on the subject of this essay, to consider, that the divine lawgiver was not delivering a system of religion founded on abstract principles, but such as was suited to the circumstances and situation of the people he was to govern. And knowing, that the belief of a future state of some sort was universal, especially among his own people, being part of the primitive religion derived from Noah, he held it not needful to insist upon it. But as the heathen nations, in the midst of whom the Israelites lived, who had retained the knowledge of one supreme God from the same source, had adopted the idolatrous notion of many inferior deities besides, who were the managers and dispensers of all things here below: his chief business was to impress his own nation with the knowledge of the one true God, and the duty of looking up to and worshipping him alone, and no other besides him, in opposition to the heathen ideas, that they were unregarded by the supreme Being, and under the government of tutelar deities; and to teach them particularly by a code of laws for the constant regulation of their conduct, that the Divine Being had a special regard to this world, and the moral conduct of his creatures in it; and made their present good and prosperity, to depend upon a strict adherence to him and to his statutes and commandments: but this did not preclude their being at the same time influenced by a view to the divine favour, or the fear of his displeasure in a future world. So that virtually a future life was the sanction of the law of Moses.

"This accounts for the omission of the express mention of a future state by Moses, without any of those ingenious hypotheses which have been framed for the solution of the diffi culty."

W. T.

1.The derivation given in Gen. xi. 9. may be justified on the supposition that the first beth is not radical, but the prefix in--viz. "In confusion.”

In aftertimes it is probable the Heathen might endeavour to get rid of the disgrace of this etymology, by adopting another in which a Bel is taken for the proper name of the idol, and the prefix a Beth in the sense of ro, unto, i. e. a temple into Bel, which agrees with the account of Heroditus, and even with the derivation of Dr. Hager, the court of Bel. Nor is it at all improbable that while the Hebrews called it Babel in one sense, the Heathen might so call it in another.

2. I know of no reason to suppose the passage interpolated.

3. I should think it very ridiculous to give up the authority of any antient writer, merely because we cannot account for a few of his etymologies.

4. I certainly prefer Moses to Heroditus; but in this case I see no contradiction. The suppositions of Senex are not improbable.

Those who wish for farther information on this curious subject, I would refer to Calmet's Dictionary (Taylor's new edition) under the word BABEL, and to the Fragments appended, No. civ. and cclxv.

ALEPH.

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