logic of these investigations._ Ought we in any case to receive moral
truth in obedience to an apparent miracle of sense? or conversely,
ought we ever to believe in sensible miracles because of their
recommending some moral truth? I perceived that the endless jangling
which goes on in detailed controversy, is inevitable, while the
disputants are unawares at variance with one another, or themselves
wavering, as to these pervading principles of evidence.--I regard my
fifth period to come to an end with the decision of this question.
Nevertheless, many other important lines of inquiry were going forward
simultaneously.

I found in the Bible itself,--and even in the very same book, as
in the Gospel of John,--great uncertainty and inconsistency on this
question. In one place, Jesus reproves[1] the demand of a miracle, and
blesses those who believe without[2] miracles; in another, he requires
that they will submit to his doctrine because[3] of his miracles.
Now, this is intelligible, if blind external obedience is the end of
religion, and not Truth and inward Righteousness. An ambitious and
unscrupulous _Church_, that desires, by fair means or foul, to make
men bow down to her, may say, "Only believe; and all is right. The end
being gained,--Obedience to us,--we do not care about your reasons."
But _God_ cannot speak thus to man; and to a divine teacher we should
peculiarly look for aid in getting clear views of the grounds of
faith; because it is by a knowledge of these that we shall both be
rooted on the true basis, and saved from the danger of false beliefs.

It, therefore, peculiarly vexed me to find so total a deficiency of
clear and sound instruction in the New Testament, and eminently in the
gospel of John, on so vital a question. The more I considered it,
the more it appeared, as if Jesus were solely anxious to have people