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LETTER XLIX.: Spinoza to Isaac Orobio. 1 - Benedict de Spinoza, The Chief Works of Benedict de Spinoza, vol. 2 
The Chief Works of Benedict de Spinoza, translated from the Latin, with an Introduction by R.H.M. Elwes, vol. 2 De Intellectus Emendatione - Ethica. (Select Letters). Revised edition (London: George Bell and Sons, 1901).
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Spinoza to Isaac Orobio.1
[A defence of the Tractatus Theologico-Politicus. (The Hague, 1671.)]
Most Learned Sir,—
You doubtless wonder why I have kept you so long waiting. I could hardly bring myself to reply to the pamphlet of that person, which you thought fit to send me; indeed I only do so now because of my promise. However, in order as far as possible to humour my feelings, I will fulfil my engagement in as few words as I can, and will briefly show how perversely he has interpreted my meaning; whether through malice or through ignorance I cannot readily say. But to the matter in hand.
First he says, “that it is of little moment to know what nation I belong to, or what sort of life I lead.” Truly, if he had known, he would not so easily have persuaded himself that I teach Atheism. For Atheists are wont greedily to covet rank and riches, which I have always despised, as all who know me are aware. Again, in order to smooth his path to the object he has in view, he says that, “I am possessed of no mean talents,” so that he may, forsooth, more easily convince his readers, that I have knowingly and cunningly with evil intent argued for the cause of the deists, in order to discredit it. This contention sufficiently shows that he has not understood my reasons. For who could be so cunning and clever, as to be able to advance under false pretences so many and such good reasons for a doctrine which he did not believe in? Who will pass for an honest writer in the eyes of a man, that thinks one may argue as soundly for fiction as for truth? But after all I am not astonished. Descartes was formerly served in the same way by Voët, and the most honourable writers are constantly thus treated.
He goes on to say, “In order to shun the reproach of superstition, he seems to me to have thrown off all religion.” What this writer means by religion and what by superstition, I know not. But I would ask, whether a man throws off all religion, who maintains that God must be acknowledged as the highest good, and must, as such, be loved with a free mind? or, again, that the reward of virtue is virtue itself, while the punishment of folly and weakness is folly itself? or, lastly, that every man ought to love his neighbour, and to obey the commands of the supreme power? Such doctrines I have not only expressly stated, but have also demonstrated them by very solid reasoning. However, I think I see the mud wherein this person sticks. He finds nothing in virtue and the understanding in themselves to please him, but would prefer to live in accordance with his passions, if it were not for the single obstacle that he fears punishment. He abstains from evil actions, and obeys the divine commands like a slave, with unwillingness and hesitation, expecting as the reward of his bondage to be recompensed by God with gifts far more pleasing than divine love, and greater in proportion to his dislike to goodness and consequent unwillingness to practise it. Hence it comes to pass, that he believes that all, who are not restrained by this fear, lead a life of licence and throw off all religion. But this I pass over, and proceed to the deduction, whereby he wishes to show, that “with covert and disguised arguments I teach atheism.” The foundation of his reasoning is, that he thinks I take away freedom from God, and subject Him to fate. This is flatly false. For I have maintained, that all things follow by inevitable necessity from the nature of God, in the same way as all maintain that it follows from the nature of God, that He understands Himself: no one denies that this latter consequence follows necessarily from the divine nature, yet no one conceives that God is constrained by any fate; they believe that He understands Himself with entire freedom, though necessarily. I find nothing here, that cannot be perceived by everyone; if, nevertheless, my adversary thinks that these arguments are advanced with evil intent, what does he think of his own Descartes, who asserted that nothing is done by us, which has not been pre-ordained by God, nay, that we are newly created as it were by God every moment, though none the less we act according to our own free will? This, as Descartes himself confesses, no one can understand.
Further, this inevitable necessity in things destroys neither divine laws nor human. For moral principles, whether they have received from God the form of laws or not, are nevertheless divine and salutary. Whether we accept the good, which follows from virtue and the divine love, as given us by God as a judge, or as emanating from the necessity of the divine nature, it is not in either case more or less to be desired; nor are the evils which follow from evil actions less to be feared, because they follow necessarily: finally, whether we act under necessity or freedom, we are in either case led by hope and fear. Wherefore the assertion is false, “that I maintain that there is no room left for precepts and commands.” Or as he goes on to say, “that there is no expectation of reward or punishment, since all things are ascribed to fate, and are said to flow with inevitable necessity from God.”
I do not here inquire, why it is the same, or almost the same to say that all things necessarily flow from God, as to say that God is universal; but I would have you observe the insinuation which he not less maliciously subjoins, “that I wish that men should practise virtue, not because of the precepts and law of God, or through hope of reward and fear of punishment, but,” &c. Such a sentiment you will assuredly not find anywhere in my treatise: on the contrary, I have expressly stated in Chap. IV., that the sum of the divine law (which, as I have said in Chap. II., has been divinely inscribed on our hearts), and its chief precept is, to love God as the highest good: not, indeed, from the fear of any punishment, for love cannot spring from fear; nor for the love of anything which we desire for our own delight, for then we should love not God, but the object of our desire.
I have shown in the same chapter, that God revealed this law to the prophets, so that, whether it received from God the form of a command, or whether we conceive it to be like God’s other decrees, which involve eternal necessity and truth, it will in either case remain God’s decree and a salutary principle. Whether I love God in freedom, or whether I love Him from the necessity of the divine decree, I shall nevertheless love God, and shall be in a state of salvation. Wherefore, I can now declare here, that this person is one of that sort, of whom I have said at the end of my preface, that I would rather that they utterly neglected my book, than that by misinterpreting it after their wont, they should become hostile, and hinder others without benefiting themselves.
Though I think I have said enough to prove what I intended, I have yet thought it worth while to add a few observations—namely, that this person falsely thinks, that I have in view the axiom of theologians, which draws a distinction between the words of a prophet when propounding doctrine, and the same prophet when narrating an event. If by such an axiom he means that which in Chap. XV. I attributed to a certain R. Jehuda Alpakhar, how could he think that I agree with it, when in that very chapter I reject it as false? If he does not mean this, I confess I am as yet in ignorance as to what he does mean, and, therefore, could not have had it in view.
Again, I cannot see why he says, that all will adopt my opinions, who deny that reason and philosophy should be the interpreters of Scripture; I have refuted the doctrine of such persons, together with that of Maimonides.
It would take too long to review all the indications he gives of not having judged me altogether calmly. I therefore pass on to his conclusion, where he says, “that I have no arguments left to prove, that Mahomet was not a true prophet.” This he endeavours to show from my opinions, whereas from them it clearly follows, that Mahomet was an impostor, inasmuch as he utterly forbids that freedom, which the Catholic religion revealed by our natural faculties and by the prophets grants, and which I have shown should be granted in its completeness. Even if this were not so, am I, I should like to know, bound to show that any prophet is false? Surely the burden lies with the prophets, to prove that they are true. But if he retorts, that Mahomet also taught the divine law, and gave certain signs of his mission, as the rest of the prophets did, there is surely no reason why he should deny, that Mahomet also was a true prophet.
As regards the Turks and other non-Christian nations; if they worship God by the practice of justice and charity towards their neighbour, I believe that they have the spirit of Christ, and are in a state of salvation, whatever they may ignorantly hold with regard to Mahomet and oracles.
Thus you see, my friend, how far this man has strayed from the truth; nevertheless, I grant that he has inflicted the greatest injury, not on me but on himself, inasmuch as he has not been ashamed to declare, that “under disguised and covert arguments I teach atheism.”
I do not think, that you will find any expressions I have used against this man too severe. However, if there be any of the kind which offend you, I beg you to correct them, as you shall think fit. I have no disposition to irritate him, whoever he may be, and to raise up by my labours enemies against myself; as this is often the result of disputes like the present, I could scarcely prevail on myself to reply—nor should I have prevailed, if I had not promised. Farewell. I commit to your prudence this letter, and myself, who am, &c.
[1 ] The rough copy of this letter is still preserved, and contains many strong expressions of Spinoza’s indignation against Velthuysen, which he afterwards suppressed or mitigated.