By Benedict de Spinoza, R. H. M. Elwes
Written by way of the Dutch thinker Baruch Spinoza, the Tractatus Theologico-Politicus or Theologico-Political Treatise was once essentially the most debatable texts of the early smooth interval. It used to be a preemptive safety of Spinoza's later paintings, Ethics, released posthumously in 1677, for which he expected harsh feedback. The treatise used to be released anonymously in 1670 through Jan Rieuwertsz in Amsterdam. for you to guard the writer and writer from political retribution, the name web page pointed out town of ebook 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 steer clear of censorship by means of the secular Dutch experts.
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Xvi:9), "Therefore I will bewail Jazer with weeping;" and in chap. xix. he foretells first the calamities and then the restoration of the Egyptians (see verses 19, 20, 21, 25), saying that God shall send them a Saviour to free them, that the Lord shall be known in Egypt, and, further, that the Egyptians shall worship God with sacrifice and oblation; and, at last, he calls that nation the blessed Egyptian people of God; all of which particulars are specially noteworthy. 5). (61) He also mournfully foretells the calamities of the nations, and predicts their restoration, for he says (xlviii:31) of the Moabites, "Therefore will I howl for Moab, and I will cryout for all Moab" (verse 36), "and therefore mine heart shall sound for Moab like pipes;" in the end he prophesies their restoration, as also the restoration of the Egyptians, Ammonites, and Elamites.
65) Thus we see that he possessed the gift which God had bestowed on Abraham. Further, as accustomed to prophesy, Balaam bade the messengers wait for him till the will of the Lord was revealed to him. " (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.
48) IV. Lastly, we see that the highest reward of the Divine law is the law itself, namely, to know God and to love Him of our free choice, and with an undivided and fruitful spirit; while its penalty is the absence of these things, and being in bondage to the flesh that is, having an inconstant and wavering spirit. (49) These points being noted, I must now inquire: (50) I. Whether by the natural light of reason we can conceive of God as a law-giver or potentate ordaining laws for men? (51) II.