SECT. 1.

SOLOMON plainly declares, that there is a certain Term or Time of Man's life ap­pointed afore-hand, 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, &c. 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 [Page 2]days are determin'd; 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 measur'd with the hand, so are the days of Man determin'd. 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 inferr'd, 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 signifie, any other than a fixed and setled Boundary to which a Man is dire­cted.

To encrease and diminish pre-supposes some certain Quantity and Number. Now [Page 3]the Scripture affirms, That the fear of the Lord prolongeth days, but the years of the wic­ked shall be shortned, Prov. 10.27. from whence it follows, that Life has a Term, and that one Man's is contracted, and an­other's enlarg'd 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 Battel 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 shew 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 prov'd 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 Judgments, according to those Prin­ciples of Science, which they have enter­tain'd. [Page 4]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 determin'd 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 ingender 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 concurr 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 observ'd 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 [Page 5]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 Stoicks, who obstinately maintain'd, that the im­mutable Fate of Men chiefly rely'd upon the Influence and Vertue 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 Vertue 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 dissent about the Creation of the World, (while some say it is Co-eternal 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 Vertue of the Stars is, or how it influences the Bodies, or Minds of Men, is still dubious and uncer­tain. The fore-mention'd Rabbi in his E­pistles stiffly denies it; these are his Words: [Page 6] ‘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 referr 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 Vertue of the Stars; which are incident at the time of their Nativity; and this Law they averr to be inviolable. Both these Opinions are very false; because, that which imputes all to Chance, denies the P [...]dence 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 look'd over all the A­rabick Books that treat of this Science, and at last discover'd it all to be mere Vanity and Madness. The truly wise G [...]aecians neglected this Study, and none of them have written any thing about it, The Persians also esteem'd it idle. The Chaldaeans, Aegyptians, 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 Free-will, [Page 7]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 vertue and impression of the Stars, why are there Precepts? What does it signifie to endeavour to extirpate vicious Habits, and to become vertuous, when Heaven had determin'd when we were born, what we should be as long as we liv'd? 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 [Page 8]the Judgment 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 Vertue is deriv'd upon New-born Infants from the position of the Stars, and that Life and Death, Wealth and Poverty are ordain'd after the same manner. This is the Fate of the Jews, which is call'd by them, the Or­dination of the Stars; and is usually prov'd 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 ordain'd 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 it self 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.
• [Page 9]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 Vertues, 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 Vertues 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 [Page 10]there Vices and Vertues, are attributed to the Efficacy of the Planets, under which every Man is born; and they take notice of Saturn, Jupiter, Mars, &c. 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 fansied, for they have no Authority at all over those things that depend upon Free-will.’ 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 ones Desert. For this Rea­son, the Talmudick Doctors in one place, [Page 11]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's Antiquities of the Jews. For where he treats of the Sect of the Pharisees (whose Opinion I confess I am of) he subjoyns these words. ‘They ascribe all things that are acted to Fate, but however they grant the Assent of Man's Will, alledging that God uses this moderation, that when all things are made by his Counsel, yet Man hath the Liberty of embracing Vertue 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 charg'd upon the young Gentlemen, by which they had long incurr'd their Father's Dis­pleasure and Hatred, or upon the old King's Cruelty, and immoderate Desire of Glory and Sovereignty; or upon Fortune, [Page 12]whose Power the Reasons of the wisest Men cannot oppose. Hence we are perswaded, 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 Vertue, or Influence of the Planets, and he observes notwithstanding these, Man has the Liberty to be vertuous or profligate; and a little after, that no humane Reasons can resist it's Power: But Divine and Su­pernatural ones can, such as servent 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 shew'd 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 determin'd 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. [Page 13] 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 dry'd up and the other extinct we die; so Avicenna says, It is im­possible that we should die, unless the Radi­cal moisture is absorpt, and the nutural heat consum'd. According to this Opinion eve­ry ones 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 [Page 14]by observing the Fortune that attends the Mother while she is pregnant, but princi­pally that of the Father: For Hippocrates affirms, That Children inherit the Vices and Temper of their Father; so that a Phlegma­tick or Cholerick Father, begets a Phleg­matick, or Cholerick Son; besides, says he, The very shape of the Fathers is im­press'd 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 deriv'd 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 Vertue of the Planets, which Infants receive by means of the Air at the time of their Birth; and in my Judgment 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: [Page 15]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, &c. comments thus, My end, according to my Constitution. R. Isaac Abravanel, upon the 38th. Chapter of Isaiah says, That a Man's Life is determin'd 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 liv'd [Page 16]700, 800, or 900 years, consisting of 12. Months, as Josephus, Lib. 1. Antiq. Lactan. Div. Instit. 2. and Augustine, de civ. Dei l. 15. affirm. Afterwards God reduc'd this Life to 120 years, Gen. chap. 6.3 And the Lord said, my Spirit shall not alway 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 shorten'd 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 Extream 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, arriv'd 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 shorten'd the [Page 17]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, &c. Tho' the Inscription of this Psalm ascribes it to Moses, yet they will have him to be another Prophet, not the Law-giver, or that David indicted it in Moses's Name. But for all this, Moses may be the Author, for as much as he, by his prophetick 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, &c. are mistaken; be­cause, as I told you before, it was by a Divine Dispensation; and this Reason Chry­sostome 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, chang'd his Teeth, Skin, Hairs and Nails, and after that look'd very [Page 18]young, and liv'd as long again. A French­man nam'd John Estampis, alias Joannes de Temporibus, is reported by Paulus Aem. de rebus Franc. l. 5. to have liv'd 300 Years. Cardan relates the same of a Turk, and likewise of an Indian that liv'd 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 chiefly founded upon humane Autho­rity. I do not believe that the Seres liv'd 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 now-a-days 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 averr, 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 judgment may be easily reconcil'd; for [Page 19]there is no question but the heavenly In­fluences which are deriv'd 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 de­termin'd before-hand 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 shew hereafter.
• 2. We find several Persons earnestly de­siring God to spare their Lives. So Heze­kiah, 2 Kings 20.2, 3. Then he turn'd his Face to the Wall, and prayed unto the Lord, [Page 20]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 desir'd 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 wish'd 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 alter'd. This we may apply to our present purpose; for if all things were decreed from Eternity, it is absurd to be sollicitous or careful about a­ny thing.
• 3. The truth of this Argument is migh­tily confirm'd by the words which God spake to Solomon, 1 Kings 3.11, 12, 13, 14. From whence it is evident, that Solomon [Page 21]might ask for Life as a contingent thing, and when God conferr'd on him Wisdom, Riches and Honour, he promis'd him Life too, not absolutely but conditionally, If thou wilt walk in my ways, &c.
• 4. If the Term of Life is unalterably set­led, 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, then 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 Battel 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 happen'd it would have been appointed before-hand. 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 Battel.
• 6. There is not one place in the Old Testament, which affirms this Predestinati­on; but we may only collect from the fore­cited [Page 22]Passages, that there is a Term of Life, which (as I have explain'd 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 fore-saw all things from Eter­nity.

SECT. 1.

HAVING in the former Book prov'd, that there is a Term to every Man's Life; I shall in the next place enquire, whether this Term is so fix'd, 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 confirm'd by Aben Ezra, upon Exod. Ch. 23. Where (assigning the dependance 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 impair'd, 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 Physick. And indeed, as it is very ridiculous to a­spire to that Preferment, which by no Pains or Industry can be procur'd; so I think it exceeding simple to be careful about the Preservation of our Life, when the Term is immutable, and it cannot be prolong'd. 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 Physick.

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 parallell'd, 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, then the same may be said of the hour of our Nativity. But if this is granted, the very Name of Nature is de­stroy'd; for by this means we are oblig'd to acknowledge, that God decreed the [Page 25]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 Free-will. If any one enquires, how we must under­stand, that there is some time of Life ap­pointed? Rabbi Solomon answers, The time of our Formation is compleated in nine Months, but that of Death alters, 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 averr, That the Foetus's of dumb Animals are form'd within a limitted 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 [Page 26]thy Sorrow, and thy Conception, &c. 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 Deliver'd 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 Fix'd, but it may be chang'd.

SECT. 2. Man's Life may be shortne'd several ways, viz. by Divine Provi­dence, [Page 27]Chance, or Nature. These three Causes I put instead of the three fatal Sisters, to whom the Heathens ascrib'd the Bounda­ries of Life. Thus a Man's Life is shortn'd by Providence, for Example, when a Man is cut off from the People, which Punishment the Scripture makes mention of; and by which the Cabbalists, 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 depriv'd of the sight of God.

Hence it is manifest, that our Life may be shortn'd by Sin, and prolong'd by Ver­tue. But I shall Illustrate this Argument by some Examples. The Rabbins say, That Abraham liv'd 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 Fathers Idols, curs'd her, saying, With whom soever thou sindest thy Gods, let him not live, Gen. 31.32. So they say, though Joseph liv'd 110 years, yet he died before all his Brethren, because he had exercis'd a great deal of Severity towards them; Abijah is said to be slain by the Lord for the Sin, by which he polluted [Page 28]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. Wee 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 perish'd in the Deluge? of those that were consum'd in Sodom, and Gomorrah? of Korah, Dathan and Abiram, and their wicked Accomplices [Page 29]whom the Earth swallow'd 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 shorten'd 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 us'd 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 Cabbalists upon that place of the Proverbs, Chap. 13.23. There is that is de­stroyed for want of Judgment, say, That it is certain, that Men often die before their time. Hither may be referr'd those Per­sons that are punish'd for their Crimes, [Page 30]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 shorten'd, and that is by Chance or Fortune. For this Reason R. Judah Levita, upon those wards of Samuel, Or he shall descend into the Battel and perish, &c. 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 shew, 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 Tyles 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 call'd Chance, for it is casual indeed that a Tyle should drop off, and kill any one. [Page 31]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 defin'd 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 discover'd by a Sol­dier, and created Emperour. 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 call'd 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 Free-will. This is cer­tainly a very accurate, and elegant Di­stinction. The Hebrews likewise affirm, [Page 32]That God often deserts Men for their Sins and Iniquities, and then they are expos'd 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 hide 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 confirm'd by them out of the Scriptures. For Moses advertising the Israelites, least 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 battel. 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 [Page 33]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 maintain'd 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 ordain'd for them. I only affirm, That such People are liable to those mis-fortunes which the heavenly Signs incline them to, and that God does not protect them from those Evils that the Planets have design'd. 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 or­der'd 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 Judgments; which they illustrate by this Example. Once up­on a time there were two Murderers, one had kill'd a Man by Chance, and the o­ther [Page 34]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 unpunish'd? No; but be­hold! God orders 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 kill'd the other, but he that sell down (recovering himself) flew to a placo of Refuge, that he might be secur'd from Prosecution, and so both of them were punish'd. There is another way by which Chance and Provi­dence may concurr, 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 Mens Lives may be sometimes shorten'd by Chance, or un­expected Events. Souldiers are in the greatest Danger of these; for as Solomon observes, The Battel is not always to the strong, Eccl. 9.11. so R. Bahye notes upon Deut. 20.5. Lest he die in the Battel, 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 shorten'd by natural means. As 1st. By an ill Habit of Body, which often pro­ceeds from the Parents; for Hippocraetes [Page 35]says, a Phlegmatick Father, begets a Phleg­matick Son, and a Colerick Father, a Co­lerick Son. 2d. By unwholesome Air. 3d. By the disorders of our Affections, and a de­bauch'd 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 refer'd all that do so, as Achitophel and others. All these Causes of a short Life, are best remark'd by Maimonides, in Yada hazaka, for in that Book where he had prescrib'd [Page 36]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 shorten'd, viz. by an ill Complexion, by a loose Course of Living, by Divine Providence, by Plague or Famine. I proceed now to shew that our Life may be prolong'd.

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 satisfie 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 expresly 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 [Page 37]which Reason upon those words, Exod. chap. 23.26. He says the meaning is, He shall not die in Battel, 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 fulfill'd, and thou shalt sleep with thy Fathers, i. e. when thou art old, and hast liv'd 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 deliver'd, 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 Vertue and good Actions Life was increased; so Hezekiah liv'd 15 years lon­ger upon the Account of his Repentance, [Page 38]for he was but 29 years old then, and had reign'd 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 encreases their Life. Hence (upon those words of Moses, Deut. 31.2.) They say, Now my days are fulfill'd, this day I was born, and this day I shall die; for Moses was born, and dy'd, upon the seventh day of the Month Adar. So likewise the 365 years of Enoch, which he liv'd upon Earth, were propor­tion'd to the 365 days of a Solar year; whose Age being (as I may say) propor­tion'd, he was translated into Heaven. After this manner God usually consum­mates, and compleats 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 [Page 39]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 dissent from these: For R. Nissim, R. Joseph Albo, Isaac Abravanel, and others, believe that all the Promises of the Mosaick 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 diminish'd. This opinion is most in vogue among the cele­brated Authors.

Hereupon, those Doctors who approve of the Sentiments of the Astrologers, say, that where-ever the word Augmentation occurs in the Scripture, it is meant beyond the End determin'd by the Planets. They who think the Term of Life depends upon the Constitution, say, that God by a cer­tain Divine Power encreases the Radical Moisture. Hence Aben Ezra remarks, that our days are not appointed afore, but are natural, and that Nature is wonderfully enlarg'd 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 [Page 40]the Continuance of his Life, because the Sun is the Fountain of all natural Heat; upon this Account, the Sun receeding and re [...]cting his Rays together with his na­tural Heat; he that through Age had im­pair'd this, might have it restor'd, 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 Vertue 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 Vertue, and what is most commendable: In like manner, a Man's life is increased and re­new'd by good Actions and Meditation on God's Law. Now that Life is enlarg'd by Piety may be evinc'd 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 shorten'd. He speaks this in reference to the second Temple, which continued 420, and there were a­bove 300 Priests under that; by this num­ber, [Page 41]they mean a great many. And they further add, that they liv'd 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 Cabbalists say, that Men (by Religion and keeping God's Commandments) not only purifie 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 Enoch's and Elias's 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 manag'd according to the Rules of true Holiness, (which are not prescrib'd by Galen, or Hippocrates, 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 wonder'd that Men should live so long in Babylon, when 'tis situated so low, (which Places Avicenna takes notice are very un­healthy) [Page 42]but, when he was inform'd 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 asking how they might prolong their lives, the wise Men answer'd, 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 liv'd in the Island of Cyprus) that order'd it to be proclaim'd, 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 pull'd out a Psalter out of his Bag, and shew'd '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 Aroma­tick 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 confirm'd 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 Left-hand 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 [Page 43]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 nourish'd 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 Vertue, 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 sinn'd, (tho' his Body was compounded of a mixture of the four Elements) he might have liv'd a great many Years longer, and at last his Soul, together with his Body, might have been translated into Heaven, as it happen'd to Enoch, and Elias, and all others would have enjoyed the like Privilege who had liv'd in perfect Obedience to the Law.

Hence the Rabbins believe, that when the Law was given to Moses, God plac'd 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, &c.

What I have mention'd 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 liv'd above Eighteen years; which thing being related to R. Johanan Ben Za­chay, and being ask'd what was the reason of it, he bid them enquire, if they were not of Eli's Posterity, whom God had threaten'd, saving, 1 Sam. 2.33. All the increase of thing House shall die in the flower of their Age. And it was discover'd that they were deriv'd from him. Upon which, he admonish'd them, that if they desir'd God would grant them longer Lives, they should very diligently meditate upon his Law. This wise Man's advice had its ef­fect and experience shew'd it. And our of gratitude the Family would ever after be call'd 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) perceiv'd, he could not execute his Office. Wherefore he contriv'd 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 miss'd one of them, [Page 45]and fell down; upon which the King (be­ing in a Consternation) did not think upon God's Law, so his Meditation ceasing, his Life ceas'd also.

The Rabbins in this place are of opinion, that David obtain'd 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 shew that our Life may be prolong'd 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 Vertue of our Food. As to the First, it is confir­med by the Example of Moses, who liv'd forty Days in Mount Sinai, without Meat or Drink; then the Divine Law (which was instead of Food) preserv'd the Ra­dical Moisture in its due Vigour and Strength. The other is confirm'd 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: [Page 46]For the vertue in the Meat was preserv'd 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 won­derfull 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 Oyl fail. And so it came to pass, for as much as was taken out one day, was re­stor'd the next: Thus the Radical Moisture, (which is like Oyl) is miraculously pre­serv'd, in its due quantity and quality, by a constant Course of Piety. I say miracu­lously, because it can't be naturally. And when I propos'd this Question to Zacuthus (a very learned and worthy Physician a­mong us) he courteously answer'd (in a particular Treatise) that it was above the Power of Nature, and prov'd 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 law­full, for God himself uses means in natural Actions; and which I will shew 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 endeavour'd 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 Physick 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 Astrologer) who Cur'd R. Jehuda of the Toothach, which he had been troubl'd with for several years, and we read in another Place, that he Cur'd the same Man's Eyes. There goes a re­markable Story of R. Ismael, and R. A­quiba; who (travelling near Jerusalem with a Countreyman in their Company) met a sick Man, whom they presently Cur'd with an infallible Medicine. The Country­man seeing this, ask'd them who was the Cause of that Man's Sickness? They an­swer'd, God. Why then (says he) are you [Page 48]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) ask'd 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, reply'd he. Why then (say they) do you concern your self with another Man's work, and ear those Fruits that God has made? O! (says the Far­mer) if I do not Plow, 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 convinc'd him of his Error.

From this it appears, That the Ancients approv'd, and made use of Physick, when­ever God afflicted any Person with a Dis­ease. The Cabbalists 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 [Page 49]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 referr, what several great Rabbi's have said; that when a Person has procur'd a Licence from the Magistrate to practise Physick, 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 Physick. 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 Physick; and there are others that leave all to Chance, and care not whether their [Page 50]Patient 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 call'd 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 call'd 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 chiefly 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 hid a Book of Physick. Some think the Author of it was Solomon, others that it was a Book of Magick, and therefore hid by Hezekiah, because some People in those Times us'd to consult it for [...] are of their Diseases, and so neglect­ed [Page 51]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, &c. 12.28.21.21. And it is confirm'd by Experience, for R. Aquiba's Daughter being almost stung to Death by a Serpent (which the Astrolo­gers [Page 52]had foretold) was recover'd 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 owe 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 esteem'd simple, but perfectly just: So much for Alms.

The next Remedy is fervent Prayer. By this means Hezekiah prevail'd so much with God, that he granted him a longer Life, though he had determin'd his Death. From hence comes that saying of the wise Men, Though a Man sees a sharp Sword clapp'd 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 pronounc'd by God against him. There­fore, when David says, Ps. 107.6. Then they cried unto the Lord in their trouble, and he deliver'd them out of their distresses. The Psalmist understands this of the time of the Aegyptian Captivity: For the Israelites lift­ing up their minds to Heaven, humbly pray'd that God would release them be­fore the appointed time. This is the chief­est Remedy the Jews make use of when [Page 53]they are dangerously sick. And because the Prayers of many, are usually more ac­ceptable, it is appointed that the Sick should be pray'd for in the Synagogues. I have read of R. Hanina Ben Dossa, a very pious Man, who us'd to judge of the Life or Death of those Sick Persons that he pray'd 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 dismiss'd them; and af­ter that the Fever abated, and great hopes of his recovery appear'd. 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 re­stor'd 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 perform'd in the [Page 54]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 distin­guish'd by his Name. Besides, they will have this signifie 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 call'd 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 call'd 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 call'd 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, chang'd the Name of Osca into Jeshua; because fore-seeing (by his pro­phetick [Page 55]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 call'd Jacob, that is, a Deceiver, for thou hast deceived me twice, Gen. 26.36. So Abigail truly call'd 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 us'd be­sides.

Lastly, The fourth Remedy is a Change of Works. This is last in order, but ought 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 turn'd the Evil from them. So King Ahab upon his Repen­tance, intreated 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. [Page 56]and alter 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 oblig'd with our Alms. For when Haman threatned the Israelites with inhumane Usage, Hester and Mordecai, and all the Jews fasted very strictly. Ezra also approv'd of it, and frequently practis'd 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 thy self 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 threatned to a Man by the influence of the Planets, that danger (says he) is remov'd by vertuous 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 Ruine at­tends any City, and the Inhabitants there­of by sincere Repentance appease God's Wrath, what shall come to pass? Shall [Page 57]they be involv'd 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 o­verflow'd with a mighty Torrent of Wa­ter, and the City shall be destroy'd. 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 explain'd, this is certainly true, that Piety is much more efficacious than the Planets; so that when the Sentence of Death is pronounc'd (as it happen'd to Hezekiah) that is not ineffectual, except God has alter'd 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 Au­ther of Life, grant unto us a long, happy, and an honest Life.

SECT. 1.

I Am oblig'd now to speak something concerning God's Prescience, and those Ar­guments which are urg'd 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 dispos'd 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 Free-will, (two such contrary things) are consistent together? I must confess, That I am very unwilling to engage in so nice and intricate a Controversie. Euclid once being ask'd many things about God, only reply'd, This I very well know, that God [Page 59]abhors those that are too curious, and inqui­sitive; nevertheless, by the assistance of the Scripture, I believe I can illustra [...] and explain these things.

There were some Men heretofore, who, when they could not reconcile God's fore­knowledge, with Man's Free-will, deny'd both; as Cicero, who, that he might main­tain the Freedom of humane Actions, would allow no Prescience in God, which is well observ'd by St. Augustine. Cicero, says he, That he might make Men free, made them Sa­crilegious. There are others that deny Man's Free-will, 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 remov'd 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 prov'd out of the Scripture, that God had a particular▪ knowledge of Adam, Noah, Abraham, Isaac, Jacob, Moses [Page 60]and several others, Gen. 18.19. Exod. 3.7, Deut. 29.18. upon this Account Moses, and Aaron thus address themselves to 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 testifie the same thing. Isaiah 48.8. I knew that thou wouldst deal very treacherously. Jer. 1.5. Before I form'd 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 Psalm, 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 [Page 61]the Ancients report of the three Men, which God convinc'd of their mistake, be­cause they thought that he did not know every thing. The first was Cain, who, when God ask'd him, where his Brother Abel was? (as if he did not know that he had kill'd him) answer'd, 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? Reply'd, Balak the Son of Zippor, the King of Moah, Numb. 22.9, 10▪ The last was Hezekiah, who, when Isaial ask'd about the Ambassadors, which Berodach-Baladan had sent to him, saying what said these Men, And from whence came they unto thee? answer'd, 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 consider'd, that he was a Prophet of God, who knows all things before they are transacted.

SECT. 3. I shall proceed now to shew 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 foretels the Destruction of the Israelites, Deut. 4.25: When thou shall beget Childrens Children, and shalt have remain'd long in the Land. Here the Phrase remain'd long, according to the Hebrew, makes up the number 846. for so long they enjoy'd the Holy Land, and then were expell'd for their Iniquities, which depended upon their Free-wills.

3. The 28th. Chap. of Deut. contains some Prophecies, which were fulfill'd un­der the first and second Temple. I have treated largely of these in my Book, of the Divin. of Moses's 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, &c. the Reason is pre­sently added, v. 20. Because of the wicked­ness of thy doings, 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, &c. 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 [Page 63]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 fulfill'd that Curse, v. 30. Thou shalt be­troth 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 worship'd 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, &c. 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 [Page 64] Samaria, and the adjacent places. Because Moses here leaves off speaking of the De­struction of the first Temple, he subjoyns the Cause of so great an Evil, v. 47. Because thou servedst not the Lord thy God, &c. so much for the first part of the Chapter.

The 2d. part begins thus, The Lord shall bring a Nation against thee from far, from the end of the Earth, as swift as the Eagle fly­eth, a Nation whose Tongue thou shalt not understand; a Nation of fierce Countenance, &c. It is observable that the word Nation is here thrice mention'd; for three times Je­rusalem felt the Power of the Romans, (when they bore an Eagle for their Ensign.) First when the Romans desir'd the assistance of Hyrcanus and Aristobulus, (the Sons of Alex­ander) against Pompey. Afterwards when Sosius succor'd Herod against Antigonus, the Son of Aristobulus. Lastly, when the City was besieg'd, and together with the Temple utterly destroy'd, 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, happen'd to the Jews.

• 1. Fa­mine, v. 53.
• 2dly. Great Distress, v. 5, 7.
• 3dly, [Page 65]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 chiefly 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 banish'd the Jews into several Countries, yet Egypt only is nam'd 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, subjoyn some consolatory Hopes; upon which Account the Talmudists report, That R. Aquiba laught at the Destruction of the Temple, when all the rest of the wise Men lamen­ted. And being ask'd the Reason of it, he answer'd, 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 happen'd many years after in the Reign of Ahab. 1 King. 16.34. In his days did Hiel the Beth-elite 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 fulfill'd in the time of Onias the High-Priest, who having obtain'd leave of Ptolemy, and Cleopatra erected a Temple at a place call'd 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 purifie 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 [Page 67]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 levy'd out of Aethiopia and Egypt: Hence it came to pass, that these Men being convinc'd by the Greatness of the Miracle embrac'd the Jewish Religion, and returning into their own Countrey, 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 acquir'd 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 fulfill'd.

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 [Page 68] 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 finish'd, (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 releas'd a great many Slaves; therefore it is said in the next Chapter, v. 13. I have rais'd 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 destroy'd 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 Destroy­ers, and they that made thee wast shall go forth of thee, v. 17. This was fulfill'd when Si­men and Jonathan, and others by their [Page 69]intestine Seditions, hasten'd 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 destroy'd 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 form'd against thee shall prosper; and every tongue that shall rise a­gainst thee in Judgment, 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 fulfill'd, for almost all Nations have oppos'd the Jewish Law, some by Arguments, and some by Force. Therefore it is said, no Weapon (of War) and every Tongue, &c. For Writers in the midst of their Endeavours have wanted Success. Then says the Prophet, shall not Prosper, &c. This is manifestly ve­rified in the Example of Nebuchadnezzar, who seduc'd 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 restor'd again. The Graecians also were no less cruel and severe to the Jews: For they compell'd [Page 68] [...] [Page 69] [...] [Page 70]them to prophane 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 forc'd 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 reveng'd himself upon Antiochus, and all the Graecians, by the Subversion of the Empire and the Laws, while the Jews preserv'd theirs. In remembrance of so rigorous a Persecution, the old Men, whensoever they relate, the Edicts of the Graecians 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 Kings Historiogra­pher, lib. 1. seems to rebuke him very sharp­ly, and freely for that thing, when he says, [Page 71] 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 impos'd 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 Prophets Prediction is fulfill'd in him, shall not Prosper, viz. while he endeavours to compel the Jews to renounce their Reli­gion. Hither may we refer what is men­tion'd 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 liv'd: For the Jews are this perfect Shulamite. For as much as the Gentiles endeavour'd 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 [Page 72]much inferior to those Honours, which were exhibited on Mount Sinai, to which the Hosts of Israel, and the Angelick Choire approach'd, as David expresses himself, Psal. 68.17. This is very re­markable, that the Laws of Plato, Lycur­gus, and other such wise Men are quite decay'd, while Moses's Statutes continue to this very time, and whose Rites and Ceremonies are observ'd 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 Nebuchadnezzar: For then the Jews were not dispers'd 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 scatter'd all over the World, after that the Romans had sub­dued other Nations, and reconcil'd them by the Mildness of their Government: O­therwise it would have been no easie mat­ter to vanquish the Jews by force. After the Romans had Conquer'd them, and [Page 73]turn'd 'em out of Doors, they settl'd them­selves in Spain, Italy, Africk, England, and other Countreys; so that it might be justly said of them, (as it was of the Trojans) that they should esteem it an Honour to be banish'd out of their own Countrey, For before their Dominion was confin'd, but now they were Lords of all the World. In the same manner the Jews after their Banishment, (like Plants which are re­mov'd) were admitted into the most po­pulous Cities, and seated in the secu­rest Parts of 'em. We know by Experi­ence that those Cities have flourish'd most, where the Jews have liv'd, upon this Ac­count, because they are very much in­clin'd to promote the Trade of Merchan­dize. Thus we see that the Trade of Lis­bon has mightily decay'd since the Jews were banish'd from thence.

7. So Ezekiel in Chap. 36.13. seems to foretell that Calumny which was fasten'd 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 [Page 74]relates, that some People in France us'd to asperse the Christians for eating Man's flesh. But thus it is, Ambitious and envious Men are easily provok'd 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 cleans'd, 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 [Page 75]Sacrifice, &c. 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 Palaestine, 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 call'd Brethren, as is express'd in 1 Kings 9.13. What Ci­ties are these which thou hast given me, my Brother?

10. Jonas 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 threatned.

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 [Page 76]Temple, which the Jews expect. For they think if the Prophet had meant Es­dras's 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 Antients. For this seem'd to excell 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 bestow'd several Gifts towards building the Temple, and Divine Sacrifices. Alexander the Great highly reverenc'd the Chief Priest, and desir'd that he would offer Sacrifices to God for him. No body can be ignorant of Pto­lemy Philadelphus's Bounty towards it. An­tiochus King of Greece, (by a publick Edict) forbad all Strangers to enter the Temple, and prophane 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 urg'd (among many other things) by a Jewish [Page 77]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 reverenc'd by all the Kings of Asia, who have be­stow'd upon it many noble Donatives. We read in F. Josephus contr. Appion, that Ptolemy Evergetes, after his Conquest of Syria, offer'd 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 entertain'd for the Temple Philo the Jew, out of a Let­ter of Agrippa's to the Emperour Caius, reports these things. Caesar Aug. (out of respect to the Temple) commanded that a Sacrifice should be offer'd every day out of his own Revenue. And Julia Augusta, his Consort, bestow'd several magnificent Gifts upon it. It was also much oblig'd to the Generosity of Cleopatra, Queen of Egypt. Tiberius every Year of his Reign [Page 78]commanded, that a Sacrifice should be of­fer'd to God out of his Tribute; and so did Nero. But when Eleazar very impru­dently refus'd to admit of Nero's Sacrifice, the Emperour chang'd 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 shew, that the Prophecy of Haggai is to be understood of the Second Temple.

SECT. 6. There are other Prophecies likewise which were exacily fullfill'd.

1. Daniel not only foretold the four Monarchies which should Rule over Je­rusalem, but he express'd 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 Graecian Empire, whose Fame (by the Exploits of Alexander [Page 79]the Great) was diffus'd 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 Clay, 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 mingl'd 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 fulfill'd. But here we must take notice, that the Prophet immediately mentions the Golden Statue which Nebuchadnezzar 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 enjoy'd, resolv'd to frustrate the Design of Heaven; upon which Ac­count he order'd 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, aad 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, &c. and so it came to pass: For not long after, the King falling into a great fit of Melancholy, left his Palace, and shun'd the Sight and Conversation of Men, and liv'd seven Years in a Wilderness, taking no care at all of himself: So that his Hair was grown like Eagle's Feathers, and his Nails like Bird's Claws. This is the true meaning of the Prophecy, not that he was really turn'd 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 implor'd the Mercy of God, which he afterwards obtain'd; 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 num­bred thy Kingdom, and finish'd it. Thou art weigh'd 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 Eunuchs believing the Prophecy, cut off his Head the next Night, and carried it to the Persians, (who had been vanquish'd the day before) and advis'd them to seize upon the Government. The Persians discerning God's Providence, and the Vertue 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 fignified the Persian Empire) had three [Page 82]Ribs in the Mouth of it, in as much as the Persian, Median, and Babylonian united in­to one. Now because Cyrus was suckl'd 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 destroy'd Jerusalem) there were ten Emperours. Some there are who by the little Horn, which was in that Beast, understand the Pope of Rome. Thus likewise was this Prophecy fulfill'd.

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 expir'd. 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, wag'd War with the other three parts of the World; and so it came to pass. For out of the West it was oppos'd by an He Goat, which was Alexander the Great; who may justly claim that Sir-name, if we [Page 83]compare him with Darius, whom he con­quer'd. 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 Ambassadours, was there poison'd 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 [Page 84]troubl'd about the four Monarchies, and those Calamities which were to fall upon the Jews, and besides, because he receiv'd 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 astonish'd 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 releas'd 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 pray'd, v 4. And I pray'd unto the Lord my God, because God is sometimes mov'd 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 determin'd, &c. Here he is inform'd of the present Liberty, and the future miserable Captivity of the Peo­ple, [Page 85]by which they should be cleans'd from all their Iniquity; for the Babylonian Cap­tivity continu'd 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 determin'd 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 purg'd 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 prophesie. 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 re­stor'd.

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's leave) were 49 Years. Now by the anointed Prince, which he speaks of here, he either means the High-Priest, who us'd to be anointed with Holy Oil, and is therefore call'd Messias; or else Zerubbabel Governour 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 finish'd) 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 [Page 87]Weeks of Daniel. As for the expression, in troublous Times, the meaning was ex­plain'd 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 oblig'd them to de­sist. And they were very sensible of the Fury of their Enemies, when the Graecians 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 shew'd this: For both the City and the Temple were destroy'd by Titus; but the Cause of the Destruction of the Temple was ascrib'd to the Soldiers, because the Emperour all along shew'd 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 determin'd. For from the beginning to the End of the War (especi­ally while the Seige lasted) the Jews suf­fer'd [Page 88]on all sides, both without and with­in. For not only the Besiegers, but the Besieged destroy'd the City, till at length it was quite burnt down.

The last distinction of the Weeks is im­ply'd 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 continu'd) 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 [Page 89]upon the obscurity of it, we need not wonder at their various Opinions. There were some who imagin'd, that after the Conclusion of the seventy Weeks, the Messias would appear, and deliver to them the Dominion of the whole World. This was the Opinion of those who engag'd against the Romans at that time. And though they were expos'd to many great Dangers and Hardships, yet their Expectation of the Messias continued, because they fan­sied, 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 dissent 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 Countrey. F. Josephus is of this Opinion, in the Wars of the Jews, B. 7. c. 12. His words are these: That which chiefly en­courag'd 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 [Page 90]understood it of themselves, and many wise Men were deceiv'd 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 Countries ruin. To this belongs the Observation of Tacitus, B. 5. of his History. A great many were per­swaded, 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 believ'd 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 rebell'd; and having slain the Governour, they also routed the Forces that the Deputy of Syria, was bringing for his Assistance. Servius likewise (in his Commentaries upon Virgil's Aeneids, [Page 91]B. 4.) tells us, That Suetonius (in his Life of Caesar) says, That the Oracles all over the World declar'd, that the invincible Empe­rour 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 reveal'd to him from Heaven) that the Prophets fore­told he should be an Emperour. 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 manag'd his Dis­course and his Affairs, that he was sure his Prophecy would be Credited. Several of the Jews believ'd 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 [Page] [...] [Page] [...] [Page 92] Vespasian, he saluted him Emperour; but when the Emperour 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 pleas'd 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; [Page 93]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 foretels 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 Free-will; from hence we conclude, That God not only foreknows those things, which he determin'd 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 reveal'd to him by God, he wrote down, and left to Posterity; that when they saw what he foretold, was punctually fulfill'd, they might wonder that God should have so signal a Regard for him; and that the Errour of the Epicu­reans might be confuted, who will not allow of Providence, and deny that God [Page 94]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 overturn'd and broken that have none to guide them, so would this also be destroy'd 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 fulfill'd, if all things were care­lesly, and indifferently manag'd? This is my Opinion, and if any Man be of ano­ther, let him enjoy it.

I have but briefly mention'd 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 Latine. But this must be acknowledg'd, 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 [Page 95]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 pleas'd 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 Fansie it may be prov'd, 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 chuse the least; and this is the Case here. For, when God knows all things before hand, that which be foreknows, he must either publickly and particularly discover it, or propose it un­der ambiguous Phrases. If the first, then Men, knowing the Decrees of God, would be very careless about their Life. If the latter, then Expressions, less becoming [Page 96]God, must be us'd; now which method does he prefer? Why, he chuses 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, &c. 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 answer'd before out of the Prophets. The Psalmist also takes notice of this, Psal. 73.11, 12, 13, &c. 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 formed the Eye, shall he not see? He that teacheth Man [Page 97]knowledge, shall not he know? Upon this, Maimonides in his Directory tells us, That two eminent Physicians (who wonder'd 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 form'd the Lungs may speak, &c. 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 imagin'd, 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 perform'd, how could he form the Eye? Is it probable, that all the various Humours of that Organ, should be contriv'd by Chance? In a word, can any wise Man believe, that all the Humours, Coats, and Optick Nerves, (which are so nice­ly dispos'd, and perform the Act of Vision) could be sinuated in that posture accidentally; [Page 98]No, they are thus design'd by Nature, as Physicians, and Philosophers confess. Now Nature, they also acknowledge, is not endu'd with an Intellectual, and commanding Facul­ty. But this Order, this Management, (which is like that of an ingenious Work-man) 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 qualifi'd with. Now if this Intellectual Being, is ignorant of this thing, and does not perceive it, how could Nature be deriv'd 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 Discours'd 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 Free-will, 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 requir'd in order to Salvation.
• 3. That God wisely governs our Actors, and directs them to such an [Page 99]end, that makes us capable of Rewards or Punishments.

Reason is enough to convince us, That Men are endu'd with Free-will. Maimo­nides says, Why are there Laws? Why Affirmative, and Negative Precepts? Do not these plainly shew us, That if Man pleases he may obtain Salvation by vertu­ous Actions, or utterly ruin himself by vitious ones? No Body ever threatn'd to inflict Punishment upon him, who was un­able to obey, or was compell'd 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 Free-will, the Care of preserving Life would cease, Admonitions would be needless, and we must deny all Guilt. Let him then that is destin'd to be Hang'd, Kill'd, or Drown'd, 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 signifie (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 Free-will. But Expe­rience [Page 100]evinces the contrary, for Houses, Towns, Arms, Traffick, Husbandry and such like are not Signs of Security, but Sollicitude. The Scripture likewise attests this, because in that we read, that Adam at the beginning was endu'd with Free-will, and for that Reason excell'd 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 Free-will, when God forbid 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 punish'd 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 prov'd 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 resolv'd to go, permitted him. Then out of the Pro­phets, [Page 101]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 Free-will. 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 hast 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 foreseeth the Evil, and hideth himself, but the simple pass on, and are pu­nish'd. [Page 102]Upon this Account the Jews are exceeding industrious in the time of a Plague, to take Care of themselves, for which they incurr the Censures of some.

Plato, Aristotle, and other Philosophers, (who had only the Light of Nature) were of this Opinion. Plato says, that Free-will 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 shun Evil, and follow that which is Good. We see also, that a Man is blam'd 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 prais'd, or reprov'd, 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 [Page 103]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 Judgment 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 impos'd up­on by the saying of R. Jebuda, That from our Formation in the Womb, our Marriage with such a Person, is unalterably deter­min'd. We must take notice, that Maimo­nides affirms that Matrimony is reckon'd among the Precepts, and therefore no one is compell'd to Marry such or such a Per­son, because God has not precisely prede­stinated any one to the observance of the Precepts. Besides, it is expresly▪ com­manded in the Law, Deut. 20.7. That a Man that hath betroth'd a Wife, and hath not taken her, shall not go in the Battel, lest he die, and another take her. Now if this Marriage was immutably determin'd, how could his Wife be married to another? [Page 104]Furthermore, we must understand, that the Cabbalists 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 Mens Acti­ons. So if a Man is religious and deser­ving, he is joyn'd 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 Vertue and Honesty, than for Beauty, God blesses him, and sends him many Children. Now all this actually depends upon Man's Free-will.

SECT. 9. So much for Man's Free-will; I shall now treat of God's Concurrence with humane Actions. All the Jews a­gree in this, that God concurs with ver­tuous 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. [Page 105]Hence comes that Saying of their's, 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 destroy'd thy self, but in me is thine help. There the Prophet shews 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 order'd 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 owe all the Good we have to God; therefore we are oblig'd 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. [Page 106]This being in love with a pretty Lady, committed Adultery with her; the other seeing the Beauty of his wanton Mi­stress, bravely and piously refus'd 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 t'o­ther; for because Tarquin was wholly lead away by his Lusts, and despis'd Chastity, God left him to his vitious Desires; but because Joseph's Inclinations were virtuous and chast, God discover'd 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 us'd to say upon those words, Gen. 39.10. He hearken'd 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 Ruine. If we allow any such thing as Rewards and Punishments, we must necessarily admit of Free-will. Wherefore God always supports and helps those Persons that mind their Duty, and [Page 107]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 us'd to alledge that of Isaiah 6.10. and 2 Chron. 36.16. So that according to him, God harden'd 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 Free-will 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 wither'd the Hand of Jeroboam, which he reach'd out to seize the Prophet; and [Page 108]made Balaam bless the Israelites, whom he design'd 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 resolv'd 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 Judg­ment in this Case, I do firmly believe that God never forces, or takes away the use of our Free-will, but always mercifully dis­poses the means, as they are more or less agreeable to our inclinations; like the pri­mum mobile, which carries round the infe­riour Orbs, yet every one of them hath a distinct Motion. I shall illustrate my meaning by this Example, God design'd that the Israelites should continue in the Egyptian Bondage so many Years, and that Joseph should be advanc'd above all his Brethren Now God compell'd no body to [Page 109]accomplish this Design; but he only so order'd 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 Free-will? 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's did, he disregarded them. He perceiv'd that the Plagues could be easily remov'd, and so was not much concern'd at them; but obstinately re­fus'd to dismiss the People, till he was sur­priz'd with the Slaughter of his Son, and all the First-born of his Subjects. Thus we must understand, that God harden'd 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 de­ny'd, 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 oppos'd their Passage, but unhappily, for [Page 110]they were presently conquer'd. 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 determin'd 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 Counsellours (by whom he was directed) he might refuse to lessen the People's Taxes, and so Abijah's Prophecy was fulfill'd. Thus I think all the Places, where God seems to deprive Man of his Free-will that he may punish him, may be explain'd.

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 recompence 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 propos'd to prove.

SECT. 11. There still remains one dif­ficult and intricate Question, which I will [Page 111]endeavour to solve; and it is this. How can Man's Free-will and God's Fore-know­ledge be reconcil'd together. This seem'd 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 is) 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 Free-will, 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 enquire which way God knows things, is as much as to desire the Knowledge of God himself, both which cannot be attain'd in this Life. To this belongs the Answer of Bias, who was ask'd 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 Free-will; but how God knows our Actions, is easie 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 guess 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 ordain'd 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 Se [...]at in my mind, advances the clearest Solution. God, says he, from Eternity order'd all the Affairs of the whole World, and by his Divine Wisdom and Sagacity saw all the Effects that ever would be produc'd; which tho' they may depend (I speak of humane Actions) upon Man's Free-will, to exist, or not to exist; yet nevertheless, God in­fallibly and certainly fore-saw, and fore­knew [Page 113]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 my self. Here is the Case, if a Person being plac'd 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 Center 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 Center 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 Center, and a Circum­ference, in respect of his wonderful Presci­ence. And if we reflect upon what Mai­monides [Page 114]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 preferr'd 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. Write ye this Song for you, and teach it the Children of Israel, &c. That God's Prescience does not interfere with our Free-will, or impose [Page 115]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 sware. Behold how God's Prescience and Man's Free-will ex­actly agree together. That the Will is not forc'd, 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 summ up what I have treated of in this Book.

• 1. I have shew'd, that our Life has a Term.
• 2. That this may be consider'd 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 prolong'd by the Meditation on God's Law, and the Observation of his Precepts; one of which [Page 116]belongs to the Mind or Theory; the other to the Will or Practice.
• 6. That man may freely make use of Remedies and Physick when he is sick.
• 7. That though God fore-knows future Contingencies, Nevertheless, every one may act virtuously or wickedly if he plea­ses.