We have already seen, in the extract from Mr. Pryme’s manuscript, that previous to 1692, when a shade is supposed to have passed over his gifted mind, Newton was well known by the appellation of an “excellent divine,”—a character which could not have been acquired without the devotion of many years to theological researches; but, important as this argument would have been, we are fortunately not left to so general a defence. The correspondence of Newton with Locke, recently published by Lord King, places it beyond a doubt that he had begun his researches respecting the Prophecies before the year 1691,—before the forty-ninth year of his age, and before the “fatal epoch of 1693.” The following letter shows that he had previously discussed this subject with his friend:—
Cambridge, Feb. 7, 1690–1.
“Sir,
“I am sorry your journey proved to so little purpose, though it delivered you from the trouble of the company the day after. You have obliged me by mentioning me to my friends at London, and I must thank both you and my Lady Masham for your civilities at Oates, and for not thinking that I made a long stay there. I hope we shall meet again in due time, and then I should be glad to have your judgment upon some of my mystical fancies. The Son of Man, Dan. vii. I take to be the same with the Word of God upon the White Horse in Heaven, Apoc. xii., for both are to rule the nations with a rod of iron; but whence are you certain that the Ancient of Days is Christ? Does Christ anywhere sit upon the throne? If Sir Francis Masham be at Oates, present, I pray, my service to him, with his lady, Mrs. Cudworth, and Mrs. Masham. Dr. Covel is not in Cambridge.—I am your affectionate and humble servant,
“Is. Newton.
“Know you the meaning of Dan. x. 21. There is none that holdeth with me in these things but Mich. the prince.”
Having thus determined the date of those investigations which constitute his observations on the prophecies of holy writ, particularly the prophecies of Daniel and the Apocalypse, we shall proceed to fix the latest date of his historical account of two notable corruptions of the Scripture, in a letter to a friend.
This work seems to have been a very early production of our author. It was written in the form of a letter to Mr. Locke, and at that time Sir Isaac seems to have been anxious for its publication. Afraid, however, of being again led into a controversy, and dreading the intolerance to which he might be exposed, he requested Mr. Locke, who was at that time meditating a voyage to Holland, to get it translated into French, and published on the Continent. Having abandoned his design of visiting Holland, Locke transmitted the manuscript, without Newton’s name, to his learned friend M. Le Clerc, in Holland; and it appears, from a letter of Le Clerc’s to Locke, that he must have received it before the 11th April, 1691. M. Le Clerc delayed for a long time to take any steps regarding its publication; but in a letter dated January 20th, 1692, he announced to Locke his intention of publishing the tract in Latin. When this plan was communicated to Sir Isaac, he became alarmed at the risk of detection, and resolved to stop the publication of his manuscript. This resolution was intimated to Mr. Locke in the following letter:
Cambridge, Feb. 16th, 1691–2.
“Sir,
“Your former letters came not to my hand, but this I have. I was of opinion my papers had lain still, and am sorry to hear there is news about them. Let me entreat you to stop their translation and impression so soon as you can; for I design to suppress them. If your friend hath been at any pains and charge, I will repay it, and gratify him. I am very glad my Lord Monmouth is till my friend, but intend not to give his lordship and you any farther trouble. My inclinations are to sit still. I am to beg his lordship’s pardon for pressing into his company the last time I saw him. I had not done it, but that Mr. Paulin pressed me into the room. Miracles, of good credit, continued in the church for about two or three hundred years. Gregorius Thaumaturgus had his name from thence, and was one of the latest who was eminent for that gift; but of their number and frequency I am not able to give you a just account. The history of those ages is very imperfect. Mr. Paulin told me you had writ for some of Mr. Boyle’s red earth, and by that I knew you had the receipt.—Your most affectionate and humble servant,
“Is. Newton.”
Hence we see that this celebrated treatise, which Biot alleges to have been written between 1712 and 1719, was actually in the hands of Le Clerc in Holland previous to the 11th April, 1691, and consequently previous to the time of the supposed insanity of its author. Mr. Locke lost no time in obeying the request of his friend. Le Clerc instantly stopped the publication of the letter, and, as he had never learned the name of the author, he deposited the manuscript, which was in the handwriting of Mr. Locke, in the library of the Remonstrants, where it was afterward found, and was published at London in 1754, under the title of Two letters from Sir Isaac Newton to M. Le Clerc,—a form which had never been given to it by its author. The copy thus published was a very imperfect one, wanting both the beginning[104] and the end, and erroneous in many places; but Dr. Horsley has published a genuine edition, which has the form of a single letter to a friend, and was copied from a manuscript in Sir Isaac Newton’s handwriting, in the possession of the Rev. Dr. Ekins, Dean of Carlisle.
Having thus determined as accurately as possible the dates of the principal theological writings of Sir Isaac, we shall now proceed to give some account of their contents.
The Observations on the Prophecies of Daniel and the Apocalypse of St. John were published in London in 1733, in one volume 4to. The work is divided into two parts, the first of which treats of the Prophecies of Daniel, and the second of the Apocalypse of St. John. It begins with an account of the different books which compose the Old Testament; and as the author considers Daniel to be the most distinct in the order of time, and the easiest to be understood, he makes him the key to all the prophetic books in those matters which relate to the “last time.” He next considers the figurative language of the prophets, which he regards as taken “from the analogy between the world natural and an empire or kingdom considered as a world politic;” the heavens and the things therein representing thrones and dynasties; the earth, with the things therein, the inferior people; and the lowest parts of the earth the most miserable of the people. The sun is put for the whole race of kings, the moon for the body of the common people, and the stars for subordinate princes and rulers. In the earth, the dry land and the waters are put for the people of several nations. Animals and vegetables are also put for the people of several regions. When a beast or man is put for a kingdom, his parts and qualities are put for the analogous parts and qualities of the kingdom; and when a man is taken in a mystical sense, his qualities are often signified by his actions, and by the circumstances and things about him. In applying these principles he begins with the vision of the image composed of four different metals. This image he considers as representing a body of four great nations which should reign in succession over the earth, viz. the people of Babylonia, the Persians, the Greeks, and the Romans; while the stone cut out without hands is a new kingdom which should arise after the four, conquer all those nations, become very great, and endure to the end of time.
The vision of the four beasts is the prophecy of the four empires repeated, with several new additions. The lion with eagles’ wings was the kingdom of Babylon and Media, which overthrew the Assyrian power. The beast like a bear was the Persian empire, and its three ribs were the kingdoms of Sardis, Babylon, and Egypt. The third beast, like a leopard, was the Greek empire, and its four heads and four wings were the kingdoms of Cassander, Lysimachus, Ptolemy, and Seleucus. The fourth beast, with its great iron teeth, was the Roman empire, and its ten horns were the ten kingdoms into which it was broken in the reign of Theodosius the Great.
In the fifth chapter Sir Isaac treats of the kingdoms represented by the feet of the image composed of iron and clay which did not stick to one another, and which were of different strength. These were the Gothic tribes called Ostrogoths, Visigoths, Vandals, Gepidæ, Lombards, Burgundians, Alans, &c.; all of whom had the same manners and customs, and spoke the same language, and who, about the year 416 A. C. were all quietly settled in several kingdoms within the empire, not only by conquest, but by grants of emperor.