De Termino Vitae; OR THE TERM OF LIFE.  
VIZ. Whether it is fixed or alterable; With the Sense of the Jewish Doctors, both Ancient and Modern, touching Predestination and .  
Also an Explication of several obscure Passages and Prophecies in the Old Testament; together with some remarkable Customs observed by the Jews.  
Written in Latin by the Famous MENASSEH BEN-ISRAEL the Jews and now Translated into English.  
To which are added, the Author's Li●●, never before Published; and a Catalogue of his Works.  
LONDON, Printed for W. Whitwood at the Rose and Crown in Little-Brittain. 1700.   

BOOKS Printed for William Whitwood at the Rose and Crown in Little-Brittain; at which place you may have ready Money for any Parcel or Library of Books.  
1. THE Principles of a People styling themselves Phyladelphians, with their Rise, Continuance, and Tenants in Doctrine and manner of Proceeding. price 6 d.  
2. The Religious Stoic, or Discourses upon Atheism, Superstition, the Worlds, Creation, Eternity, Providence, the Immortality of the Soul, of Faith and Reason, of the Fall of Angels, etc. by Sr. G. Makenzie p. bound 1 s.  
3. Minerva, or the high Dutch Grammar, teaching the English Man exactly the Neatest Dialect of the high Germane Language, with Dialogues in the Germane and English Tongue price bound 1 s.  
4. A Theatre of Wars between England and France, from K. William the Conqueror to the 10th, of September 1697. being the Conclusion of the Peace. Containing the Causes of the Wars, Battles, Seiges, Naval Fights, etc. with a Discourse of the Salic Law exercised in France, with a Map of England and France, upon a Copper Plate. p. 6 d.  
5. The English and Netherdutch Academy, or exact Rules teaching the English Man the Dutch Language, with Colloquies in English and Dutch by Dr. Richardson p. bound 2 s.   

TO Colthrop Parker, Esq  
SIR,  
I Hope you'll Pardon my Presumption, if I trouble you to read this Book, in your leisure hours (if you have any from doing Good) which I partly Translated, and partly Composed in Mine. I must humbly Request another Favour from you, and that is your Protection (if it is not an Encroachment) because you are qualified to Judge of the Performance, and (if you approve of it) to defend me against the unmannerly Censures of ill-natured Men. I take this Opportunity likewise, publicly to acknowledge my great Obligations both to you, and your good Lady, whose extensive Charity, and exemplary Devotion, prevent my just Commendations of her to the World. The fulsome Flatteries which usually fill the Dedications of indigent, cringing Authors, oblige me not to display your Virtues, and Accomplishments, which have been conspicuous, both in our own, and Neighbouring Countries. It was the Opinion of the most Learned Rabbins, (as Menasseh Ben-Israel informs us in this Treatise) That a Man's Life might be prolonged by meditating on God's Law, and keeping his Commandments; now since this seems highly probable, I have good Reason to believe, you may religiously expect as long, and as Happy a Course of years, as some of your pious Family have arrived to. I may without the imputation of Flattery, confidently affirm the same of your sincerely virtuous Lady.  
That you may both enjoy, (till a good old Age gently leads you to decay) the same Health, and the same Comforts you do now, is the hearty Wish of,  
Your most obliged Humble Servant, P. T.   

The Translator's Preface.  
I Doubt not but the World will expect (according to Custom) the Reasons that induced me to Translate. Now some of them are these; 

1st. My own Diversion.  
2d. Because I imagined, that others would have the same satisfaction, and improvement, that I had in the perusal.  
3d. (and I'll add no more) because the Original is very scarce, and not to be purchased at any Rate.    
I have done so much Justice to my Author (and no more is to be expected) that as he has expressed himself in plain and easy Latin, I have endeavoured to make him speak clear, familiar, and unaffected English. His thoughts are not very bright in the Original, and therefore you must expect no mighty Splendour in the Translation. As his Style is not very Polite, so there is no lafoy Cadence des Periodes (as the Frenchman says) in mine. As Modesty and Humility were conspicuous in his Temper, so likewise are they discernible in the Proposals of his Sentiments. He delivers other Men's with fidelity and candour, and his own with ingenuity and submission. His Judgement is solid, and his Argument strenuous, and if his Reasons are not so fine as other Men's, yet they are just and impartial.  
This Treatise was begun at the Request of Jr. Beverovicius▪ a Senator and Professor of Physic in Dort,) who had, not many Years before with several others, (as Episcop●us, Mer●●●nus, Rivetus, C. Barlaeus, Vossius, etc. engaged in the same Controversy. But not being fully contented with the various Opinions of Christian Writers upon these Subjects, he importuned this Author to inform him likewise what the Eminent Rabbins and Talmudick Doctors said about them; for fear (as he tells us himself) it would be a great injury to his Procession, did Men believe, that the Time of their Death was so absolutely determined by God, that they could neither die sooner or live longer than that fatal Period, whether they took the Advice and Prescriptions of the Physicians or not. I must confess I have omitted in the Translation his numerous Quotations, because scarce any Man has half of the Authors to consult, and if he had, the Advantage would not be very great. Some Men of late have not been very just to their Authors, but I declare plainly I believe he is. Some places (but very few) I have not translated, because the Sense is the same in other Parts.  
I must declare something else too, and that is, that I am not of those Men's minds and humour that grow conceited with an Author; and if there be any thing true or good in a Book, are presently extravagant in extolling it; who please themselves with what they do not understand, and would fain have all the World admire it with them. I have a great and true respect for the Author, and some of his Works (perhaps) deserve as favourable a Reception as most of our late Modern Christians. Here is enough in this to improve the Knowledge of a wise Man, and very few of those Rabbinical Fables, that rather divert, than instruct the Reader. I am sure Beverovicius thought it would be beneficial to the Commonwealth of Learning (as he tells this great Author in a courteous Letter) and was highly pleased himself, to see the Opinions of the Rabbins and Cabalists about this dark Controversy.  
I contentedly expect the Censures of a Sett of Men, who value no Performances but their own; but let them empanel a Jury of the sourest Critics, I bravely despise their Verdict, because I am sure of the Benefit of the Clergy. If they find fault with it because 'tis only a Translation, (and that no Vivacity of Wit, Strength of Judgement, Subtlety of Reasoning, or close Application to Lexicons or Indices, are requisite to set up a Translator) I shall presently answer them, I only made use of a little discretion in making choice of an Author, that may perhaps be more serviceable to the Advancement of Knowledge, and (pardon me for saying it) Christianity too, than the late stupid Defences for a lewd ill-governed Stage; or the abominable Libels of all revealed Religion, and of our most holy Faith, that have been published by the perfidious Underminers of them.  
Some Men I know will quarrel with me (but not sting me) for letting Women, and part Apprentices know what the Jews have said concerning these matters. But if I can improve any Man's knowledge, though 'tis a Cobler's, I shall not refuse to be his humble Servant at Command.  
If the bold Maintainers of Mr. Hobbs' Sophistical Principles concerning irrevocable Fate and Necessity, are displeased with the Author or the Translator, I'll leave them to be confuted by the Learned Dr. H. More, (Immortal. of the Soul. B. 2. c. 3.) or (what is worse) by their Necessity.  
My Author has divided his Treatise into three Books. In the first he maintains that there is a certain Term of Man's Life, and tells us how this was understood by the Ancient and Modern Jews. In the 2d he handles that celebrated Problem, whether this Term is fixed or alterable. In the 3d he endeavours to show, how God's Foreknowledge and Man's  are to be reconciled. I have translated all the Texts of Scripture (quoted by M. B. I) according to the last Translation of our Bibles.  
Now because 'tis plain that I have some time, and Paper to spare, it may be expected I should declare my own Sentiments about these things. I am sorry I am obliged to disappoint these Men, but I will comply so far, as to discover (I have his leave for it) the Opinion of an intimate Acquaintance. Says he, We cannot be too cautious of avoiding that Opinion, which Demure People have entertained of God's predetermining the Acts of our Will, and of absolutely pre-ordaining the means, as well as the end. For this seems to cut of a possibility of Gild, and a possibility of Innocence; for what possibility is there of abstaining from that Sin, which by God's Determination is acknowledged to be inevitable? How can that be a Sin which carries no contrariety to God's Will; as being preordained, and so Willed by him? This Opinion, (continues he) seems to rob us of our Understandings, and Wills, for what use is there of Understandings, if we cannot do what we know, or of our Wills, if we do not Act that voluntarily which we do? How apt are Men when they look upon Christianity as a Chain, only of fatal Causes, and affix all Events to a necessary Concatination of Causes, to throw off all thoughts of a Judgement to come, and to undervalue all Threats which might restrain their Impieties, and all Rewards that might oblige them to Obedience; and so run into those Extremes which are opposite to God's Laws, and irreconcilable to the Civil Constitutions of Men; for he that conceits himself led by such  Decrees, will not only prosecute his own Fancy, (and so transgress) but even hate all Laws, and all those too, who are by Duty obliged to punish them for their Extravagancies.  
This is all I shall offer now, because I am told (by a very great Man of our Church) in his Discourse of Death, Sect. 5. p. 186. That these things will be Disputes as long as the World lasts, unless Men grow wiser than to trouble themselves with such Questions as are above their reach, and which they can never have a clear Notion, and Perception of.  
The Reason of concealing my Name, is too great to be inserted here, but when I have another Opportunity, I will show that I am not ashamed of it.  
I have presented the World with the best Account of Menasseh Ben-Israel's Life, that I could pick up in his own Writings, or in common Conversation. If any one can oblige me with any thing more remarkable, I hope I shall have room to insert that, and my Thanks in another Edition.  
Farawel.   

THE LIFE OF Menasseh Ben-Israel.  
MENASSEH Ben-Israel was born in Portugal about the Year 1604, in the Reign of Philip the III. King of Spain. His Father was Joseph Ben-Israel, a rich and eminent Merchant. His Mother's Name was Rachel Soeira, who was descended from an Honourable Family.  
His Father being persecuted, by the Spanish Inquisition, for his Religion, and having lost his Goods, and almost his Life, (for he was three times most his barbarously Tortured) privately made his Escape to Holland with his Wife and Children, Ephraim and Menasseh. Not long after his Arrival, Menasseh was committed to the Care of R. Isaac Usiel, who instructed him in the Hebrew Language; in which he made so great a Proficiency, that at the Age of Eighteen Years, he succeeded his Master in the Synagogue at Amsterdam, where he Preached and explained the Talmud for several Years together. Of the exact time of his Marriage, I cannot at present be informed: But his Wife's Name was Rachel, of the Family of Abravanel, (Counsellor to the King of Spain) whose Pedigree some of the Jews (I know not upon what grounds) derive from David. He had by her two Sons, (Joseph and Samuel) and one Daughter, named Grace. His Circumstances being very low, (for his Salary from the Synagogue, was not above fifty Dollars per annum) he was forced to send to his Brother Ephraim, at Brasil, to put him in a method to mend his Fortunes by Merchandise. In the mean time he applied himself to the Study of Philosophy, and the Holy Scriptures, to which he was addicted, even from his Childhood. He maintained a good Correspondence with several Learned, and Ingenious Men of his time, and was deservedly Honoured, and Respected by them, as I shall show in its proper place. But after he was engaged (to his unexpressible Grief) in a way of Traffic, he was very much diverted from the Prosecution of his beloved Studies. Great part of his time, was taken up in the Press, for he Printed all his Books with his own Letters, and at his own Expense; so that considering his Attendance in the Synagogue, his Care of the Press, and necessary Employment in his Domestic Affairs, he had no opportunity to discharge the common Offices of Friendship. Notwithstanding all this, (upon an Invitation) he came into England, in the times of the execrable, and un-natural Rebellion. His stay here was but short, because he did not meet with that Encouragement which he expected. However he had the joyful Satisfaction, to contribute to the Settlement of those of his own Religion in this Country.  
And as I am informed, he was once civilly entertained by the Protector at his Table; he had frequent Conferences with some of the Eminent covenanting Divines of those unhappy times, but I believe he was too honest, and sincere to approve of their unjust Practices, whatever he thought of their enormous Principles. His forefathers indeed had Crucified the True Messiah, whom they called the King of the Jews: But he must needs be displeased with them, who had Martyred him, who in some Respects bore the Injuries, and Affronts that were put upon his Great Master. For they laid to his Charge things that he knew not. This, I say, might reasonably be disagreeable to him, because it renewed (as it were) the remembrance of his Predecessors Shame, Cruelty, and Punishment. And he might Fancy, that what they suffered for the Crucifixion of one, these might suffer for the Decollation of the other.  
When he departed from England, he went into Zealand, and as I was informed (by that most courteous and ingenious Jew, Mr. Gomesera) he breathed his last (about the fifty third Year of his Age) at Middleborough; but by the Generosity of the Jews of Amsterdam, his Body was brought thither, and decently interred at their Expense.  
He left one of his Sons behind him in England, who married into a Credible Family, but did not long survive his good Father, leaving behind him only one Child. How his other Son and Daughter were disposed of I cannot yet Learn.  
I hope I shall incur no Man's Censure, if I present the World with a short Character of this great Rabbin. He was in his Opinion a Pharisee, (as it seems they are all at this time) but of a Temper directly contrary to those, who are described to us by the Evangelists. All the time he could spare from urgent Business, he spent among the best Authors of all Classes, as will appear to any one that consults his Writings. Though he was not a Gassendus in Philosophy, or a Grotius in Divinity; yet he was reputed the most celebrated Rabbin of his Age. His chiefest Application was to illustrate the Books of the Old Testament, and he has succeeded so well in this Undertaking, that his Works are almost a good Comment upon it. He was always industrious, careful, and frugal; his Apprehension was quick, his Judgement solid, and his Reason not too severe, and subtle. He was a loving Husband, a kind Father, and a peaceable Subject. He was of a modest, sober and affable Temper.  
I shall beg Leave to digress into one Instance of this, which was imparted to me by an Honoured Friend. Being about to make his Tour in the united Provinces, he acquainted his Tutor (a Worthy and Learned Fellow of Queen's College in Cambridge) with his Resolution. Upon this kind Information▪ his Tutor requested the Favour of him▪ to purchase two Hebrew Books that were very uncommon, and withal added▪ That he thought Menasseh Ben-Israel was the likeliest Person to procure them for him, or satisfy him concerning them. Upon this Gentleman's Arrival at Amsterdam, he immediately enquired ou● this Eminent Rabbin; and in a little time after made him a Visit, which was as civilly received, as paid. He told our Great Author the occasion of his Coming, and desired him (if possible) to help him to two Hebrew Books, which could not be purchased in England. He readily complied with this Request, and at the same time cut these Books out of a large Volume, in which they had been bound up, with others of the same Language. I need not express the Pleasure this Learned Jew had in granting this Courtesy, or the Gentleman in receiving it, or the great Obligation the ingenious Tutor had to both. But to proceed: The Study of the Scriptures made him passionately delight in Devout Contemplations. In Truth, he was a Man of a singular Virtue, and Integrity of Mind, and seemed to want no Accomplishment, but the Faith of a Christian. Several Worthy Men of this Nation, (viz. Dr. Nath. Homes, Dr. Jessey, Mr. boil,) as well as of his own, and of other Places settled a Correspondence with him, and have not been backward to give him just Encomiums. But especially that Learned Senator, and Physician of Dort, Beverovicius, maintained an intimate Friendship with him, as long as he lived.  
He was of a middle Stature, and inclining to Fatness. He always wore his own Hair, which (many years before his Death) was very Grey; so that his Complexion being pretty fresh, his Demeanour Graceful, and Comely, his Habit plain and decent, he Commanded an awful Reverence which was justly due to so venerable a Deportment: In short, he was un homme sans Passion, sans legiereté, mais Helas! sans opulence.  
I cannot but observe here (with the Readers leave) that some People have unaccountably reached out their Malice against the Jews, who were once the only People of God. It is true some of them, about Seventeen hundred years ago ignorantly (but barbarously) Crucified our blessed Redeemer; Acts 3.17.13.27. but alas! That perverse Generation miserably smarted for it, as the Learned Josephus in his Wars of the Jews. faithfully records. I shall not pretend to give an Abridgement of his Works, especially after the Endeavours of a late Excellent Author: But I shall only briefly discover, how and where they were dispersed after the Destruction of their Great City.  
When their Sins were ripe for Vengeance, God sent the Roman Armies, to inflict that Punishment which was so often foretold. Some of them miraculously escaped to Pella, others either sell by their Neighbours, or their Enemy's Sword; 16000 were sent to Rome at one Time by Titus, to augment the Glory and Pomp of his Father's Triumph, and he sold no less than 100000 Slaves. Not many Years after, Adrian the Emperor ruin'd the whole Country, and transplanted many into Spain; these dispersed into France and England, but were banished in a little Time from these Places. In some Ages after they crept into these Countries again, but were banished from Spain in the Year 1500, and then dispersed into afric, Italy, Germany, the Low Countries, Constantinople, and the Dominion of the Turk, where they remain in great Numbers at this Time, and are very often employed in the Receipt of Custom, to the great Advantage of the Government. The Viziers and Bashaws have such respect for them, that they generally (as Sir Henry Blunt informs us) admit them into their Counsel. William the Conqueror brought them out of Rouen to inhabit here, and William Rufus favour's them so far, that he swore by Luke's Face, his common Oath, if they could overcome the Christians, he would be one of their Sect. They had a Synagogue at the North corner of the Old-Jury, which was so called from the Jews living there. King Henry the Third founded a Church and House for converted Jews, (now called the Rolls) and in a little Time there was a great Number of Converts. They were often persecuted here in the Reigns of King John, Henry the Second, Henry the Third, and Edward the First, in whose Reign John Peckham Archbishop of Canterbury, commanded the Bishop of London to destroy all the Jew's Synagogues in his Diocese. And they were likewise all banished about this Time out of England. The Inquisition (that Rack of Men's Consciences) was first introduced into Spain, (in the Reign of Ferdinand the Fifth, 1478.) by the especial Procurement of Don Pedro Gonsales de Mendoza, Cardinal and Archbishop of Sevil, occasioned by the Apostasy of the newly converted Jews and Moors, who began to return to their old Superstition. Now this in some respect had been practised before; for in the fourth Council of Toledo, A. D. 639. in the Reign of Sysenandus, the Apostatising Jews were compelled to persevere in the Christian Religion, lest the Name of Jesus might be blasphemed, and the Faith which they had embraced, might by that means become vile and contemptible. This was ratified likewise by the eighth Council held at the same Place, A. D. 671. when Recesuvindus Reigned over the Goths. After all these Iliads of Afflictions, they remain at this Day scattered over the Face of the whole Earth, and because they continue peaceable, by the Connivance of our Laws they are not disturbed. And good reason, for if (as most learned Men agree) they will all be converted to the Christian Religion, no place can be more proper to promote this Conversion, than a Christian Country. But alas! there are three Impediments to this, especially in Foreign Parts. 

1. The Scandals of the Papists.  
2. The want of Means to instruct them: And,  
3. The Punishment or Loss, which by their Conversion they incur.   As many Papists are converted to Judaisme, as Jews to Christianity. Several of our Countrymen, as Doctor Gouge, Doctor Jessey, etc. have by their Conversation and Charity, piously endeavoured to begin this good Work. But that which must be most effectual to the Proficiency and Accomplishment of it, is, by letting them see our good Works, and then we may joyfully see them glorifying, not only our Father which is in Heaven, but the Son and Holy Ghost too. Let us not maliciously imagine that they have a natural unsavoury Smell, but let us be careful that our Sins do not stink in their Nostrils We ought not to misspend our Time in railing against the Jews, but we must mortify our Sins, those more inveterate Murderers of the Lord of Life and Glory: Our Sins daily spit upon him, and bind him, and load him with a Burden much heavier than that of the Cross. Let us unanimously endeavour to advance the means of their Conversion, as well as pray for it. This I am sure was the devout Practice of the Christians in the Primitive Church; for Clemens often takes notice of the Prayers that were offered up for the Jews in the Easter-Week, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. c. 12.14. Now this Time and this Country may afford us seasonable Opportunities; for I am not a little satisfied, that the Obstinacy and Stiffness they were once remarkable for, are almost worn off. One odd Fancy they still entertain (which Menasseh Ben-Israel has strongly asserted in his Spes Israelis) that is, That the Ten Tribes which were lost are now behind the Caspian Mountains, from whence they expect their Messiah, who with Fire and Sword shall subdue the World, and restore their Temporal Kingdom. The Tribes that now remain are of Judah and Benjamin, most part of the former being settled in the East, the latter in Germany, Holland, Italy, and England. He that desires to see the History of the Rites, Customs and Manner of Life of the Modern Jews, may read Leo Modena, a Rabbin of Venice, translated by Mr. Chilmead of Christ-Church in Oxon. 1650. I shall conclude with an Exhortation to the Jews (besides my Prayers for them) taken out of the 95th Psalm, Harden not your Hearts, as in the Provocation, and as in the Day of Temptation in the Wilderness, etc.   

The Catalogue of the Works of Menasseh Ben-Israel, which he presented to Mr. Paul Felgenhawer, in the Year 1655.  

Hebraicé.  
LIbri 4 de immortalitate animae.  
Pene Rabba super Rabot antiquorum Rabbinorum.   

Latinè & Hispanicé.  
Pars prima Conciliatoris.  
Libri tres de Resurrectione Mortuorum.  
Problemata de Creatione.  
De Termino Vitae.  
De fragilitate humana.  
Spes Israelis.  
Grammatica Hebraea cum novis observationibus.  
Oratio gratulatoria ad Celsissimum Principem Auriacum.  
Oratio panegyrica ad sereniss. Reginam Sueciae.   

Hispanicé.  
Conciliatoris omnes partes.  
Pentateuchus cum Margin▪ notis.  
Libri 5 de ritibus & Ceremoniis Judaeorum. Duobus Tomis.  
Biblia Hispanica cum Commentariis.  
De statua Nebuchadonosoris, 12ᵒ.   

Libellus Anglicus.  
De fidelitate & utilitate Judaicae Gentis.   

Sequuntu● Libri parati ad Editionem.  
De cultu Imaginum ipsiusmet Dei contra Pontificios. Latiné.  
450 Conciones in Linguâ Lusitanicâ.  
Loci communes omnium Midrasini, sive, Sententiae antiquorum Rabbinorum. Hebraicé.  
Bibliotheca Rabbinorum cum argumentis lib. quibus adduntur diversae impressiones, ubi & quando editae, cum judicio meo de quolibet.  
Phocilides ex Graeco in versum Hispanicum redditus.   

Libri adhuc sub manibus versantes, nondum perfecti.  
Hist. Judaica, vel continuatio Hist. F. Josephi ad haec usque tempora.  
De divinitate legis Mosaicae.  
De scientia Talmudistarum in omnibus facultatibus. Hebraicé.  
Nomenclator Heb & Arab.  
De disciplinis Rabbin.  
Philosophia Rabbinica.    

Menasseh Ben-Israel, OF THE Term of Life.  

BOOK I.  

SECT. 1.  
SOLOMON plainly declares, that there is a certain Term or Time of Man's life appointed aforehand, Eccles. 3.1, 2. To every thing there is a Season, and a Time to every Purpose under the Heaven. A Time to be born, and a Time to die, etc. For as he assigns a determined Time to all sublunary things; so likewise does he attribute the same to Life and Death.  
That Place of Job is remarkable, Ch. 7.1. Is there not an appointed Time to Man upon Earth? Most of the Hebrew Doctors upon this Place agree, that the Time is fixed how long a Man shall live. Job is more express in another Place, Chap. 14.5. Seeing his days are determined; the number of his months are with thee; thou hast appointed his bounds that he cannot pass. Here the Doctors are of the same Opinion  
This is likewise confirmed another way. Moses saith, Exod. 23.26. The number of thy days I will fulfil. And David, Ps. 39.4. Lard, make me to know mine end, and the measure of my days, and in the next Verse, Behold thou hast made my days as an hand. breadth: Where R. Solomon comments, As a thing that is measured with the hand, so are the days of Man determined. Solomon Eccl. 5.18. All the days of his Life which God giveth him. Job 14.14. All the days of my appointed time will I wait till my change come. From whence it is inferred, that our Life consists of a certain number of days afore-appointed. And because Life has such a Term, to which, (as to a Goal) Man bends his Course, hereupon the Scripture makes use of this Phrase, Gen. 47.29. And the Time drew nigh that Israel must die, Deut. 31.14. And the Lord said unto Moses, Behold, thy days approach that thou must die, 1 Kings 2.1. Now what do these expressions signify, any other than a fixed and settled Boundary to which a Man is directed.  
To increase and diminish presupposes some certain Quantity and Number. Now the Scripture affirms, That the fear of the Lord prolongeth days, but the years of the wicked shall be shortened, Prov. 10.27. from whence it follows, that Life has a Term, and that one Man's is contracted, and another's enlarged according to their Works.  
Besides all these Places, that have been produced, that in Samuel is very observable, where David speaks these words, 1 Sam. 26.10. As the Lord liveth, the Lord shall smite him, or his day shall come to die, or he shall descend into Battle and perish; from whence it is very plain, that either Providence, Nature, or Chance may be the Cause of a Man's death, as I shall show by and by. And it is likewise evident, that every Man has a certain day, in which this Life must be changed for a better. These things I thought fit to premise, that I might establish the Truth of what I am about to discourse of.   

SECT. 2. Having clearly proved from the Sacred Writings, that there is a certain and definite Term of Man's Life; I shall in the next Place explain, how this Term is to be understood.  
And first we must know, that wise Men do not agree about this thing, but differ in their Judgements, according to those Principles of Science, which they have entertained. The Astrologers affirm, that the Term and continuance of Life depends upon the Stars; and this was the Opinion of Aesculapius. Now, say they, if the whole Earth receives a vital Energy from the Influence of the Stars, (and for that Reason some Part is fruitful, and some barren) and likewise if the Times and Seasons are determined by them, why may not also every Man's life and death depend upon them too? Other Men (that think a little closer) are of Aristotle's mind, and assert that the Sun and Man engender Man. And they will have it, that not only the Sun, which is the chief of all the Planets, but that all the rest of the Stars do concur to so Noble, so excellent on Effect, as the Formation of Man. Hence they divide the Operations, and various Offices among the Planets In the first Month of Conception, they say Saturn dries up the first Mass; in the second, Jupiter kindly prepares and augments it; in the third, Mars separates and quickens it, and so every Month the Planets execute their respective Offices, as may be observed in Plato, apud Marsil, i● Atlon. l. 3. and Thomas Aquinas, contra● Gent. q 84. From thence it comes to pass▪ That that Conjunction or Disjunction of the Stars which predominates at the Conception of the Faetus, produces the Seeds of future Affections, Life and Death, Good and Evil; and they quite discard every thing else from the disposing of Men's destiny. This was the Opinion of the Stoics, who obstinately maintained, that the immutable Fate of Men chief relied upon the Influence and Virtue of the Stars, There are others who attribute all that we have taken notice of, to the Position and Efficacy of the Stars, which happens at the Birth, not at the Conception, of the Child; but this is frivolous, because, all of them ascribe prosperous and unfortunate Events to the Celestial Signs.  
The Hebrew Doctors confess, That inferior Bodies act by the Virtue of heavenly ones; and Maimonides affirms in his Epistles, That there is no one among the Learned Jews, or the Philosophers that doubts of it. Therefore, though they may descent about the Creation of the World, (while some say it is Coeternal with God, others that it was created out of pre-existent Matter, and others out of Nothing) yet they all agree in this, That the Generation of Sublunary things is effected by the Stars; but what that Virtue of the Stars is, or how it influences the Bodies, or Minds of Men, is still dubious and uncertain. The forementioned Rabbi in his Epistles stiffly denies it; these are his Words: Some of the Philosophers, (who admit not of Providence) attribute all humane Events to Chance, some of them to the Efficacy of the Stars. On the other side, some refer all to a fatal Necessity of the heavenly Constellations, and will have it, that the Riches and Poverty, the Prosperity and Adversity of all Men depends upon the Position and Virtue of the Stars; which are incident at the time of their Nativity; and this Law they aver to be inviolable. Both these Opinions are very false; because, that which imputes all to Chance, denies the Providence that is so much celebrated in Holy Writ; that which allows so great Power to the Stars, and follows judicial Astrology, is foolish. In the first place (says he) I have looked over all the Arabic Books that treat of this Science, and at last discovered it all to be mere Vanity and Madness. The truly wise Grecians neglected this Study, and none of them have written any thing about it, The Persians also esteemed it idle. The Chaldaeans, Egyptians, and Canaanites only were addicted to this Vanity, because their Religion consisted in it for some time. Afterwards offering at clearer Reasons, he says, That our Law, and all the Philosophers acknowledge , and that Man is endowed with an absolute Power of pursuing Good, and abstaining from Evil; as on the other side, of obeying his sensual Appetite, and disregarding the Dictates of Reason. Now if the influence of the Stars is so great over Men, where is that Liberty? If it is impossible for Men to avoid the virtue and impression of the Stars, why are there Precepts? What does it signify to endeavour to extirpate vicious Habits, and to become virtuous, when Heaven had determined when we were born, what we should be as long as we lived? If Men's liberty depend so much upon the Stars, all their Care, and Solicitude is to no purpose. Therefore says Maimonides, we ought to attribute all this to Providence; for Sin is the Cause of a Man's poverty, and his Repentance may make him rich. Prosperity and Adversity are to be imputed to every Man's works, because we see God promises Life, and Temporal Blessings to those that observe his Commandments. But if it sometimes falls out otherwise, that a just Man meets with Afflictions, we must submit to God: Because he only knows the Secrets of our Hearts, and the Reasons why he punishes and rewards. We may now evidently discover, how repugnant the Judgement of Maimonides was to that of the Astrologers, and what his Sentiments were concerning judicial Astrology.   

SECT. 3. A great many very Learned Doctors are of a different Opinion, and unanimously affert, That some Virtue is derived upon Newborn Infants from the position of the Stars, and that Life and Death, Wealth and Poverty are ordained after the same manner. This is the Fate of the Jews, which is called by them, the Ordination of the Stars; and is usually proved by these following Reasons.  

1. It is manifest by Experience, that the Prophecies of Astrologers commonly correspond with the Events, and that they have often foretold a short Life, or a long one, a happy or a miserable one. Therefore these things are ordained by the Stars.  
2. Every one is sensible, that the Generation and Corruption of all Sublunary things depend upon the Motion of the Heavens. For we may discern, as the Air is more tempestuous or calm, so it insinuates itself into Men's Bodies, and as it is attracted for respiration, so it affects their minds. Therefore without dispute the Heavens have some Power over humane Bodies.  
3. The third Reason is drawn from Authority. For the Scripture speaks thus of the Sun, and the Moon, Gen. 1.18. And God made two great lights, the greater light to rule the day, and the lesser light to rule the night; he made the stars also. Here R. Moses Gerundensis asks, What is meant by that Dominion? It is that Dominion, says he, which the Stars have over the Bodies of Men; upon which they impress several Virtues, according to their favourable or malevolent Aspect. It is said in the Book of Judges, Chap. 5.20. They fought from heaven, the stars in their Courses fought against Sisera. Likewise in Isaiah, 47.13. Thou art wearied in the multitude of thy Counsels: Let now the Astrologers; the Stargazers, the monthly Prognosticators stand up, and save thee from these things that shall come upon thee. Also Job says, Chap. 3.3. Let the day perish wherein I was born, and the night in which it was said, There is a Man child conceived; where he refers all his Evils, to the time of his Conception, or his Nativity. From all these things the Virtues of the Stars are collected. The Talmudists also, in Tract. Moed. Katam. cap. ult. seem to entertain this Opinion. For they say that Children, Life and Food depend upon the Stars. And in another place, they affirm the same thing: For there Vices and Virtues, are attributed to the Efficacy of the Planets, under which every Man is born; and they take notice of Saturn, Jupiter, Mars, etc. In the same place it is disputed, whether or no the Reason of these things is to be found out at the Birth or Conception; here their Sentiments are plainly discovered to us.   
Notwithstanding all this, we must take notice, that although this Opinion may be introduced among the Jews, yet they unanimously consent that the Stars do only incline, but not necessitate the Will and Choice of good Men. Brad●● 〈◊〉 behinat Olam) an eminent Orator among them, has these, When, says he, You look towards Heaven, and consider the Stars above, never imagine or believe, that they have any Power over the Will, as the ancient Astrologers fancied, for they have no Authority at all over those things that depend upon . As to such things which are out of the Power of Man, viz. Life, Honour, and Riches, all agree, That they who obey the Commandments of God are out of the reach of the Planets. And R. Moses Gerund. says, That God is above all, and can Act, See, Dispose of, and Govern all things according to every one's Desert. For this Reason, the Talmudick Doctors in one place, deny, that there is a Planet belongs to Israel, and in another affirm it. Admitting a Distinction, they are both true 〈◊〉 as Aben Ezra remarks upon Exd. chp 34. no Planet reigns over the Fews, while they observe the Law, but when they neglect it. Likewise the Prophet Jeremy says, Chap. 10.2. Be not dismayed at the Signs of Heaven, for the Heathen are dismayed at them. He that is desirous to know more of these things, may consult the 18th. Book, chap. 2. of Josephus' Antiquities of the Jews. For where he treats of the Sect of the Pharisees (whose Opinion I confess I am of) he subjoins these words. They ascribe all things that are acted to Fate, but however they grant the Assent of Man's Will, alleging that God uses this moderation, that when all things are made by his Counsel, yet Man hath the Liberty of embracing Virtue or Vice. In another place, B. 16. c. ult. (Discoursing of the unhappy Death of Alexander and Aristobulus, the Sons of cruel Herod,) he says, It is reasonable to doubt whether that Crime is to be charged upon the young Gentlemen, by which they had long incurred their Father's Displeasure and Hatred, or upon the old King's Cruelty, and immoderate Desire of Glory and Sovereignty; or upon Fortune, whose Power the Reasons of the wisest Men cannot oppose. Hence we are persuaded, that she has settled beforehand all humane Actions which must necessarily come to pass; and this is the Power which we call Fate, because there is nothing but what it can accomplish. So much for Josephus. Here we may take notice, that by Fate he means the Virtue, or Influence of the Planets, and he observes notwithstanding these, Man has the Liberty to be virtuous or profligate; and a little after, that no humane Reasons can resist its Power: But Divine and Supernatural ones can, such as servant Prayers, Alms Deeds, sincere Repentance, and the like. He that has a mind to see a more accurate Discourse upon this Subject, may be satisfied by the famous and incomparable Gerard Jo. Vossius, in the Second Book of his most Learned Treatise of Idolatry.  
Now I have showed the Opinions of our Learned Doctors, and of the Astrologers, concerning the influence of the Planets; I proceed to my Dispute about the Term of Life, which according to some of the Jews, is that which is determined by the influence of the Stars. Thus R. Bahye very often says, That a Man's Life is decreed by a Planet, in reference to that of 1 Sam. 26.10. Or his day shall come: But especially the ancient Doctors in Tanchuma, are of this Opinion, who by those words in Gen 1.14. and for days and years, allegorically understand the days, and years of a Man's Life, which the Sun and Moon mutually govern. Thus much for the Opinions of the Astrologers.   

SECT. 4. The Physicians are of another mind, for they (following Galen and Avicenna, the chief of that Profession) maintain, that Life and the Preservation of a Man's Body, consist in the Harmony and Proportion of the Qualities which result from the four Elements, out of which it is compounded, but especially in a due Proportion of heat and moisture. So that a Man lives as long as the natural heat continues; for being of a Fugitive Nature, it consumes the Radical moisture, and when that is dried up and the other extinct we die; so Avicenna says, It is impossible that we should die, unless the Radical moisture is absorbed, and the nutural heat consumed. According to this Opinion every one's Life depends upon a good Temperament, and from thence Physicians can foretell the Dispositions and Manners of Children that are to be born, not by gazing upon the Heavens, as the Astrologers do, but by observing the Fortune that attends the Mother while she is pregnant, but principally that of the Father: For Hypocrates affirms, That Children inherit the Vices and Temper of their Father; so that a Phlegmatic or Choleric Father, begets a Phlegmatic, or Choleric Son; besides, says he, The very shape of the Fathers is impressed upon their Children. So that all that are born in the Lake Moeotis, have large and prominent Heads: And Aristotle thinks, that the Lameness of an Arm, or Leg may be derived upon the Child. There is no necessity to assert with Theophrastus, That the very Substance, and every thing that belongs to the Child proceeds from the Body of the Father, As the Head, and Hands of the Child, from the Head and Hands of the Father; but it is enough to know, that Children are like their Parents in their Countenance, Actions, Manners, and, what is strange, in their Infirmities.  
There are others that ascribe the good and bad Constitution, to the Virtue of the Planets, which Infants receive by means of the Air at the time of their Birth; and in my Judgement it seems probable, because the Sun moves the Elements, from whence those four Qualities flow, in which Life and the Preservation of the Body consist: This Definition of the Term of Life pleases the Jewish Doctors very much. The Learned Aben-Ezra declares his Approbation of it, and expresses himself after this manner. We know that there is a certain time appointed for every Man, which lasts in Proportion to the quantity of natural heat and moisture; and a little after he adds, That this is the Term which David speaks of, 1 Sam. 26.10. His day shall come. R. Joel ben Sueb. upon those words of David, Psal. 39.4. Lord, make me to know my end, etc. comments thus, My end, according to my Constitution. R. Isaac Abravanel, upon the 38th. Chapter of Isaiah says, That a Man's Life is determined by his Constitution, and the quantity of Radical moisture. Thus we see, that the Hebrew Doctors, and other Authors understand by the Term of Life, a certain Period, which in one is shorter, and in another longer, according to their different Constitutions.   

SECT. 5. A great many Learned Jews generally consider this Term in respect of the Times. R. Solomon Jarchi, upon Eccl. 3.1. says, The time to be born is nine Months, and the hour of Death is uncertain. For the understanding of this, we must take notice, That our Life is limited to several Times. In the beginning of the world Men lived 700, 800, or 900 years, consisting of 12. Months, as Josephus, Lib. 1. Antiq. Lactan. Diu. Instit. 2. and Augustine, de civ. Dei l. 15. affirm. Afterwards God reduced this Life to 120 years, Gen. chap. 6.3 And the Lord said, my Spirit shall not always strive with Man, for that he also is Flesh: Yet his days shall be an hundred and twenty years. I remember there are other expositions of this place, but (as two great Doctors observe) they are foreign from the Text. God shortened Man's Life for his Sins, judging it necessary to do so, that he might awaken his Conscience, by the Consideration of his short Life; and that he might not have so many occasions to Sin. As for Sem's living 500 years after the Deluge, Arphaxad, Salem and Heber above 400, and Abraham about 200, R. Isaac Abravanel makes this Answer: It is not usual to leap from one Extreme to another without observing a Medium; so we must suppose that God would diminish Man's Life by degrees, and bring it within the Compass of 120 years, though scarce any (by reason of their Carelessness in eating) except Moses, arrived to that Age: For which Reason the Talmudists say, That Moses is meant by the words, For that he also is Flesh, because the Hebrew numbers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 345. make up Moses. Lastly, God shortened the Life of Men in David's time, upon which Account the wise Men in Gemara Yebamoth say, that in his time the Years were shorter. For thus it is written, Psal. 90.10. The days of our Years are Threescore Years and Ten, etc. Tho' the Inscription of this Psalm ascribes it to Moses, yet they will have him to be another Prophet, not the Lawgiver, or that David indicted it in Moses' Name. But for all this, Moses may be the Author, for as much as he, by his prophetic Spirit, foretold how short Man's life should be.  
Nevertheless, Experience demonstrates, that Man's life is more contracted, and those Persons who attribute this Alteration to the Substance of our Food, the Position of the Heavens, etc. are mistaken; because, as I told you before, it was by a Divine Dispensation; and this Reason chrysostom Hom. 2. in Gen. Philo de Gigant. & Lactant. l. 2. c. 5. allow of. What Pliny relates of Agarthonius, Epimenides, Pictoreus and others, is not repugnant to our Assertion, because he tells us, the Year of the Arcadians was but three Months. No doubt but some People, computing after this manner, have told us such strange Stories of old Men. Valer. Taren. B. 6. makes mention of an old Man, who at an hundred Years of Age, changed his Teeth, Skin, Hairs and Nails, and after that looked very young, and lived as long again. A Frenchman named John Estampis, alias Joannes de Temporibus, is reported by Paulus Aem. de rebus Franc. l. 5. to have lived 300 Years. Cardan relates the same of a Turk, and likewise of an Indian that lived 340 Years. Though Nature has now and then her Monsters and Excesses, yet we must not easily give credit to these things, when they are chief founded upon humane Authority. I do not believe that the Seres lived 200 Years, as Strabo reports, or that the Aethiopians live as long again as we do, as Solinus imagines. There is no doubt but some Countries are more healthful than others; yet for all this difference of Climates, which make our Life longer or shorter, few People  exceed the Age of 120 Years Berosus extends it to 110, Solon. to 84, and David to 70. and this is agreeable to what Trebellius says, That the Mathematicians aver, that an Age cannot be extended beyond 120 Years. From all which we may conclude, that the Term of Life is to be understood according to the Ages, in which there are more or fewer Years.   

SECT. 6. These are the general Sentiments of the Hebrews concerning the Term of Life, and these three Opinions in my judgement may be easily reconciled; for there is no question but the heavenly Influences which are derived upon Infants contribute much to their Constitutions, which vary in several Ages. Upon this Account the Learned Aben Ezra ascribes the length of Life sometimes to the Temper, sometimes to the Planets, because both Causes hold good. And R. Mehiri in lib. Mehir. Tehilot, says, There are two Causes of Man's life, (one in respect of Time, (which proceeds from the Spheres) and the other is natural Heat) which changes in several Ages.  
After all, the Jews do not believe that this Term is precisely and unalterably determined beforehand by Divine Providence, for these following Reasons.  

1. Because God promises long Life upon the Observation of some of his Commandments, as Exod. 20.12. Honour thy Father and thy Mother, that thy days may be long upon the Land, Deut. 4.40. and 32.47. Now if our days were decreed by God from all Eternity, this Promise would be vain, and no Body could exceed them, much less can God deceive us. Therefore it is in the Power of Man to make his Life long or short, as I shall show hereafter.  
2. We find several Persons earnestly desiring God to spare their Lives. So Hezekiah, 2 Kings 20.2, 3. Then he turned his Face to the Wall, and prayed unto the Lord, saying, I beseech thee, O Lord, remember now how I have walked before thee in Truth, and with a perfect Heart. And David, Ps. 61. Cain, being afraid of Death, says, Gen. 14.14. Every one that findeth me shall stay me. There are others that have desired to die, as Elies, 1 Kings 19.4. It is enough now, O Lord, take away my Life for I am not better than my Fathers. And Jonah, Chap. 4.8. He fainted and wished in himself to die, and said it is better for me to die than to live Now if the Term of Life was absolutely predestinated, the Prayers of Hezekiah, Cain and David were vain, and those of Elias and Jonah superfluous. Hence the Talmudists in Guemara Berachet, say, That if any one comes into a City, and finds it in an uproar, he may lift up his Voice, and pray to God that he would avert that Evil from his Family: Or, if any one should desire, after his Wife is with Child, that it may be a Male, certainly such Petitions are frivolous, because when a thing is done it cannot be altered. This we may apply to our present purpose; for if all things were decreed from Eternity, it is absurd to be solicitous or careful about any thing.  
3. The truth of this Argument is mightily confirmed by the words which God spoke to Solomon, 1 Kings 3.11, 12, 13, 14. From whence it is evident, that Solomon might ask for Life as a contingent thing, and when God conferred on him Wisdom, Riches and Honour, he promised him Life too, not absolutely but conditionally, If thou wilt walk in my ways, etc.  
4. If the Term of Life is unalterably settled, no Man can prevent Death: And yet we find God exhorting Man to beware of Dangers, and the Occasions of Misfortunes, Deut. 20.5, 6, 7. and in another place, Chap. 22.8. When thou buildest a new House, than thou shalt make a Battlement for thy Roof, that thou bring not Blood upon thine House, if any Man fall from thence: Therefore it follows that the Term of Life is not fixed by an absolute Predestination.  
5. David himself says, 1 Sam. 27.10. As the Lord liveth, the Lord shall smite him, or his day shall come to die, or he shall descend into Battle and perish. If by those words, or his day shall come to die, he understood the Day that was decreed by God, it was superfluous to mention the three kinds of Death: For which soever had happened it would have been appointed beforehand. And if so, it is plain those words were false; for Saul might have been smitten by the Lord, as well as slain in the Battle.  
6. There is not one place in the Old Testament, which affirms this Predestination; but we may only collect from the forecited Passages, that there is a Term of Life, which (as I have explained it depends upon the Times, the Heavens, and the Constitution. So Job says, Chap. 14.5. Thou hast appointed his bounds that he cannot pass; by which he means, that all Men must die. And David, Ps. 89.49. What man is he that liveth, and shall not see death? And in another Place 1 Chron. 29.15. Our days on Earth are as a shadow, and there is none abiding. As for Job's saying, Chap. 14.5. The Number of his Months are with thee; he means nothing else but God's Pre-science, because God knew and foresaw all things from Eternity.     

BOOK II. Whether the Term of Life is alterable or unalterable?  

SECT. 1.  
HAVING in the former Book proved, that there is a Term to every Man's Life; I shall in the next place inquire, whether this Term is so fixed, that it is impossible to exceed or prevent it, or on the contrary, whether it is mutable?  
All the Jews unanimously consent, that this Term is alterable, though it depend upon the Planets, the Constitution, or the Variety of Times. Hereupon, R. Bahye says, that there is a more Eminent Power, above that of the Stars, which orders things by Reward and Punishment. The same is confirmed by Aben Ezra, upon Exod. Ch. 23. Where (assigning the dependence of Life upon the Temper of the Body) he says, that the Natural Heat and Moisture of every one that serves God) is augmented, and then a Man exceeds the Term of Life. Therefore according to this Opinion, the Term of Life is alterable.  
This is the Reason that Men take such Care to preserve their Health, and when it is impaired, to recover it. This makes them so often change the Air. This makes them drink those medicinal Potions, that are to nauseous. In a word, this first makes Men study, and then Practise Physic. And indeed, as it is very ridiculous to aspire to that Preferment, which by no Pains or Industry can be procured; so I think it exceeding simple to be careful about the Preservation of our Life, when the Term is immutable, and it cannot be prolonged. Nay, it would be to no purpose, for the Forth to bring forth Plants, and Herbs (by the Bounty of God) for no other Design than the use of Physic.  
But that we may establish this Opinion better, let us consult the 3d Chap. of Eccl. and the 1st. Verse. In which place Solomon affirms, That the Term of Life is alterable There is a time to be born, and a time to die. Here we see, that our Birth and Death are paralleled, forasmuch as they have both a certain time. Now if by the hour of Death, that Term of Life is understood, which is unalterably decreed by God, than the same may be said of the hour of our Nativity. But if this is granted, the very Name of Nature is destroyed; for by this means we are obliged to acknowledge, that God decreed the Birth of Abraham, his long Life, his Marriage which Sarah, her Conception and Delivery of a Son, which is absurd; when common Experience makes it appear, that these things depend upon . If any one inquires, how we must understand, that there is some time of Life appointed? Rabbi Solomon answers, The time of our Formation is completed in nine Months, but that of Death altars, according to the Diversity of the Age. And as I said before, this is commonly the space of 70 years. This being premised, I conclude that the space of 70 years, or rather the Term of Life is uncertain and mutable, when the space of nine Months, or the time of Pregnancy, is so too. The time of our Birth is doubtless uncertain, for though the Talmudick Doctors do aver, That the Foetus' of dumb Animals are formed within a limited time, yet they do not own the same of young Children. They make the time of Parturition threefold, one at the ninth Month, which is common and usual, and this they will have meant by the word Conception, which in the Hebrew contains the number 271, for there are so many days in nine Months. The second time that a Woman is with Child, is seven Months; hence in the Jerusalem Targum upon these words, Gen. 3.16. I will greatly multiply thy Sorrow, and thy Conception, etc. the Commentators say, That the word in multiplying, according to the numerical Letters of the Hebrew, makes up 212 days, which are equivalent to seven Months; agreeably to this, the Philosophers Empedocles, Plotinus, and Macrobius, say, That a Child can't live, that is born before the seventh Month. Some of the Rabbins are of an Opinion, that every one of the seven Planets performs an Office in the Production of Children.  
The third time of Parturition is extended to the 12th. Month. Agellius B. 3. chap. 16. reports, that a Woman was brought to Bed at Rome, the 11th. Month after her Husband's Decease. The Emperor Adrian, (by the Consent of Physicians and Philosophers) maintains that this thing is possible. Bernard mentions a Woman (which is scarce credible) that was 16 Months with Child. Thus we see, that it is ordinary for Women to be with Child nine Months, yet extraordinarily they may be Delivered before, or after that time; so the ordinary Term of Man's Life is 70 years, yet very sew live so long. Therefore the Term of our Life is not so precisely Fixed, but it may be changed.   

SECT. 2. Man's Life may be shortneed several ways, viz. by Divine Providence, Chance, or Nature. These three Causes I put instead of the three fatal Sisters, to whom the Heathens ascribed the Boundaries of Life. Thus a Man's Life is shortened by Providence, for Example, when a Man is cut off from the People, which Punishment the Scripture makes mention of; and by which the Cabalists, Aramban, and Isaac Abravanel affirm, a Man's Life is taken away in the midst of his days, and the Soul after its Separation from the Body, is deprived of the sight of God.  
Hence it is manifest, that our Life may be shortened by Sin, and prolonged by Virtue. But I shall Illustrate this Argument by some Examples. The Rabbins say, That Abraham lived 175 years, which are five less than his Son Isaac, because he should not see the Impiety of his Kinsman Esau. Rachel also did not live out her days. For that which proceeds out of a righteous. Man's mouth, is the same as if it came out of an Angels. Jacob, not knowing that she had stolen her Father's Idols, cursed her, saying, With whom soever thou sindest thy Gods, let him not live, Gen. 31.32. So they say, though Joseph lived 110 years, yet he died before all his Brethren, because he had exercised a great deal of Severity towards them; Abijah is said to be slain by the Lord for the Sin, by which he polluted himself, saying, Ye be a great multitude, and there are with you Golden Calves, which Jerobeam made you for Gods. 2 Chron. 13.8. With this agrees what Isaiah says, Chap. 6.5. We is me for I am undone, because I am a Man of unclean Lips, and an Angel came, and touched his Lips (with which he had offended) with a Coal.  
There are more clear Examples beside these, (in Saul and his Sons) which the Scripture expresses after this manner. 1 Chron. 10.13, 14. So Saul died for his Transgression which he committed against the Lord, even against the word of the Lord, which he kept not. God smote Nabal with a sudden Death, 1 Sam. 25.38. And it came to pass about ten days after, that the Lord smote Nabal that he died. Here the Jewish Doctors note that those were the ten days which are between the beginning of the Year, and the Day of Expiation; which we, call penitential days, because every one ought then to Examine his Life, and consider what he has said, or done amiss. Jeremiah foretold the Death of Hananiah the false Prophet, Chap. 28.16. This year shalt thou die, because thou hast taught Rebellion against the Lord. But what shall we say of that vast multitude, which perished in the Deluge? of those that were consumed in Sodom, and Gomorrah? of Korah, Dathan and Abiram, and their wicked Accomplices whom the Earth swallowed up alive? Of that grievous Plague which swept away so many Israelites in David's time? Is it not manifest enough, that their Lives were shortened by Divine Providence? Pertinent to this are the words of David, Psal. 37.22. Such as be blessed of him, shall inherit the Earth: And they that be cursed of him shall be cut off; and of Jeremiah, Chap. 17.11. He that getteth Riches and not by Right, shall leave them in the midst of his days, which R. Kimchi expounding says, He shall die before his time. Job says, Chap. 36.12. If they obey not they shall perish by the Sword. And Solomon Eccl. 8.13. It shall not be well with the wicked, neither shall he prolong his days, Chap. 7.17. Be not overmuch wicked, neither be thou foolish, Why shouldst thou die before thy time? Upon which places the Chaldee Paraphrast says, They shall shorten their days, because they shall die before their time comes to die. Because God used to punish Sinners with untimely Death, therefore David prays, Psal. 102.24. That God would not take him away in the midst of his days. The Cabalists upon that place of the Proverbs, Chap. 13.23. There is that is destroyed for want of Judgement, say, That it is certain, that Men often die before their time. Hither may be referred those Persons that are punished for their Crimes, as Joab, Shimei and many more. Concerning these Solomon observes, Prov. 19.16. He that despiseth his ways shall die, upon which words the Learned Aben Ezra comments, Before his time, because the Council shall put him to Death.   

SECT. 3. There is another way likewise, by which Life may be shortened, and that is by Chance or Fortune. For this Reason R. Judah Levita, upon those wards of Samuel, Or he shall descend into the Battle and perish, etc. says, That is an accidental Death. And R. Joseph Albo affirms, that it signifies a Death, that happens by Chance, and without any antecedent Offence, and merely by the Power of a Celestial Sign. But that I may explain this thing more clearly, I shall show, what the Jews meant by Chance and Fortune.  
And in the first place, they usually distinguish between Fortune and Chance. The latter of which they attribute to inanimate and insensible Creatures. For instance, if Tiles fall from a House, when the Wind blows and kill a Man. Here we have two things, 1. A natural Cause; for it is natural for the Wind to blow 2. That which may be properly called Chance, for it is casual indeed that a Tile should drop off, and kill any one. Sometimes they use it more strictly, and ascribe it to sensible, and animate Creatures, that Act by Instinct.  
Fortune they call Hizdamen, and will have it to belong only to Men, or rational Creatures. Though these two things do differ, yet the difference is so small, that they are both very often comprehended in the same Definition; for according to some of the Rabbins, Chance and Fortune are defined after this manner, they are such things as come by accident, not naturally, or by Order and Design. For Example, if a Man by digging a Pit should find a Treasure. That Claudius endeavouring to conceal himself, should be discovered by a Soldier, and created Emperor. That Caligula (as Suetonius testifies) walking out after Supper, should be unexpectedly slain by the way. These and such like things the Hebrews call Chance and Fortune, from whence they that have good or bad Fortune, are called fortunate or unfortunate.  
Hereupon, R. Judah Levita, R. Isaac Arama, and R. Solomon Jebet have divided all our Actions into four Classes, viz. Divine, natural, casual and voluntary. For all things that come to pass in the World, proceed either from God's Providence, Nature, Chance, or Man's . This is certainly a very accurate, and elegant Distinction. The Hebrews likewise affirm, That God often deserts Men for their Sins and Iniquities, and then they are exposed to Chance and Fortune; this they prove out of Levit. chap. 26.27, 28. i e. (as Abravanel and all others expound it) If ye walk not constantly with me, and uprightly, then will I leave you (that were before guarded by my Providence) subject to the mis-chances and accidents of the World.  
These things happen to those whom God forsakes, as it is written, Deut 31.18. I will surely hid my face in that day, that is, my Providence and my Favour: Thereupon the Jews are wont to say, That any Vice or Sin (though not Mortal) is enough to make a Man obnoxious to Chance, which thing is confirmed by them out of the Scriptures. For Moses advertising the Israelites, lest they should be hurt by the destroying Angel, speaks thus. Exod. 12.22. None of you shall go out of the door of his house until the morning. And in another place. Deut. 20.5. What man is there that hath built a new house, and hath not Dedicated it? Let him go and return to his house, lest he die in the battle. Also, 22.8. Thou shalt make a Battlement for thy Roof, that thou being not Blood upon thy house. From which places it appears, that it is in Man's power to avoid Danger, or run into it; for as a King does not regard the Promotion, or Advancement of a person that is not his Subject: So neither has God a particular Care of those who neglect the obedience of his Laws, but resigns them to the Scorn and Contempt of Fortune. The same also is maintained by R. Levi Ben Gerson (in his Milhamot à sem B. 4. c. 2.) in these words, It is not reasonable, that we should allow such a Providence, that makes it impossible that wicked Men should be capable of receiving that good which the Stars have ordained for them. I only affirm, That such People are liable to those misfortunes which the heavenly Signs incline them to, and that God does not protect them from those Evils that the Planets have designed. For this Cause the Talmudists say, A Man should never run into Danger, and then desire a Miracle for his relief; because he may be disappointed of that.  
But here we must take notice, That many things may seem to fall out by Chance and Fortune, which nevertheless are ordered by the special Care and Direction of Providence. And therefore the Rabbins (commenting upon that Text, in Exod. 21.13. If a Man lie not in wait, but God deliver him into his hand) say, That God takes Opportunities, (as if it were by Chance) to execute his Judgements; which they illustrate by this Example. Once upon a time there were two Murderers, one had killed a Man by Chance, and the other designedly, but no body yet knew when they did it. Now what does God do in this Case? Does he suffer these Crimes to go unpunished? No; but behold! God order it so, that both of them should come into the same Inn, where he, that slew the Man accidentally, climbed up a Ladder, and tumbling down killed the other, but he that sell down (recovering himself) flew to a placo of Refuge, that he might be secured from Prosecution, and so both of them were punished. There is another way by which Chance and Providence may concur, as in the Death of King Ahab; for though it was foretold by the Prophet, yet the Scripture records, he was undesignedly slain by an Archer. We conclude therefore, that men's Lives may be sometimes shortened by Chance, or unexpected Events. Soldiers are in the greatest Danger of these; for as Solomon observes, The Battle is not always to the strong, Eccl. 9.11. so R. Bahye notes upon Deut. 20.5. Lest he die in the Battle, i. e. says he, before his time: From whence it appears that he who dies in War, dies before his time.   

SECT. 4. A Man's Life also may be shortened by natural means. As 1st. By an ill Habit of Body, which often proceeds from the Parents; for Hippocraetes says, a Phlegmatic Father, begets a Phlegmatic Son, and a Colerick Father, a Colerick Son. 2d. By unwholesome Air. 3d. By the disorders of our Affections, and a debauched way of Living. Hence Philo the Jew, (In his Book of the Creation of the World:) says, That several sorts of Meat are apt to hurt and oppress the Stomach; Chrysost. (in contra lux. & crap. Orat) against Luxury and Drunkenness, says, as a Ship that is over Laden will sink, so a Man, that eats too much, hastens his Death. The Physicians too are of Opinion that much Meat, and of serveral sorts are prejudicial to the Body, and shorten Life; as it is reported, that Vitellius and Julian eat Variety of Victuals often in a day. Lastly, A great many Infirmities, which are the Cause of a short Life, proceed from an ill Digestion; these Infirmities the Talmudists say are 903, which are noted in those words of David. Psal. 68.20. The Issues of death. We offend against the Rules of Health, by the quantity and quality of our Food, and in the time and manner of Eating. Hence David says, Psal. 34.21. Evil shall slay the wicked; i. e. Such Persons do as good as kill themselves; and hither may be referred all that do so, as Achitophel and others. All these Causes of a short Life, are best remarked by Maimonides, in Yada hazaka, for in that Book where he had prescribed most useful Receipts for the Preservation of Health; he adds this, Whosoever observes these Rules which are laid down by me, I dare avouch shall never be sick all his Life, or want a Physician, but die of mere old Age; except his Body was infirm from his Birth; or a Pestilence, or a Famine infest that part of the Country where he lives. Here we may discern by what Causes Maimonides declares our Life may be shortened, viz. by an ill Complexion, by a lose Course of Living, by Divine Providence, by Plague or Famine. I proceed now to show that our Life may be prolonged.   

SECT. 5. God, in several places, Promises long Life to good Men, and those who obey his Laws, as Exod. 20.12. Honour thy Father and thy Mother, that thy days may be long in the Land. Likewise in Deut. 17.20. and 22.7. and in Psal. 91.16. With long Life will I satisfy him. Prov. 28.16. He that hateth Covetousness shall prolong his days. 9.11. for by me thy days shall be multiplied, and the years of thy Life shall be increased. And in many other places this Promise is expressly given by God, to Holy and Religious Men. But for all this there is a great Dispute (among our Doctors) about the quality, and form of this Promise. R. Moses Gerund. thinks 'tis extended to old Age, i. e. 70, or 80 years; for which Reason upon those words, Exod. chap. 23.26. He says the meaning is, He shall not die in Battle, or by Pestilence, or by Change of Air, but by old Age. R. David Kimchi is of the same Opinion, and declares it upon that Text in 2 Sam. 7.12. When thy days be fulfilled, and thou shalt sleep with thy Fathers, i. e. when thou art old, and hast lived the longest time, which is usually 70 years. Therefore, whenever that Expression of Augmentation occurs in Scripture, we must understand some Infirmity, or ill Temper, from which a Man is delivered, as in those Places, Prov. 9.11. and 10.27. For if a Man keeps the Commandments of God, though he should be very sick and weak, yet God can recover him and prolong his days, as may appear from the forecited Texts. And if God doth grant it, he is Happy, and arrives to the Term of 70 or 80 years. Hence, R. Joel Ben Sueb (in lib. Norah Thehilot.) upon those words of David, Psal. 61.6. says, That David desires no more than the ordinary time of Life; but R. Solomon is more exact, and says David means by Generations 70 years, for twice 35 years makes up two Generations, or 70 years. This was the Opinion of R. Aqutha, (before these two) that by Virtue and good Actions Life was increased; so Hezekiah lived 15 years longer upon the Account of his Repentance, for he was but 29 years old then, and had reigned but 14 years.  
Hereupon the Rabbins say, That God's Augmentation is more than the Principal, for all those computed together, make up but 58 years; so that he did not live to the ordinary Term of 70 years. This indeed is a great Punishment, but 'tis such an one, by which it may appear, that those Persons may have the Grant of a longer Life, who deserve it. To these things belong that Saying of some of the Ancients, That God has a particular regard for those who live justly and righteously for the sake of their good Deeds, and therefore their Life is proportionable, i. e. he daily increases their Life. Hence (upon those words of Moses, Deut. 31.2.) They say, Now my days are fulfilled, this day I was born, and this day I shall die; for Moses was born, and died, upon the seventh day of the Month Adar. So likewise the 365 years of Enoch, which he lived upon Earth, were proportioned to the 365 days of a Solar year; whose Age being (as I may say) proportioned, he was translated into Heaven. After this manner God usually consummates, and completes the days of the Just. Therefore David says, Psal. 37.18. The Lord knoweth the days of the upright; as if he took a particular Account of every day. According to these Men, the Reward of a long Life is nothing else, but the Completion of 70 or 80 Years, which some of them say no Body can exceed.  
But there are other Men who descent from these: For R. Nissim, R. Joseph Albo, Isaac Abravanel, and others, believe that all the Promises of the Mosaic Law are Supernatural, and for that Reason maintain, that the Promise of long Life is not limited within the Compass of 70 or 80 Years; and that a Man may live longer. Hence a certain Rabbi says, If a Man deserves it, his two Generations shall be augmented, if not, they shall be diminished. This opinion is most in vogue among the celebrated Authors.  
Hereupon, those Doctors who approve of the Sentiments of the Astrologers, say, that wherever the word Augmentation occurs in the Scripture, it is meant beyond the End determined by the Planets. They who think the Term of Life depends upon the Constitution, say, that God by a certain Divine Power increases the Radical Moisture. Hence Aben Ezra remarks, that our days are not appointed afore, but are natural, and that Nature is wonderfully enlarged by good Works. The same thing is taken notice of by R. Mehir in lib. Urim & Vetumim. for this Reason, says he, the Recession of the Sun upon the Dial, was given by God as a Token to Hezekiah of the Continuance of his Life, because the Sun is the Fountain of all natural Heat; upon this Account, the Sun receding and re●●cting his Rays together with his natural Heat; he that through Age had impaired this, might have it restored, and as it were grow young again. According to this Opinion (which I think the best) the prolongation of Life which God promised, does exceed any Term, whether Complexional, Planetary, or Secular.   

SECT. 6. In the next Place let us see, how Virtue and Piety are the means to promote the Radical Moisture in Men. As the Happiness of the Soul consists in Goodness, or in the Knowledge of Virtue, and what is most commendable: In like manner, a Man's life is increased and renewed by good Actions and Meditation on God's Law. Now that Life is enlarged by Piety may be evinced by the words of Solomon, Prov. 10.27. Here the Talmudists say, this is evident from Experience The fear of the Lord prolongeth days: He says this in respect of the first Temple, which lasted not above 410 Years, and under which there were not above 13 Priests: And the years of the wicked shall be shortened. He speaks this in reference to the second Temple, which continued 420, and there were above 300 Priests under that; by this number, they mean a great many. And they further add, that they lived longer under the first Temple, than they did under the second, because they were more holy.  
Furthermore, our Doctors assert, that there are 113 Bones and Nerves in a Man, to which the 113 Precepts of the Law correspond. Hence the Cabalists say, that Men (by Religion and keeping God's Commandments) not only purify their Body, so that of Terrestrial and Gross, it becomes Celestial and Spiritual, but even corroborate and augment the natural Heat so much, that it sometimes becomes immortal, as Enoches and Elias' did. And this is not contrary to Reason: For, if according to Galen, good Diet preserves Health, and consequently prolongs Life; may we not allow the same Efficacy, nay greater, to the wise Government of the Soul? Now the Body receives Life from the Union of the Soul; therefore if this be managed according to the Rules of true Holiness, (which are not prescribed by Galen, or Hypocrates, but which we learn from Heaven) no Man can deny, but it is most reasonable to expect long Life, from a perseverance in that. I remember that I have read of a certain Rabbi, that wondered that Men should live so long in Babylon, when 'tis situated so low, (which Places Avicenna takes notice are very unhealthy) but, when he was informed that they often frequented the Synagogues, he was very well satisfied. The like I met with in Guemera de Tahanit, c. 4. where some People ask how they might prolong their lives, the wise Men answered, that it might be done partly by a natural Cause, and partly by a moral one, viz. The fear of the Lord. I have read also of a Merchant, (who lived in the Island of Cyprus) that ordered it to be proclaimed, that he had abundance of sweet Spices to sell that were excellent to preserve Life, and when a great many People came to purchase them, he pulled out a Psalter out of his Bag, and showed 'em the 34th Psalm, where David says, v. 13, 14. What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile; by which he would intimate that Piety, was the best Aromatic to procure long Life. Besides, the Meditation upon God's word is the means to prolong Life, and restore the natural Heat. This is strongly confirmed by Solomon's Exhortation: For that most wise King (where he speaks about the Law) says, Length of Days is in her Right-hand, and in her Lefthand Riches and Honour, Prov. 3.16. Also Chap. 9.11. By me thy days shall be multiplied; and in another place, Chap. 3.8. It shall be health to my Navel, and marrow to my Bones. The Reason is, because the Scripture saith, Man shall not live by bread only, but by every word that proceedeth out of the mouth of the Lord, Deut. 83. From hence it appears that Men are nourished by Spiritual, as well as Corporal Food. And this I believe is the Reason why Solomon compares the Law of God to the Tree of Life, Prov. 3.18. because as the Tree of Life (which was in Paradise) had such a Virtue, that whoever tasted the Fruit of it, grew young and vigorous again. So the Law of God (which is like the Tree of Life) has the same effect. In like manner, if Adam had not sinned, (tho' his Body was compounded of a mixture of the four Elements) he might have lived a great many Years longer, and at last his Soul, together with his Body, might have been translated into Heaven, as it happened to Enoch, and Elias, and all others would have enjoyed the like Privilege who had lived in perfect Obedience to the Law.  
Hence the Rabbins believe, that when the Law was given to Moses, God placed the Israelites in the same State that Adam was in before the Fall. But that happy Condition lasted not long, by reason of their abominable Idolatry in worshipping the Calf. Therefore David says, Ps. 82.7, 8. I have said ye are Gods; and all of you are Children of the most high: But ye shall die like Men, etc.  
What I have mentioned already does notably illustrate and confirm that singular Example (which is recorded in Guemera Jebamot, c. 12. of a certain Family in Jerusalem, out of which, whosoever was born seldom lived above Eighteen years; which thing being related to R. Johanan Ben Zachay, and being asked what was the reason of it, he bid them inquire, if they were not of Eli's Posterity, whom God had threatened, saving, 1 Sam. 2.33. All the increase of thing House shall die in the flower of their Age. And it was discovered that they were derived from him. Upon which, he admonished them, that if they desired God would grant them longer Lives, they should very diligently meditate upon his Law. This wise Man's advice had its effect and experience showed it. And our of gratitude the Family would ever after be called by his Name. Our Rabbins likewise report, that the Sabbath-day on which David died, he was very intent in meditating on God's Law; which when the Angel Samuel (who is the common Executioner of Death) perceived, he could not execute his Office. Wherefore he contrived this Stratagem, that a high Wind should vehemently shake the Trees that grew in David's Court, that might occasion his coming abroad, which it did; but as he was going down some steps, he missed one of them, and fell down; upon which the King (being in a Consternation) did not think upon God's Law, so his Meditation ceasing, his Life ceased also.  
The Rabbins in this place are of opinion, that David obtained such Favour from God by his Sanctity, and his devout Hymns, that Death could have had no Power over him, if he had not committed Adultery, and Murder. Save only in the Matter of Uriah, says the Scripture, 1 Kings 15.5. This is enough to show that our Life may be prolonged by observing God's Laws, and meditating thereon; so that if any one would perfectly and constantly observe the Law, it is probable that (like Elias) he would never die. For I believe this may be miraculously done two ways: First, by preserving the Radical Moisture in its due State. Secondly, by preserving the Virtue of our Food. As to the First, it is confirmed by the Example of Moses, who lived forty Days in Mount Sinai, without Meat or Drink; then the Divine Law (which was instead of Food) preserved the Radical Moisture in its due Vigour and Strength. The other is confirmed by the Example of Elias; for the Angel said unto him, Arise and eat because the Journey is too great for thee, 1 Kings 19.7, 8. And in the next verse 'tis added, That he went in the strength of that meat 40 days and 40 nights: For the virtue in the Meat was preserved as if he had but just eaten it, so that he was not sensible of any Fatigue all those 40 days and Nights. We must not forget the wonderful Story of Elias, and the Woman of Sarepta; for we read how the Prophet said unto her, 1 Kings 17.14. The Barrel of Meal shall not waste, neither shall the Cruise of Oil fail. And so it came to pass, for as much as was taken out one day, was restored the next: Thus the Radical Moisture, (which is like Oil) is miraculously preserved, in its due quantity and quality, by a constant Course of Piety. I say miraculously, because it can't be naturally. And when I proposed this Question to Zacuthus (a very learned and worthy Physician among us) he courteously answered (in a particular Treatise) that it was above the Power of Nature, and proved it by Reason, and the Authority of several Authors. Wherefore we justly ascribe it to the Omnipotent Power of God, and conclude that it can't be effected without a Miracle.   

SECT. 7. This is a proper place to treat of the Jewish Ceremonies about the Sick. As soon as any one is taken ill, we immediately send for a Physician, in order for his Recovery. This we all know is lawful, for God himself uses means in natural Actions; and which I will show by this Example.  
Though God was able to deliver Samuel out of the hands of Saul, nevertheless he saith, Take an Heifer with thee, and say I am come to Sacrifice to the Lord, 1 Sam. 16.2. By which means he might conceal his Design of anointing David to be King, who, when he was anointed, industriously endeavoured to escape the hand of Saul. So Gideon made use of Trumpets, as natural means, Judges 7.16. Elisha also the Prophet, (when he sent one of the Sons of the Prophets to anoint Jehu King,) commanded him that he should do it privately in an inner Chamber, 2 King. 9.2.  
Now if Physic is good and lawful, we may doubtless send for a Physician to cure the Sick. There were a great many Eminent Physicians formerly among us, as we read in the Talmud of Samuel (a skilful Physician, and ginger) who Cured R. Jehuda of the Toothache, which he had been troubled with for several years, and we read in another Place, that he Cured the same Man's Eyes. There goes a remarkable Story of R. Ishmael, and R. Aquiba; who (travelling near Jerusalem with a Countryman in their Company) met a sick Man, whom they presently Cured with an infallible Medicine. The Countryman seeing this, asked them who was the Cause of that Man's Sickness? They answered, God. Why then (says he) are you so presumptuous to meddle with another Man's Business; God (as you confess) having made him Sick, and will ye pretend to Cure him? But they (to apply themselves to his Capacity) asked him what Profession he was of? Don't you see (says the Countryman) by the Instrument that I carry in my hand, that I am a Farmer? Who then (say they) made your Land? and who is the Cause of the Fertility of your Vineyard? God, replied he. Why then (say they) do you concern yourself with another Man's work, and ear those Fruits that God has made? O! (says the Farmer) if I do not Blow, and Cultivate, and weed my Ground, I am sure I shall have no Crop. Well then, (say they) honest Friend, have not you read in the 103 Psal. v. 15. That the days of Man are as Grass: Now Man is like a Tree; the Dung which is laid to it, to make it thrive, is like the sweet Spices and medicinal Potions, and the Husbandman represents the Physician; so they pleasantly convinced him of his Error.  
From this it appears, That the Ancients approved, and made use of Physic, whenever God afflicted any Person with a Disease. The Cabalists are of the same mind, for (commenting upon that Place of Deut. 32.10. He found him in a desert Land.) They say a sick Man is like one that God finds in a Desert, wherefore a Physician is to be consulted, who may cure him by Purges, or opening a Vein, and then prescribe a regular Diet which may preserve his Health. Hither we may refer, what several great Rabbis have said; that when a Person has procured a Licence from the Magistrate to practise Physic, he is obliged to cure the Sick, and he may lawfully demand a Fee. But after all, we must not rely too much upon the Physician, and so forget God: For we must earnestly and devoutly call upon him; in which Aben Ezra agrees with me; but he so far dissents from my Opinion, that he will not allow of a Physician in internal and secret Distempers, but wholly submit to God. R. Vidal has admirably confuted him, and commended the Use of Physic. But here are two things that deserve consideration, one respects the Physician, and the other the Patient. As to the first, a Physician ought to be very careful about his Patient's recovery, otherwise he may lose his own Soul. For upon this Account the Talmudists say that the best Physicians sometimes go to Hell. For there are some that pretend to cure a Distemper which they do not understand, others do not take notice of the proper time to administer the Physic; and there are others that leave all to Chance, and care not whether their Patiented lives or dies. It often happens that a sick Man loses his Life while the Physicians are disputing about the Nature of the Disease. And perhaps, for this reason Physicians are sometimes called Murderers: May be Alexander too was of that mind, when he commanded Glaucus the Physician to be execured, because he did not recover his Friend Hephaestion▪ I speak only of bold, ignorant Quacks, for the skilful and honest Physicians are called in the Scripture Heads.  
That Consideration which should affect the Patient, is, that he must not too confidently depend upon the Physician, or natural Means, but chief put his trust in God; for this Reason is Asa reprehended for placing too much hope in the Physicians: For so says the Text, 2 Chron. 16.12. In his Disease he sought not to the Lord, but to the Physicians. The Prophet does not reprove the King because he sent for them, but because he expected a Cure only from them, and never regarded God. Thus the Talmudists, among their Praises of the good King Hezekiah, reckon this deserves a place, because he hide a Book of Physic. Some think the Author of it was Solomon, others that it was a Book of Magic, and therefore hid by Hezekiah, because some People in those Times used to consult it for 〈◊〉 are of their Diseases, and so neglected to implore God's Aid and Assistance. For God is the true Physician, and he that putteth his Trust in him, may expect Ease and Comfort in time of Sickness: Thus it is said, in Exod. ch. 15.26. I will put none of those Diseases upon thee, which I have brought upon the Egyptians; for I am the Lord that healeth thee.   

SECT. 8. The Talmudists say, there are four things which incline God to alter his Decrees, viz. Alms deeds, fervent Prayer, a Change of the Name, and a Change of Works. And these are the four means which the Jews make use of in a dangerous Distemper; so they commonly secretly relieve those Persons who are in the greatest Exigencies: For as Money does, as it were, give life to a poor Man, so they hope that God will grant them their Life when they desire it. For this Reason, the Jews frequently collect Alms for the Poor that live in the City, or for those that live in the Holy Land, or for those that are in Prisons and Dungeons, or for any other charitable Uses.  
This they believe is meant by those words of Solomon, Prov. 10.2. Righteousness delivereth from Death, etc. 12.28.21.21. And it is confirmed by Experience, for R. Aquiba's Daughter being almost stung to Death by a Serpent (which the Astrologers had foretold) was recovered upon the Account of her generous Charity. Hence comes the Rabbinical Proverb, Whoever says, I give this Money, that my Children may live, is perfectly just. The meaning of which is, though we own our Life and Goods, and all that we possess to God who gave them: Nevertheless, whosoever relieves a poor Man, in expectation of obtaining God's Favour, he ought not to be esteemed simple, but perfectly just: So much for Alms.  
The next Remedy is fervent Prayer. By this means Hezekiah prevailed so much with God, that he granted him a longer Life, though he had determined his Death. From hence comes that saying of the wise Men, Though a Man sees a sharp Sword clapped to his Throat, yet he must not despair▪ of God's Mercy. By which they understand, that Prayer has such a Power, that it can reverse the Sentence of Death, which was pronounced by God against him. Therefore, when David says, Ps. 107.6. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses. The Psalmist understands this of the time of the Egyptian Captivity: For the Israelites lifting up their minds to Heaven, humbly prayed that God would release them before the appointed time. This is the chiefest Remedy the Jews make use of when they are dangerously sick. And because the Prayers of many, are usually more acceptable, it is appointed that the Sick should be prayed for in the Synagogues. I have read of R. Hanina Ben Dossa, a very pious Man, who used to judge of the Life or Death of those Sick Persons that he prayed for. For, says he, if I pronounce my Prayer smoothly, and easily, it is a sign of its Acceptance, and that the Person will recover; but if it is in the least interrupted, or I hesitate, it is an infallible Token that he will die. This did truly once happen to R. Gamaliel's Son, who being very sick, his Father sent two Servants to R. Hanina, to desire him to pray to God for his recovery; which when he had done, he told the Messengers their Petition was heard, and so dismissed them; and after that the Fever abated, and great hopes of his recovery appeared. The Scripture likewise informs us, that the Widow of Sarepta's Son was recovered by the Prayers of Elias, and that Elisha by his Prayers restored the Shunamite's Son to Life: Therefore without doubt fervent Prayer is exceeding effectual for the preservation or recovery of Health.  
The third Remedy is, a Change of the Name. And this is very common among the Jews, when they are in great danger of their Lives; and it is performed in the Synagogue with extraordinary Ceremony, and they always add the Name, to the word Life. The reason of their doing it, is this; for, say they, though the Change of the Name does not alter the Substance; yet notwithstanding it causes some variation, in as much as every one is distinguished by his Name. Besides, they will have this signify an affection of the mind, and a resolution of amending their Life, which was so bad before, that they did not deserve to be heard by God. Some are of opinion, that when they change their Name, they change their Fortune; as appears in the Example of Abraham; for he was not so rich when his Name was Abram, as he was, when he was called Abraham. While he was Abram, he was only the Father of Mesopotamia, but when he was Abraham, he was Father of the Kingdoms of the World. So while his Wise was called Sarai, she was only a private Mistress; but when she took the Name of Sarah, she was Mistress of the World. In like manner Jacob after his Victory over the Edomites, was called Israel, in token of his future Conquests: For while the Captivity continued, the People were Jahacob, i. e. trodden down by the Gentiles. So Moses when he sent the Spies to Canaan, changed the Name of Osca into Jeshua; because foreseeing (by his prophetic Spirit) Joshua's Success, he said to him, the Lord shall preserve thee from the Malice of the Spies. No doubt but there are other proper Names in the Scripture, which have a peculiar Signification. So Esau said to his Brother Jacob, thou art truly called Jacob, that is, a Deceiver, for thou hast deceived me twice, Gen. 26.36. So Abigail truly called her Husband Nabal, that is, a Fool, 1 Sam. 25.25. Likewise, Naomi (Ruth's Mother-in-Law) said, call me not Naomi, i. e pleasant, call me Marah, i. e. bitter, for the Almighty hath dealt very bitterly with me, Ruth, c. 1.20. After the same manner, sick People have great hopes of their recovery from the Etymology of Life, if other means are used besides.  
Lastly, The fourth Remedy is a Change of Works. This is last in order, but aught to be our first Care: For certainly the Repentance of our past Sins prevails much with God: Nineveh was to have been overthrown within forty Days, but upon their Repentance God turned the Evil from them. So King Ahab upon his Repentance, entreated God that he might not see the Evil in his Days. Hence the Talmudists say, that Repentance prolongeth Man's Life. And in another place, speaking of the Efficacy of Repentance, they say, that God by reason of it will revoke. and altar his Sentence. These are the four supernatural Means of recovering Health; to which some add fasting, whether it be by those of our own Family, or the Poor whom we have obliged with our Alms. For when Haman threatened the Israelites with inhuman Usage, Hester and Mordecai, and all the Jews fasted very strictly. Ezra also approved of it, and frequently practised it. And it is said to Daniel, ch. 10.12. From the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard. Here we must take notice, that by a revocation of a Sentence or a Decree, R. Joseph Albo does not mean a Divine Decree, but a Celestial Sign. And therefore, when any great Misfortune is threatened to a Man by the influence of the Planets, that danger (says he) is removed by virtuous Actions. For instance, by the Power of the Planets the Ship, that a Man designs to go into, will certainly be cast away: Now God hinders this Man from his design by sickness, or some other way; in the mean time the Ship is lost, and the Man escapes. Aben Ezra is of this opinion; for upon the 34th Ch. of Exod. he says, Suppose by the influence of the Planets certain Ruin attends any City, and the Inhabitants thereof by sincere Repentance appease God's Wrath, what shall come to pass? Shall they be involved in the common Destruction of the City? No, God shall put them in mind to go up into the Mountains and high Places, that they may secure themselves: After which the Fields shall be overflowed with a mighty Torrent of Water, and the City shall be destroyed. So by this means the Event shall answer the Determination of the Planets, and yet the People escape too. For as David says, Ps. 33.18, 19 Behold the Eye of the Lord is upon them that fear him, and upon them that hope in his Mercy; to deliver their Soul from Death, and to keep them alive in Famine.  
Which way soever the Sentiments of the Rabbins are explained, this is certainly true, that Piety is much more efficacious than the Planets; so that when the Sentence of Death is pronounced (as it happened to Hezekiah) that is not ineffectual, except God has altered it before. I shall conclude all here with the formal Speech, that the Scholars of Pombeditha use when they go out of the School, May he that is the Author of Life, grant unto us a long, happy, and an honest Life.    

BOOK III. Concerning God 's Prescience, and Man's .  

SECT. 1.  
I Am obliged now to speak something concerning God's Prescience, and those Arguments which are urged against Prognostications, because some of a contrary Opinion have made Objections against what I treated of in the former Books.  
Thus they Reason: If God exactly knew all things, and disposed them in such Order, from Eternity, how can it be in the Power of Man to prolong or shorten his Life? For Example, if God infallibly knew from all Eternity, that Abraham would live 175 years, by reason of that sound and healthful Constitution which he had given him, it's very plain that Abraham could not alter that Determination. Now if this be true, it is demanded how God's Prescience, and Man's , (too such contrary things) are consistent together? I must confess, That I am very unwilling to engage in so nice and intricate a Controversy. Euclid once being asked many things about God, only replied, This I very well know, that God abhors those that are too curious, and inquisitive; nevertheless, by the assistance of the Scripture, I believe I can illustrate and explain these things.  
There were some Men heretofore, who, when they could not reconcile God's foreknowledge, with Man's , denied both; as Cicero, who, that he might maintain the Freedom of humane Actions, would allow no Prescience in God, which is well observed by St. Augustine. Cicero, says he, That he might make Men free, made them Sacrilegious. There are others that deny Man's , that they may establish the foreknowledge of God. Wherefore I design to confirm and settle these two things, before I proceed to a Re-conciliation. And in the first Place, to prove that God knew all future contingent things from Eternity; after that, I shall maintain that a Man may prolong, or shorten his Life as he pleases.   

SECT. 2. The first is plain and indisputable, says Maimonides, That all Perfections may be found in God; but all Imperfections must be removed from him. And it is very evident, That the Ignorance of any thing is an Imperfection, and that God is ignorant of nothing; for it may be clearly proved out of the Scripture, that God had a particular▪ knowledge of Adam, Noah, Abraham, Isaac, Jacob, Moses and several others, Gen. 18.19. Exod. 3.7, Deut. 29.18. upon this Account Moses, and Aaron thus address themselves too God. O God, the God of the Spirits of all Flesh, Numb. 16.22.  
If we look into the Prophets, we shall find that they testify the same thing. Isaiah 48.8. I knew that thou wouldst deal very treacherously. Jer. 1.5. Before I formed thee in the Belly I knew thee, chap. 12.3. Ezek. 37 3. Dan. 2.22. He revealeth the deep and secret things, he knoweth what is in the darkness, and the light dwelleth with him. But the most eminent Testimony of God's Prescience▪ is recorded in the 139 Psalms, for says David, v. 1. O Lord thou hast searched me, and known me, i. e. Thou didst know from Eternity, as well as now, all my Actions. v. 2. Thou knowest my down sitting, and mine uprising, i. e. all my particular Actions. Thou understandest my thoughts afar off, i. e. you know my Works so exactly from Eternity, that you also knew my very Thoughts: Then he concludes, v. 7. Whither shall I go from thy Spirit, or whither shall I flee from thy Presence? i. e. When thy Knowledge and Providence, O God, are above every thing, there is no place for me to fly unto, for thou art every where; from whence it follows, That God takes Care of every one. Hither we may refer, that which some of the Ancients report of the three Men, which God convinced of their mistake, because they thought that he did not know every thing. The first was Cain, who, when God asked him, where his Brother Abel was? (as if he did not know that he had killed him) answered, Am I my Brother's keeper? Gen. 4.9. The next was Balaam, who, when God said unto him, What Men are these with thee? Replied, Balak the Son of Zippor, the King of Moah, Numb. 22.9, 10▪ The last was Hezekiah, who, when Isaial asked about the Ambassadors, which Berodach-Baladan had sent to him, saying what said these Men, And from whence came they unto thee? answered, They are come from a far Country, 2 King. 20.14. Though it might seem to be a small Fault, for the King to offend against the Prophet, yet he should have considered, that he was a Prophet of God, who knows all things before they are transacted.   

SECT. 3. I shall proceed now to show God's foreknowledge of things that are future. And a great and invincible Argument of this, are God's Predictions of future contingent things, which were afterwards fulfilled. As for instance: First, God said to Moses, Exod 3▪ 19 I am sure that the King of Egypt will not let you go; and so it came to pass.  
2. God foretells the Destruction of the Israelites, Deut. 4.25: When thou shall beget children's Children, and shalt have remained long in the Land. Here the Phrase remained long, according to the Hebrew, makes up the number 846. for so long they enjoyed the Holy Land, and then were expelled for their Iniquities, which depended upon their Free-wills.  
3. The 28th. Chap. of Deut. contains some Prophecies, which were fulfilled under the first and second Temple. I have treated largely of these in my Book, of the Divin. of Moses' Law, from whence I shall borrow some things now: The 28th. Chap. of Deut. wherein the Curses against the rebellious Israelites are inserted, is divided into two parts, beginning at the 15. v. and so to the 49th. and from thence to the end. Thus they begin, Cursed shalt thou be in the City, etc. the Reason is presently added, v. 20. Because of the wickedness of thy do, whereby thou hast forsaken me, i. e. for Idolatry, which was notorious under the first Temple; for that Phrase to forsake, always signifies in Scripture to forsake God, and to worship Idols. So it follows, The Lord shall make the Pestilence cleave unto thee, etc. The Lord shall cause thee to be smitten before thine Enemies, thou shalt go out one way against them, and flee seven ways before them, which did not happen under the second Temple, (for then they were strong and valiant) but under the first. Hence Isaiah, (lamenting the great weakness of the People) says, Chap. 22.3. All that are found in thee are bound together, which have fled from far. As to what relates to the other Curses, the Jews were sadly sensible of their Events, in the first Calamities that fell upon them, as in the Captivity of Reuben, Gad, half the Tribe of Manasseh, and in other Captivities of the Tribe of Judah. Then was fulfilled that Curse, v. 30. Thou shalt betrothe a Wife and another Man shall lie with her. But when it is said, v. 36. The Lord shall bring thee and thy King, which thou shalt set over thee, unto a Nation which neither thou nor thy Fathers have known; and there shalt thou serve other Gods, Wood and Stone, no doubt but this must be understood of Zedekiah, and Jehoiakim, who were Captives in Babylonia, which was a Land unknown to them, and where they worshipped Idols. And tho' after the Conquest of the Holy Land, a remnant of the People was left, yet it is said concerning them, v. 38. Thou shalt carry much seed cut into the Field, and shalt gather but little in, etc. v. 43. The stranger that is within thee shall get up above thee very high; which must be understood of the Samaritans, who the King of Assyria, drove out of Samaria, and the adjacent places. Because Moses here leaves off speaking of the Destruction of the first Temple, he subjoins the Cause of so great an Evil, v. 47. Because thou servedst not the Lord thy God, etc. so much for the first part of the Chapter.  
The 2d. part gins thus, The Lord shall bring a Nation against thee from far, from the end of the Earth, as swift as the Eagle flieth, a Nation whose Tongue thou shalt not understand; a Nation of fierce Countenance, etc. It is observable that the word Nation is here thrice mentioned; for three times Jerusalem felt the Power of the Romans, (when they bore an Eagle for their Ensign.) First when the Romans desired the assistance of Hyrcanus and Aristobulus, (the Sons of Alexander) against Pompey. Afterwards when Sosius succoured Herod against Antigonus, the Son of Aristobulus. Lastly, when the City was besieged, and together with the Temple utterly destroyed, by Vespasian and his Son Titus. Wherefore when Moses, says, A Nation shall come from far, it must be understood of Rome; and from the end of the Earth, it must be understood of those Nations, which Vespasian sent for to assist him, out of England, France, Spain and other parts of the World. In these Wars, all the Evils and Calamities that were foretold, happened to the Jews. 

1. Famine, v. 53.  
2dly. Great Distress, v. 5, 7.  
3dly, Plagues, v. 59  
4ly. a vast Diminution of the People, v. 62.  
5ly. a Desolation, v. 63.   To which may be added, the 6th. Evil, a Forgetfulness of their Religion, v. 64. which is chief come to pass, in this present Captivity, by Reason of the sad Calamities which the Jews undergo in France, England and Spain. Lastly, he says, v. 68 The Lord shall bring thee into Egypt again with ships. Though Vespasian banished the Jews into several Countries, yet Egypt only is named to their Disgrace, as if he would say, ye shall be carried Captive into that Land, out of which ye came with Triumph. Here Moses makes an end of the Curses of the People, but returns to them at the 39th. Chapter. Afterwards at the 30th. Chapter, he Comforts them with the hopes of Blessings, and a return from the utmost parts of the Earth, v. 4. In this all the Prophets imitate Moses, who, after a Repetition of a Catalogue of afflictions, that shall come upon them, subjoin some consolatory Hopes; upon which Account the Talmudists report, That R. Aquiba laughed at the Destruction of the Temple, when all the rest of the wise Men lamented. And being asked the Reason of it, he answered, After a Storm comes a Calm, when these Evils are over we may expect some good; for God as certainly brings one as the other.  
4. That came to pass which God foretold to Moses, Deut. 31.16.  
5. God foretold that the Song which Moses was to speak to them, should not be forgotten, Deut. 31.21. And this has been verified in their Posterity to this day.   

SECT. 4. We read in the Scripture of many things that came to pass, which were foretold several years before.  
1. In Joshua 6.26. which happened many years after in the Reign of Ahab. 1 King. 16.34. In his days did Hiel the Bethelite build Jericho; he laid the Foundation thereof in Abiram his first born, and set up the gates in his youngest Son Segub.  
2. The building of a Temple in Egypt was foretold 600 years before it was begun. This Prophecy was fulfilled in the time of Onias the Highpriest, who having obtained leave of Ptolemy, and Cleopatra erected a Temple at a place called Bubastus. F. Josephus (in his Antiq. of the Jews B. 13. c. 6.) thus relates the words of Onias, May it please your Majesties to grant me the favour to purify that Temple which is Dedicated to no Deity, and is fallen down, and to build another in its place, to the most high God, in the same form and bigness of that which is at Jerusalem, where we shall pray for the safety of you and your Children, that the Jews, who live in Egypt, and resorting thither, for their own Convenience, may be more useful to you. For Isaiah the Prophet foretold, that there should be an Altar to the Lord in the midst of the Land of Egypt, Chap. 19.19. In this Circumstance our Rabbins agree with Josephus, for they refer these words to this Temple. But in Seder Olam they are of a contrary Opinion; there they say, That after the Victory which God gave them over the Assyrians, great part of them that were left were carried Captive to Jerusalem by Hezekiah. Now these Forces Sennacherib had levied out of Aethiopia and Egypt: Hence it came to pass, that these Men being convinced by the Greatness of the Miracle embraced the Jewish Religion, and returning into their own Country, erected an Altar to the Honour and Glory of God. And when Friendship and Commerce began to increase among them, and the Jews, they by degrees acquired the knowledge of our Language, according to that of Isaiah, Chap. 19.18. In that day shall five Cities in the Land of Egypt speak the Language of Canaan. Thus this Prophecy was plainly fulfilled.  
3. Long before the Restoration of the Jews, and the building of the second Temple by the Command of Cyrus, King of the Persians, it was thus foretold of this Cyrus, Isaiah 44.28. That saith of Cyrus he is my Shepherd, and shall perform all my Pleasure, even saying to Jerusalem, thou shalt be built; and to the Temple thy Foundation shall be laid, he says to the Temple, Thou shalt be founded, not thou shalt be built: The Reason is this, because of the Accusations, and Complaints of Rehum and Shimshai (in the Reign of Cyrus) the Temple was not finished, (only the Foundation laid) till the second year of Darius, which was 22 years after. But when Cyrus had given abundance of Gold and Silver towards the Re-edification of the Temple, and had released a great many Slaves; therefore it is said in the next Chapter, v. 13. I have raised him up in Righteousness, and I will direct all his ways, he shall build my City, and shall let go my Captives, not for Price, nor Reward, saith the Lord of Hosts.  
4. It was likewise foretold by the Prophet, that the Temple should be destroyed by the Jews themselves: For after the tedious Lamentations of the People in the time of the Captivity, he adds these words, Chap. 49.14. But Zion said the Lord hath forsaken me, and my Lord hath forgotten me. Thy Children shall make haste; thy Destroyer's, and they that made thee waist shall go forth of thee, v. 17. This was fulfilled when Simen and Jonathan, and others by their intestine Seditions, hastened the Destruction of the Temple. Whence F. Josephus speaks thus of the Wars of the Jews, B. 7. c. 4. Who is ignorant of the Writings of the ancient Prophets, and their Prophecies, wherein this wretched City is foretold to be destroyed by those that being born Jews, murder our own Nation, and now not only the City, but the Temple is full of the dead Bodies?  
5. Isaiah the Prophet saith, Chap. 54.17. No Weapon that is formed against thee shall prosper; and every tongue that shall rise against thee in Judgement, thou shalt condemn. This is the heritage of the servants of the Lord, and their Righteousness is of me saith the Lord. This Prophecy was also fulfilled, for almost all Nations have opposed the Jewish Law, some by Arguments, and some by Force. Therefore it is said, no Weapon (of War) and every Tongue, etc. For Writers in the midst of their Endeavours have wanted Success. Then says the Prophet, shall not Prosper, etc. This is manifestly verified in the Example of Nabuchadnezzar, who seduced all the Jews to worship Idols, except Daniel, Hananiah, Mishael, and Azariah, who did not renounce their Religion. But what was the Consequence? God inflicted condign Punishment upon the King, and Truth was restored again. The Grecians also were no less cruel and severe to the Jews: For they compelled them to profane the Sabbath, and omit Circumcision, but what was worse, to write upon their Garments, We have no Portion in the Lord God of Israel. And these words they were forced to burn into the Horns of their Oxen, if they would make use of them. After this manner the Jews were persecuted for 52 years; at last God revenged himself upon Antiochus, and all the Grecians, by the Subversion of the Empire and the Laws, while the Jews preserved theirs. In remembrance of so rigorous a Persecution, the old Men, whensoever they relate, the Edicts of the Grecians against the Jews, always conclude with this Speech, And let Peace be upon Israel. And here I may speak of Emanuel, King of Portugal, What Advantage was it to him, to compel the Jews by Cruelty to become Christians? He was so far from advancing his Interest by it, that it was a vast Prejudice to his Kingdom: For the Nation was almost depopulated, the Jews retiring into such Countries, where they might be more Civilly treated, and where they might more freely exercise their Religion. Besides, he died within a few years after; and after all, he did not obtain so much Honour by it as he expected. Osorius, the King's Historiographer, lib. 1. seems to rebuke him very sharply, and freely for that thing, when he says, This was done neither out of Law or Religion. What then? Do you endeavour to oblige a Contumacious People to believe those things, which they so much despise and abhor? Do you pretend to abridge the Freedom of Man's Will, and check unruly Minds? But that is impossible, neither does Christ, the most Holy God, approve of it. He desires a voluntary, not a compulsive, Sacrifice from us, neither would he have our Consciences imposed upon, but that our Wills should be invited, and courted to the Practice of true Religion; and in another place, he calls this Action wicked and unjust. See how the Prophet's Prediction is fulfilled in him, shall not Prosper, viz. while he endeavours to compel the Jews to renounce their Religion. Hither may we refer what is mentioned in Solomon's Song, Chap. 6.13. Return, Return, O Shulamite: Return, Return, that we may look upon thee. What will ye see in the Shulamite? As it were the Company of two Armies. It is four times said Return, in respect of the four Monarchies, under which the Israelites lived: For the Jews are this perfect Shulamite. For as much as the Gentiles endeavoured to divert us from the Worship of the true God, by the Promises of honourable and noble Rewards; yet the Shulamite courageously answers, That he does not value all the Honours they propose: For they are much inferior to those Honours, which were exhibited on Mount Sinai, to which the Hosts of Israel, and the Angelic Choir approached, as David expresses himself, Psal. 68.17. This is very remarkable, that the Laws of Plato, Lycurgus, and other such wise Men are quite decayed, while Moses' Statutes continue to this very time, and whose Rites and Ceremonies are observed by several People.  
6. Many things likewise have come to pass which where foretold by Ezekiel long before, as that in Chap. 22.15. And I will scatter thee among the Heathen, and disperse thee in the Countries, and will consume thy Filthiness out of thee. This must be understood of the Jewish Captivity under the Romans, not Nabuchadnezzar: For then the Jews were not dispersed into all parts of the World, neither were they free from Pollution, by Reason of their Marriages with Strangers, and the Profanation of the Sabbath and other Sins: Wherefore they were once more lead into Captivity by the Romans, and then scattered all over the World, after that the Romans had subdued other Nations, and reconciled them by the Mildness of their Government: Otherwise it would have been no easy matter to vanquish the Jews by force. After the Romans had Conquered them, and turned 'em out of Doors, they settled themselves in Spain, Italy, afric, England, and other countries'; so that it might be justly said of them, (as it was of the Trojans) that they should esteem it an Honour to be banished out of their own Country, For before their Dominion was confined, but now they were Lords of all the World. In the same manner the Jews after their Banishment, (like Plants which are removed) were admitted into the most populous Cities, and seated in the securest Parts of ' 'em. We know by Experience that those Cities have flourished most, where the Jews have lived, upon this Account, because they are very much inclined to promote the Trade of Merchandise. Thus we see that the Trade of Lisbon has mightily decayed since the Jews were banished from thence.  
7. So Ezekiel in Chap. 36.13. seems to foretell that Calumny which was fastened upon some of the Jews, that they Sacrificed Children, and then drank their Blood. But this slander is not unlike that which the Gentiles cast upon the Christians, of their eating Infants, and drinking Men's Blood, as is plain in Tertullian's Apology, Pineda's Eccl. Hist. B. 11. c. 32. and Justin Martyr, who for this Reason wrote an Apology for the Christians to Antoninus. Eusebius Bishop of Caesarea, (B. 5. c. 1.) also relates, that some People in France used to asperse the Christians for eating Man's flesh. But thus it is, Ambitious and envious Men are easily provoked to slander. Therefore let John Langius (in the 71st Epist. of his first B.) say what he pleases. But I solemnly protest before the God of Israel, the Maker of Heaven and Earth, in whose Presence I stand, that the Jews are so far from Sacrificing Children, or eating Men's Flesh, and drinking their Blood, that they have no Sacrifices at all, and utterly abhor the use of any Blood. Though indeed the Law of God does not prohibit abstinence from all kind of Blood, but only that of Beasts and Birds; yet in obedience to the Doctrine of the Rabbins, they even abstain from that of Fish. Nay, if they perceive the least Particle of Blood in an Egg, they throw it away. And if while they are eating discern the least Drop of Blood on their Meat, or Bread, (which may proceed from the Tenderness of their Gums) they will not touch it any more, till it is cleansed, or rather, they fling it away. How is it probable then, that they would drink the Blood of Men, when they can't endure any Blood in their Victuals?  
8. That prediction was verified which is spoken of in Hosea, c. 3.4. For the Children of Israel shall abide many days without a King, and without a Prince, and without a Sacrifice, etc. And this seems to be their condition at present; and because this was to continue many days, therefore Zion says, The Lord hath forsaken me, and my Lord hath forgotten me, Isa. 49.14. Thus David also sadly complains of this thing to God, Psal. 89.20. to the End.  
9 The Prophet Amos foretells the miserable Captivity of the Jews under Titus, Chap. 1.9. This prediction is meant of those, who escaping the Hands of Titus, and flying by Palestine, and the Borders of Tyrus, were apprehended by the Tyrians, and sent back to Edom, i. e. to Titus and his Army: They forgetting the Covenant which their Fathers had made with the Israelites, whom they called Brethren, as is expressed in 1 Kings 9.13. What Cities are these which thou hast given me, my Brother?  
10. Ionas said, Ch. 3.4. Yet forty days and Nineveh shall he destroyed. This Prophecy also had its Event; for it was conditional, viz. unless it would repent. Now their Repentance was the Cause of God's altering his Sentence, and averting that Destruction which he threatened.  
11. Haggai the Prophet says, Ch. 2.9. The Glory of this latter House shall be greater than of the former, saith the Lord of Hosts, and in this place will I give Peace. Some understand, by the latter House, a third Temple, which the Jews expect. For they think if the Prophet had meant Esdras' Temple, he would have said the Second, not the Latter; because by saying the Latter, he implies a Middle one: Another reason of their Opinion is, because it is said, In this place will I give peace: Now, say they, under the Second there were a great many Wars. Others understand it of the second Temple, among whom are R. David Kimchi, and most of the Ancients. For this seemed to excel the former; First, in respect of Duration, because that lasted but 410, and this 420 Years. 2ly, in respect of the great Esteem it was in among Foreign Princes. Lastly, upon the Account of the great Presents that they made to it. For Darius and Artaxerxes generously bestowed several Gifts towards building the Temple, and Divine Sacrifices. Alexander the Great highly reverenced the Chief Priest, and desired that he would offer Sacrifices to God for him. No body can be ignorant of Ptolemy Philadelphus' Bounty towards it. Antiochus' King of Greece, (by a public Edict) forbade all Strangers to enter the Temple, and profane that Place, which the Jews had consecrated for the Service of their Religion; the same was done by Demetrius. To this we may refer, what was urged (among many other things) by a Jewish Priest in defence of his Cause, at the time when the Jews and the Samaritans disputed, before Alexander the Great, about the Honour and Dignity of the Temple; says he, This Temple has been much reverenced by all the Kings of Asia, who have bestowed upon it many noble Donatives. We read in F. Josephus contr. Appion, that Ptolemy Evergetes, after his Conquest of Syria, offered Sacrifices at Jerusalem after the Jewish manner to the true God, and not to Idols. Pompey the Great did not dare to touch, much less to rifle, the Treasury of the Temple. It was a Mistake of Cicero's (in his Orat pro Plan.) and St. Augustin's too, to say that he did not do it, because he would not be thought too ambitious. I am sure this Reason is too absurd; for he might have done it, if he pleased, by the Law of Arms. But the true Cause of his forbearance, was the mighty veneration which he had entertained for the Temple Philo the Jew, out of a Letter of Agrippa's to the Emperor Caius, reports these things. Caesar Aug. (out of respect to the Temple) commanded that a Sacrifice should be offered every day out of his own Revenue. And Julia Augusta, his Consort, bestowed several magnificent Gifts upon it. It was also much obliged to the Generosity of Cleopatra, Queen of Egypt. Tiberius' every Year of his Reign commanded, that a Sacrifice should be offered to God out of his Tribute; and so did Nero. But when Eleazar very imprudently refused to admit of Nero's Sacrifice, the Emperor changed his mind, and grievously persecuted the Jews. I shall not make mention of those, who, seeing the Religion of the Jews, were converted to the Worship of the true God. It is very remarkable, that all the time that Herod was building the Temple it did not rain, which was done (no doubt) for the greater Honour of it. All that I have said here was to show, that the Prophecy of Haggai is to be understood of the Second Temple.   

SECT. 6. There are other Prophecies likewise which were exacily fulfilled.  
1. Daniel not only foretold the four Monarchies which should Rule over Jerusalem, but he expressed the very Qualities and Nature of them. For one part of that Image (that was represented to him compounded of four several Metals) which was Gold, denoted the Kingdom of Babylon, and that exceeded all the rest in Power. That part which was Silver signified the Kingdom of the Medes, but this was not so extensive. That which was Brass signified the Grecian Empire, whose Fame (by the Exploits of Alexander the Great) was diffused all over the World, like that which makes the greatest sound. That part which was Iron set forth the Roman. And for as much as the Feet and Toes were part Day, and part Iron, that signified the Roman and Mahometan Empires, which would always be at War, and never make Peace, like Clay and Iron which cannot be mingled together. And it seems to be intimated in Chap. 2. v. 43. that these two Nations would never agree. All these things we have seen fulfilled. But here we must take notice, that the Prophet immediately mentions the Golden Statue which Nabuchadnezzar set up, on purpose that his Subjects should worship it. Now this was not without a Reason. For the King considering that the Image which he had seen in his Dream, denoted the four Monarchies, and that the first was his own which he now enjoyed, resolved to frustrate the Design of Heaven; upon which Account he ordered a Golden Statue to be made, and commanded his Subjects to worship it, thinking by this means he should engage the Hearts of the common People, and not only eternize his own Name, but establish his Kingdom for ever. But, alas! God's designs are not so easily disappointed by humane Contrivances.  
2. Daniel interprets Nebuchadnezzar's Dream of the Tree after this manner, C. 4. v. 25. They shall drive thee from Men, and thy dwelling shall be with the Beasts of the Field, etc. and so it came to pass: For not long after, the King falling into a great fit of Melancholy, left his Palace, and shunned the Sight and Conversation of Men, and lived seven Years in a Wilderness, taking no care at all of himself: So that his Hair was grown like Eagles' Feathers, and his Nails like Bird's Claws. This is the true meaning of the Prophecy, not that he was really turned into a Beast as some imagine, like the Fables of Ovid, and other Poets. For if that had been, he would not have thought of God, of Repentance, and Amendment of Life, and earnestly implored the Mercy of God, which he afterwards obtained; this is the Act of a rational mind, which he would not have had, if he had been a Beast. Because a rational and irrational mind cannot be in one and the same Subject, at the same time.  
3. While Belshazzar was feasting with his Lords, an Angel's hand was seen writing upon the Wall; this the wise Men could neither read nor understand, because they read it the wrong way.  
But when Daniel came he read it right, and interpreting it, said to the King, God hath numbered thy Kingdom, and finished it. Thou art weighed in the Balances and art found wanting. Thy Kingdom is divided and given to the Medes and Persians, Dan. 5. And these things truly came upon him, for abusing the Vessels of the Temple. For the Eunuches believing the Prophecy, cut off his Head the next Night, and carried it to the Persians, (who had been vanquished the day before) and advised them to seize upon the Government. The Persians discerning God's Providence, and the Virtue of Daniel, were very favourable to the Jews upon this Account.  
4. After a consideration of the four Monarchies from the Vision of the Lion, the Bear, the Leopard, and the terrible Beast, Chap. 7. he says, the second Beast (which signified the Persian Empire) had three Ribs in the Mouth of it, in as much as the Persian, Median, and Babylonian united into one. Now because Cyrus was suckled by a Bitch, therefore he says, his Subjects would say by reason of his Cruelty, Arise, eat much Flesh. The third Beast (which represented the third Monarchy) he says had four Heads, which denoted the four Generals that succeeded Alexander the Great. The fourth and fiercest Beast (setting forth the Romans he says, had ten Horns, because from Julius Caesar to T. Vespasian (who destroyed Jerusalem) there were ten Emperors. Some there are who by the little Horn, which was in that Beast, understand the Pope of Rome. Thus likewise was this Prophecy fulfilled.  
5. After this, Daniel prophesies no more in the Chaldee Tongue but in the Hebrew, because both the Babylonian Empire, and the 70 Years Captivity of the Jews were expired. In this Language he relates the Vision of the Ram, c. 8 having two Horns, which represent the Persian Empire, under Darius, and the Median under Cyrus. This Ram (which came out of the East) he says, waged War with the other three parts of the World; and so it came to pass. For out of the West it was opposed by an He Goat, which was Alexander the Great; who may justly claim that Surname, if we compare him with Darius, whom he conquered. The Prophet intimates the Power of Alexander by the notable Horn that the Goat had between his Eyes. And he smote the Ram, in as much as when he was both in the flower of his Life and his Kingdom, he lost them both. When he was strong the great Horn was broken: For Alexander the Great (as Plutarch informs us) being at Babylon, and having given Audience to several Ambassadors, was there poisoned by Antipater's Sons. The Prophet adds, that four notable Horns came up in the room of that which was broken, by which he means the four Generals, who succeeded Alexander. Again, he says, that out of one of these came forth a little Horn, which represents Antiochus Epiphanes, who took Jerusalem and slew the Priests, and the Holy Men, and took away their daily Sacrifice, which is noted in these words; It cast down some of the Host of Heaven.  
6. In the next place follows Daniel's Prophecy of the 70 Weeks, of which there are various Explications; for Authors wonderfully differ in reckoning their Number. See Dan. 9.24. to the End, where the Prophecy is set down. In order to some Explication of it, I must needs say, that by comparing this Prophecy with the precedent ones, Daniel seems to be much troubled about the four Monarchies, and those Calamities which were to fall upon the Jews, and besides, because he received this Command, c. 8. v. 26. Shut thou up the Vision, for it shall be for many days. The next words denote his Concern, v. 27. I fainted and was sick many days. He tells us likewise, He was astonished at the Vision, and that none understood it. On one side he was considering the Expiration of the 70 Years, when the Jews would be released from their Captivity; on the other side he was thinking of the dismal Oppressions of the Jews under the four Monarchies; and then he was afraid, that the Captivity would last longer by reason of the Wickedness of the People. Then it follows, c. 9 I Daniel understood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish 70 Years in the Desolation of Jerusalem. Immediately after this he prayed, v 4. And I prayed unto the Lord my God, because God is sometimes moved by Prayer to revoke his Decrees. Assoon as he had done praying, an Angel stood by him, and said, I am now come forth to give thee skill and understanding, v. 22. Then he speedily adds, v. 24.70 Weeks are determined, etc. Here he is informed of the present Liberty, and the future miserable Captivity of the People, by which they should be cleansed from all their Iniquity; for the Babylonian Captivity continued but 70 Years, which was inflicted for their Evil ways in not observing the 7th Year, and not giving rest to the Land. But the 70 Weeks of Daniel make up 440 Years. Therefore when he saith, they are determined upon thy People to finish the Transgression, and to make an end of sins, be means, that after the End of 440 Years, the Captivity of the People shall ensue, by which they shall be purged from Idolatry, Murder and Adultery, which are the three greatest Sins. After this shall succeed Eternal Righteousness, i. e. there shall be no more sin, as Isaiah says, c. 60.21. Thy People shall be all Righteous. And this all the Prophets confirm. Daniel moreover adds, to seal up the Vision and Prophecy; as if he would say, that all the Prophecies should be fulfilled, or else he means that there would be more Prophecies. For God says in Joel, c. 2.28. I will pour out my Spirit upon all Flesh, and your Sons and your Daughters shall prophesy. Daniel also says, to anoint the most Holy, i. e. the Holy of Holies; for under the second Temple it was not anointed, because it was not to continue for ever. And after the End of these things, Daniel says, Prophecy and Sacrifices, which we have not new shall be restored.  
The Holy Scripture divides these 70 Weeks into three Parts. The first contains 7 Weeks, which make up 49 Years: For from the Destruction of the first Temple, to the building of the Second, (which was done by Cyrus' leave) were 49 Years. Now by the anointed Prince, which he speaks of here, he either means the Highpriest, who used to be anointed with Holy Oil, and is therefore called Messiah; or else Zerubbabel Governor of Judah, and a Prince of the Family of David; or else of Cyrus himself, for Isaiah thus saith of him, c. 45.1. Thus saith the Lord to his anointed, to Cyrus  
The next Division is into threescore and two Weeks, when the Street shall be built again, v. 25 i. e. from the first Building of the second Temple to the beginning of its overthrow (which was when Vespasian came into Judaea) shall be 434 Years: For the 13 Years of Cyrus (under whom they began to build it) the six of Artaxerxes, and the two Years Reign of Darius (in whose last Year it was finished) make up 21 Years. Then the Babylonian Captivity took up 70 Years more. Now if we compute the 414, which were between the second Year of Darius, and the coming of Vespasian into Judaea, the whole Number of 434 Years are made up, which are the 69 Weeks of Daniel. As for the expression, in troublous Times, the meaning was explained by the Event. For when the Jews went to rebuild the Temple, and laid their Arms down by them, they were so terrified, that the Enemy obliged them to desist. And they were very sensible of the Fury of their Enemies, when the Grecians and Romans assaulted them. Daniel, further says, That after sixty and two Weeks shall Messiah be cut off, but not for himself, which is meant of Agrippa the last King of the Jews. For he was slain at Rome by Vespasian, as his Son Mumbas was three Years and a half before the Destruction of the Temple, as Josephus testifies; the Expression, not for himself, signifies the End of the Kingdom, for after him the Jews had no other. Then it follows, the People of the Prince that shall come, shall destroy the City and the Sanctuary. Experience also showed this: For both the City and the Temple were destroyed by Titus; but the Cause of the Destruction of the Temple was ascribed to the Soldiers, because the Emperor all along showed a Desire to save it. Next is added, The end thereof shall be with a Flood, and unto the End of the War Desolations are determined. For from the beginning to the End of the War (especially while the Siege lasted) the Jews suffered on all sides, both without and within. For not only the Besiegers, but the Besieged destroyed the City, till at length it was quite burnt down.  
The last distinction of the Weeks is employed in these words, And he shall confirm the Covenant with many for one Week. For Titus very often made overtures of Peace to the Jews (in those 7 Years that the War continued) upon condition they would obey, and become Tributaries to the Romans, as Josephus relates: And in the midst of the Week he shall cause the Sacrifice, and the Oblation to cease. This likewise so fell out, for by reason of the constant and terrible War the Priests omitted to offer Sacrifice for three Years and a half together. And for the overspreading of Abominations he shall make it desolate. Thus, that place which before was consecrated to the Service of God, shall become a Receptacle of Filthiness and Idolatry. Here this Revelation concludes, by which God informs Daniel, that the Captivity of Babylon was now over, but notwithstanding that, the Jews were to undergo a severer Slavery, and to endure all the dismal Calamities and pressing Evils, which were foretold should fall upon them under the fourth Monarchy.  
The Jews of this Age interpret this Prophecy several ways, but when we reflect upon the obscurity of it, we need not wonder at their various Opinions. There were some who imagined, that after the Conclusion of the seventy Weeks, the Messiah would appear, and deliver to them the Dominion of the whole World. This was the Opinion of those who engaged against the Romans at that time. And though they were exposed to many great Dangers and Hardships, yet their Expectation of the Messiah continued, because they fancied, that he would come in the midst of all their Afflictions. Wherefore those words, To finish the Transgression, they so expound, as if after the end of the seventy Weeks, their Sins should be forgiven them. Others that descent from these, understand the Prophecy of the Destruction of the Jews; and for that Reason would not fight at all. But when Titus was Successful, they acknowledged him for their Sovereign. And these the rather seem to accommodate the Prophecy to Vespasian, because of the unhappy Fortune of their Country. F. Josephus is of this Opinion, in the Wars of the Jews, B. 7. c. 12. His words are these: That which chief encouraged them to go to War, was an obscure Prophecy (recorded in the Scripture) that one of their Neighbouring Princes, should be Master of all the World about that time. Some understood it of themselves, and many wise Men were deceived by this Interpretation: For in truth, the Prophecy clearly meant the Empire of Vespasian, who was created Emperor in Judaea. But there are some Men that can't avoid their fate, though they foresee it. So some interpreted the Signs one way, and some another, till their Folly was confuted by their own, and their Country's ruin. To this belongs the Observation of Tacitus, B. 5. of his History. A great many were persuaded, that the Priests in their Writings foretold, that about this time, the East should grow powerful, and that the Jews should be Lords of the World: Now these obscure places only meant F. Vespasian, and Titus. But the common People, (as Men usually wish) interpreted this mighty Success to themselves; in Case it should so fall out in the midst of their Calamities. Suctonius also takes notice of this Prophecy, in the Life of Vespasian c. 4 It was (says he) firmly believed all over the East, that, at this time, the Jews should enjoy an universal Dominion. This (though foretold of the Roman Emperors, and was verified in the Event) the Jews understood of themselves, and so rebelled; and having slain the Governor, they also routed the Forces that the Deputy of Syria, was bringing for his Assistance. Servius likewise (in his Commentaries upon Virgil's Aeneids, B. 4.) tells us, That Suetonius (in his Life of Caesar) says, That the Oracles all over the World declared, that the invincible Emperor was born.  
Now most of the wise and prudent Men, being of this Opinion, Josephus (who was a discreet Man, and understood the Scriptures very well) thought that after Jotapata was taken, the Power of the Jews was quite extinct. Therefore he acquainted Vespasian (as if it had been revealed to him from Heaven) that the Prophets foretold he should be an Emperor. Not that I believe Josephus had the Spirit of Prophecy, for that no one had (as the ancients affirm) under the second Temple, but he said this, to ingratiate himself with Vespasian. For when Jotapata was taken within forty seven days, according to his Prediction, and when by a wonderful Sagacity he foresaw that the Romans would take Jerusalem, he so managed his Discourse and his Affairs, that he was sure his Prophecy would be Credited. Several of the Jews believed that Jerusalem could not be taken, but by one that was to be an universal Monarch. Hence we read in the Talmud, that R. Johanan Ben Zachai making his Escape out of the City (for fear of the Seditions that were within) was apprehended, and being brought before Vespasian, he saluted him Emperor; but when the Emperor denied that he was the Person, he told him, That he was, and that he was appointed so by a Divine Prophecy. For Isaiah says, Chap. 10.34. And Lebanon shall fall by a mighty one, i e. by one that Rules over all the World. Thus we see the Completion of this Prophecy.  
7. Now while Daniel was much troubled about the Afflictions that would fall upon the Jews under the four Monarchies, God was pleased to raise his sinking Spirits, by the Prophecy of a particular happy Condition that they were to enjoy, Dan. 11.2. Behold there shall stand up yet three Kings in Persia, and the fourth shall be far richer than they all. i e. There shall be but three Kings of Persia after Cyrus. Some Men pretend to prove out of History, that there were fourteen Kings of Persia, others that there were but seven. But their mistake proceeds from this, because they make Cyrus to be the first, when he was the Eleventh; to whom succeeded Cambyses, Artaxerxes and Darius, and these are the three which the Prophet means. Now Darius descending from the Jews by his Mother's side, he gave them leave to build the Temple, and commanded Ezra to teach the People out of the Law of Moses; and Nehemiah was to take Care of the building of the Walls. But Darius affecting the Empire of Greece, was unfortunately slain by Alexander the Great. Furthermore, Daniel says, v. 2. A mighty King shall stand up, (i. e. Alexander) and shall be divided towards the four winds of Heaven, v. 3. i. e. in respect of those who succeeded him. The Prophet also foretells several other things, as concerning Seleucus, the King of the Assyrians and Babylonians, and Ptolemy Lagus. This is enough concerning the Completion of some Prophecies, whose Events certainly depended upon Man's ; from hence we conclude, That God not only foreknows those things, which he determined to do after some extraordinary manner, but likewise future Contingencies.  
Hither we may refer what Josephus says, B. 10. c ult. Daniel wrote after the same manner, concerning the Roman Empire, and the Destruction of Jerusalem. All these things that were revealed to him by God, he wrote down, and left to Posterity; that when they saw what he foretold, was punctually fulfilled, they might wonder that God should have so signal a Regard for him; and that the Error of the Epicureans might be confuted, who will not allow of Providence, and deny that God governs the World, but only assert that it moves by a natural Impetus; now if this wanted a Director (as they say) even as we see Ships cast away for lack of a Pilot, and Chariots overturned and broken that have none to guide them, so would this also be destroyed by its own immoderate Motion.  
For this Reason, when I reflect upon the Prophecies of Daniel, I can't forbear condemning the Ignorance of those Persons, who deny God's Providence over humane Affairs; for how could his Prophecies be fulfilled, if all things were carelessly, and indifferently managed? This is my Opinion, and if any Man be of another, let him enjoy it.  
I have but briefly mentioned these things, but if any one desires to see all the Controversies of the Jews, about the Explication of Daniel's Prophecies; he may read Abravanel's Treatise, which the Learned Buxtorf has translated into Latin. But this must be acknowledged, that all Prophecies are obscure, and the meaning of them can't be understood, till the Completion of them. It is God's Pleasure that they should be so, that there may be room for Free will in all our Actions. For if Men knew that any thing would necessarily, and inevitably fall out, according to God's decree, they would despair of good, and be careless about that which was Evil; but that they might never be dejected, God is pleased secretly to Act with Men in his Prophecies.   

SECT. 7. Some there are, who deny God's Prescience, upon the Account of these, and the like Expressions, that we meet with in the Scripture. Now I know that thou fearest God, Gen. 22.12. And the Lord came down to see the City, 11.5. and in another place, I will go down and see, 18.21. from these Passages they Fancy it may be proved, That God does not foreknow future Contingencies. But if the Reader pleases to look into my Reconciler upon Genesis, he may meet with Satisfaction concerning such sort of Phrases. This I must repeat in short, that wise Men usually express themselves after this manner, when out of two Evils they would choose the least; and this is the Case here. For, when God knows all things before hand, that which be foreknows, he must either publicly and particularly discover it, or propose it under ambiguous Phrases. If the first, than Men, knowing the Decrees of God, would be very careless about their Life. If the latter, than Expressions, less becoming God, must be used; now which method does he prefer? Why, he chooses rather to speak, as if he was ignorant of what will come to pass, because he would condescend to our Capacities, and use a less accurate form of Speech, that he might not abridge the Freedom of our Actions. After the same manner the Scripture ascribes to God, Eyes, Hands, etc. not because he has such Members (for he is incorporeal) but only to denote his Providence and his Power. Maimonides and others say, that the Law speaks after the manner of Men, that it may be the better understood. Another sort of Men object, that if God knows all future Contingencies, and takes care of the World; why then do good Men suffer and wicked Men Prosper? This was answered before out of the Prophets. The Psalmist also takes notice of this, Psal. 73.11, 12, 13, etc. and Malachy, Chap. 3.14.  
But David expresses himself thus, Psal. 94.6, 7, 8, 9, 10. They stay the Widow and the Stranger, and Murder the Fatherless. Yet they say the Lord shall not see, neither shall the God of Jacob regard it. Understand, O ye brutish among the People; and, ye Fools, when will ye be wise? He that planted the Ear, shall he not hear? He that form the Eye, shall he not see? He that teacheth Man knowledge, shall not he know? Upon this, Maimonides in his Directory tells us, That two eminent Physicians (who wondered at these words) said, If we may argue after this manner, it would follow then that he who made the Mouth may eat; he that formed the Lungs may speak, etc. But pray observe, (Courteous Reader) and I will inform you, how much they mistake the Sense of this Argument.  
It must be granted, that an Artificer can make no Tool, unless he knows the use of it: As for instance, A Needle-maker could not make a Needle in that shape, which is fit for sowing, except he knew the use that it was to be put to, and the same may be said of other Instruments. Now some of the Philosophers imagined, that God can't apprehend some particular things, because they are not the Objects of Sense. To these I answer, that God's Perception of things is not sensual, but intellectual. Therefore I'll deduce my Argument against them thus, from the Existence of the Senses. If God was ignorant how Vision is performed, how could he form the Eye? Is it probable, that all the various Humours of that Organ, should be contrived by Chance? In a word, can any wise Man believe, that all the Humours, Coats, and Optic Nerves, (which are so nicely disposed, and perform the Act of Vision) could be sinuated in that posture accidentally; No, they are thus designed by Nature, as Physicians, and Philosophers confess. Now Nature, they also acknowledge, is not endued with an Intellectual, and commanding Faculty. But this Order, this Management, (which is like that of an ingenious Workman) proceeds, they say, from an intellectual Principle, and according to my Opinion, is the result of an understanding Being, which is the Author of all the natural Faculties, that Creatures are qualified with. Now if this Intellectual Being, is ignorant of this thing, and does not perceive it, how could Nature be derived from it, that designs an Effect which she knows nothing of? Therefore David justly calls these Men Brutes, and Fools, Psal. 94 8. Hitherto Maimonides. As for what relates to the Adversity of good Men in this Life, I have largely Discoursed of it in my Reconciler upon Genesis.   

SECT. 8. Three things remain, which I shall dispatch with Expedition. 

1. I am to prove that Man is created with a , and that it is in his Power to make Choice of Life or Death.  
2. That God's Concurrence is necessary in humane Actions; for, a Divine Assistance, besides Man's endeavour, is required in order to Salvation.  
3. That God wisely governs our Actors, and directs them to such an end, that makes us capable of Rewards or Punishments.    
Reason is enough to convince us, That Men are endued with . Maimonides says, Why are there Laws? Why Affirmative, and Negative Precepts? Do not these plainly show us, That if Man pleases he may obtain Salvation by virtuous Actions, or utterly ruin himself by vicious ones? No Body ever threatened to inflict Punishment upon him, who was unable to obey, or was compelled to transgress the Law. Therefore it would be unjust for God to punish Men for that, which they must necessarily do. If there is no such thing as , the Care of preserving Life would cease, Admonitions would be needless, and we must deny all Gild. Let him then that is destined to be Hanged, Killed, or Drowned, dispatch himself as soon as he can. But after all, we see that God does not always bless the slothful and careless, but the diligent and industrious. Man's Condition (says St. Cyril) would be worse than that of Brutes, if these acted by instinct, and those by force. What signify (says Cicero) Laws, Friends, and good Advice? There's no Man (says R. Joseph Albo) who would take care of his Life, or regard his Actions, if he had not . But Experience evinces the contrary, for Houses, Towns, Arms, Traffic, Husbandry and such like are not Signs of Security, but Solicitude. The Scripture likewise attests this, because in that we read, that Adam at the beginning was endued with , and for that Reason excelled all other Creatures; for the Sun necessarily, and always shines, the Fire burns, and Water moistens; but Man can do what he pleases. In this respect also Man is said to be made after the Image of God. Neither is it usual for God to command the performance of any thing, which is not in Man's Power to do or let alone. Therefore it was necessary that Adam should have a , when God forbidden him to eat of the Tree of Knowledge of Good and Evil, lest I should say God was unjust (which is Blasphemy to imagine) when he punished him, if he had it not.  
This is the Opinion of all the Talmudists, and for this Reason they say, We find from the Law, the Prophets, and other Holy Writers, that a Man can walk in which way he pleases.  
It is thus proved by them, First, out of the Law, where God had said to Balaam, Numb. 22.12. Thou shalt not go with them, Thou shalt not Curse the People; nevertheless he knowing that he was resolved to go, permitted him. Then out of the Prophets, Isaiah 48.17. I am the Lord thy God, which teacheth thee to Profit, which leadeth thee by the way that thou shouldst go. As if he should say, I will always Conduct you in the right way, but if you will not regard me, and will go wrong, I will leave you to your . Lastly, out of the Holy Writers, Prov. 3.34. Surely he scorneth the Scorners, but he giveth Grace unto the lowly.  
From whence it appears, That God hates impious Men, for their Impiety; but he confers his Grace on the Godly and Religious. Hither also we may refer that saying of the Talmudists, Shall an idle Person think to leave the Care of his Affairs to God? No; for it is said, Deut. 15.10. For this thing the Lord thy God, shall bless thee in all thy Works, and in all that thou puttest thine hand unto. For this Reason they advise us, that we should be careful to avoid Evil, and choose Good; because they are both in our Power.  
Hence this is a common Proverb among them, When the Pestilence rages in the City, make haste and get out of it. And they believe, that this is intimated in the words of Isaith, Chap. 26.20. So it is twice repeated in the Proverbs, Chap. 22.3.27.12. A prudent Man forseeth the Evil, and hideth himself, but the simple pass on, and are punished. Upon this Account the Jews are exceeding industrious in the time of a Plague, to take Care of themselves, for which they incur the Censures of some.  
Plato, Aristotle, and other Philosophers, (who had only the Light of Nature) were of this Opinion. Plato says, that  is the Privilege that Men have above all other Creatures. Therefore we see that all Men are very diligent in their Professions, that they defend themselves against their Enemies, and by all ways eat Evil, and follow that which is Good. We see also, that a Man is blamed or commended (and that justly) upon the Account of his method of Acting, the end that he proposes, and the means that he uses. We never find fault with a Child, or one that is asleep, or a Fool, for doing any Body a mischief: but if we Judge by the Event, they deserve Reprehension as well as other People; from whence it follows, that all Men agree, That no Person is to be praised, or reproved, but he that Acts voluntarily and deliverately. So that if a Man has not Free will, Advice, Reproof, Reward and Punishment are vain and ineffectual.  
When therefore it is said in the Scripture, Prov. 16.4. The Lord hath made all things for himself; some interpret it, that all the works of the Lord manifest his Perfection and Power. Maimonides says the meaning is, According to his Will, then is added, yea even the wicked for the day of Evil. As much as to say, God hath created all things for his own Glory; and therefore when he punisheth wicked Men, he manifests the Glory of his Justice But in my Judgement the meaning is, God created all things for himself, i. e. That they might serve him; for the wicked is like a Rod in the hand of God, with which he chastiseth the ungodly: Such an one was Nebuchednezzar, by whom he Corrected the rebellious and disobedient Jews.  
But lest any one should be imposed upon by the saying of R. Jebuda, That from our Formation in the Womb, our Marriage with such a Person, is unalterably determined. We must take notice, that Maimonides affirms that Matrimony is reckoned among the Precepts, and therefore no one is compelled to Marry such or such a Person, because God has not precisely predestinated any one to the observance of the Precepts. Besides, it is expressly▪ commanded in the Law, Deut. 20.7. That a Man that hath betrothed a Wife, and hath not taken her, shall not go in the Battle, lest he die, and another take her. Now if this Marriage was immutably determined, how could his Wife be married to another? Furthermore, we must understand, that the Cabalists are of Opinion, that at the beginning of the World, Souls were made by Pares, i. e. a Male and a Female together; and for this Reason they affirm, that Matrimony is either allotted as a Reward, or a Punishment according to men's Actions. So if a Man is religious and deserving, he is joined to that Person, who was created with him. But if not, (for his Punishment) he is wedded to one that is very disagreeable to his Humour, and proves a Scold, and a Trouble to him as long as she lives. Therefore, they say, That Parents sometimes sell all that they have, to marry their Children to a discreet and sober Person. And that whosoever rather marries for Virtue and Honesty, than for Beauty, God blesses him, and sends him many Children. Now all this actually depends upon Man's .   

SECT. 9 So much for Man's ; I shall now treat of God's Concurrence with humane Actions. All the Jews agree in this, that God concurs with virtuous Actions, both by assisting them, and promoting them; for his Aid is necessary to their Perfection. Hence our Rabbins say, That as soon as ever a Man sets about a good Action, he has God's assistance. Hence comes that Saying of theirs, when they speak about the Contest▪ which is between the rational and sensual Appetite, Without God's succour, it is impossible to subdue the sensual Appetite. To this agrees what Hosea saith, Chap. 13.9. O Israel thou hast destroyed thyself, but in me is thine help. There the Prophet shows that wickedness springs from a Man's self, but that every good Action is from God, as the assisting Cause; upon this Account the Psalmist addresses himself thus to God, Psal. 79.9. Help us O God of our Salvation, and Jeremiah, Lament. 5.21. Turn thou us unto thee, O Lord, and we shall be turned. So Solomon, Prov. 20.24. upon which a Learned Rabbi says, though Man has understanding, nevertheless God's assistance is necessary for him. Thus David says, Ps. 37.23. The steps of a good Man are ordered by the Lord, and he delighteth in his way, as much as to say, God indeed perfects our Actions, but Man also has a Duty to perform. Because we own all the Good we have to God; therefore we are obliged to Honour him with it, Thus the Psalmist rightly observes, Psal. 65.4. Blessed is the Man whom thou choosest, and causest to approach unto thee, that be may dwell in thy Courts, i.e. in Heaven, and in the Company of Saints. Give me leave to explain this by an Example. I will pitch upon Joseph and Tarquin. This being in love with a pretty Lady, committed Adultery with her; the other seeing the Beauty of his wanton Mistress, bravely and piously refused to lie with her.  
Now what was the Cause of the different and contrary Motions in these two Persons? Without doubt the regular Appetite of this, and the depraved one of tother; for because Tarquin was wholly lead away by his Lusts, and despised Chastity, God left him to his vicious Desires; but because Joseph's Inclinations were virtuous and chaste, God discovered to him the Filthiness of the Act, the Injury to his Master, and the Torments of Hell; and by the Consideration of these things, God assisted him, and prevented the Commission of so notorious a Sin: Hence the Rabbins used to say upon those words, Gen. 39.10. He harkened not unto her, to lie by her, or to be with her: He would not lie with her in this World, lest he should suffer with her in the next. Now because these Actions depended upon both their Free-wills, therefore one deserves Eternal Praise and Glory, and the other Everlasting Disgrace and Ruin. If we allow any such thing as Rewards and Punishments, we must necessarily admit of . Wherefore God always supports and helps those Persons that mind their Duty, and are industrious, but disregards the Lazy and Slothful.   

SECT. 10. As to the third thing I am to prove, Maimonides affirms, that if men's Sins are very heinous and notorious there is no room for Repentance; and in confirmation of his Opinion he used to allege that of Isaiah 6.10. and 2 Chron. 36.16. So that according to him, God hardened the Heart of Pharaoh for his Sins, Exod. 14.4. Likewise Sihon and Og King of Basan were so wicked, that their Repentance could not avert their Punishment. Agreeable to this Opinion it is, that God sometimes takes away  from Sinners. Certain it is that God deprives Men of their Estates, Honours, Life and Liberty for their Iniquities. The Ancients too were of this Mind. But what we read in Tanhuma, is worth our Observation. Three things, says the Author, God has put into our Power, viz. our Hands, Feet and Mouth, and there are three things which are not in our Power, viz. our Eyes, Ears and Nose; for we see, hear, and smell many things that are offensive to us. God oftentimes debars us the use of those things which are in our Power, by reason of our Sins. Thus God withered the Hand of Jeroboam, which he reached out to seize the Prophet; and made Balaam bless the Israelites, whom he designed to curse. Therefore it is evident, that God very often obstructs Men's Actions, and can abridge their Power. Hence Abravanel confesses, that when God intends to reward or punish any Person, nothing can prevent it. An instance of this he says we have, in the Infatuation of Achitophel, because God was resolved to punish Absolom. To this belong the words of Jerem. 10.23. 2 Sam. 17.14. Isa. 14.27. Isaac Arama is of opinion, that Repentance is never too late: For, says he, it is always acceptable to God. But he affirms, that for the Murder of our Neighbour, Repentance is ineffectual, and therefore we can't escape Punishment for that.  
If I may have leave to declare my Judgement in this Case, I do firmly believe that God never forces, or takes away the use of our , but always mercifully disposes the means, as they are more or less agreeable to our inclinations; like the primum mobile, which carries round the inferior Orbs, yet every one of them hath a distinct Motion. I shall illustrate my meaning by this Example, God designed that the Israelites should continue in the Egyptian Bondage so many Years, and that Joseph should be advanced above all his Brethren Now God compelled no body to accomplish this Design; but he only so ordered the means, that Joseph might be sold to the Midianitish Merchants, and then this way he might come into Egypt. In like manner God intended to display the miraculous Signs of his Power among the Egyptians, but how? by hardening Pharaoh's Heart, so that he should have no use of his ? No, but by so contriving it, that the King might have occasion, by the free Use, or rather the Abuse, of his Will, of hardening his Heart. Thus when he saw his own Magicians work the same Miracles which Moses' did, he disregarded them. He perceived that the Plagues could be easily removed, and so was not much concerned at them; but obstinately refused to dismiss the People, till he was surprised with the Slaughter of his Son, and all the Firstborn of his Subjects. Thus we must understand, that God hardened the Hearts of Sihon and Og the King of Basan: For the Israelites had sent Messengers to the Edomites, the Ammonites, and the Moabites, to request a Passage through the Borders of their Country, but being denied, they went another way. Now Sihon and Og expected that they would do the same to them, but when they saw they would not, they took up Arms and stiffly opposed their Passage, but unhappily, for they were presently conquered. Here God only gave an opportunity to their perverseness, but did not in the least force their Wills, that he might punish them. God also determined to divide Solomon's Kingdom, but which way did he effect it? not by compelling Rehoboam, but by giving occasion, that by the Advice of his young Counselors (by whom he was directed) he might refuse to lessen the People's Taxes, and so Abijahs Prophecy was fulfilled. Thus I think all the Places, where God seems to deprive Man of his  that he may punish him, may be explained.  
For as Princes know how wisely and prudently to manage their Affairs, that they may obtain their Designs: So does God (who is the King of Heaven and Earth) in like manner dispose all things (without impairing our Free-wills) that he may effect his Resolutions, that he may mercifully recompense some, and justly punish others. To this belong the words of Solomon, Prov. 21.1. The King's heart is in the hand of the Lord, as the Rivers of Water, he inclineth it whithersoever he will. He does not say, he forceth, but inclineth; and this is all that I proposed to prove.   

SECT. 11. There still remains one difficult and intricate Question, which I will endeavour to solve; and it is this. How can Man's  and God's Foreknowledge be reconciled together. This seemed inexplicable to Cajetan, very crabbed to Vasquez, and the Jews unanimously confess, that it is very abstruse. Hence Maimonides says, that God's Knowledge is not an Accident (as Man's ) but is the very Essence of God. Wherefore as Men can't comprehend the Essence of God (according to that in Exod. 33.20. There shall no man see me and live: (So neither can they apprehend how God fore-knows things, Isaiah 55.8. It is evident (says the same Author) that Men have , and no Body doubts but God knew all things from Eternity, but it is still a Question how God knows things, and yet Man have the Liberty of his Will. For to inquire which way God knows things, is as much as to desire the Knowledge of God himself, both which cannot be attained in this Life. To this belongs the Answer of Bias, who was asked how God was acquainted with humane Affairs and Actions? It is certain, says he, there is a God, whose Providence is over all; and it is likewise certain that we have a ; but how God knows our Actions, is easy to conjecture, but difficult to explain.  
R. Abraham Bar David, (a Rival of Malmonides says, that Maimonides indeed did propose the Question, but did not answer it, and therefore he had better have let it alone. Wherefore this Rabbi (offering his Opinion to explain the manner of God's Prescience) says, That the Astrologers, by looking upon the Stars, can guests at a great many things that will come to pass; in like manner God knows what will happen to Men by the Course of the Planets, which he has ordained already. Now when it is in Man's Power to avoid the influence of the Stars by his good or evil Actions: He says, that God fore-knows that Act or Motion of his Will, and which way he designs to direct it. Which Prescience, he affirms, necessitates, no Body's Actions. But this, (as the Author himself acknowledges) is not a satisfactory Answer to the Question.  
Wherefore R. Isaac Bar Sebat in my mind, advances the clearest Solution. God, says he, from Eternity ordered all the Affairs of the whole World, and by his Divine Wisdom and Sagacity saw all the Effects that ever would be produced; which tho' they may depend (I speak of humane Actions) upon Man's , to exist, or not to exist; yet nevertheless, God infallibly and certainly foresaw, and foreknew them. Man does not act after this or that manner, because God knew beforehand that he would; but on the contrary, because Man acts so and so, therefore God knew it from Eternity. This is the Opinion of R. Isaac Arama, Justin Martyr, Origen, Damascene, Chrysostom, Hierom, Augustine, and Cyril. This Solution I firmly embrace myself. Here is the Case, if a Person being placed upon an high Tower, or Mountain, sees one Man go from South to North, another from North to South; by this Act of Vision he does not necessitate the voluntary Motion of those Men; so it is here. For God's Eternity is correspondent, to the distance of Places; for he knew all things from Eternity, as if they were but just done. I will explain it by another Similitude; let us suppose a Circle, from whose Centre may be drawn several Lines to the Circumference; Now in respect of this Circumference we may consider a first and a last, or a distance between these Lines which in respect of the Centre is none at all; so in reference to God, there is no such thing as first and last, past and future, but all things are present to him. And this, I believe, Mercurius Trismegistus means, when he compares God to a Centre, and a Circumference, in respect of his wonderful Prescience. And if we reflect upon what Maimonides said before, that our Knowledge is not like God's; he means nothing else, but that God knows things after a more excellent manner, than Men do; for he equally sees things that are past, future, and present, but we only those that are present. Therefore he says, it is very difficult for a humane Understanding to comprehend the manner how God fore-knows things, because his Knowledge is not distinct from his Essence.   

SECT. 12. Because the Authority of the Sacred Writings are to be preferred before all Reason and Experience, I design for the Establishment of this Opinion, to produce the Words which God spoke to Moses, near the Time of his Death, Exod. 31.16. And the Lord said unto Moses, behold thou shalt sleep with thy Fathers, and this People will rise up, and go a whoring after the Gods of the Strangers of the Land, whither they go to be amongst them, and will forsake me and break my Covenant which I have made with them.  
Here is a plain Instance of God's foreknowledge: And that the People might never forget it, he adds, v. 19 Writ ye this Song for you, and teach it the Children of Israel, etc. That God's Prescience does not interfere with our , or impose any Necessity upon it, is plain from v. 21. For I know their Imagination which they go about even now, before I have brought them into the Land which I swore. Behold how God's Prescience and Man's  exactly agree together. That the Will is not forced, is manifest from the Punishments which are insh●ed on the Sinner, v. 21. When many Evils and Troubles are befallen them. That is a same us Saying of the Rabbins, All things are seen, and yet Liberty is granted.  
To conclude, I will now compendiously sum up what I have treated of in this Book.  

1. I have showed, that our Life has a Term.  
2. That this may be considered according to the Constitution of the Body, or the Planets, which variously act on the Body; or as some will have it, in general, In respect of the present and the past Times.  
3. That the Term of Life is alterable.  
4. That man's Life may be contracted several ways, viz by the Providence of God, by Nature, and by Chance.  
5. That our Life may be prolonged by the Meditation on God's Law, and the Observation of his Precepts; one of which belongs to the Mind or Theory; the other to the Will or Practice.  
6. That man may freely make use of Remedies and Physic when he is sick.  
7. That though God fore-knows future Contingencies, Nevertheless, every one may act virtuously or wickedly if he pleases.     
FINIS.