I shall occasionally use the term “superhuman” instead of “divine,” as applied to Jesus Christ, because for the purposes of this argument it will be unnecessary for me to define the precise degree of divine character which the evangelists intended to attribute to him. To ascertain this is the proper function of the theologian, by comparing together the facts and statements of the New Testament. It is sufficient for my present purpose to observe that the perusal of the Gospels leaves the inevitable impression on the mind that it was the purpose of their writers to depict a divine character in union with a human one—a supernatural power acting within the regions of the natural. This covers alike the aspects of character presented of him both in the Synoptic and the Johannine Gospels. Although our Lord speaks of his actions by the common name of “works” (ἔργα), when the sacred authors speak generally of miracles, they apply to them, as I have observed, three distinct terms, signs, mighty works, and wonders (σημεῖα, δυνάμεις, τέρατα). Each of these denotes different aspects in which they contemplated miracles. The sign included the supernatural fact wrought on external nature with the whole of its moral environment. In this point of view, the “sign” was the direct proof of a divine mission. It is worthy of observation that the author of the fourth Gospel has uniformly described the supernatural actions which he has ascribed to Jesus Christ by this term. The expression “mighty works” is intended to bring under our notice the power which was displayed in the performance of a miracle, thereby directly connecting it with a superhuman agency. The term “wonder” contemplates a supernatural event in its simple aspect as an occurrence pre‐eminently fitted to command attention to the person who was capable of performing it. We may therefore conclude that the writers of the New Testament considered that these were the three special functions of miracles. It is quite possible that the same miracle might have fulfilled all three at the same time: but as three such functions of supernatural occurrences are distinctly stated, it is quite conceivable that there were occasions when they were limited to some one of these in particular. It is evident that our Lord attached the highest importance to a miracle contemplated as a “sign,” _i.e._ to the moral environment with which it was connected. This, although more definitely brought out in St. John’s Gospel, is also distinctly borne witness to by the Synoptics. It forms the ground of the reiterated refusal of our Lord to comply with the demand of the Pharisees that he would show some sign from heaven, as a proof of his divine mission. His miracles combined in one the two conceptions of signs and mighty works. None of them were mere prodigies devoid of a moral aspect.