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minion to another; great earthquakes, and the shaking of heaven and earth, for the shaking of dominious, 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 reign of the body politic signified thereby.

In the heavens, the sun and moon are, by the interpreters of dreams, put for the persons of kings and queens. But in sacred prophecy, which regards not single persous, 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; darkening, smiting, or setting of the sun, moon, and stars, for the ceasing of a kingdom, or for the desolation thereof, proportional to the darkness; darkening 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.

Fire and meteors refer to both heaven and earth, and signify as follows: Burning anything with fire, is put for the consuming thereof by war; a conflagration of the earth, or turning a country into a lake of fire, for the consumption of a kingdom by war; the being in a furnace, for the being in slavery under another nation; the ascending up of the smoke of any burning thing for ever and ever, for the continuation of a conquered people under the misery of perpetual subjection and slavery; the scorching heat of the sun, for vexatious wars, persecutions, and troubles inflicted by the king; riding on the clouds, for reigning over much people; covering the sun with a cloud, or with smoke, for oppression of the king by the armies of an enemy; tempestuous winds, or the motion of clouds, for wars; thunder, or the voice of a cloud, for the voice of a multitude; a storm of thunder, lightning, hail, and overflowing rain, for a tempest of war descending from the heavens and clouds politic on the heads of their enemies; rain, if not immoderate, and dew, and living water, for the graces and doctrines of the Spirit; and the defect of rain, for spiritual barren


In the earth, the dry land and congregated waters, as a sea, a river, a flood, are put for the people of several regions, nations, and dominions; imbittering of waters, for great affliction of the people by war and persecution; turning things into blood, for the mystical death of bodies politic-that is, for their dissolution; the overflowing of a sea or river, for the invasion of the earth politic, by the people of the waters; drying up of waters, for the conquests of their regions by the earth; fountains of waters, for cities, the permanent heads of rivers politic; mountains and islands, for the cities of the earth and sea politic, with the territories and dominions belonging to those cities; dens and rocks of mountains, for the temples of cities; the hiding of men in those dens and rocks, for the shutting up of idols in their tem ples; houses and ships, for families, assemblies, and towns in the earth and sea politic; and a navy of ships of war, for an army of that kingdom that is signified by

the sea.

Animals also, and vegetables, are put for the people of several regions and conditions; and particularly trees, herbs, and land-animals, for the people of the carth politic; flags, reeds, and fishes, for those of the waters politic; birds and insects, for those of the politic heaven and earth; a forest for a kingdom and a wilderness, for a desolate and thin people.

If the world politic, considered in prophecy, consists of many kingdoms, they are represented by as many parts of the world natural, as the noblest by the celestial frame, and then the moon and clouds are put for the common people; the less noble, by the carth, sea, and rivers, and by the animals or vegetables, or buildings therein; and then the greater and more powerful animals and taller trees, are put for kings, princes, and nobles. And because the whole kingdom is the body politic of the king, therefore the sun, or a tree, or a beast, or bird, or a man, whereby the king is represented, is put in a large signification for the whole kingdom; and several animals, as a lion, a bear, a leopard, a goat, according to their qualities, are put for several kingdoms and bodies politic; and sacrificing of beasts, for slaughtering and conquering of kingdoms; and friendship between beasts, for peace between kingdoms. Yet sometime vegetables and animals are, by certain epithets or circumstances, extended

to other significations; as a tree, when called the tree of life' or 'of knowledge;' and a beast, when called the old serpent,' or worshipped.

A question with respect to Sir Isaac Newton excited much controversy in the literary world. During the last forty years of his life, the inventive powers of this great philosopher seemed to have lost their activity; he made no further discoveries, and, in his later scientific publications, imparted to the world only the views which he had formed in early life. In the article Newton' in the French 'Biographie Universelle,' written by M. Biot, a statement was for the first time advanced, that his mental powers were impaired by an attack of insanity, which occurred in the years 1692 and 1693. That Newton's mind was much out of order at the period mentioned, appears to be satisfactorily proved. Mr. Abraham de la Pryme, a Cambridge student, under date the 3d of February 1692-3, relates, in a passage which Brewster has published, the loss of Newton's papers by fire while he was at chapel; adding, that when the philosopher came home, and had seen what was done, every one thought he would have run mad; he was so troubled thereat, that he was not himself for a month after.' Newton himself, writing on the 13th September 1693 to Pepys, secretary to the Admiralty, says: I am extremely troubled at the embroilment I am in, and have neither ate nor slept well this twelvemonth, nor have my former consistency of mind.' Again, on the 16th of the same month, he writes to his friend Locke in the following remarkable manner :

SIR-Being of opinion that you endeavoured to embroil me with women, and by other means, I was so much affected with it, as when one told me you were sickly, and would not live, I answered, 'twere better if you were dead. I desire you to forgive me this uncharitableness; for I am now satisfied that what you have done is just, and I beg your pardon for my having hard thoughts of you for it, and for representing that you struck at the root of morality, in a principle you laid in your book of Ideas, and designed to pursue in another book, and that I took you for a Hobbist. I beg your pardon, also, for saying or thinking that there was a design to sell me an office, or to embroil me. I am your most humble and unfortunate servant.-Is. NEWTON.

The answer of Locke is admirable for the gentle and affectionate spirit in which it is written:

SIR-I have been, ever since I first knew you, so entirely and sincerely your friend and thought you so much mine, that I could not have believed what you tell me of yourself, had I had it from anybody else. And though I cannot but be mightily troubled that you should have had so many wrong and unjust thoughts of me, yet, next to the return of good offices, such as from a sincere good-will I have ever done you, I receive your acknowledgment of the contrary as the kindest thing you could have done me, since it gives me hopes that I have not lost a friend I so much valued. After what your letter expresses, I shall not need to say anything to justify myself to you. I shall always think your own reflection on my carriage both to you and all mankind will sufficiently do that. Instead of that, give me leave to assure you, that I am more ready to forgive you than you can be to desire it; and I do it so freely and fally, that I wish for nothing more than the opportunity to convince you that I truly love and esteem you; and that I have still the same good-will for you as if nothing of this had happened. To confirm this to you more fully, I should be glad to meet you anywhere, and the rather, because the conclusion of your letter makes me apprehend

it would not be wholly useless to you. But whether you think it fit or not, I leave wholly to you. I shall always be ready to serve you to my utmost, in any way you shall like, and shall only need your commands or permission to do it.

My book is going to press for a second edition; and though I can answer for the design with which I writ it, yet since you have so opportunely given me notice of what you have said of it, I should take it as a favour if you would point out to me the places that gave occasion to that censure, that, by explaining myself better, I may avoid being mistaken by others, or unawares doing the least prejudice to truth or virtue. I am sure you are so much a friend to them both, that were you none to me, I could expect this from you. But I cannot doubt but you would do a great deal more than this for my sake, who, after all, have all the concern of a friend for you, wish you extremely well, and am, without compliment, &c.

To this Sir Isaac replied on the 5th of October :

SIR-The last winter, by sleeping too often by my fire, I got an ill habit of sleeping and a distemper, which this summer has been epidemical, put me further out of order, so that when I wrote to you, I had not slept an hour a-night for a fortnight together, and for five days together not a wink. I remember I wrote you, but what I said of your book I remember not. If you please to send me a transcript of that passage, I will give you an account of it if I can. I am your most humble servantIs. NEWTON.

On the 26th September, Pepys wrote to a friend of his, at Cambridge, a Mr. Millington, making inquiry about Newton's mental condition, as he had lately received a letter from him so surprising to me for the inconsistency of every part of it, as to be put into great disorder by it, from the concernment I have for him, lest it should arise from that which of all mankind I should least dread from him, and most lament for-I mean a discomposure in head, or mind, or both.' Millington answers on the 30th, that, two days previously, he had met Newton at Huntingdon; where,' says he,' upon his own accord, and before I had time to ask him any question, he told me that he had writ to you a very odd letter, at which he was much concerned; and added, that it was a distember that much seized his head, and that kept him awake for about five nights together; which upon occasion he desired I would represent to you, and beg your pardon, he being very much ashamed he should be so rude to a person for whom he hath so great an honour. He is now very well, and though I fear he is under some small degree of melancholy, yet I think there is no reason to suspect it hath at all touched his understanding, and I hope never will.'

This conclusion is proved to have been the correct one. Sir David Brewster has examined the point at some length in his elaborate 'Life of Newton,' 2 vols. 1855, and has established the fact that the great philosopher's illness was temporary. Sir David had access to the papers in the possession of Lord Portsmouth, the descendant of Newton's niece, Mrs. Barton, and has thrown much light on the private character and social relations of Sir Isaac, besides describing his discoveries in fluxions, optics, and gravitation. Among the papers thus published for the first time, is the following account, by Sir Isaac, of his religious faith or belief;

Religious Belief of Sir Isaac Newton.

1. There is one God the Father, ever living, omnipresent, omniscient, almighty, the maker of heaven and earth, and one Mediator between God and man, the man Christ Jesus.

2. The Father is the invisible God whom no eye hath seen, nor can see. All other beings are sometimes visible.

3. The Father hath life in himself, and hath given the Son to have life in himself. 4. The Father is omniscient, and hath all knowledge originally in his own breast, and communicates knowledge of future things to Jesus Christ; and none in heaven or earth, or under the earth, is worthy to receive knowledge of future things immediately from the Father, but the Lamb. And, therefore, the testimony of Jesus is the spirit of prophecy, and Jesus is the Word or Prophet of God.

5. The Father is immovable, no place being capable of becoming emptier or fuller of him than it is by the eternal necessity of nature. All other beings are movable from place to place.

6. All the worship-whether of prayer, praise, or thanksgiving-which was due to the Father before the coming of Christ, is still due to him. Christ came not to diminish the worship of his Father.

7. Prayers are most prevalent when directed to the Father in the name of the Son. 8. We are to return thanks to the Father alone for creating us, and giving us food and raiment and other blessings of this life, and whatsoever we are to thank him for. or desire that he would do for us, we ask of him immediately in the name of


9. We need not pray to Christ to intercede for us. If we pray the Father aright, he will intercede.

10. It is not necessary to salvation to direct our prayers to any other than the Father in the name of the Son.

11. To give the name of God to angels or kings, is not against the First Commandment. To give the worship of the God of the Jews to angels or kings, is against it. The meaning of the commandment is, Thou shalt worship no other God but me.

12. To us there is but one God, the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things, and we by him. This is, we are to worship the Father alone as God Almighty, and Jesus alone as the Lord, the Messiah, the Great King, the Lamb of God, who was slain, and hath redeemed us with his blood, and made us kings and priests.

The character and most prominent discoveries of Newton are summed up in his epitaph, of which the following is a translation: 'Here lies interred ISAAC NEWTON, Knight, who, with an energy of mind almost divine, guided by the light of mathematics purely his own, first demonstrated the motions and figures of the planets, the paths of comets, and the causes of the tides; who discovered, what before his time no one had even suspected, that rays of light are differently refrangible, and that this is the cause of colours; and who was a diligent, penetrating, and faithful interpreter of nature, antiquity, and the sacred writings. In his philosophy, he maintained the majesty of the Supreme Being; in his manners, he expressed the simplicity of the gospel. Let mortals congratulate themselves that the world has seen so great and excellent a man, the glory of human nature.'. Newton died March 20, 1727



JAMES HOWELL (1594-1666) was one of the most intelligent trav ellers and pleasing miscellaneous writers in the early part of the seventeenth century. Born in Caermarthenshire, he received his education at Hereford and Oxford, and repaired to London in quest of employment. He was there appointed steward to a patent-glass manufactory, in which capacity he went abroad, to procure materials and engage workmen. In the course of his travels, which lasted three years, he visited many commercial towns in Holland, Flanders, France, Spain, and Italy; and, being possessed of an acute and inquiring mind, laid up a store of useful observations on men and manners, besides acquiring an extensive knowledge of modern languages. His connection with the glass-company soon after ceased, and he again visited France as the travelling companion of a young gentleman. After this he was sent to Spain (1622), as agent for the recovery of an English vessel which had been seized in Sardinia on a charge of smuggling; but all hopes of obtaining redress being destroyed by the breaking off of Prince Charles's proposed marriage with the Infanta, he returned to England in 1624. His next office was that of secretary to Lord Scrope, as President of the North; and in 1627 he was chosen by the corporation of Richmond to be one of their representatives in parliament. Three years afterwards, he visited Copenhagen as secretary to the English ambassador. About the beginning of the Civil War, he was appointed one of the Clerks of Council; but being 'prodigally inclined,' according to Anthony à Wood, and therefore runneth much into debt,' he was imprisoned in the Fleet, by order of a committee of parliament. Here he remained till after the king's death, supporting himself by translating and composing a variety of works. At the Restoration, he became historiographer royal, being the first who ever enjoyed that title; and he continued his literary avocations till his death in 1666. Of upwards of forty publications of this lively and sensible writer, none is now generally read except his Epistolæ Ho-Elianæ, or Familiar Letters,' which were published in four successive instalments, in 1645, 1647, 1650, and 1655. This work is considered to be the earliest specimen of epistolary literature in the language. The letters are dated from various places at home and abroad; and though some of them are supposed to have been composed from memory while the author was in the Fleet Prison, the greater number seem to bear sufficient internal evidence of having been written at the times and places indicated. His remarks on the leading events and characters of the time, as well as the description of what he saw in foreign countries, and the reflections with which his Letters abound, contribute to render the work one of permanent interest and value.


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