It is true, that near the close of the fourth volume, after ranging through a hundred labyrinths, and fighting all he met with on the way, he does at last come back to his great question from which he has so long wandered. He takes up the Book of Job, which the learned consider as the work of an Arab; and he seeks to prove, that Job did not believe in the immortality of the soul. He then explains, in his own way, all the texts of Scripture that have been brought to combat his opinion. All that should be said of him is, that if he was in the right, it was not for a bishop to be so in the right. He should have felt that two dangerous consequences might be drawn: but all goes by chance in this world. This man, who became an informer and a persecutor, was not made a bishop through the patronage of a minister of state, until immediately after he wrote his book. At Salamanca, at Coimbra, or at Rome, he would have been obliged to retract and to ask pardon. In England he became a peer of the realm, with an income of a hundred thousand livres. Here was something to soften his manners. SECTION VI. _On the Need of Revelation._ The greatest benefit for which we are indebted to the New Testament is its having revealed to us the immortality of the soul. It is therefore quite in vain that this Warburton has sought to cloud this important truth, by continually representing, in his "Legation of Moses," that "the ancient Jews had no knowledge of this necessary dogma," and that "the Sadducees did not admit it in the time of our Lord Jesus." He interprets in his own way, the very words which Jesus Christ is made to utter: "Have ye not read that which is spoken unto you by God saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living." He gives to the parable of the rich bad man a sense contrary to that of all the churches. Sherlock, bishop of London, and twenty other learned men, have refuted him. Even the English philosophers have reminded him how scandalous it is in an English bishop to manifest an opinion so contrary to the Church of England; and after all, this man has thought proper to call others impious: like Harlequin, in the farce of "The Housebreaker" (_Le Dévaliseur des Maisons_) who, after throwing the furniture out at the window, seeing a man carrying some articles away, cries with all his might--"Stop, thief!" The revelation of the immortality of the soul, and of pains and rewards after death, is the more to be blessed, as the vain philosophy of men always doubted of it. The great Cæsar had no faith in it. He explained himself clearly to the whole senate, when, to prevent Catiline from being put to death, he represented to them that death left man without feeling--that all died with him: and no one refuted this opinion.