bers xiii. 8, 16, he is called Oshea, but was afterwards called Jehoshua or Joshua. It was no uncommon thing for the names of persons to be changed on the occasion of some important events. Hence, when Jacob prevailed with the Angel of the Covenant, Genesis xxxii. 24-31, it was said, “Thy name shall no more be called Jacob but Israel." This new name was given to him as a mark of honour, and as a token of divine favour obtained by faith and prayer. Refer also to Genesis xvii. 5, where Abram's name was changed to Abraham, in token of a greater blessing; and in the same chapter the name of Sarai his wife is changed for Sarah after it was divinely secured that she should become the mother of a multitude. Oshea being appointed to lead Israel to the promised land, was called Jehoshua, signifying "Salvation of "God," or, "God will save."

Let us look for a few moments at some of the principal events in Joshua's public history. In Exodus, 17th chapter, we have the first mention of him; and he is there distinguished as general of the Israelitish army, for his great wisdom and valour in his attack upon the Amalekites. Turn to the history; also to Deut. xxv. 17, 18. As commander-in-chief of the forces of Israel, Joshua had to labour under many disadvantages: his soldiers were undisciplined men, ill armed, and apt to murmur, but God was for Israel, and to the utter confusion of the Ámalakites, he wrought out for them a great salvation.

Shortly after this defeat of the Amalakites Moses sent forth twelve individuals to go and take a survey of the land of Canaan, see Numbers xiii. and xiv. That the appointment of this embassy might appear to be the act of the people in general, an individual was selected from each of the tribes of Israel, and Joshua was sent as the representative of the tribe of Ephraim. Some of these men, after their return, acted a most unfaithful part, representing the difficulties of conquering the country as too great to be overcome. The people believed the report, and though just on the borders of the promised land, they desired to return to Egypt. But Caleb and Joshua were men of another spirit: they encouraged the people to go forward, and maintained that the conquest was easy if the Lord were with them. The people, however, were deaf to their reasonings-they were exasperated, and grew outrageous, see Numbers xiv. 10. How sad was the state of Israel when the rulers of the congregation and the great men thus caused the people to err; and how honourable the position maintained by Caleb and Joshua! No disposition was manifested on their part to shrink because duty became the sphere of difficulty and the

post of danger; on the contrary, they stood forth undismayed, amid the gathering storm, assured that while they were witnessing for God and for his glory, in opposition to the evil reports of others, he would also appear for them and for their safety-and so he did. Refer to Numbers xiv. 10—24.

The history utters to all a voice of solemn warning. After referring to it in the third chapter of his epistle to the Hebrews, the apostle Paul warns us most solemnly to take heed "lest there be in any of us an evil heart of unbelief in departing from the living God." They had desired to die in the wilderness, and God took them at their own word; he said amen to their passionate wish. All in the congregation that were grown up to man's estate did die in the wilderness, and their bones, which lay blanched till they were pulverized on the sands of the Arabian desert, have a voice, a solemn and monitory voice: "Imitate not our example, lest ye share our fate! Harden not your hearts! Live not so carelessly, so stupidly, so neglectfully of your best interests as we did, lest our irretrievable ruin be yours."

God had already intimated to Moses that Joshua must be appointed his successor in conducting Israel to the promised land. For a certain season, you will remember, Moses was forbidden to enter Canaan, and, therefore, when near his end, he delivered a solemn charge that after his death they would faithfully observe the terms of this covenant. He proceeded, as God had commanded, to lay his hands on Joshua, and thus solemnly to instal him in the government of the Hebrew nation, see Deut. xxxiv. 9. We need not wonder that Joshua should have manifested a more than ordinary "spirit of wisdom" in the government of Israel, when his appointment to the office was thus God's own act; for, those whom God employs, he will fully qualify for the employment.

The Israelites were a warlike people: under the administration of Moses and Joshua they were all soldiers and men bearing arms. Some of the wars in which they engaged were of obligation, being expressly commanded by the Lord. Under Joshua's administration the people had to conquer the country allotted by God to Israel, from several powerful nations who had filled up the measure of their iniquities. What a terrible calamity war is; that any occasion should have existed for it must ever be a source of grief and sorrow to thoughtful minds. But where the necessity does exist, that soldier is sure to be the most prosperous who trusts to God for success, and depends on him for care.

Joshua had, therefore, before every battle, by special prayer besought divine interference, and after each victory ascribed

to him the glory of the conquest. God was pleased to fight for Israel, and to give their enemies into their hands.

The siege of Jericho is perhaps one of the most curious affairs recorded on the page of history. This was the first city in Canaan taken by Joshua, the commander of the Israelitish hosts. Before making the attack, however, Joshua deemed it prudent to send two spies, men of good report, to ascertain the state of the land and of the people, and to report to him. Joshua ii. 1. He did not do this out of any feeling of distrust in the promises of God with reference to the possession of the land; probably God had given him especial commandment to do so for the satisfaction and encouragement of himself and people. The two spies were protected by the woman Rahab, who contrived to deliver and set them free at the risk of her own life; for this service, she and all her household were saved at the overthrow of the city. In the eleventh of Hebrews her conduct on this occasion is spoken of as an evidence of her faith and piety.

Now the city Jericho, according to ancient history, was a very large and strong city, encircled with strong and lofty walls, having large gates of iron and bars of brass. But how vain are the fortresses and defences erected by men when the Lord is against them. Joshua, after he and the hosts of Israel had passed over Jordan as on dry ground (see Joshua iii. 17), came to look at the city, and while pondering as to the best method to pursue, the Lord appeared to him in the form of a man, and told him to take courage: "See," said he, “I have given Jericho into thy hand." "Have given ! " how can this be? the people had not yet come near the walls. God often speaks in his word of things which he proposes to do as if they were already done; for who can prevent the Almighty from doing as he pleases?

The directions for the taking of the city are given in Joshua vi., first five verses. What a moment must that have been when they had marched round the city the seventh time; when all stood still, and fixed their eyes on the walls; when the priests blew with their trumpets, and Joshua said to the people, "Shout! for the Lord hath given you the city:" read from verse 20 to the close of the chapter, also Heb. xi. 30. God gave the people the city by the sounding of the rams' horus and the shouting of the people to convince us that in every age he can fulfil his mightiest purposes by the feeblest means.

The next event we read of after the destruction of Jericho, was their attack on the city of Ai, and there is something so instructive in the history of this engagement that special notice may be taken of it. Three thousand men were sent

against the city to destroy it; but, contrary to Joshua's expectations, the 3,000 were repulsed by the inhabitants, and were obliged to flee with the loss of thirty-six of their men. This want of success could not be accounted for. God had promised that no man should be able to stand before them, and hitherto the promise had been fulfilled. Had God forsaken them? Was he unmindful of his promise? Under these perplexing circumstances, Joshua went before the Lord; he spread the case before him. And now mark the cause of this trouble upon Israel-the secret of their defeat:-Joshua vii. 10-12. Thus there was sin in the camp, and it was this which deprived them of God's blessing and protection.

The miracle of the sun standing still in Gibeon and the moon in the valley of Ajalon is connected with another important engagement-see chapter 10. On the miracle much has been written. Such objections as the following have been urged against it :-Joshua, it has been said, was ignorant of astronomical science, because it is now ascertained that the sun is fixed in the heavens-a central luminary ; and that it is to the earth's motion we are indebted for the

rising and setting sun. But it may be replied, that Joshua did not express himself in scientific language, but according to the popular view of things; just as we do still, when we speak of the sun rising and the sun setting. Had Joshua spoken otherwise, it would have been to incur the charge of insanity. "Moreover," as Bishop Watson has well observed, "the machine of the universe is in the hand of God; he can stop the motion of any part, or the whole, with less trouble than any of us can stop a watch." The event cannot be accounted for on purely philosophical principles, simply because it is a miracle,-the historian relates it as such, the whole therefore must be resolved into the power of God.

As general of the hosts of Israel, Joshua displayed great wisdom and valour, and was uniformly successful in subduing all the nations through which they passed. This, however, he could not have done simply by the strength of his own armies; the secret of his uniform success in battle was the fact, that he went forth on all occasions under divine direction, and trusting in the interposition of an omnipotent

arm.

Before his death, the historian informs us, he proceeded, according to divine direction, to divide the country among the tribes of Israel, and so satisfied were the people with the justice displayed in the division of the land, that, to testify their gratitude, they voluntarily gave him a portion for himself.

Then he summoned all Israel together to deliver to them his parting advice; and how deeply interesting,—how affect- | ing must have been the sight. Joshua never appeared so great never did such glory invest him as when old and stricken in years-feeble and emaciated, he assembled the people together, to recapitulate in their hearing the blessings and the mercies which had occurred to them, from the time of the calling of Abraham to that time; and, by such a retrospect, to inspire their solemn vows. Refer to Joshua xxiv. 14, 15.

We are not told how long Joshua lived after the coming of Israel into Canaan. Jewish chronologers say it was about twenty-seven or twenty-eight years. He died, so we are told Joshua xxiv. 29, being 110 years old, and they buried him in the border of his inheritance, in Timnath Serah, which is in Mount Ephraim, on the north side of the hill of Gaash.

EXERCISES.

Who was the father of Joshua ?

State which of the twelve tribes of Israel he stood connected with.

Did any more than ordinary affection exist between Moses and the youthful Joshua ?

Why was his name changed from Oshea to Jehoshua or Joshua?

Was it customary thus to change the names of individuals to signalize some important event in their history?

What other changes of name are referred to in the lesson ? What position did Joshua sustain among the Israelites during the life of Moses ?

For what particular qualities was Joshua distinguished as commander-in-chief of the hosts of Israel?

State the first encounter of the Israelites under the generalship of Joshua, and the results.

Were the armies of Israel numerous and well disciplined in the art of war?

What number of persons were sent out by Moses as spies to take a survey of the land of Canaan ?

In what particular locality were the Israelites encamped at

this time?

When Moses sent them forth, he desired that on their return they should bring with them of the fruit of the land; did the spies attend to this request?

What report was brought respecting the land in general, and how was it received by the people ?

Did all the spies bear the same testimony concerning the country and the inhabitants?