the circumstances of our institutions and theirs, before the colonies became independent states. But they know that our communion embraces much of the wealth and liberality, at least of all the Atlantick states, and might, long ere this, have otherwise provided for a subject, with them always sufficiently important for any sacrifices and exertions it may require. Brethren, in laying before you these impressions, I am not conscious of the existence of any feeling in my mind, which you could, on the closest inspection, disapprove. Out of the fulness of a heart, anxious for the permanent, sound respectability and strength of our peculiar institutions, I have spoken what I have; nor can imagine any circumstances of moral consciousness, under which it could prove painful to me, to be reminded that I had thus expressed myself before you." GEORGIA.

In this diocese, the Church is rapidly rising into notice; and its present state and prospects are such as to warrant the most sanguine expectations of its more general extension. As yet, there are only four organized churches in the diocese: one at Savannah, one at Augusta, one on St. Simon's island, and one at Darien; the two latter being under the pastoral charge of the same clergyman, the Rev. E. M. Matthews. All these congregations, it is believed, are in a flourishing condition, and increasing in numbers. In Savannah and Augusta, there are large and commodious edifices of brick, furnished with every thing requisite for the due celebration of pubiick worship. In Oglethorpe county, there is an aged, pious, and exemplary presbyter of the church, the Rev. Mr. Strong, who occasionally officiates to a small congregation in his vicinity; but as yet, no information of the regular organization of the congregation has been communicated.

As the services and principles of the Church are becoming more generally known and understood, the prejudices against it are wearing away, and publick sentiment is becoming more favourable to its establishment. A large proportion of the population of the state are natives of Virginia, baptized and educated in the Church, still retaining their attachment to her principles, and willing to co-operate in any efforts for the introduction of her services. The deep anxiety which has been manifested by individual members of the Church, in different parts of the state, to obtain her ordinances, affords a most convincing proof, that missionary labour would there be crowned with complete

success.

A society for missionary purposes was instituted by the state convention in February last; but as Mr. Bacon, the accredited agent of the Foreign and Domestick Missionary Society of the Protestant Episcopal Church in the United States of America, shortly after came into the diocese, to solicit contributions to that society, it was deemed inexpedient to make any immediate effort to obtain subscribers to the domestick institution. This, however, 'will be done, and probably with success, in the ensuing autumn.

It would scarcely be hazarding too much to assert, that no portion of our country presents a more promising field for missionary exer

tion, than some of the upper counties in the state of Georgia; and the hope is indulged that this field will no longer be neglected by those who are engaged in the good work of "sending forth labourers into the Lord's vineyard."

OHIO.

From a letter of the Right Rev. the bishop of this diocese, addressed to the house of bishops, and by them referred to this house, the following statement is drawn.

Ordinations have taken place, of John Hall, Rufus Murray, and one other, deacons, and one priest.

The Rev. John Hall, deacon, has been appointed missionary at Ashtabula; and the Rev. Rufus Murray, deacon, at Norwalk, Huron county. The Rev. Intrepid Morse has taken charge of the church at Steubenville. The Rev. John Armstrong, of Virginia, acts as missionary in St. Clairsville and Morristown. The Rev. Ezra B. Kellogg has taken charge of St. Paul's church, Chilicothe.

One deacon has been displaced from the ministry, and one presbyter suspended.

St. Paul's church, Chilicothe, and St. Thomas's, St. Clairsville, have been consecrated.

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Two hundred and eighty-five persons have been confirmed.

The clergy generally are very faithful and laborious; and strict attention is paid to the canons and rubricks of the Church.

From the dioceses of Maine and New Hampshire, no report or documents have been received.

The whole number of candidates for holy orders in the several dioceses is sixty-one.

In conclusion, the house of clerical and lay deputies would respectfully invite the attention of the house of bishops to the facts that many churches are without pastors; that in the west there exists a large body of Episcopalians, who are as sheep without a shepherd; that our missionary societies are, comparatively, inefficient for want of missionaries; and, in fine, that it is emphatically true, as it respects our Church, the harvest is plenteous, but the labourers are few. house of clerical and lay deputies respectfully request the house of bishops to suggest such measures as may seem to them the best adapted to secure to this Church an increase of faithful and capable ministers.

The

In making the preceding statement, the house of clerical and lay deputies solicit the prayers and blessing of the house of bishops, and respectfully request their counsel in a pastoral letter to the members of the Church.

Signed, in behalf of the house of clerical and lay deputies, WILLIAM H. WILMER, President.

Philadelphia, May 24, 1823.

(TO BE CONTINUED.)

REMARKS ON THE MIRACLE MENTIONED IN JOSHUA X. 12-14.

THE league which the Gibeonites had entered into with Joshua having excited the indignation of the king of Jerusalem, a combination was formed of five kings, with the view of destroying Gibeon. The Israelites, advancing to succour their allies, obtain a decided victory, on which occasion two extraordinary circumstances are related to have taken place, one of which at least was miraculous. I refer to the shower of hailstones which destroyed the Amorites, and to the sun and moon's standing still at the prayer of Joshua. The former interposition of Providence being evidently the effect of natural causes, presents no difficulty; the latter furnishes a very considerable one. Josh. x 12-14.

Masius remarks, that according to the Hebrew accents,* the words "in the sight of Israel," should be connected with the command of Joshua, so that the passage will read thus: "And Joshua said, 'In the sight of Israel, sun, stand thou still upon Gibeon;"" expressive of his wish that the miracle should be conspicuous to all the army. But although this gives a very good sense, yet from examining passages where the same account occurs, I find that its intention cannot be to divide the sentence; at least this is not its usual form.

That the sun and moon should stand still at the direction of Joshua, appears a miracle so vast and extraordinary, so superiour to any that were performed through the instrumentality of Moses, as to lead some criticks to adopt an exposition giving to the transaction less of the marvellous. It has been said too, that the occasion did not justify so great a miracle. But in addition to the observation, that we are inadequate judges of the exigency, let it be remarked that the sacred writer does not say that the miracle was wrought in order to afford an opportunity to the Israelites to " avenge themselves upon their enemies," but simply that the effect continued until" they had done

So.

It

To use the language of Buddæus, "Non tantum ob Canaanæorum quorundam cædem hoc factum; sed, ut omnes gentes intelligerent, Deum, cœli et terræ conditorem Hebrææ gentis curam agere, utque ipsi Israelitæ hac ratione valide in fide sua confirmarentur." was, doubtless, one of a series of miracles, beginning with the divine appearance to Moses in the bush, the whole of which were intended * Masius in Poli Syn.

to demonstrate the truth of the Mosaick system, and to display to the world the peculiar felicity and glory of the Israelitish nation. The objection therefore to the greatness of the miracle is very unimportant. Nor is that taken from the phraseology," in the midst of heaven," less trifling; for it does not necessarily signify the very zenith, but may be taken in a larger sense for the broad expanse between the meridian and horizon. Indeed, it has been well remarked, that Joshua would hardly have requested such a miracle at noonday, when he might reasonably have concluded that there would be time enough before sunset to destroy an enemy already routed and distracted by the overwhelming power of the foe, and by the miraculous hailstones; not to say, that the miracle would be more conspicuous, if it had begun to take place when the sun was near the horizon.

When it is said, that "the sun stood still," it is by no means necessary to understand the expression of the solar orb itself; the writer rather appears to speak in the usual language of the day, and agreeably to the received system of astronomy, and the expression is of the same kind with that in the Psalms, "Thou hast made the round world so fast, that it never shall be moved." As in the event under consideration, the sun appeared stationary, when at other times he appeared to move, the language is adapted to the apparent and not to the real phenomena of nature. This is denied by Dr. Clarke, who contends that the Hebrew words are strictly philosophical, and refer to the cessation of the sun's influence on the planetary system, and of his motion on his own axis, which cessation caused the earth to be stationary; and while he admits the use of unphilosophical language in scripture (as in other writings) where the ignorance and prejudices of the common people must be consulted, he rejects it on this occasion, and wherever direct intercourse between God and his prophets is mentioned. He has not, however, supported his remark by any evidence. According to him the miracle in question stopped the course of the earth round its axis, and thus lengthened the day.

Dr. Hales has a similar view of the action, and remarks, that "it is utterly impossible to account for this miracle on philosophical principles; that it must be resolved wholly into the power of God, who hearkened to the voice of a man, to stop the luminaries in their diurnal courses, or perhaps, the earth's rotation, and by prolonging the day of battle to make them fight for Israel." In one respect, however, he differs widely from the other commentator. Clarke observes, that it appears much more reasonable that Joshua should require the miracle to be performed, when daylight was about to fail, just as the sun was setting," than while he was in the meridian. The other remarks, that "from the circumstances of the narrative we may collect, that the miracle happened soon after sunrise, and when the moon was rather past the full."* The objection before

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*Masius, a commentator in Poole's Synopsis, remarks, that the moon was then new and not far from the sun

stated to the supposition that the miracle began at mid-day, applies to Dr. Hales's hypothesis with still greater force. Nor do I think that he has said any thing very satisfactory in defence of it. His remarks are of this nature; that "Joshua, when summoned by the Gibeonites,' went up from Gilgal all night,' "" (as the divine historian observes,) "and came suddenly" upon the enemy, we may conclude, says the author," about daybreak." This may have been the case; and it may have been later, for a thousand circumstances connected with the nature of the warfare and of the country, of which we must be ignorant, may have prevented his attacking them at daybreak, even if he had intended to do so. But of this intention we have no evidence, for Joshua may have marched all night, he may also have come upon the confederate kings suddenly, without reaching them at daybreak. But assuming this, the author, after mentioning the several events which took place, proceeds thus ; " in this situation, the sun appeared to rise over Gibeon eastward, and the moon to set over Ajalon westward, when Joshua uttered his invocation." It appears to me altogether incredible that the events referred to could have taken place in so short a space of time as that between day. break and sunrise. We read that " a great slaughter took place at Gibeon:" surely the Canaanitish kings made some resistance, however ineffectual it may have been, and this, together with so great a destruction, required some time. After the slaughter, we find that they were chased along the way to Beth-horon; thence they were smitten by the Israelites and by the miraculous hailstones as far as Azekah, a considerable distance from Gibeon, the place of the original assault; afterwards they were pursued to Makkedah, and either here or at Azekah, Joshua sought the miraculous addition of light. Laying all these circumstances together, it would seem almost certain that the miracle did not commence for several hours after sunrise; and, allowing a reasonable time for the events spoken of, and for the gathering of the clouds preparatory to the storm of hailstones and their breaking away again so as to present a clear sky, highly probable that it did not commence till the sun had considerably declined from the meridian, perhaps not more than a couple of hours at most before the time of its setting. This appears to me most likely to have been the time, and as far as I know is not open to any considerable objection. The position of Ajalon and Gibeon on the maps seems to favour Hales's view; but it must be extremely difficult, if not impossible, to ascertain their relative situations with certainty. Not to say that the situations themselves may have been determined with reference to the idea for which Hales contends, as many a geographer goes upon hypotheses unproved. Gibeon is placed by Josephus forty or fifty stadia north of Jerusalem, i. e. eight or ten miles; Beth-horon the lower, the one mentioned in Joshua, about fifteen miles north-west of Gibeon; authors differ as to the situation of Ajalon. Indeed there were several of the name. See Bible de Venice, tom. 2. p. 316.

Buddæus examines this event at considerable length, and concludes his discussion by expressing it as his opinion, "ejus modi hoc esse de