quo loquimur miraculum, in quo naturæ ordo universus immutatus est." p 663. tom. 1. Many valuable writers give a similar view of the subject. To those abovementioned may be added the names of Masius, Usher, and others. 66 a catholick Other writers, however, think differently. Among them, Le Clerc holds a conspicuous rank. The literal meaning of the passage, which supposes an alteration in the course of nature, is thus objected to by him. "Non est simile vero, ob rem tantillam qualis fuit cædes aliquot Chananæorum, terræ motum diurnum, aut si mavis, solis, interruptum fuisse. Non solet Deus, ut sic loquar, sic prodigus esse miraculorum, ut naturæ ordinem in tam insigni universitatis parte, levi de causa, perturbet." A reply to the objection, which assumes that the miracle was wrought merely to afford a longer time for the destruction of the Canaanites, which cannot be proved, I have already given from Buddæus. Le Clerc goes on to notice, that the words appear to be taken from the poetical book of Jasher or the Upright. Of this book Dr. Geddes, a learned and critical writer, although for Christian," as he calls himself, strangely sceptical, speaks thus: “The book of Jasher, i. e. I think, the book of Songs. It seems to have been a collection of historical ballads, in which the great achievements of the nation were narrated with all the embellishments of oriental poetry, and sometimes it may be imagined with poetical exaggeration." He refers to his critical remarks; but as far as I can ascertain, he died before he could arrange and publish them beyond those on the Pentateuch. Le Clerc, as well as this writer, indulges himself too far when he remarks with respect to this book, that it is customary with poets to hyperbolize, and that perhaps the writer of it intended to say that by the providence of God, the places where the Canaanites were slaughtered were illuminated by the light as it were of the sun and moon longer than usual, which phenomenon may have been occasioned, he thinks, by extraordinary refractions, causing the sun to appear above the horizon when in fact he had set. the circumstances may have been produced by some unusual light, taking the places and assuming the appearances of the sun and moon, which light may have been concentered by God himself or his angels, in a manner out of the usual course of nature. The miracle, whatever it was, took place, he thinks, near sunset. "Nihil," says he, "verisimilius posse dici videtur, quam id factum sole occasui jam vicino." Or, Pereyra, the founder of the Pre-adamites, agrees with Le Clerc, and Grotius, a more distinguished name, is of the same opinion, who after noticing the poetry of the language, remarks that perhaps after the setting of the sun, his disk may have shown itself by the refraction of a cloud above the horizon. Maimonides also and other Jewish rabbies, consider the language as poetical, as if the sun had delayed his setting till the ruin of the enemy should be completed. See Bud. Hist. Eccles. tom. i. pp. 660, 661. Vatablus supposes that the sun and moon are said to stand still, because the Israelites effected as great a destruction of their enemies as if they had been stationary and had thus prolonged the day; and in opposition to the opinion that the earth's revolution was checked, remarks, that the miracle is not noticed by the author of the Epistle to the Hebrews when he is recounting the effects of faith in the ancient worthies, although the fall of Jericho's walls is. This omission he conceives to be unaccountable, as the miracle in that case was unquestionably the greatest ever performed. The two Kimchis, father and son, to get rid of one extraordinary miracle, presume another at least equally so; viz. that the Almighty made a body of a new kind to represent the sun after he had set. On the exposition of these writers it may be remarked, that they all assume the book of Jasher to have been poetical. Le Clerc observes that it is cited in 2 Sam. i. 18, where the sacred writer introduces David's lamentation over Saul and Jonathan, and says, "also he bade them teach the children of Judah the use of the bow, behold it is written in the book of Jasher." He gives it as his opinion that the work was a collection of hymns or songs relating to the exploits of the Israelites, compiled. perhaps, at different times, like the Psalms and Proverbs, and containing an ode on this victory of Joshua and the poem just referred to by David. He does not think that the author of the book of Joshua has quoted the express words of the original, but merely the sense; although, he remarks, a slight transposition of the original would make of it a hemistick. All this, however, is hypothesis. The book of Jasher is lost, and we cannot tell what it was. It may have been poetical, or it may have been, as Lightfoot conjectures, some book of remembrances and directions, written by Moses for Joshua's private instruction for the management of the wars after him, the same which is called in Numb. xxi. 14, 'the book of the wars of the Lord,'" with occasional additions of impor tant historical information affecting the Israelitish nation. Or it may have been, as Dr. Clarke thinks, a work, which in reference to Joshua and his transactions, was similar to the commentaries of Cæsar on bis wars with the Gauls." Whatever it was, there can be no doubt that it was of standard authority in those early ages, in consequence of which it is occasionally appealed to. But admitting the supposition that it was poetical to be well founded, the book of Joshua certainly was not, and as this book contains an account of the fact, and merely refers to the other as corroborating the statement, the poetick license cannot justly be pleaded in order to do away the miracle.* 66 I shall close these remarks with an observation or two more on each of the hypotheses noticed. With regard to that which supposes such an alteration in the course of nature to have taken place, as to have stopped for a time the revolutions of the planets or at least of the earth, it must be admitted that there are difficulties attending *It is proper to remark that in the opinion of the Sy Translator, the book of Jasher was a poetical work: the Latin version of the Sy. is this: "et ecce scriptum est in libro canticorum." The Ch. Targ. has it in the book of the law. it. What would be the effect on the solar system and on the state of the earth, I am not able to say, nor do I know whether any commentator has considered this question. But the difficulties are certainly not insuperable, for, if any considerable difference in the state of things would have resulted, the same almighty Being who thought proper to work the miracle would readily have restored all things to their original order. As to the necessity of such a miracle, we cannot judge of that without a full knowledge of all circumstances; so that in forming an opinion, we must not reason from the nature of the case, but from the language of the inspired narrative. And, as we advocate a system of religion professedly founded upon miracles, there is no reason why we should wish to diminish or do away the one before us. Still, however, as it is a principle established by observation of the constitution of nature, that miracles are not wrought for unimportant purposes, it is proper to ascertain, with as much certainty as is practicable, the true meaning of the sacred text, before we arrive at the conclusion, that such miracle, as that which would stop in their course the revolutions of planets, was actually wrought. That a remarkable miracle was performed, there can be no doubt, whether it were effected by a cessation of the earth's motion, or by refraction of the rays of light passing from the sun and moon through her atmosphere. Our present version of the 13th verse is directly in opposition to the idea of refraction: "So the sun stood still in the midst of heaven, and hasted not to go down about a whole day." But if,*with some very distinguished criticks, we translate the original thus, “ and the sun stood still in the hemisphere of heaven, and hasted not to go down when the day was complete," all the difficulties will vanish, and an unusually thick atmosphere, occasioned possibly by the state of the air in consequence of the miraculous hailstones, or condensed perhaps for the purpose, by Almighty direction, might possibly enable the philosopher to account for the fact. Whether the original as it now stands will admit of this version or not, I cannot positively say. It is remarkably short; on according to, or like as a complete day. The Ch. Targ. reads, which also conveys the idea of completion [Is not the use of the particle parallel with Gen. xviii. 10, -ny according to this time?] Possibly it might be rendered as (the) day was completed, which would be a free translation, as there is no emphatick before Dr. Literally the version would be, as a day of completions, if I may use the word thus in the plural. Our translation appears to have been formed from the Vulgate, spatio unius/ diei, or else from the Arabick, the Latin of which is, spatio diei integri. But the Hebrew does not necessarily require, and perhaps will not bear, the sense of integri. The Septuagint is S redos μias n'megas' most probably these translators read a for; then if the emphatick be understood before ", as is very frequently the case in Hebrew, the original might be rendered literally in the day of completions, which perhaps may be a very common idiom for when the day was completed. There is no objection that I know of to this, except that the 3 which is now pointed with a tseri ought then to have a patach. This will not be considered as a very serious one by any but those who adopt the opinion, that the present points are a constituent part of the original language, an opinion which is now pretty generally exploded. See Le Clerc's version and note. At all events, it appears to me to be most probable that the addition to the day was effected by refraction; and although it would require a very dense atmosphere to cause any considerable addition, yet no objection need be urged from this circumstance, as the density may have been greatest in the upper or middle regions, so as not to affect the inhabitants. After writing this, I see that Dathe admits the idea of refraction, although his version is different. "Sol stetit in medio cœlo, nec fes tinavit occidere per diem integrum." See his note a. SERMON.-No. XXXIV. 2 COR. v. 20. We are ambassadors for Christ, as though God did beseech you by us: we pray you, in Christ's stead, be ye reconciled to God. MAN was at first created in a state of innocence, and enjoyed the presence and favour of God. But he rebelled; he transgressed; forfeited the divine favour, became guilty, and depraved. His understanding was darkened, and his heart corrupted; so that he knew not God, and could not follow the ways of holiness. And all who are descended from that sinful stock have inherited the same sinful nature; having sprung from corruptible seed, they are corrupt in their disposition and conduct. By nature they are children of wrath, enemies to God by wicked works, alienated from him in heart, and having no spiritual intercourse with him. And as they have neither the ability nor inclination to depart from sin and be united with God, it was necessary that some means should be devised for their relief. Accordingly a system of grace was instituted. Jesus undertook the work of atonement, took our nature upon him, and died for our sins, the just for the unjust, that he might bring us unto God. Notwithstanding we had risen in rebellion and broken his laws, he graciously interposed and provided a way for our reconciliation and salvation. By his mediation he opened a way, and by his word he pointed out the way, by which sinners can be united to God and enjoy happiness in bis presence. This subject is introduced and enforced by the apostle in the context. "He hath made him to be sin for us, who knew no sin," &c. "God was in Christ reconciling the world unto himself, and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you, by us: we pray you, in Christ's stead, be ye reconciled to God." From these words, my hearers, I may with propriety make some remarks upon the character and office of an ambassador of Christ, and then subjoin some considerations deducible from the general subject. In worldly affairs, an ambassador is an officer sent from one nation to another, to negotiate upon any matters that are at issue between them. The acts of such an officer, as far as they are agreeable to his commission and instructions, are considered to be valid in the name of his sovereign. Also, if a king's own subjects rebel, and become obnoxious to punishment, he may send ambassadors to them, to call them to obedience, and promise them pardon. And whosoever will comply, shall receive the promise, and become interested in the covenant of mercy. All mankind are rebels. They have rebelled against the great Sovereign of heaven and earth, have forfeited every favour, and exposed themselves to the severest punishment. But a system of grace was devised, by which they might obtain mercy. The gospel was instituted, and an order of men sent forth to proclaim it to the world. These men are ambassadors of Christ. They act by his commission and in his name; and whatever is rightly done by them, is done by his authority. As ambassadors of Christ, there are two things more especially pertaining to their office. And 1. They must have a commission. Whoever presumes to act as an ambassador, without being regularly and duly authorized, is guilty of a fault and deserves censure. He must have regular authority from his Master, or he has no right to act in his name. He must have an outward and visible commission, or he has no right to administer visible ordinances. Such a commission our Lord gave his apostles with his own hands, while he was upon earth. He said unto them, "Receive ye the Holy Ghost ;-whatsoever ye shall bind on earth shall be bound in heaven." As if he had said, "Receive ye authority as my ministers;—whatever acts ye shall perform; whatever ordinances ye shall administer; whatever absolutions or excommunications ye shall pronounce, so far as they are agreeable to the gospel, shall be sanctioned, and confirmed, and considered as done by me." As there was a vacancy among the apostles occasioned by the defection of Judas, a new one was selected to supply the place; and he was designated in an extraordinary manner, and ordained to his office immediately by Christ himself. Such also was the case with St. Paul. He was 66 an apostle," he says, "not of men, nor by man." He was not ordained to his office by the agency or hands of men, but immediately by his divine Lord, who appeared to him and said, delivering thee from the people and the Gentiles, to whom now I send thee;" or, as it is expressed in the Greek, "to whom now I make thee an apostle." He was then made an apostle by Christ himself, without any human agency, or laying on of the hands of men. But the gospel ministry being thus once constituted, and having received the promise of Christ that he would be with it to the end of the world, he did not again interpose in a miraculous manner to perpetuate a succession of ministers, but left it to be done in an appointed way, by the laying on of the ་་ |