicodemus reasoned justly when he said, “Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him,” John iii. 2. The same conviction was possessed by the chief priests and the Pharisees, for they said, after the resurrection of Lazarus, “This man doeth many miracles: if we let him thus alone all men will believe on him,” John xi. 47, 48. Our Lord himself appeals to his miracles: “I have greater witness than that of John, for the works which the Father hath given me to finish, the same works that I do bear witness of me, that the Father hath sent me,” John v. 36. It is impossible, therefore, that any statement could be more plain and decisive. Our Lord rests his claim to be believed on the wonders he wrought. Again, he says, “If I had not done among them the works which none other man did, they had not had sin; but now they have no cloak for their sin.” Thus, we see the wonders which Christ wrought were unparalleled. He healed the sick, he penetrated the minds of men by his own infinite power. And hence, the unbelief of those who witnessed his mighty deeds appeared in all its aggravated and naked enormity; “their sin remained.” But, in direct opposition to this, there would have been a plea for unbelief had pretended miracles been true. Had it been a fact, instead of a fable, that Æsculapius had cured disease at his oracle, or that the god of the oracle of Claros had known the thoughts of men’s hearts, then, and then only, there would have been a cover for their iniquity.