But I have not yet exhausted all the light that can be brought to bear on this difficulty. I can see a fourth solution. It occurred to me at Jerusalem. I there said to myself, ‘Let us endeavour to look at it in the form in which it appears to have presented itself to the Divine Master. He “brought life and immortality to light” to His countrymen, and, in the highest sense, to us. He must, while engaged in this work, have seen clearly the very difficulty that is now before us. It was, in fact, the difficulty that directly, or in its logical consequences, stood up before Him on all occasions of His teaching. How, then, did He meet it? How did He deal with it?’ I will now proceed to propound the answer, that this way of contemplating the difficulty evolved in my mind. I assumed that the first step towards finding the way to the true answer to our question was to ascertain what was precisely the work Moses had been called to do, and what were the conditions under which he had to do it. In order to reach a right understanding of these matters, it was necessary to know the date at which his work was done. Without that we should have been quite unable to reconstruct in our minds the conditions under which he had done his work; the very chief of which were the nature and composition of the human materials, out of which he had to form a people, which was his great task. A similar process must here be repeated with respect to the work of Christ: we must now make out distinctly what it was that He had to accomplish, and what were the obstacles in the way of His accomplishing it. Hitherto we have been endeavouring to make out what had to be done at the first establishment of, and throughout, the old Dispensation; and we have summoned before us, successively, three reasons, which might be imagined, and alleged, for the omission in that Dispensation of one particular doctrine we might have expected to find in it. This we did with a constant reference to the times, circumstances, and conditions of the work. We saw, however, that not one of those reasons is sufficient and admissible. Not one explains all the phenomena. What, therefore, we are endeavouring to get sight of is still in obscurity. The answer sought has not yet been found. What we now propose to do, still for the purpose of obtaining this answer, is to recall what He taught, and what arguments He used, Who ‘brought life and immortality to light;’ and how in doing this He dealt with what Moses had taught, and with what he had not taught; and how He dealt with the thoughts that were in the minds of the people He was addressing. If this inquiry shall enable us to see that it was, precisely, the doctrine of the future life (what Moses had abstained from teaching) which overturned the old Dispensation (what he had taught); and at the same time to see how, and why, it had this effect, then we shall know why Moses, and the Prophets, had not taught it.