External signs (miracles), and a certain un-ethical assent given to them and their implications, these things are, even at their best, but preliminary, and, of themselves, insufficient. Hence Our Lord can find “many who believed in His name, seeing His signs (miracles) which He did”; and yet could “not trust Himself to them.” Nicodemus indeed can come to Our Lord, moved by the argument that “thou hast come a teacher from God, for no man can do the signs (miracles) that thou doest, unless God be with him.” But then Our Lord’s whole conversation with him renders clear how imperfect and ignorant Nicodemus is so far,--he had come by night, his soul was still in darkness. So also “many Samaritans believed in Him, because of His sign,”--His miraculous knowledge of her past history, shown to the Woman at the Well; but more of them believed because of His own words to them: “We ourselves have (now) heard, and we _know_ that this man is of a truth the Saviour of the world.” Hence He can Himself bid the Apostles, in intimation of their full and final privilege and duty, “believe in Me” (that is, My words and the Spirit testifying within you to their Truth), “that I am in the Father, and the Father is in Me”; and, only secondarily and failing that fulness, “but if not, then believe, because of the very works.” And the whole Joannine doctrine as to the object and method of Faith is dramatically presented and summed up in the great culminating scene and saying of the Fourth Gospel: “Thomas” (the Apostle who would see a visible sign first, and would then build his Faith upon that sight) “saith to Him: ‘My Lord and my God.’ Jesus saith to him: ‘Because thou hast seen Me, Thomas, thou hast believed; blessed are they that have not seen, and have believed.’”[29] And this Faith and Knowledge arising thus, in its fulness, at most only on occasion, and never because, of spacial and temporal signs, are conceived as a timeless, Eternal Life, and as one which is already, here and now, an actual present possession. “He who believeth in the Son, hath eternal life”; “He who heareth and believeth My word, hath eternal life”; “We know that we have passed from death unto life”; “We know Him that is true, and we are in Him that is true, in His Son Jesus Christ. This is the true God and eternal life.”[30] There is then a profound immanence of Christ in the believing soul, and of such a soul in Christ; and this mutual immanence bears some likeness to the Immanence of the Father in Christ, and of Christ in the Father. “In that day” (when “the Father shall give you the Spirit of Truth”) “ye shall know that I am in My Father, and you are in Me, and I in you.”[31] III. SCIENCE: THE APPREHENSION AND CONCEPTION OF BRUTE FACT AND IRON LAW.