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By James E. Force, Richard H. Popkin (auth.)

This number of essays is the fruit of approximately fifteen years of dialogue and learn via James strength and me. As i glance again on it, our curiosity and trouble with Newton's theological principles started in 1975 at Washington collage in St. Louis. James strength was once a graduate scholar in philosophy and that i used to be a professor there. for many years ahead of, I have been doing examine and writing on Millenarianism and Messianism within the seventeenth and 18th centuries, touching sometimes on Newton. I had obtained a duplicate of Newton's Observations upon the Prophecies of Daniel, and the Apocalypse of St. John for a number of kilos and, sometimes, learn in it. within the Spring of 1975 i used to be giving a graduate seminar on Millenarian and Messianic rules within the improvement of modem philosophy. strength was once within the seminar. someday he got here very excitedly as much as me and acknowledged he desired to write his dissertation on William Whiston. At that time in heritage, the one factor that got here to my brain approximately Whiston was once that he had released a, or the, average translation of Josephus (which I additionally occurred to have in my library. ) strength informed me in regards to the remarkable perspectives he had present in Whiston's notes on Josephus and in the various few writings he may locate in St. Louis by way of, or approximately, Whiston, who was once Newton's successor as Lucasian Professor of arithmetic at Cambridge and who wrote inordinately on Millenarian theology.

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In 1660, the Quaker, Samuel Fisher, advances the thesis that knowledge of God's Word is accessible to those who lived before there was any written Word, and to those who have no access to the written Word, if they have the Spirit within them. 24. See Rademacher's intellectual biography of Vossius for the details of how he was hounded by the Dutch Calvinist clergy because of his liberal Anninian views. 25. He received his posts of Master of Clare College and then Master of Christ's College, Cambridge, under the Puritans and Cromwell.

1644," in Rossi, La Vita, 3:238. 33. See the title page. 34. Henning Graf Reventlow, The Authority of the Bible and the Rise of the Modern World, trans. John Bowden (Philadelphia: Fortress Press, 1984), pp. 189 and 522, note 44. Herbert's debt to 40 RICHARD H. ) In GUnther Gawlick's "Einleitung" to the facsimile reprint of the 1663 edition of this work (Stuttgart-Bad Canstatt: Friedrich Frommann Verlag, 1967), p. " 35. ) 36. v. "Herbert of Cherbury," in The Encyclopedia of Philosophy, 8 vols. (New York: Macmillan, 1967),3:484-6.

Pp. 546-8. 52. , p. 620. 53. Ibid. 54. , p. 655. 55. Richard H. Popkin, The History of Scepticism from Erasmus to Spinoza (Berkeley and Los Angeles: University of California Press, 1979), esp. chaps. v. "Bayle, Pierre," "Fideism," and "Pascal, Blaise," in The Encyclopedia of Philosophy, 8 vols. ) 56. Cudworth, True Intellectual System of the Universe, pp. 692-6. 57. On all of this, see Richard H. Popkin, "Spinoza and Les Trois Imposteurs," in Proceedings of the International Spinoza Symposium, Chicago, 1987, ed.

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