Isaac Newton - Observations upon the Prophecies of Daniel, and the Apocalypse of St. John

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OBSERVATIONS
UPON THE
PROPHECIES
OF
_DANIEL_,
AND THE
APOCALYPSE
OF
St. _JOHN_.

* * * * *

In Two PARTS.

* * * * *

By Sir _ISAAC NEWTON_.

* * * * *

_LONDON,_

Printed by J. DARBY and T. BROWNE in _Bartholomew-Close._

And Sold by J. ROBERTS in _Warwick-lane_, J. TONSON in the
_Strand_, W. INNYS and R. MANBY at the West End of St.
_Paul's Church-Yard_, J. OSBORN and T. LONGMAN in _Pater-Noster-Row_,
J. NOON near _Mercers Chapel_ in _Cheapside_,
T. HATCHETT at the _Royal Exchange_, S. HARDING in St.
_Martin's lane_, J. STAGG in _Westminster-Hall_, J. PARKER in
_Pall-mall_, and J. BRINDLEY in _New Bond-Street_.

M.DCC.XXXIII.

* * * * *

To the Right Honourable

_P E T E R_

Lord _K I N G_,

Baron of _Ockham_, Lord High Chancellor of _Great-Britain._

My Lord,

_I shall make no Apology for addressing the following Sheets to Your
Lordship, who lived in a long Intercourse of Friendship with the Author;
and, like him, amidst occupations of a different nature, made Religion your
voluntary Study; and in all your Enquiries and Actions, have shewn the same
inflexible Adherence to Truth and Virtue._

_I shall always reckon it one of the Advantages of my Relation to Sir
_Isaac Newton_, that it affords me an opportunity of making this publick
acknowledgment of the unfeigned Respect of_,

My Lord,
Your Lordship's
most obedient, and
most humble Servant,
Benj. Smith.

* * * * *

CONTENTS.

PART I.

Observations upon the Prophecies of _Daniel_.

CHAP. I. Introduction concerning, the Compilers of the Books of the Old
Testament.

CHAP. II. Of the Prophetic Language.

CHAP. III. Of the vision of the Image composed of four Metals.

CHAP. IV. Of the vision of the four Beasts.

CHAP. V. Of the Kingdoms represented by the feet of the Image composed of
iron and clay.

CHAP. VI. Of the ten Kingdoms represented by the ten horns of the fourth
Beast.

CHAP. VII. Of the eleventh horn of _Daniel_'s fourth Beast.

CHAP. VIII. Of the power of the eleventh horn of _Daniel_'s fourth Beast,
to change times and laws.

CHAP. IX. Of the Kingdoms represented in _Daniel_ by the Ram and He-Goat.

CHAP. X. Of the Prophecy of the Seventy Weeks.

CHAP. XI. Of the Times of the Birth and Passion of Christ.

CHAP. XII. Of the Prophecy of the Scripture of Truth.

CHAP. XIII. Of the King who did according to his will, and magnified
himself above every God, and honoured _Mahuzzims_, and regarded not the
desire of women.

CHAP. XIV. Of the _Mahuzzims_, honoured by the King who doth according to
his will.

PART II.

Observations upon the _Apocalypse_ of St. _John_.

CHAP. I. Introduction, concerning the time when the _Apocalypse_ was
written.

CHAP. II. Of the relation which the _Apocalypse_ of _John_ hath to the Book
of the Law of _Moses_, and to the worship of God in the Temple.

CHAP. III. Of the relation which the Prophecy of _John_ hath to those of
_Daniel_; and of the Subject of the Prophecy.

* * * * *

PART I.

* * * * *

OBSERVATIONS
UPON THE
PROPHECIES
OF
_DANIEL._

* * * * *

OBSERVATIONS

UPON THE

Prophecies of _DANIEL_

* * * * *

CHAP. I.

_Introduction concerning the Compilers of the books of the Old Testament._

When _Manasses_ [1] set up a carved image in the house of the Lord, and
built altars in the two courts of the house, to all the host of Heaven, and
us'd inchantments and witchcraft, and familiar spirits, and for his great
wickedness was invaded by the army of _Asserhadon_ King of _Assyria_, and
carried captive to _Babylon_; the book of the Law was lost till the
eighteenth year of his grandson _Josiah_. Then [2] _Hilkiah_ the High
Priest, upon repairing the Temple, found it there: and the King lamented
that their fathers had not done after the words of the book, and commanded
that it should be read to the people, and caused the people to renew the
holy covenant with God. This is the book of the Law now extant.

When [3] _Shishak_ came out of _Egypt_ and spoil'd the temple, and brought
_Judah_ into subjection to the monarchy of _Egypt_, (which was in the fifth
year of _Rehoboam_) the _Jews_ continued under great troubles for about
twenty years; being _without the true God, and without a teaching Priest,
and without Law: and in those times there was no peace to him that went
out, nor to him that came in, but great vexations were upon all the
inhabitants of the countries, and nation was destroyed of nation, and city
of city, for God did vex them with all adversity_. But [4] when _Shishak_
was dead, and _Egypt_ fell into troubles, _Judah_ had quiet ten years; and
in that time _Asa_ built fenced cities in _Judah_, and got up an army of
580000 men, with which, in the 15th year of his reign, he met and overcame
_Zerah_ the _Ethiopian_, who had conquered _Egypt_ and _Lybia_, and
_Troglodytica_, and came out with an army of 1000000 _Lybians_ and
_Ethiopians_, to recover the countries conquered by _Sesac_. And after this
victory [5] _Asa_ dethroned his mother for idolatry, and he renewed the
Altar, and brought new vessels of gold and silver into the Temple; and he
and the people entered into a new covenant to seek the Lord God of their
fathers, upon pain of death to those who worshiped other Gods; and his son
_Jehosaphat_ took away the high places, and in the third year of his reign
sent some of his Princes, and of the Priests and Levites, to teach in the
cities of _Judah_: and they had the book of the Law with them, and went
about throughout all the cities of _Judah_, and taught the people. This is
that book of the Law which was afterwards lost in the reign of _Manasses_,
and found again in the reign of _Josiah_, and therefore it was written
before the third year of _Jehosaphat_.

The same book of the Law was preserved and handed down to posterity by the
_Samaritans_, and therefore was received by the ten Tribes before their
captivity. For [6] when the ten Tribes were captivated, a Priest or the
captivity was sent back to _Bethel_, by order of the King of _Assyria_, to
instruct the new inhabitants of _Samaria_, in _the manner of the God of the
land_; and the _Samaritans_ had the _Pentateuch_ from this Priest, as
containing the law or _manner of the God of the land_, which he was to
teach them. For [7] they persevered in the religion which he taught them,
joining with it the worship of their own Gods; and by persevering in what
they had been taught, they preserved this book of their Law in the original
character of the _Hebrews_, while the two Tribes, after their return from
_Babylon_, changed the character to that of the _Chaldees_, which they had
learned at _Babylon_.

And since the _Pentateuch_ was received as the book of the Law, both by the
two Tribes and by the ten Tribes, it follows that they received it before
they became divided into two Kingdoms. For after the division, they
received not laws from one another, but continued at variance. _Judah_
could not reclaim _Israel_ from the sin of _Jeroboam_, and _Israel_ could
not bring _Judah_ to it. The _Pentateuch_ therefore was the book of the Law
in the days of _David_ and _Solomon_. The affairs of the Tabernacle and
Temple were ordered by _David_ and _Solomon_, according to the Law of this
book; and _David_ in the 78th Psalm, admonishing the people to give ear to
the Law of God, means the Law of this book. For in describing how their
forefathers kept it not, he quotes many historical things out of the books
of _Exodus_ and _Numbers_.

The race of the Kings of _Edom_, before there reigned any King over
_Israel_, is set down in the book of [8] _Genesis_; and therefore that book
was not written entirely in the form now extant, before the reign of
_Saul_. The writer set down the race of those Kings till his own time, and
therefore wrote before _David_ conquered _Edom_. The _Pentateuch_ is
composed of the Law and the history of God's people together; and the
history hath been collected from several books, such as were the history of
the Creation composed by _Moses_, _Gen_. ii. 4. the book of the generations
of _Adam_, _Gen._ v. i. and the book of the wars of the Lord, _Num._ xxi.
14. This book of wars contained what was done at the Red-sea, and in the
journeying of _Israel_ thro' the Wilderness, and therefore was begun by
_Moses_. And _Joshua_ might carry it on to the conquest of _Canaan_. For
_Joshua_ wrote some things in the book of the Law of God, _Josh._ xxiv. 26
and therefore might write his own wars in the book of wars, those being the
principal wars of God. These were publick books, and therefore not written
without the authority of _Moses_ and _Joshua_. And _Samuel_ had leisure in
the reign of _Saul_, to put them into the form of the books of _Moses_ and
_Joshua_ now extant, inserting into the book of _Genesis_, the race of the
Kings of _Edom_, until there reigned a King in _Israel_.

The book of the _Judges_ is a continued history of the _Judges_ down to the
death of _Sampson_, and therefore was compiled after his death, out of the
Acts of the _Judges_. Several things in this book are said to be done _when
there was no King in _Israel__, _Judg._ xvii. 6. xviii. 1. xix. 1. xxi. 25.
and therefore this book was written after the beginning of the reign of
_Saul_. When it was written, the _Jebusites_ dwelt in _Jerusalem_, _Jud._
i. 21 and therefore it was written before the eighth year of _David_, 2
_Sam._ v. 8. and 1 _Chron._ xi. 6. The books of _Moses_, _Joshua_, and
_Judges_, contain one continued history, down from the Creation to the
death of _Sampson_. Where the _Pentateuch_ ends, the book of _Joshua_
begins; and where the book of _Joshua_ ends, the book of _Judges_ begins.
Therefore all these books have been composed out of the writings of
_Moses_, _Joshua_, and other records, by one and the same hand, after the
beginning of the reign of _Saul_, and before the eighth year of _David_.
And _Samuel_ was a sacred writer, 1 _Sam._ x. 25. acquainted with the
history of _Moses_ and the _Judges_, 1 _Sam._ xii. 8, 9, 10, 11, 12. and
had leisure in the reign of _Saul_, and sufficient authority to compose
these books. He was a Prophet, and judged _Israel_ all the days of his
life, and was in the greatest esteem with the people; and the Law by which
he was to judge the people was not to be published by less authority than
his own, the Law-maker being not inferior to the judge. And the book of
_Jasher_, which is quoted in the book of _Joshua_, _Josh._ x. 13. was in
being at the death of _Saul_, 2 _Sam._ i. 18.

At the dedication of the Temple of _Solomon_, when the Ark was brought into
the most holy place, there was nothing in it but the two tables, 1 _Kings_
viii. 9. and therefore when the _Philistines_ took the Ark, they took out
of it the book of the Law, and the golden pot of Manna, and _Aaron_'s Rod.
And this and other losses in the desolation of _Israel_, by the conquering
_Philistines_, might give occasion to _Samuel_, after some respite from
those enemies, to recollect the scattered writings of _Moses_ and _Joshua_,
and the records of the Patriarchs and Judges, and compose them in the form
now extant.

The book of _Ruth_ is a history of things done in the days of the _Judges_,
and may be looked upon as an addition to the book of the _Judges_, written
by the same author, and at the same time. For it was written after the
birth of _David_, _Ruth_ iv. 17, 22. and not long after, because the
history of _Boaz_ and _Ruth_, the great grandfather and great grandmother
of _David_, and that of their contemporaries, could not well be remembered
above two or three generations. And since this book derives the genealogy
of _David_ from _Boaz_ and _Ruth_, and omits _David_'s elder brothers and
his sons; it was written in honour of _David_, after he was anointed King
by _Samuel_, and before he had children in _Hebron_, and by consequence in
the reign of _Saul_. It proceeds not to the history of _David_, and
therefore seems to have been written presently after he was anointed. They
judge well therefore who ascribe to _Samuel_ the books of _Joshua_,
_Judges_, and _Ruth_.

_Samuel_ is also reputed the author of the first book of _Samuel_, till the
time of his death. The two books of _Samuel_ cite no authors, and therefore
seem to be originals. They begin with his genealogy, birth and education,
and might be written partly in his lifetime by himself or his disciples the
Prophets at _Naioth_ in _Ramah_, 1 _Sam._ xix. 18, 19, 20. and partly after
his death by the same disciples.

The books of the _Kings_ cite other authors, as the book of the Acts of
_Solomon_, the book of the _Chronicles_ of the Kings of _Israel_, and the
book of the _Chronicles_ of the Kings of _Judah_. The books of the
_Chronicles_ cite the book of _Samuel_ the Seer, the book of _Nathan_ the
Prophet, and the book of _Gad_ the Seer, for the Acts of _David_; the book
of _Nathan_ the Prophet, the Prophecy of _Ahijah_ the _Shilonite_, and the
visions of _Iddo_ the Seer, for the Acts of _Solomon_; the book of
_Shemajah_ the Prophet, and the book of _Iddo_ the Seer concerning
genealogies, for the Acts of _Rehoboam_ and _Abijah_; the book of the Kings
of _Judah_ and _Israel_ for the Acts of _Asa_, _Joash_, _Amaziah_,
_Jotham_, _Ahaz_, _Hezekiah_, _Manasseh_, and _Josiah_; the book of
_Hanani_ the Seer, for the Acts of _Jehosaphat_; and the visions of
_Isaiah_ for the Acts of _Uzziah_ and _Hezekiah_. These books were
therefore collected out of the historical writings of the antient Seers and
Prophets. And because the books of the _Kings_ and _Chronicles_ quote one
another, they were written at one and the same time. And this time was
after the return from the _Babylonian_ captivity, because they bring down
the history of _Judah_, and the genealogies of the Kings of _Judah_, and of
the High Priests, to that captivity. The book of _Ezra_ was originally a
part of the book of the _Chronicles_, and has been divided from it. For it
begins with the two last verses of the books of _Chronicles_, and the first
book of _Esdras_ begins with the two last chapters thereof. _Ezra_ was
therefore the compiler of the books of _Kings_ and _Chronicles_, and
brought down the history to his own time. He was a ready Scribe in the Law
of God; and for assisting him in this work _Nehemias_ founded a library,
and _gathered together the Acts of the Kings and the Prophets, and of
_David_, and the Epistles of the Kings, concerning the holy gifts_, 2
_Maccab._ ii. 13. By the Acts of _David_ I understand here the two books of
_Samuel_, or at least the second book. Out of the Acts of the _Kings_,
written from time to time by the Prophets, he compos'd the books of the
Kings of _Judah_ and _Israel_, the _Chronicles_ of the Kings of _Judah_,
and the _Chronicles_ of the Kings of _Israel_. And in doing this he joined
those Acts together, in due order of time, copying the very words of the
authors, as is manifest from hence, that the books of the _Kings_ and
_Chronicles_ frequently agree with one another in words for many sentences
together. Where they agree in sense, there they agree in words also.

So the Prophecies of _Isaiah_, written at several times, he has collected
into one body. And the like he did for those of _Jeremiah_, and the rest of
the Prophets, down to the days of the second Temple. The book of _Jonah_ is
the history of _Jonah_ written by another hand. The book of _Daniel_ is a
collection of papers written at several times. The six last chapters
contain Prophecies written at several times by _Daniel_ himself: the six
first are a collection of historical papers written by others. The fourth
chapter is a decree of _Nebuchadnezzar_. The first chapter was written
after _Daniel_'s death: for the author saith, that _Daniel_ continued to
the first year of _Cyrus_; that is, to his first year over the _Persians_
and _Medes_, and third year over _Babylon_. And, for the same reason, the
fifth and sixth chapters were also written after his death. For they end
with these words: _So this _Daniel_ prospered in the reign of _Darius_ and
in the reign of _Cyrus_ the_ Persian. Yet these words might be added by the
collector of the papers, whom I take to be _Ezra_.

The Psalms composed by _Moses_, _David_, and others, seem to have been also
collected by _Ezra_ into one volume. I reckon him the collector, because in
this collection I meet with Psalms as late as the _Babylonian_ captivity,
but with none later.

After these things _Antiochus Epiphanes_ spoiled the Temple, commanded the
_Jews_ to forsake the Law upon pain of death, and caused the sacred books
to be burnt wherever they could be found: and in these troubles the book of
the _Chronicles_ of the Kings of _Israel_ was entirely lost. But upon
recovering from this oppression, _Judas Maccabaeus_ gathered together all
those writings that were to be met with, 2 _Maccab._ ii. 14. and in
reducing them into order, part of the Prophecies of _Isaiah_, or some other
Prophet, have been added to the end of the Prophecies of _Zechariah_; and
the book of _Ezra_ has been separated from the book of _Chronicles_, and
set together in two different orders; in one order in the book of _Ezra_,
received into the Canon, and in another order in the first book of
_Esdras_.

After the _Roman_ captivity, the _Jews_ for preserving their traditions,
put them in writing in their _Talmud_, and for preserving their scriptures,
agreed upon an Edition, and pointed it, and counted the letters of every
sort in every book: and by preserving only this Edition, the antienter
various lections, except what can be discovered by means of the
_Septuagint_ Version, are now lost; and such marginal notes, or other
corruptions, as by the errors of the transcribers, before this Edition was
made, had crept into the text, are now scarce to be corrected.

The _Jews_ before the _Roman_ captivity, distinguished the sacred books
into the Law, the Prophets, and the _Hagiographa_, or holy writings; and
read only the Law and the Prophets in their Synagogues. And Christ and his
Apostles laid the stress of religion upon the Law and the Prophets, _Matt._
vii. 12. xxii. 4. _Luke_ xvi. 16, 29, 31. xxiv. 44. _Acts_ xxiv. 14. xxvi.
22. _Rom._ iii. 21. By the _Hagiographa_ they meant the historical books
called _Joshua_, _Judges_, _Ruth_, _Samuel_, _Kings_, _Chronicles_, _Ezra_,
_Nehemiah_, and _Esther_, the book of _Job_, the _Psalms_, the books of
_Solomon_, and the _Lamentations_. The Samaritans read only the
_Pentateuch_: and when _Jehosaphat_ sent men to teach in the cities, they
had with them only the book of the Law; for the Prophecies now extant were
not then written. And upon the return from the _Babylonian_ captivity,
_Ezra_ read only the book of the Law to the people, from morning to noon on
the first day of the seventh month; and from day to day in the feast of
Tabernacles: for he had not yet collected the writings of the Prophets into
the volume now extant; but instituted the reading of them after the
collection was made. By reading the Law and the Prophets in the Synagogues,
those books have been kept freer from corruption than the _Hagiographa_.

In the infancy of the nation of _Israel_, when God had given them a Law,
and made a covenant with them to be their God if they would keep his
commandments, he sent Prophets to reclaim them, as often as they revolted
to the worship of other Gods: and upon their returning to him, they
sometimes renewed the covenant which they had broken. These Prophets he
continued to send, till the days of _Ezra_: but after their Prophecies were
read in the Synagogues, those Prophecies were thought sufficient. For if
the people would not hear _Moses_ and the old Prophets, they would hear no
new ones, no not _tho they should rise from the dead_. At length when a new
truth was to be preached to the _Gentiles_, namely, _that Jesus was the
Christ_, God sent new Prophets and Teachers: but after their writings were
also received and read in the Synagogues of the Christians, Prophecy ceased
a second time. We have _Moses_, the Prophets, and Apostles, and the words
of Christ himself; and if we will not hear them, we shall be more
inexcusable than the _Jews._ For the Prophets and Apostles have foretold,
that as _Israel_ often revolted and brake the covenant, and upon repentance
renewed it; so there should be a falling away among the Christians, soon
after the days of the Apostles; and that in the latter days God would
destroy the impenitent revolters, and make a new covenant with his people.
And the giving ear to the Prophets is a fundamental character of the true
Church. For God has so ordered the Prophecies, that in the latter days _the
wise may understand, but the wicked shall do wickedly, and none of the
wicked shall understand_, Dan. xii. 9, 10. The authority of Emperors,
Kings, and Princes, is human. The authority of Councils, Synods, Bishops,
and Presbyters, is human. The authority of the Prophets is divine, and
comprehends the sum of religion, reckoning _Moses_ and the Apostles among
the Prophets; and _if an Angel from Heaven preach any other gospel_, than
what they have delivered, _let him be accursed_. Their writings contain the
covenant between God and his people, with instructions for keeping this
covenant; instances of God's judgments upon them that break it: and
predictions of things to come. While the people of God keep the covenant,
they continue to be his people: when they break it they cease to be his
people or church, and become _the Synagogue of Satan, who say they are
_Jews_ and are not._ And no power on earth is authorized to alter this
covenant.

The predictions of things to come relate to the state of the Church in all
ages: and amongst the old Prophets, _Daniel_ is most distinct in order of
time, and easiest to be understood: and therefore in those things which
relate to the last times, he must be made the key to the rest.

Notes to Chap. I.

[1] 2 Chron. xxxiii. 5, 6, 7.

[2] 2 Chron. xxxiv.

[3] 2 Chron. xii. 2, 3, 4, 8, 9. & xv. 3, 5, 6.

[4] 2 Chron. xiv. 1, 6, 7, 8, 9, 12.

[5] 2 Chron. xv. 3, 12, 13, 16, 18.

[6] 2 Kings xvii. 27, 28, 32, 33.

[7] 2 Kings xvii. 34, 41.

[8] Gen. xxxvi. 31.

* * * * *

CHAP. II.

_Of the Prophetic Language._

For understanding the Prophecies, we are, in the first place, to acquaint
our-selves with the figurative language of the Prophets. This language is
taken from the analogy between the world natural, and an empire or kingdom
considered as a world politic.

Accordingly, the whole world natural consisting of heaven and earth,
signifies the whole world politic, consisting of thrones and people, or so
much of it as is considered in the Prophecy: and the things in that world
signify the analogous things in this. For the heavens, and the things
therein, signify thrones and dignities, and those who enjoy them; and the
earth, with the things thereon, the inferior people; and the lowest parts
of the earth, called _Hades_ or Hell, the lowest or most miserable part of
them. Whence ascending towards heaven, and descending to the earth, are put
for rising and falling in power and honour: rising out of the earth, or
waters, and falling into them, for the rising up to any dignity or
dominion, out of the inferior state of the people, or falling down from the
same into that inferior state; descending into the lower parts of the
earth, for descending to a very low and unhappy estate; speaking with a
faint voice out of the dust, for being in a weak and low condition; moving
from one place to another, for translation from one office, dignity, or
dominion, to another; great earthquakes, and the shaking of heaven and
earth, for the shaking of kingdoms, so as to distract or overthrow them;
the creating a new heaven and earth, and the passing away of an old one, or
the beginning and end of the world, for the rise and ruin of the body
politic signified thereby.

In the heavens, the Sun and Moon are, by interpreters of dreams, put for
the persons of Kings and Queens; but in sacred Prophecy, which regards not
single persons, the Sun is put for the whole species and race of Kings, in
the kingdom or kingdoms of the world politic, shining with regal power and
glory; the Moon for the body of the common people, considered as the King's
wife; the Stars for subordinate Princes and great men, or for Bishops and
Rulers of the people of God, when the Sun is Christ; light for the glory,
truth, and knowledge, wherewith great and good men shine and illuminate
others; darkness for obscurity of condition, and for error, blindness and
ignorance; darkning, smiting, or setting of the Sun, Moon, and Stars, for
the ceasing of a kingdom, or for the desolation thereof, proportional to
the darkness; darkning the Sun, turning the Moon into blood, and falling of
the Stars, for the same; new Moons, for the return of a dispersed people
into a body politic or ecclesiastic.

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