In John vi. 30, ff., a remarkable dialogue is described as taking place between our Lord and the Jews on this very subject. The Jews demand of him to work some distinct sign in proof of his divine mission. Let it be observed that the demand of a sign, here stated to have been made, is of precisely the same character as similar statements which are made by the Synoptics on the same subject, and shows that a common conception, underlies them all. “What sign,” say they, “showest thou then, that we may see and believe thee? what dost thou work?” They then proceed to define the particular sign which they wish to see exhibited, by making an invidious comparison between his miracles and those of Moses, viewed as mere objective facts. In reply our Lord does not appeal directly to even the miracle of which the Evangelist had just described the performance; but throughout the remainder of the chapter, he proceeds to draw attention to the moral and spiritual aspects of his working. “Moses gave you not that bread from Heaven; but my Father giveth you the true bread from Heaven; for the bread of God is he which cometh down from Heaven, and giveth life unto the world,” &c. In chapter vii. (17, 18) our Lord affirms: “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory; but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.” Here the affirmation is clear and distinct that there is a moral and spiritual element in our Lord’s person and teaching, which jointly with his miraculous works bear witness to his divine character. The testimony given by the one is convergent with that of the other. This the following affirmation of our Lord most strongly asserts. “I am one who bear witness of myself, and the Father who sent me hath borne witness of me,” that is to say, His moral and spiritual manifestation is in a certain sense evidential; and the Father who sent him bore a concurrent testimony of his supernatural work. On similar principles our Lord reasons with the Jews in the eighth chapter of this Gospel. In reply to the charge that he performed miracles by the aid of the evil one he affirms, that his own absolute sinlessness, constitutes a complete answer to it. “Which of you convinceth me of sin? and if I say the truth why do ye not believe me?” (v. 46.) We have here a direct appeal to men’s moral and spiritual perception, as an independent witness to the truth of his teaching; and the affirmation that a being who is not simply good and holy, but perfectly sinless, is worthy of absolute credence. In other words, he does not rest the truth of his teaching on miracles wrought to confirm his different utterances, but on the inherent truthfulness of a sinless character. The moral aspect of his works is the predominant one.