The Sabbatean Prophets

Notes to Pages 18–21 181
Joy Gilsdorf, The Puritan Apocalypse: New England Eschatology in the Seventeenth
Century (New York: Garland, 1989), ch. 4.
70. This is the subtitle of Saxby, Quest for the New Jerusalem.
71. Again, sources are very numerous. See Hill, Antichrist in Seventeenth-Century
England; McGinn, Antichrist; Wilhelm Bousset, The Antichrist Legend: A Chapter in
Christian and Jewish Folklore, trans. A. H. Keane (Atlanta: Scholars Press, 1999);
Richard K. Emmerson, Antichrist in the Middle Ages: A Study of Medieval
Apocalypticism, Art and Literature (Seattle: University of Washington Press,
1981).
72. See Andrew Gow, The Red Jews: Antisemitism in an Apocalyptic Age, 1200–1600
(Leiden: Brill, 1995).
73. See, e.g., Charles Webster, The Great Instauration: Science, Medicine and Reform,
1626–1660 (London: Duckworth, 1975), 9, 23.
74. See, e.g., the debate between Charles Webster (see previous note) and Margaret
Jacob and John Henry, discussed in M. Oster, “Millenarianism and the New
Science: The Case of Robert Boyle,” in Samuel Hartlib, 137.
75. Froom, Prophetic Faith, vol. 2, 456.
76. Firth, Apocalyptic Tradition, 133.
77. Napier stressed the role of the “two witnesses” from the Apocalypse, a theme
of enormous significance in this period. See Rodney L. Peterson, Preaching in
the Last Days: The Theme of ‘Two Witnesses’ in the Sixteenth and Seventeenth Centuries
(Oxford: Oxford University Press, 1993).
78. See Froom, Prophetic Faith, vol. 2, 455–63; Firth, Apocalyptic Tradition, ch. 4.
79. See, e.g., Philip C. Almond, “Henry More and the Apocalypse,” Journal of the
History of Ideas 54:2 (1993): 189–200; Sarah Hutton, “More, Newton, and the
Language of Biblical Prophecy,” in The Books of Nature and Scripture: Recent Essays
on Natural Philosophy, Theology, and Biblical Criticism in the Netherlands of Spinoza’s
Time and the British Isles of Newton’s Time, ed. J. E. Force and R. H. Popkin
(Dordrecht: Kluwer, 1994), 39–54; Hutton, “The Seven Trumpets and the
Seven Vials: Apocalypticism and Christology in Newton’s Theological Writings,”
in Newton and Religion: Context, Nature and Influence, ed. J. E. Force and
R. H. Popkin (Dordrecht: Kluwer, 1999), 165–78; Rob Iliffe, “‘Making a Shew’:
Apocalyptic Hermeneutics and the Sociology of Christian Idolatry in the Work
of Isaac Newton and Henry More,” in The Books of Nature and Scripture, 55–88;
Matania Z. Kochavi, “One Prophet Interprets Another: Sir Isaac Newton and
Daniel,” in The Books of Nature and Scripture, 105–22; J. E. Force and R. H.
Popkin, Essays on the Context, Nature, and Influence of Isaac Newton’s Theology
(Dordrecht: Kluwer, 1990), passim; Frank E. Manuel, The Religion of Isaac Newton
(Oxford: Clarendon Press, 1974).
80. Newton cited in Manuel, Religion of Isaac Newton, 107–08.
81. Kochavi, “One Prophet Interprets Another.” See my comment, which I must
partially retract, in Matt Goldish, Judaism in the Theology of Sir Isaac Newton
(Dordrecht: Kluwer, 1998), 76 n33.
82. See Goldish, Judaism in the Theology, 62–74; Steven Snobelen, “The Mystery of