In the fourteenth chapter of this Gospel we have the following remarkable declaration, which puts the whole subject in the clearest light. Philip says to him; “Show us the Father, and it sufficeth us.” Jesus said unto him, “Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father: Believest thou not that I am in the Father, and the Father in me? The words that I speak unto you, I speak not of myself; but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me, or else believe me for the very works’ sake.” (vs. 8‐11.) This passage contains several most important considerations directly bearing on this subject. I will mention them in order. First— Philip asks for his complete conviction, a visible miracle in the form of an appearance of God, such as was recorded in the Old Testament as having taken place at Sinai. Secondly. Our Lord affirms that the manifestations of his character made in his person and work during his previous acquaintance with him were the truest manifestations of the person, character and being of the Father. Thirdly. That the words which he spake and his entire working, possessed an evidential character as proving that he came from the Father: and that his moral and spiritual perfections were such as to entitle his affirmation to be received on his own word. Fourthly. That if Philip was unable to receive them on this evidence, which occupied the highest place, then he was entitled to be believed on the evidence of his supernatural works, “If ye believe not me, _believe the works_.” This entire passage makes it clear that in the mind of our Lord the moral evidence afforded by him constituted a most important portion of the attestation of his divine mission. Nor was its value confined to those who witnessed it during the time of his personal ministry, but he viewed it as extending to all time. This is made clear by his reply to Thomas in reference to his demand to be allowed to handle his risen body. “Thomas, because thou hast seen me, thou hast believed, Blessed are they who have not seen, and yet have believed.” (xx. 29.) With these statements before us, unless we reject the authority of this Gospel, it is clear that those Christian writers who have asserted that the evidence of the Christian revelation rests exclusively on miracles as objective facts are in error. But the same Gospel refers us no less distinctly to the miracles of our Lord as very important evidences of his divine mission, although they are subordinated to those we have been considering. One or two further references will be sufficient.