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William Whiston
William Whiston (9 December 1667 – 22 August 1752) was an English theologian, historian, natural philosopher, and mathematician, a leading figure in the popularisation of the ideas of Isaac Newton. He is now probably best known for helping to instigate the Longitude Act in 1714 (and his attempts to win the rewards that it promised) and his important translations of the Antiquities of the Jews and other works by Josephus (which are still in print). He was a prominent exponent of Arianism and wrote A New Theory of the Earth.
Whiston succeeded his mentor Newton as Lucasian Professor of Mathematics at the University of Cambridge. In 1710 he lost the professorship and was expelled from the university as a result of his unorthodox religious views. Whiston rejected the notion of eternal torment in hellfire, which he viewed as absurd, cruel, and an insult to God. What especially pitted him against church authorities was his denial of the doctrine of the Trinity, which he believed had pagan origins.
Whiston was born to Josiah Whiston (1622–1685) and Katherine Rosse (1639–1701) at Norton-juxta-Twycross, in Leicestershire, where his father was rector. His mother was daughter of the previous rector at Norton-juxta-Twycross, Gabriel Rosse. Josiah Whiston was a presbyterian, but retained his rectorship after the Stuart Restoration in 1660. William Whiston was educated privately, for his health, and so that he could act as amanuensis to his blind father. He studied at Queen Elizabeth Grammar School at Tamworth, Staffordshire. After his father's death, he entered Clare College, Cambridge as a sizar in 1686. He applied himself to mathematical study, was awarded the degree of Bachelor of Arts (BA) (1690), and AM (1693), and was elected Fellow in 1691 and probationary senior Fellow in 1693.
William Lloyd ordained Whiston at Lichfield in 1693. In 1694, claiming ill health, he resigned his tutorship at Clare to Richard Laughton, chaplain to John Moore, the bishop of Norwich, and swapped positions with him. He now divided his time between Norwich, Cambridge and London. In 1698 Moore gave him the living of Lowestoft where he became rector. In 1699 he resigned his Fellowship of Clare College and left to marry.
Whiston first met Isaac Newton in 1694 and attended some of his lectures, though he first found them, by his own admission, incomprehensible. Encouraged after reading a paper by David Gregory on Newtonian philosophy, he set out to master Newton's Principia mathematica thereafter. He and Newton became friends. In 1701 Whiston resigned his living to become Isaac Newton's substitute, giving the Lucasian lectures at Cambridge. He succeeded Newton as Lucasian professor in 1702. There followed a period of joint research with Roger Cotes, appointed with Whiston's patronage to the Plumian professorship in 1706. Students at the Cotes–Whiston experimental philosophy course included Stephen Hales, William Stukeley, and Joseph Wasse.
In 1707 Whiston was Boyle lecturer; this lecture series was at the period a significant opportunity for Newton's followers, including Richard Bentley and Samuel Clarke, to express their views, especially in opposition to the rise of deism. The "Newtonian" line came to include, with Bentley, Clarke and Whiston in particular, a defence of natural law by returning to the definition of Augustine of Hippo of a miracle (a cause of human wonderment), rather than the prevailing concept of a divine intervention against nature, which went back to Anselm. This move was intended to undermine arguments of deists and sceptics. The Boyle lectures dwelt on the connections between biblical prophecies, dramatic physical events such as floods and eclipses, and their explanations in terms of science. On the other hand, Whiston was alive to possible connections of prophecy with current affairs: the War of the Spanish Succession, and later the Jacobite rebellions.
Whiston supported a qualified biblical literalism: the literal meaning should be the default, unless there was a good reason to think otherwise. This view again went back to Augustine. Newton's attitude to the cosmogony of Thomas Burnet reflected on the language of the Genesis creation narrative; as did Whiston's alternative cosmogony. Moses as author of Genesis was not necessarily writing as a natural philosopher, nor as a law-giver, but for a particular audience. The new cosmogonies of Burnet, Whiston and John Woodward were all criticised for their disregard of the biblical account, by John Arbuthnot, John Edwards and William Nicolson in particular.
The title for Whiston's Boyle lectures was The Accomplishment of Scripture Prophecies. Rejecting typological interpretation of biblical prophecy, he argued that the meaning of a prophecy must be unique. His views were later challenged by Anthony Collins. There was a more immediate attack by Nicholas Clagett in 1710. One reason prophecy was topical was the Camisard movement that saw French exiles ("French prophets") in England. Whiston had started writing on the millenarianism that was integral to the Newtonian theology, and wanted to distance his views from theirs, and in particular from those of John Lacy. Meeting the French prophets in 1713, Whiston developed the view that the charismatic gift of revelation could be demonic possession.
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William Whiston
William Whiston (9 December 1667 – 22 August 1752) was an English theologian, historian, natural philosopher, and mathematician, a leading figure in the popularisation of the ideas of Isaac Newton. He is now probably best known for helping to instigate the Longitude Act in 1714 (and his attempts to win the rewards that it promised) and his important translations of the Antiquities of the Jews and other works by Josephus (which are still in print). He was a prominent exponent of Arianism and wrote A New Theory of the Earth.
Whiston succeeded his mentor Newton as Lucasian Professor of Mathematics at the University of Cambridge. In 1710 he lost the professorship and was expelled from the university as a result of his unorthodox religious views. Whiston rejected the notion of eternal torment in hellfire, which he viewed as absurd, cruel, and an insult to God. What especially pitted him against church authorities was his denial of the doctrine of the Trinity, which he believed had pagan origins.
Whiston was born to Josiah Whiston (1622–1685) and Katherine Rosse (1639–1701) at Norton-juxta-Twycross, in Leicestershire, where his father was rector. His mother was daughter of the previous rector at Norton-juxta-Twycross, Gabriel Rosse. Josiah Whiston was a presbyterian, but retained his rectorship after the Stuart Restoration in 1660. William Whiston was educated privately, for his health, and so that he could act as amanuensis to his blind father. He studied at Queen Elizabeth Grammar School at Tamworth, Staffordshire. After his father's death, he entered Clare College, Cambridge as a sizar in 1686. He applied himself to mathematical study, was awarded the degree of Bachelor of Arts (BA) (1690), and AM (1693), and was elected Fellow in 1691 and probationary senior Fellow in 1693.
William Lloyd ordained Whiston at Lichfield in 1693. In 1694, claiming ill health, he resigned his tutorship at Clare to Richard Laughton, chaplain to John Moore, the bishop of Norwich, and swapped positions with him. He now divided his time between Norwich, Cambridge and London. In 1698 Moore gave him the living of Lowestoft where he became rector. In 1699 he resigned his Fellowship of Clare College and left to marry.
Whiston first met Isaac Newton in 1694 and attended some of his lectures, though he first found them, by his own admission, incomprehensible. Encouraged after reading a paper by David Gregory on Newtonian philosophy, he set out to master Newton's Principia mathematica thereafter. He and Newton became friends. In 1701 Whiston resigned his living to become Isaac Newton's substitute, giving the Lucasian lectures at Cambridge. He succeeded Newton as Lucasian professor in 1702. There followed a period of joint research with Roger Cotes, appointed with Whiston's patronage to the Plumian professorship in 1706. Students at the Cotes–Whiston experimental philosophy course included Stephen Hales, William Stukeley, and Joseph Wasse.
In 1707 Whiston was Boyle lecturer; this lecture series was at the period a significant opportunity for Newton's followers, including Richard Bentley and Samuel Clarke, to express their views, especially in opposition to the rise of deism. The "Newtonian" line came to include, with Bentley, Clarke and Whiston in particular, a defence of natural law by returning to the definition of Augustine of Hippo of a miracle (a cause of human wonderment), rather than the prevailing concept of a divine intervention against nature, which went back to Anselm. This move was intended to undermine arguments of deists and sceptics. The Boyle lectures dwelt on the connections between biblical prophecies, dramatic physical events such as floods and eclipses, and their explanations in terms of science. On the other hand, Whiston was alive to possible connections of prophecy with current affairs: the War of the Spanish Succession, and later the Jacobite rebellions.
Whiston supported a qualified biblical literalism: the literal meaning should be the default, unless there was a good reason to think otherwise. This view again went back to Augustine. Newton's attitude to the cosmogony of Thomas Burnet reflected on the language of the Genesis creation narrative; as did Whiston's alternative cosmogony. Moses as author of Genesis was not necessarily writing as a natural philosopher, nor as a law-giver, but for a particular audience. The new cosmogonies of Burnet, Whiston and John Woodward were all criticised for their disregard of the biblical account, by John Arbuthnot, John Edwards and William Nicolson in particular.
The title for Whiston's Boyle lectures was The Accomplishment of Scripture Prophecies. Rejecting typological interpretation of biblical prophecy, he argued that the meaning of a prophecy must be unique. His views were later challenged by Anthony Collins. There was a more immediate attack by Nicholas Clagett in 1710. One reason prophecy was topical was the Camisard movement that saw French exiles ("French prophets") in England. Whiston had started writing on the millenarianism that was integral to the Newtonian theology, and wanted to distance his views from theirs, and in particular from those of John Lacy. Meeting the French prophets in 1713, Whiston developed the view that the charismatic gift of revelation could be demonic possession.