*

destitute of any special revelation." In some subsequent publications, also, he expresses his opinion that the ancient Hebrews, previous to the Babylonish captivity, were believers in the immortality of the soul; and censures, in no very gentle terms, those who do not accord with him.

But, to return to the text, Dan. xii. 2.. The state of things to which this prophecy refers, appears clearly from the Prophet's subsequent words, to be a state that is to take place on earth. A period is foretold, when, either by the direct action of his power, or by the operation of his providence, God shall give such energy, glory, and beauty to religion, that men shall unavoidably perceive its glory, and itsbeauty of holiness," and shall feel its power, either in condemning or extirpating their vices, or in honoring and advancing their virtues. It is a state in which religion shall so prevail, that it shall be the great standard of judgment.

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The characters of men shall be tried by this high and divine criterion; and the consciences of men shall try themselves by religious rules, and not by the blind and selfish maxims of the world. Then men shall be honored or disgraced, and shall be happy or unhappy, according to the conformity or nonconformity which they individually possess, and are conscious of, to the truths and precepts of God. Many of them which sleep in the dust of the earth," [who are concealed from a true judgment in the opinions of men, or, from a true discernment of their own spiritual state, by reason of the common maxims of a sinful world, or by selfish and earthly influences of any sort] "shall awake," [shall be made consciously to discern the truth, spirit, and power of religion; and shall appear, both to observers and to themselves, in their true characters, and so shall come forth;] "some to spiritual life," [a state of unmeasured, and hitherto unknown power, glory, and joy ;] "and some to shame and spiritual abhorrence," [a state of unmeasured, and hitherto unknown disgrace and wretchedness.] I offer this as what I believe to be the true meaning of this passage. The Hebrew word, translated contempt in the English version of this place, is 7, the same which is used in Isa. lxvi. 24, and is there translated an abhorring; "They shall go forth and look upon the carcasses of the

men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring [17] unto all flesh." I believe this word does not occur in the Scriptures in any instance excepting these two. In Isaiah, Buxtorf (Concord.) translates it by the singularly expressive word nausea. I know not why it

should not be so translated in Daniel. In Isaiah the abhorring expressed is an abhorring of the animal senses, towards a loathsome animal object. In Daniel it is an abhorring of the mind towards hypocrisy, wickedness, or mere destitution of religion; a spiritual abhorring, of course; a nausea of the soul, which is brought to view in divers places in the Scriptures, under different forms of speech,* and the effect of which is emphatically exhibited in Rev. iii. 16.

When, also, we contemplate this abhorring as existing, not only in good minds, towards wickedness, but also in wicked minds towards their own inward state, when judging themselves by the high standard of religion; we can then perceive a powerful and searching meaning in the expression a spiritual abhorring, or contempt, or nausea, far more appropriate to the subject, than the single sense of perpetuity of duration.

It can hardly admit a doubt, that our Lord Jesus alludes to this passage of Daniel in John v. 25-29. The same thing is, evidently, intended to be represented in both these places. It is no part of my present purpose to discuss the nature of the resurrection in general. But, in order to make my view clear on the text in Daniel, I will state my opinion of what is intended by that resurrection which is described in these passages. It is, that this resurrection in particular is a spiritual one. It is the rising of the soul from a state of indifference, worldly-mindedness, ignorance, error, or contempt with respect to religion, and the becoming of the soul quick to perceive, and sensible to feel the truth and force of religion; whether he love it or not. When this quickening takes place, and religion exerts an active power, both in the individual heart, and in society at large; then the good awake, and arise, and come forth to great honor and felicity; the wicked to shame, abhorrence, and wretchedness. The honor and felicity on the one hand, and the shame, abhor

2 See Ps. xiv. 3; xxxviii. 5; Ezek. xx. 43, &c.

rence, and wretchedness on the other, are equally spiritual in their nature, and will endure as long as their respective characters endure. This, you will say, is nothing but opinion. True; it is nothing more; and I write it in order to explain what I think to be the true meaning of the text, Dan. xii. 2. And I believe it capable of demonstration, that the "coming of the Son of Man," or of "the kingdom of God," which is thought to have been referred to by Daniel in this place, and is often named in the New Testament, represents such a state as has now been attempted to be described; however inadequate the description must be acknowledged to be.

I have now gone through the twenty-one first instances' produced by Professor Stuart, as evidence that the usual meaning of by, in the Hebrew Scriptures, is eternity or eternal. I willingly submit it, without further comment, whether, even in any case, they certainly prove that meaning; and, with equal willingness, whether they do not far more abundantly make manifest a sense of spirituality in that word.

Professor Stuart next produces some other instances of hy in different forms of expression, the consideration of which I reserve to another opportunity. Yours in good will,

E. S. GOODWIN.

Sandwich.

ART. X.- A History of King's Chapel, in Boston; the first Episcopal Church in New England; comprising Notices of the Introduction of Episcopacy into the Northern Colonies. By F. W. P. GREENWOOD, Junior Minister of King's Chapel. Boston. Carter, Hendee, & Co., and Allen & Ticknor. 1833. 16mo. pp. 215.

THE substance of these memoirs, as we learn from the Prefatory Notice, was preached before King's Chapel society in a series of eight discourses, in the spring of 1832. Mr. Greenwood has judged right in publishing them, as the history cannot fail to be peculiarly interesting to the members of his own congregation, and will be regarded by readers in

general, as an important and valuable contribution to the ecclesiastical history of New England. He may also, as he says, be "almost sure of the favor of antiquaries, to whom facts are never unimportant or dull."

The Introduction contains the best account that has come under our notice, of the early struggles of Episcopacy in New England, and of the controversies that grew out of them. The first serious and organized efforts to erect an Episcopal Church in Boston were made in the year 1686, the history of which and their results, as regards King's Chapel, is given in the body of the work, the whole being divided by Mr. Greenwood into seven Periods. The first Period contains an account of the formation of the society under Robert Ratcliffe, the first Rector; by whom the service was conducted for some time in the library-room in the east end of the Town-House, which then stood where the Old State-House, or, as its present name is, the City Hall, now stands. In the second Period the history is continued to the building, in 1689, of the first Chapel; which was of wood, and stood on the spot covered by the present church, but did not occupy nearly so much ground. The third, fourth, fifth, and sixth Periods, bring down the narrative to the erection of the Stone Chapel, the name by which the present church is now familiarly known. Notices are given of the successive Rectors and their Assistants; of the spread of Episcopacy, and the attempts, early in the last century, to introduce American Bishops; of the enlargement to twice its original size of the old Chapel in 1713, and the setting up, the same year, of an organ, given by Thomas Brattle, Esq., undoubtedly the first ever heard in a New-England church. The present Chapel was so far completed, August 21, 1754, as to be opened with appropriate religious services on that day. The seventh Period gives an interesting account of what has since occurred in the Society, and particularly of the change which has taken place in their religious opinions and ecclesiastical connexions.

Mr. Greenwood, though alive to the wrong done the Episcopalians in the early days of New England, does not think to deny or palliate the overbearing manner in which their pretensions were sometimes urged by the officers of the Of Sir Edmund Andros he says:

crown.

"The new governor was not long in showing his arbitrary dispositions, and the strong hand with which he intended to rule. One of the first acts of his despotism is connected with the history of our church, and indeed comes in regular continuation of it. The very day of his landing and the publication of his commission, he had a conference in the library of the town-house with the ministers of the three congregational churches, concerning the accommodation of the Episcopal society, and suggested that it might be so contrived that one house might serve two assemblies. The ministers, with four lay members of each congregation, held a meeting the next day, to consider what answer to give to the governor, and it was agreed, as Judge Sewall says in his diary, that they could not with a good conscience consent that their meeting-houses should be made use of for the common-prayer worship. On the evening of the following day, December 22, Mr. Mather and Mr. Willard waited on the governor at his lodgings, and "thoroughly discoursed his Excellency about the meeting-houses, in great plainness, showing they could not consent. The governor, either from an unwillingness to hurt their feelings too rudely, or from a fear of displaying his power too suddenly, seemed to say that he would not impose upon them what was manifestly so disagreeable. And so the matter was suffered to rest, but only for a short time. On the 23d of March, 1687, the governor sent Mr. Randolph for the keys of the South meetinghouse, now called the Old South, that the Episcopalians might have prayers there. A committee of six, of whom Judge Sewall was one, thereupon waited on his Excellency, to show that the house was their own property, and to repeat that they could not consent to part with it to such use. This was on Wednesday. The following Friday, which was Good Friday, Sir Edmund Andros sent to command the sexton of the South church to open the door, and ring the bell for those of the Church of England. The sexton, though he had resolved not to do so, was persuaded or intimidated into compliance, and the Governor and his party took possession of the house, and the church service was performed there.

"In looking back on this event, we are obliged to consider it, though not of itself of great political importance, as one of the most arbitrary acts ever perpetrated in this country, while it remained under the English government. No excuse is to be rendered for it. It was such a deliberate outrage on the common rights of property, to say nothing of conscience and liberty, that we may only wonder that Andros and his abettors, of whom Randolph was doubtless one, suffered no personal violence from