Bird (John.) Inquiry into the Second Woe, showing the Tenth Part of the City, in France. 8vo. 1747.

Walmsley (Chas.) Pastorini's General History of the Chris

tian church. 8vo. 1770 and 1812.

A curious Roman Catholic perversion of the Apocalypse. Buchanan (J.) Revelation Explained. 8vo. 1778. Kershaw (James.) Essay on the Principal Parts. 2 vols. 12mo.

1780.

Cradock (S.) Brief and Plain Exposition. 12mo. 1782.
Anti-millenarian, but Evangelical.

Vivian (Thos.) Annotations on the Revelation. 12mo. 1785.
Revelation Considered, as alluding to the Temple Services.

8vo. 1789.

Cooke (Wm.) The Revelation Explained. 8vo. 1789.
Winchester (El.) Three Woe Trumpets. 8vo. 1793.
Pyle (Thos.) Paraphrase on. 8vo. 1795.

Johnston (B.) Commentary. 2 vols. 8vo. 1794.

Dick (David.) Explanation of. Svo. 1799.

Whitaker (E. W.) A Commentary on the Revelations. 8vo.

1802.

Galloway (Jos.) Brief Commentary on Parts referring to the Present Times. 8vo. 1802.

Butt (Martin.) The Revelation compared with itself and the rest of Scripture. 8vo. 1804. The Divinity of the Apocalypse Demonstrated. 12mo. 1809.

Woodhouse (J. C.) The Apocalypse translated, with Notes. 8vo. 1805. Annotations on the Apocalypse. Svo. 1828. A very valuable work.

Thurston (Fred.) England Safe and Triumphant. 2 vols. 8vo.

1812.

Clarke (J. E.) Dissertation on the Dragon, Beast, and False Prophet, and on Daniel's Vision of the Ram and He-Goat. 8vo. 1814.

Fuller (Andrew.) Expository Discourses. 8vo. 1815. Culbertson (Robert.) Lectures, with Practical Observations. 2 vols. 8vo. 1818.

Holmes (J. J.) Fulfilment of the Revelation. 8vo. 1819.
Gauntlett (Henry.) An Exposition. 8vo. 1821.

Compiled chiefly from Scott and Faber. Practical and antimillenarian.

Murray (R.) Introduction to the Study of. 8vo. 1826. Culbertson (Robert.) Lectures Expository and Practical. vols. 8vo. 1826.

Brown (J. A.) The Jew and the Master-Key of the Apocalypse. 8vo. 1827.

Croly (G.) Apocalypse of St. John. 8vo. 1828.

Some striking thoughts, but the general interpretation unsatisfactory.

Keyworth (Thos.) Exposition of the Revelation. 8vo. 1828. Jones (Wm.) Lectures on the Apocalypse. 8vo. 1830.

Milner (I.) History of the Seven Churches, designed to show the Fulfilment of Prophecy. 8vo. 1831.

Irving (Ed.) Exposition of the Revelation. 4 vols. 1828. See Mr. Cuninghame's Strictures.

Girdleston (Henry.) An Analytical Comment on the First Part of Revelation. 8vo. 1833.

A very valuable work.

Cooper (R. B.) A Commentary on the Revelation. 8vo. 1833. Cuninghame (Wm.) A Dissertation on the Seals and Trumpets. 1834. Third edition, 8vo. 1833.

One of the most valuable expositions of this book: though in some of the applications of the prophecy it will be seen the author differs occasionally.

Burgh (W.) The Apocalypse Unfulfilled. 12mo. 1833-34.

An attempt to set aside all preceding expositions of the fulfilment of this book, in the author's opinion on very unsatisfactory and insufficient grounds, yet with practical and useful Remarks.

Ashe (Isaac.) The Book of Revelation, with Notes. 12mo.

1834.

Pearson (Geo.) The Prophetical Character and Inspiration of the Apocalypse considered. 8vo. 1835.

On the plan of Woodhouse and Vitringa. A useful work. Roe (Rich.) Analytical Arrangement, on the Principles of Lowth, Jebb, and Boys. 4to. 1834.

Hutcheson (A.) The Apocalypse its own Interpreter.

1834.

12mo.

Considerable ability, with some assumption and dogmatism; but not without valuable thoughts.

Fysh (Fred.) The Beast and his Image, being a Commentary upon Rev. xiii. 8vo. 1838.

Much historical information, justly shewing the connection of this chapter with Popery, but the force of this weakened by several unsatisfactory applications.

Lovett (H. W.) Revelation Explained. Svo. 1838.

See the Remarks on Croly.

Adams (R. N.) Opening of the Sealed Book. 8vo. 1838.
Fanciful and unsatisfactory.

Heasell (Ann.) Studies on the Apocalypse. 12mo. 1838.
Many useful remarks.

Girdlestone (Henry.) Apocalyptical Tracts. 12mo. 1839.
Digby (W.) Courte Explication. 8vo. 1839. Toulouse.

IV.

ON THE JEWISH CIVIL DISABILITIES BILL.

Among the many important measures of national legislation brought forward in a late session of parliament (1836), in this country, there is one having a special bearing on prophecy and on the state of the Jews, which seems to have gained but little attention, and yet to be fraught with consequences of such deep moment as to call for distinct remarks. In June, 1836, a bill was brought in by the Chancellor of the Exchequer and Mr. Baring, for admitting Jews to the same rights, franchises, and privileges as Roman Catholics have been admitted to, on taking the oath and subscribing the declaration required of them, omitting the words, "upon the true faith of a Christian." It has had too large a support, and is too agreeable to the spirit of the age, not to occasion just anxiety.

Several petitions in favour of this bill were offered. One from a Hebrew Congregation meeting at Edinburgh, is much in the high-minded spirit of infidelity, boasting in "the enlightened spirit of the times," and mourning "their degraded situation," as "resulting" not from their own sin and unbelief, but from "disqualifying laws;" and claiming "from their proverbial loyalty, [408] peaceable demeanour, and industry," an equality with all other classes, "at the hands of an enlightened legislature, the representatives of a great, free, and liberal nation." O how different a spirit from that to which the Jews will soon come. Lev. xxvi. 40-42; Isaiah x. 20, 21.

Another petition was from the Lord Mayor, Aldermen and Commons of the City of London in Common Council assembled, and it is so public and painful an evidence of the departure of those in high places from "the true faith of a Christian," to use the words of parliament, that I cannot but transcribe the petition, as a most affecting symptom of that departure in leaders of a professedly Protestant nation.

"That your Petitioners look back with lively feelings of pleasure upon the liberal course which has been adopted by the Legislature during the last few years, in successively removing those civil disabilities to which Protestant Dissenters and other British subjects had been previously subjected on account of differences of religious faith.

"That in the opinion of your Petitioners, his Majesty's subjects professing the Jewish religion, by loyalty to their king, obedience to the laws, and by the observance of the various duties of social life, have established an irrefragable claim to a full VOL. II.-74

participation of all the benefits, civil and political, which flow from such an enlightened system of legislation.

"That' your Petitioners have seen with great satisfaction a Bill now before your honourable house, enabling his Majesty's subjects professing the Jewish religion to enjoy all the same civil rights, and to hold the same civil offices as British subjects of the Roman Catholic faith; and as the repeal of the Test and Corporation Acts, and the removal of Catholic disabilities, were effected by the happy concurrence of statesmen otherwise politically opposed, your petitioners earnestly hope that a similar spirit of liberality will again manifest itself in obtaining for the said bill the sanction of both houses of parliament, and thus consummating the great triumph of civil and religious liberty, by extending an equal measure of justice to every class of British subjects."

It is remarkable how different was the state of the nation in 1753, when a bill for the naturalization of the Jews, (excluding them however from civil and military offices and other privileges,) [409] was passed through parliament. Though it gave them not political power, the Lord Mayor and Council of London then also petitioned, but it was to express their apprehension that the bill would tend to the dishonour of the Christian religion. Such a ferment was also excited by it through the nation, that the bill was repealed the next session.

The great art of the enemy of our souls is to call evil things by good names; and a most solemn woe is pronounced against those doing this. "Woe unto them that call evil good and good evil, that put darkness for light and light for darkness, that put bitter for sweet and sweet for bitter. " It may indeed be a symptom to us of the approaching triumph of truth, that our great spiritual foe is obliged to assume the mask of light, liberality, benevolence, and an equal measure of justice, in order even to accomplish his objects of dethroning God and his truth.

What is called the liberal course really is open disbelief and contempt of the truths of God's word. We make no difference between giving power and showing favour to those maintaining the grossest corruptions of Christianity, predicted in the word of God as such, like the Papists, or denying Christianity altogether like the Jews; and giving power and shewing favour to those holding with a consistent practice, truths plainly revealed, and for holding which distinctly, God has been blessing us as a nation for the last three centuries beyond every other nation. Political power is a trust and favour of God, and not a universal right; and governments, like individuals, are bound not to patronize but to discountenance those who turn aside from

God's word, Ps. ci. But the day is hastening on when the vile person shall no more be called liberal.

The claim to civil power is made to rest on good conduct. The Bible puts it simply on the will and righteousness of the Lord. Psalm lxxv. 6; Rom. xiii. 1, 2; Titus iii. 1; 1 Peter iii. 13.

Rejoicing in what is called an enlightened system of legislation cannot but remind us of that fearful prediction, "Behold, all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow.'

The happy concurrence of "statesmen politically opposed," is too like that foretold of the enemies of our Lord to give anything [410] but pain in such a cause to a thoughtful Christian. Acts iv. 25-28.

The "consummating of the great triumph" is not, it is to be feared, the triumph of liberty, but of licentiousness; is not the triumph of religion, but of infidelity. That is "an equal measure of justice," which is regulated according to the revealed will of God, establishing and not setting aside the truths of his word. May God preserve our country from that awful state: "They have chosen their own ways, and their soul delighteth in their abominations; I also will choose their delusions, and will bring their fears upon them."

One great principle of the Christian's faith is that all power in heaven and earth is given to that Divine Redeemer, who commissioned his apostles to go and baptize all nations in his name. When nations have received him as their Lord, they thereby own their allegiance to him, and acknowledge him as having all power, and in reality profess that the power which he gives to them is a trust derived from him. Faithfulness to Christ is then the very basis on which power ought to be entrusted by a Christian government to those ruling under it, as may be seen in David's statement of his own purposes. Ps. ci. this principle our whole constitution was formed. Our king is to be a Protestant, and takes a solemn oath to maintain the laws of God, the true profession of the gospel, and the Protestant reformed religion.

On

We have hitherto nationally acknowledged the Lord Jesus Christ, as having all power in heaven and earth, but for us now to commit the power he has entrusted to us, to those whose very character it is to disown him, is not real kindness to them, but injury under the mask of kindness! is not benevolence to man, or obedience to God's law of love, but ruin to our country, and treason to the King of kings.