But, however, if the discussion we have been passing through supplies a true and complete solution of the interesting question this chapter propounds, and I cannot but think that it does, then one of its consequences will be, (though, indeed, it is a consequence in which the world will not, now, take much interest) that Bishop Warburton’s much-bruited Theory of the Divine Legation of Moses—as a schoolboy I rejected it, but could not then answer it—will prove to be but an Escurial in the air. That the Mosaic Dispensation made no use of the Doctrine of a future life does not prove that it was upheld by a daily renewed miracle. With contemporary and subsequent history before us, we can see that the omission was originally made on logical and administratively wise grounds. * * * * * We ask permission for one remark more. It will be observed that the foregoing disquisition assumes to some degree that there is a logical basis for belief in a future life. It is the argument which arises in the bosom of social development. It is not precisely the same process of thought as that which appears to have first implanted the idea in the mind of the Aryan: that was, in some measure, founded on a sentiment, which arose from the bosom of nature. But, however, the old Aryan sentiment which, though a sentiment, had its logic, combined with the distinctly logical argument, founded on the recognition and eternity of justice, which there is no possibility of working out on the stage of this world, where the same act carries one man to the gallows and another to the throne, and which argument social development makes palpable and intelligible, will satisfy many minds and must have weight with every mind. That something, and even that much, can be said on the other side, is a remark of no weight. It is merely an assertion that, in this respect, the question before us does not differ from other moral and religious questions. The same observation may be made of every one of them; for this is a world, as all must see, in which belief, just like virtue itself which is the matured fruit of belief, can be the result only of a right choice, after honest deliberation, between conflicting considerations. This is of its very essence. The great argument, however, itself, and everything that depends upon it, are lost to, and obscured by, those who have persuaded themselves, and are endeavouring to persuade others, to accept precisely what Christ overthrew, and which He overthrew precisely that He might establish belief in the future life. * * * * *