INTRODUCTION.

THE sermons which compose this volume are almost entirely of an expository and practical character. By that character alone could they meet the end which the writer has had in view; that of showing what rich spiritual lessons can be gathered from one of the most strictly historical books of the Old Testament, and thus vindicating the claim of the historical portion of Scripture to the solemn and reverential regard of those who seek for heavenly instruction. Joshua himself stands out before us as so conspicuous for his devotion to Jehovah and so unflinching in his pursuit and performance of duty that, however much we may admire him as the leader of Israel, we must admire him still more as a servant of God. The circumstances, too, of the people of Israel are so peculiar throughout the whole of the record that, while reading of their invasion of Canaan and of their rapid and unbroken successes, we shall quite fail to take the right view of their prosperity, unless we trace it to the source to which, indeed, Joshua himself ascribed it in his farewell to Israel, when he gathered their representatives at Shechem, and "beneath the old consecrated oak of Abraham and Jacob" reviewed their national career and the incidents of their settlement in the land of promise. If, then, we contemplate the history

of Joshua and his nation in this light, how can we be content without remembering that this history is one of "the things written aforetime for our learning," and without seriously wishing to gather for ourselves the hints and directions which the narrative suggests? Hence the practical shape of the sermons now published. While, however, this treatment of the subject might prove sufficient for many readers who, from various conditions of mind and feeling, do not care to go beyond the suggestions of a spiritual kind which this or any other similar book of the Old Testament may furnish, there are also, no doubt, many persons to whom some additional remarks may prove valuable and interesting; remarks upon the condition of the land of Canaan and its inhabitants at the time of the Israelitish conquest, such as may enable them to some extent to form an idea of the country and its tribes as these presented themselves to the chosen people when they took possession of their promised inheritance.

This information it is proposed to furnish in a few introductory pages.

The land of Canaan, extending from the mountain chain of Lebanon on the North to the desert of Arabia on the South, and from the river Jordan on the East to the Great-or to use the more modern name the Mediterranean-Sea which washed the whole of the Western boundary, was in length about 140, and in breadth about 40 miles. It was peopled by the descendants of Canaan, the son of Ham, one of the three sons of Noah, by whom after the deluge the whole earth was overspread. From

Canaan the country took its name; for, whatever meaning the word "Canaanites" may have as signifying "Lowlanders," we cannot suppose otherwise than that it describes the people descended from Canaan. Of Canaan himself the one great fact which the Scripture gives us is that on him, for some cause not distinctly stated, the curse of his grandfather, provoked by the unbecoming conduct of Ham, was more directly made to fall. "Cursed be Canaan: a servant of servants shall he be unto his brethren;" "Canaan shall be Shem's servant:" these were the terms of Noah's indignant rebuke; and the prediction found its fulfilment in the future subjection of the Canaanitish tribes to the Israelites, the descendants of Shem.

The land was exceedingly fertile. It was "the land flowing with milk and honey," producing pasturage for large herds and flocks, and abounding in bees, so that milk and honey prepared in various ways formed some of the chief staples for the food of the inhabitants. Even when Abraham and Lot first settled in Canaan, as strangers, and found the country already occupied, they were able to support the cattle and sheep in which they were "very rich." Abraham at the close of his life had "flocks and herds and camels and asses," the necessary food for which must have been plentiful, while their 'milk" would be in constant requirement. Isaac also "waxed great and went forward, and grew until he became very great; and had possession of flocks and possession of herds, and great store of husbandry." Jacob with "much cattle and camels and asses came

from Padan-Aram to increase the property of the same kind which he would inherit from his father: and all this, while the patriarchs were but dwelling among the different tribes who, as the original possessors, would also be flourishing in the enjoyment of the general plenty.

These early notices of productiveness are confirmed by the announcement with which God turned the attention of the Israelites, when groaning in the bondage of Egypt, to the land then awaiting their possession. "I am come to bring them into a good land, a land flowing with milk and honey." This description, then, did not originate, as some have said, "in the bold metaphors of oriental speech" such as would be used by "way-worn travellers to express what their new country was to them." The description dates from long before the conquest, long before Israel had any experience of what Canaan was. The spies sent out from Kadesh admitted the truth of the statement; and Moses, before he had his view of the land from Pisgah, described the country thus: "The Lord thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and figtrees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack anything in it; a land whose stones are iron, and out of whose hills thou mayest dig brass." (Deut. viii. 7-9.)

But though the land of Canaan proper was included between the Jordan and the sea, a portion of territory