"fore of this prophecy to Abraham can be only this, that his seed ❝from Isaac on, should be strangers in the land, that was not their's,

during the space of 400 years, during some part of which they "should be oppressed, afflicted, and at length brought under bon" dage; which term being expired, they should find a happy deli

❝verance."

Anc. Univ. Hist. Vol. ii. b. i. chap. 7. note K. This computation and extract, refers to page 337, of the preceding Lecture.

NOTE 3.-In the account which Justin has given, in his abridgment of Trogus Pompeius, of Moses, and of the deliverance of Israel, there is an error, arising from his linking this narrative too closely with the history of Joseph, (for he relates this departure in the very same chapter in which he speaks of Joseph), and in his supposing Moses to be the son of Joseph. This premised, we subjoin his testimony on these facts.

Filius ejus Moses fuit, quem præter paternæ scientiæ hereditatem, etiam formæ pulcritudo commendabat. Sed Ægyptii, quum scabiem et vitiliginem paterentur, responso moniti, eum cum ægris, ne pestis ad plures serperet, terminis Ægypti pellunt.

Just. Hist. lib. xxxvi. cap. ii.

Moses was his son, whose beauty of person recommended him, no less than his inheritance of his father's science. But the Egyptians, because they were afflicted with a scab and leprosy, admonished by an oracle, expelled him, with the diseased, from the borders of Egypt, lest the malady should spread generally.

This quotation refers to page 340, of the preceding Lecture.

NOTE 4.-Testimony preserved in Diodorus Siculus, respecting the division of the Red Sea. Παρὰ δὲ τοῖς πλησίον κατοικᾶσιν Ιχθυοφάγοις παραδίδοται λόγος, ἐκ προγόνων ἔχων φυλαττομένην τὴν φήμην, ὅτε μεγάλης τινὸς γενομένης αμπώτεως ἐγενήθη τα κόλπα ξηρὸς πᾶς ὃ τόπος ὁ τὴν χλωρὰν ἔχων τῶ τόπε πρόσοψιν, μεταπεσέσης τῆς θαλάτ της εις τἀναντία μέρη· φανείσης δὲ τῆς ἐπὶ τῶ βυθῶ χέρσε, πάλιν ἐπελθᾶσαν ἐξάισιον πλήμην ἀποκατασῆσαι τὸν πόρον εἰς τὴν προϋπάξε aσav Táži. Among the Ichthyophagi, the native inhabitants of the spot, a tradition is given, which is preserved from their ancestors,

A a

that by a great ebb of the waters, the whole bosom of the gulf became dry, disclosing it's weeds, the sea rolling upon the opposite shore. But the bare earth having been rendered visible from the very bottom of the abyss, the tide returning in it's strength, restored the passage once more to it's former condition.

Diod. Sic. lib. iii. p. 122. This testimony refers to page 343, of the preceding Lecture.

LECTURE IX.

THE JOURNEY OF ISRAEL IN THE WILDERNESS: THEIR ESTABLISHMENT IN

CANAAN; AND THE CIRCUMSTANCES ATTENDING THESE EVENTS.

JOSHUA XXIV. 2—13.

And Joshua said unto all the people, Thus saith the Lord God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other Gods. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, aud multiplied his seed, and him gave Isaac. And I gave unto Isaac, Jacob and Esau: and I gave unto Esau Mount Seir, to possess it; but Jacob and his children went down into Egypt. I sent Moses also and Aaron, and I plagued Egypt, according to that which

I did among them: and afterward I brought you out. And I brought your fathers out of Egypt and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red Sea. And when they cried unto the Lord, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season. And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they -fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: But I would not hearken unto Balaam; therefore he blessed you still: So I delivered you out of his hand. And ye went over Jordan, and came unto Jericho: and the men of Jericho brought against you the Amorites, and the Perizites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. And I sent the hornet before you, which drove them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. And

4

I have given yon a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and olive-yards which ye planted not, do ye eat!

WE are indebted to God himself, for all the information which we possess, in relation to either his nature or his operations. He furnishes the medium through which he is seen in the visible creation, in the arguments of providence, in the scheme of redemption: and all that we are able to comprehend of "life and

66

immortality," is "brought to light by the "gospel." The human mind requires a medium through which it may discern God, as the eye requires a medium through which it may see. As that medium to the eye is light, so is the medium of the spirit, illumination. It is in vain that creation subsists around me, except I have an organ of vision. To the blind man it is annihilated. The works of God exist, but not to him he is insensible of their beauties, he never was permitted to admire their symmetry. And it is in vain that we possess an organ of vision, unless some medium be furnished through which it may operate. I ascend the mountain at midnight, and look from it's summit. The landscape around me is the same as at mid-day,