Notes on prophecies (Section 4) Isaac Newton c. 932 words Newton Project Brighton 2007-04-23 Newton Project, Sussex University

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 post-1700, c. 940 words. Yahuda Ms. 8Notes on prophecies (Section 3) [Yahuda Ms. 8.3] Yahuda Ms. 8.4, National Library of Israel, Jerusalem, Israel IsraelJerusalemNational Library of Israel Yahuda Mss Yahuda Ms. 8.4 SL246

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 post-1700 England English Latin Unknown Hand (1) Unknown Cataloguer (1) ReligionProphecy Catalogue information compiled by Rob Iliffe, Peter Spargo & John Young Tagged transcription by John Young Transcription completed from original by John Young Updated to Newton V3.0 (TEI P5 Schema) by Michael Hawkins Catalogue exported to teiHeader by Michael Hawkins Ms. 8.4 1
Iosiahreign'd 31 years. II. King. XXII.1.18.| The Boook of the Law found by Hilkiah. v. 3 = 8.Iehoahaz3 Months. XXIII.31.Iehoiakim11 Years. v. 36.3.| Daniel carryed into Captivity Dan. I.1. 3. 6.Iehoiakin9 Months II. K XXIV.8. Carryed Captive into Babylon in the 8th year of Nebuchadnezzars Reign, as the 12th. v. is to be understood.The Captivityreferr'd to by Ezekiel here commences in the 1st year of Iehoiachin.5| Ezekiel began to prophecy, Cap. I.2.
Observations.

From the time that Daniel was carryed into Captivity to the Beginning of Ezekiel's prophecying are 13 or 14 years; viz, 8 of the Reign of Iehoiachim, 3 Months of Iehoiachin, and 5 Years of Iehoiackim's Captivity.

Ezekiel delivered not all his prophecy at one time, as appears C. I.2. VIII.1. XX.1. XXIV.1 XXVI.1. &c. Nay it is evident c. XL.1. that he prophecyed 20 years at least: whether longer or no, does not appear.

Supposing the XIVth Chapter of Ezekiel to have been delivered in the 6th year of the Captivity, Daniel was living at that time and many years after.

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Argumenta quibus Vir Doctissimus eorum sententiam impugnat, qui memoriæ merè spiritualis existentiam in homine tuentur.

Definit memoriam mentis facultatem quâ tum objecta præsentia ita percipit, ut ea jam vidiste se sentiat, tum objectorum absentium ideas revocat.

Memoria spiritualis illa est per quam mens ex se ipsa, et independenter à corpore ideas revocare potest.

Corporea oritur ex quibusdam in corpore factis motibus, quibus destructis, simul stadestruitur.

Doctus ille vir adversus illos qui utramqꝫque in homine dari supponunt, his argumentis certat, uniusqꝫque posterioris existentiam statuere conatur. Ac 1ò hôc problematæ positô, memoriam spiritualem, si nulla existentiæ suæ argumenta in totô vitæ nostræ curriculô exhibeat, ut Philosophicum figmentum rejiciendam est, l. illud sequentibus rationibus demonstrare conatur.

1ô Si daretꝫur memoria spiritualis, quæ illi madarentur, nunquam deleri deberent, cùm ad ens incorporeum et indivisibile pertineret.

2ò Vtraqꝫque memoria uti possemus, quemadmodum eadem illectuintellectu ccipimꝰconcipimus vel phantasia pro lubitu imaginamus.

3ò Viri docti, ut Messata Corvinus, de quo Plinius, morbosâ affectione, oiaomnia obliti sunt; Hi saltem nihil memoriæ spirituali crediderant, cùm nullūum ejꝰus remanserit vestigium. Quare cùm memoria coeacorporea sit maximè labilis, utpote, quæ ab affectioibꝰaffectionibus coeiscorporeis pendeat, spirituali, quâ verūum Characteres nunquāam obliterandi insculpti sunt, non utimur?

4ò Ne dicatur imaginaoemimaginationem et objecta coeacorporea memoriāam spiritualēem cconturbare, sicut objecta sensibilia intellectuales functiones turbant, obstat ꝗquod PꝑhꝰPhilosophus de dogmate v.g. Metaphysico meditāans et sēensi in somnūum delapsꝰus nullis somniis turbatūum non meliꝰus meditetꝫur nullaqꝫque indelebilia memoriæ spirituali credat, eô ipsô tēempore quô mens qui coiscorporis vinculis magis soluta videtꝫur, et objectorūum sensibiliūum oesomnes occludūuntꝫur portæ. È contra mēens iisdēem gradibꝰus facultatūum usūum amittit, qui magis coeiscorporeis vinculis solvit; coecorpore somni oppressô, nrinostri rei apta eest, ab eô regitꝫur, sicut vigilāans couscorpus regit, adeò ut videat Imperiūum eâdēem raoeratione divisūum quāam cūum Iove Cæsar, Nocte pluit totâ &c.

5ò Quare post apoplexiam, vel epilepsiāam 2.os 3ve dies superāantēem, nranostra hoihomini Cogitaoumationum superest memoria, si reverâ detꝫur spiritualis, cùm eô tēempore mēens ntisnostris aut saltēem paucis machinæ motibꝰus turbata, spiritualia et coeacorporea meditaetꝫur cūum juxta Cartesianos mens coecorpore soluta utraqꝫque meditetꝫur, eorūumqꝫque distinctissimas habent ideas; Cur de his eò majori sollicitudine et attentione non cogitat, cùm magis ꝑperspicuè efficere poitossit: At nullūum in his oibꝰomnibus memoria spirituali vestigiūum præbet

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6o Si daret memoria merè spiritualis, quare coeiscorporeis affectionibꝰus temperamenti raoirationi ad hæresi quare viri inadultâ ætate doctissimi morbo vel seniô oiaomnia ferè coeacorporea ac spiritualia obliviscerentꝫur Quomodo fit ut memoria spiritualis nullâ raoeratione coeæcorporeæ vitia corrigat, locūumqꝫque, ex parte teneat? Quomodo Mens per se ac independenter à coecorpore, exculta,pluribúsqꝫque dotibꝰus et cognioibꝰcognitionibus ornata, ne ullūum earūum indiciūum exhibet

Objiciēentibꝰus mēenti à coecorpore separatæ nullāam igitꝫur supereeesse memoriāam ac proīinde mēentēem tūunc tēemporis cogitaoiscogitationis expertēem eeesse, id revera ex suâ hypothesi seꝗqui, remqꝫque ita se habere respondet, Mēentēem tūunc eeesse substāantiāam spiritualēem sed otiosāam et inertēem ꝗquæ facultates exerat statīim atqꝫque coicorpori organico jungetꝫur, vel alia pro dei lubitu dabitꝫur occaooccasio; faculatatēem illiꝰus cogitāandi per inertiāam illāam nnon destructūum iri, sicut ejꝰus facultas coiscognitionis movendi ex quiete non perit.

Sic deinde ratiocinatur.

Hinc etiāam nnon im̄mmeritò aut absilimilites supponēendūum eest, ꝗquod cūum pœnis aut mercedibꝰus afficiēendi sīint in altera vita hoeshomines, ideò deꝰus post certūum elapsūum tempꝰus, coacorpora ipsis restituet, ut actionūum benè aut malè actarūum reminiscāant, dei justitiāam agnoscāant, raocinariratiocinari queāant &c. unde resurrectionēem è mortuos, ꝗāquam statuit revelaorevelatio cconfirmat et necrionecessario supponit ipsa saosalvatio. Intervallūum verò mortis et resurrectionis, merꝰus eest mentis somnꝰus, mera quies, in ꝗquâ ntanostra quies cogitaocogitatio ntanostra idearūum successio datꝫur. Hinc fit, ut qui moritꝫur, ꝗāvisquamvis per intervallūum pluriūum millenarūum myriadūum annorūum vel sæculorūum quieverit, tentamen eô momentô quô è mortuis resurgit, se mortuūum fuisse credat. Hâc exposioeexpositione ꝗædāquædam Scripturæ Sacræ loca adversꝰus nos allata nnon ægrèsolvūunt, ꝗquæ vitāam alterāam huic īimmediatè succedere statuūunt, sublatô enīim tēemporis elapsi sensu, vita altera nostrāam absqꝫque intervallo excipit; Nisi respectu ꝗorūdāquorundam, ut latronis servati, exceptiones admitti volueris Fortè etiāam suppones, vel sensu ccontinuo doloris aut voluptatis, ꝗatenꝰquatenus statꝰus secuturi argumtoen mortuos Deūum afficere, vel memoriāam spiritualēem ipsis ccedereconcedere. Verūum cūum ea sint mera figmenta, ꝗquæ nlūnullum in observavibꝰus aut experiēentia nranostra fūundamēentūum habēent, nnon magis admittēenda ꝗāquam ꝗæcūqꝫquæcunque in aere exstructa castella sunt. Veritatēem enīim rerūum scrutam, certis legibꝰus adstricti; nnon verò quidlibet in mentēem venerit, supponere aut fingere possumus.

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Ezek. I.1. It came to pass in the Thirtieth Year – what this 30th Year refers to does not appear: whether to the Prophet's Age, or to the finding the Book of the Law in the 18th Year of Iosiah then 30 years ago; or to what is Uncertain.