By Benedict de Spinoza, R. H. M. Elwes
Written by means of the Dutch thinker Baruch Spinoza, the Tractatus Theologico-Politicus or Theologico-Political Treatise was once probably the most debatable texts of the early glossy interval. It was once a preemptive safety of Spinoza's later paintings, Ethics, released posthumously in 1677, for which he expected harsh feedback. The treatise was once released anonymously in 1670 by means of Jan Rieuwertsz in Amsterdam. with a purpose to defend the writer and writer from political retribution, the name web page pointed out town of e-book as Hamburg and the writer as Henricus Kunraht. It used to be written in New Latin instead of the vernacular Dutch in an try and stay away from censorship by means of the secular Dutch professionals.
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Merely in concession to popular understanding, and the imperfection of popular knowledge; that in reality God acts and directs all things simply by the necessity of His nature and perfection, and that His decrees and volitions are eternal truths, and always involve necessity. (77) So much for the first point which I wished to explain and demonstrate. (78) Passing on to the second point, let us search the sacred pages for their teaching concerning the light of nature and this Divine law. (79) The first doctrine we find in the history of the first man, where it is narrated that God commanded Adam not to eat of the fruit of the tree of the knowledge of good and evil; this seems to mean that God commanded Adam to do and to seek after righteousness because it was good, not because the contrary was evil: that is, to seek the good for its own sake, not from fear of evil.
67) Further, after he had blessed the Hebrews by the command of God, he began (as was his custom) to prophesy to other nations, and to predict their future; all of which abundantly shows that he had always been a prophet, or had often prophesied, and (as we may also remark here) possessed that which afforded the chief certainty to prophets of the truth of their prophecy, namely, a mind turned wholly to what is right and good, for he did not bless those whom he wished to bless, nor curse those whom he wished to curse, as Balak supposed, but only those whom God wished to be blessed or cursed.
By some unexplained diabolical faculty. (74) The principal passage of Scripture which they cite, by way of confirming their theory with its authority, is Exodus xxxiii:16, where Moses says to God, "For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? " (75) From this they would infer that Moses asked of God that He should be present to the Jews, and should reveal Himself to them prophetically; further, that He should grant this favour to no other nation.