Uriel, a Portuguese, born at Oporto towards the close of the 16th century. He was educated in the Roman religion, which his father also professed, though descended from one of those Jewish families who had been in a manner forced to receive baptism. Uriel had a liberal education. He was instructed in several sciences; and at last he studied law. He had by nature a good temper and mild disposition; and religion had made so deep an impression on his mind, that he ardently desired to conform to all the precepts of the church, to avoid eternal death, which he dreaded. He applied with great avidity to reading the Scriptures and other religious books, carefully consulting also the creed of the confessors; but the more he studied, the more difficulties occurred, which perplexed him at length to such a degree, that, being unable to solve them, he fell into the most terrible agonies of mind. He thought it impossible to fulfil his duty with regard to the conditions required for absolution; so that he despaired of salvation, if he could find no other means of attaining it; and it proved difficult to abandon a religion in which he had been bred up from his infancy, and which had been deeply rooted in his mind. However he began to inquire, whether several particulars mentioned about the other life were agreeable to reason; and, upon inquiry and deliberation, he imagined that reason suggested many arguments against them. Acosta was about two and twenty, when he was thus perplexed with doubts; and the result of his reflections was, that he could not be saved by the religion which he had imbibed in his infancy. Nevertheless he prosecuted his studies in the law; and at the age of five and twenty, was made treasurer in a collegiate church. Being naturally of a religious disposition, and now made uneasy by the popish doctrines, he began to study Moses and the prophets; where he thought he found more satisfaction than in the gospel, and at length became convinced that Judaism was the true religion; and, as he could not profess it in Portugal, he resolved to leave the country. He accordingly resigned his place, and embarked for Amsterdam with his mother and brothers; whom he had ventured to instruct in the principles of the Jewish religion, even when in Portugal. Soon after their arrival in Amsterdam, they became members of the synagogue; were circumcised according to custom; and he changed his name of Gabriel for that of Uriel. A little time was sufficient to shew him, that the Jews did neither in their rites nor morals conform to the law of Moses, of which he could not but declare his disapprobation; but the chiefs of the synagogue gave him to understand, that he must exactly observe their tenets and customs; and that he would be excommunicated, if he deviated in the least from them. This threat, however, had no effect; for he thought it would be a most mean behaviour in him, who had left the sweets of his native country purely for liberty of conscience, to submit to a set of Rabbis without any proper jurisdiction; and that it would shew both want of courage and piety, if he should flatter his sentiments on this occasion. He therefore persisted in his invectives, and in consequence was excommunicated; the effect of which was such, that his own brothers durst not speak to him, nor salute him when they met him in the streets. Finding himself thus situated, he wrote a book in his justification; wherein he endeavours to shew, that the rites and traditions ditions of the Pharisees are contrary to the writings of Moses, and soon after adopted the opinion of the Sadducees: for he had worked himself up to a belief, that the rewards and punishments of the old law relate only to this life; and this, because Moses nowhere mentions the joys of heaven, or the torments of hell. His adversaries were overjoyed at his embracing this tenet; foreseeing, that it would tend greatly to justify, in the sight of Christians, the proceedings of the synagogues against him. Before his book was printed, there appeared a piece upon the immortality of the soul, written by a physician, who omitted nothing he could suggest to make Acofta pass for an atheist. The very children were encouraged to insult him in the streets, and to batter his house with stones; all which however did not prevent him from writing a treatise against the physician, wherein he endeavoured to confute the doctrine of the soul's immortality. The Jews now made application to the magistrates of Amsterdam; and informed against him, as one who wanted to undermine the foundation of both Jewish and Christian religions. He was thrown into prison, but bailed out within a week or ten days after; however all the copies of his works were seized, and he himself fined in 300 florins. Nevertheless, he proceeded still farther in his skepticism. He now began to examine, whether the law of Moses came from God; and he supposed he had at length found reasons to convince him, that it was only a political invention. Yet, instead of drawing this inference from thence, "I ought not to return to the Jewish communion," he thus argued with himself, Why should I continue all my life cut off from the communion, exposed to so many inconveniences, especially as I am in a country where I am a stranger, and unacquainted with the language? Had I not better play the ape among apes?" He accordingly returned to the Jewish church, after he had been excommunicated 15 years; and, after having made a recantation of what he had written, subscribed every thing as they directed. A few days after, he was accused by a nephew, who lived in his house, that he did not, as to his eating and many other points, conform to the laws of the synagogue. This accusation was attended with very bad consequences; for a relation of Acofta, who had got him reconciled to the synagogue, thought he was in honour bound to persecute him with the utmost violence. The Rabbis and the rest of the Jews were animated with the same spirit; especially, when they found that Acofta had dissuaded two Christians, who had come from London to Amsterdam, from turning Jews. He was summoned before the grand council of the synagogue; when it was declared to him, that he must again be excommunicated, if he did not give such satisfaction as should be required. He found the terms so hard, that he could not comply. The Jews thereupon again expelled him from their communion; and he afterwards suffered various hardships and great persecutions, even from his own relations. After remaining seven years in a most wretched situation, he at length declared he was willing to submit to the sentence of the synagogue, having been told that he might easily accommodate matters; for, that the judges, being satisfied with his submission, would soften the severity of the discipline. Acofta, however, was caught in a snare; for they made him undergo the most rigorous penance. These particulars relating to the life of Acofta, are taken from his work, entitled, "Exemplar humanae vitae," published and refuted by Limborch. It is supposed that he composed it a few days before his death, after having determined to lay violent hands on himself. He executed this horrid resolution a little after he had failed in his attempt to kill his principal enemy; for the pistol, with which he intended to have shot him as he passed his house, having missed fire, he immediately shut the door, and shot himself with another pistol. This happened at Amsterdam, but in what year is not exactly known.