repulsed in their attack upon the city of Ai. Joshua, on discovering the cause of this disaster, dealt with Achan in such gentle terms, as to gain from him an ingenuous confession of his guilt. For this the offender and his family were cut off from Israel, as a terrible example; which doubtless, under that dispensation was indispensably necessary.

The other instance of Joshua's strict regard for justice was in the case of the Gibeonites. This people being greatly alarmed at the progress of Israel, and sensible that there was no chance of escaping the destruction about to fall upon the nations of Canaan, sent a deputation to Joshua, pretending they belonged to a distant country, and courting his alliance. After some inquiry the heads of Israel were satisfied, and the proposed treaty was acceded to and confirmed. But when it was discovered that these people were near neighbours, the Israelites coniplained of the conduct of their princes, and expressed a desire that the treaty should be annulled. Joshua, however, had too sacred a regard for public faith to violate the agreement he had entered into, even though the conduct of the Gibeonites had been fraudulent. When the other Canaanitish nations heard of this alliance, they were exceedingly provoked against the Gibeonites, and declared war against them. Joshua, on receiving information of this confederacy, marched to the assistance of his new allies, and defeated their enemies with great slaughter. On this occasion a miracle occurred, which has given rise to many speculations. As the people were engaged in the pursuit of the Amorites, Joshua said, "Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves of their enemies."

In answer to the petulant objections which have been raised against the truth of the scriptural history, from the alleged impossibility of this miracle, and its being totally irreconcileable with the principles of

astronomy; it is sufficient to observe, that the principal difficulty lies in the translation. The original does not say that the "sun and moon stood still;" but only that the shemesh, or solar rays, were parallel to the horizon, and the erech, or lunar light, stayed in the same place; neither of which circumstances, nor both together, can be proved unphilosophical; and with respect to the truth of the fact, no consistent objection can be made to it, if the possibility of miracles be once admitted. He who created these luminaries, can certainly stop the diurnal motion of the earth at his pleasure; and indeed the revolution of the celestial bodies must be considered as much an act of Divine power, as the temporary suspension of that revolution would be.

When the conquest of Canaan was accomplished, Joshua made an exact and satisfactory division of it among the different tribes, reserving nothing for his own family. The people, however, bestowed upon him Timnath-serah for his portion, and there he fixed his residence.

Much has been said by infidels upon the destruction of the Canaanites, and Joshua has been represented as nothing better than a ferocious marauder, who possessed neither justice nor humanity. That the judgments of GOD were heavy upon those people, there can be no question; but let it be remembered also, that their iniquities were enormous. From the time of Abraham, the cup of their wickedness had been filling to such a degree, that at last the Divine vengeance could be restrained no longer, and they were extirpated from the earth as an abomination in the sight of GOD. In their calamity we see only what has happened to other nations, and that which really occurred in process of time to the conquerers themselves. The case of the Canaanites was not more fearful than that of the Jews, when their capital fell into the hands of the Romans; and yet on the cruelty of Titus the accusers of Joshua are silent.

1

The Israelites acted in obedience to a positive command given by the Governor of the Universe; but the Romans could plead no such precept, though they were beyond all doubt the instruments made use of by Divine justice to punish a guilty people.

The remainder of Joshua's life was spent in the bosom of domestic tranquillity. He descended into the evening of his days, with the calm satisfaction of having discharged his public duties in such a manner as to procure the gratitude of a whole nation, and above all, the approbation of his GOD. His friends were numerous, affectionate, and religious. He saw the public tranquillity secured, the enemies of Israel cut off on all sides, and the Divine promises gloriously accomplished.

Perceiving his dissolution drawing near, he convened the people, and addressed them with that warmth of affection, and generous concern for their prosperity, which a tender father may be supposed to feel for his offspring in his expiring moments.

He reminded them of what GOD had done for their ancestors, of the wonderful acts which the Divine arm had wrought on their own behalf, the signal victories they had obtained over their foes, and the gracious fulfilment of the Divine promise in establishing them in Canaan. He then pressed upon them their gratitude to GOD, and the obligation they lay under to preserve his true faith and worship inviolate, by keeping at a distance from the idolatrous practices of their neighbours; at the same time adding his own resolution, that, let their determination be what it would, "he and his household would serve the Lord."

The people were much affected with this address of their venerable leader, and they exclaimed with eagerness, "The Lord our God will we serve, and his voice will we obey." The covenant was then renewed with great solemnity, and Joshua, having discharged this last public act, retired to his house, where he met death soon-after with the serene com