left men where he had found slaves, a successor trained to carry out the favourite scheme and hope of his life, and finally a name that will float down the stream of time till merged into the ocean of eternal oblivion. But Moses left his dispensation imperfect. He feared the relapse of his followers into the dark idolatries of the Nile. He therefore dealt only in obscure allusions to a resurrection, to another life, to a futurity of rewards and punishments--the mighty lever with which religion moves the moral world of man. That such was the case is proved by this fact: the prophets and others who succeeded Moses, viewing the future practically and not with philosophical indifference, made in all their schemes the hereafter of man a prominent feature. The dogma, moreover, as we have seen, was known, and well known, to all the semi-civilized races of men. In the creed of Moses, however, a purely temporal system of rewards and punishments supplied the place of that future retribution so elaborated in the Hindu, the Guebre, and the Egyptian systems. This was the great defect in his grand scheme. The hope and fear of a life to come, of a world in which the apparent inconsistencies of the transient mundane state shall be explained and remedied, where suffering virtue shall triumph and triumphant vice shall suffer--a proclivity for this belief is implanted by nature in the very soul and heart of man. Like veneration, it is instinctive rather than reasoning, an exertion of sentiment rather than an effect of intellect. Against a dogma based upon such foundations it is vain to contend. And in the moral government of the world it presents such vantage-ground to all who would discipline and elevate mankind, that it has been cultivated in every system, proscribed by none. The Hebrews, however, were left to learn this essential article of faith, during the Babylonish captivity, from the Assyrians, the Guebres, and other Pagans. The Jehovah of Moses, moreover, was in other points than personality an imperfect conception. The Deity, it is true, was drawn forth from the thick veil of mystery with which the learned of India and Egypt had invested him. His existence was proclaimed not to a caste or a class; it was published to a whole people. Still, he was the God of Abraham, of Isaac, and of Jacob, not the God of Eternity--the God of all men. A local deity, his cult and knowledge were confined to one people, to a mere fraction of the human kind. Moses, then, was essentially a benefactor to the Hebrews, but he was not a benefactor to man.