Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	holy_a	spirit_n	worship_v	3,077	5	9.0447	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61130	A treatise partly theological, and partly political containing some few discourses, to prove that the liberty of philosophizing (that is making use of natural reason) may be allow'd without any prejudice to piety, or to the peace of any common-wealth, and that the loss of public peace and religion it self must necessarily follow, where such a liberty of reasoning is taken away / translated out of Latin.; Tractatus theologico-politicus. English	Spinoza, Benedictus de, 1632-1677.	1689 (1689)	Wing S4985; ESTC R21627	207,956	494

Rest and the Laws and Rules of both which nature always observes and by which it continually Acts and from these we afterwards by degrees proceed to other things less general so likewise from this History of Scripture we are first to inquire after that which is most general and is the Basis and Foundation of all Scripture and is commended by all the Prophets for the most profitable and perpetual Doctrine to Mankind for example that there is only one omnipotent God who only is to be worshipt who provideth for all and loveth those best who serve him and love their Neighbours as themselves is a Doctrine every where so express and plain in Scripture that no Body ever doubted the Sense and meaning thereof but what God is why and in what manner he beholdeth and provideth for all things the Scripture doth no where expresly and positively declare nor teach it as an eternal Doctrine but on the contrary the Prophets as we have already shewn did not agree amongst themselves concerning these things and therefore in matters of like nature we are not posi●ively to determin what is the Doctrine and meaning of the Holy Spirit tho' it may be very well made out by natural knowledge This general Doctrine of the Scripture being rightly known we are then to pass on to things less Universal which concern the common use of Life and which are derived like rivulets from this general Doctrine Such are all the particular external Actions of real Vertue which cannot be Practiced but as occasion is offer'd and whatsoever in Scripture relating to them seems doubtful or obscure must be explain'd and determin'd by the Universal Doctrine and for those things which seem contradictory one to another we are to examin Upon what occasion at what time and to whom they were written for example when Christ said Blessed are they that mourn for they shall be comforted We know not who are the Mourners meant in this Text but because Christ afterwards bids us take no thought for any thing but seek the Kingdom of God and the righteousness thereof which he commends to us as our cheifest good Math. chap. 6. v. 33. therefore it follows that the Mourners meant by Christ must be those who lamented to see the Kingdom of God and its righteousness so much neglected by Men for which no others could Mourn but those whose affections were Heavenly and contemned all things here below So also when Christ said Math. chap. 5. v. 39. Whatsoever shall smite thee on the right Cheek turn to him the other also if he had spoken this as a Law-giver by this command he had abrogated the Law of Moses which he declareth in the 17 th verse he came not to destroy but fulfil We are therefore to inquire who said this to whom and when he said it First it was Christ that said it not as a Law-giver who ordained Laws but as a teacher who gave moral instructions not so much to reprove their deeds as to correct their thoughts next he spoke it to Men opprest who lived in a Common-wealth extreamly corrupted where justice was neglected and whose ruine and destruction was near at hand this Doctrin of Christ was likewise Preached by the Prophet Ieremy before the first destruction of the City of Jerusalem Lament Chap. 3. v. 30. He giveth his Cheek to him that smiteth him Wherefore seeing the Prophets did not teach this Doctrine but in the time of oppression nor was any where commanded by them as a Law and on the contrary Moses who did not write in times of oppression but took care to establish a good Common-wealth tho' he condemned revenge and the hating of our Neighbour yet he commanded that an Eye should be given for an Eye hence it appears by the fundamental Principles of Scripture that this Doctrine of Christ and Jeremy for suffering Injuries and submitting to Wicked Men ought to be practised only in times of oppression and in Places where Justice is not so easily to be had but not in a good Common-Wealth because in good Governments where Justice is maintain'd every Man is obliged if he will be Just to require Satisfaction for Injuries before a Judge Levit. Chap. 5. v. 1. Not upon the score of Hatred and Revenge which are forbidden Levit. Chap. 19. v. 17 18. But to preserve and maintain the Justice and Laws of a Man's Country and that wicked Men may not get advantage and thrive by their wickedness all which is agreeable to Natural Reason to this purpose I could bring many more Examples but these are sufficient to explain my meaning and shew the usefulness of that method which is the Subject of my present Discourse But hitherto I have only shewn the Way to find out the Sense of those Scripture Sentences which concern the Use of Life and are therefore more easily understood because among the Penmen of the Bible there never was any controversy about them but other passages in Scripture which concern Matters meerly Speculative are not so plain and obvious because the Way to them is very narrow for tho' in things meerly Speculative the Prophets as we have already shewn differ'd amongst themselves and the narrations of things were suited to the prejudice of every Age yet it is not at all Lawful for us to determine what was the meaning of one Prophet by the clear Places of another unless it be evident to us that they were both of one Opinion how then the meaning of the Prophets in such Cases is to be known by the History of Scripture I will in few words declare we must in the first Place begin with what is most general and from those Sentences of Scripture which are most plain and clear inquire what is Prophesy or Revelation and in what it chiefly consists Next we ought to inquire what a Miracle is and after that of things usual and common this being done we ought to consider the Opinions of every Prophet and from them guess at the meaning of every Prophesy History and Miracle but what caution we are to use that in these things we do not confound the Sense of the Prophets and Historians with the meaning of the Holy Spirit and the Truth of the Matter I have already shewn in their proper Places But this is to be noted concerning the meaning of Revelations that this my method teacheth us to find out only those things which the Prophets heard or saw and not what they signified and represented to us by Figures an Hierogliphicks of these things we can only make Conjectures but cannot certainly derive them from the fundamental Principles of Scripture Now though I have shewn the manner of interpreting Scripture and proved it to be the sure way of finding out the Sense thereof yet indeed I confess those Men may have a more certain Knowledge of the true meaning of it if any such Men there be who have received a Traditional Explication thereof made by the Prophets themselves

Foundation and proper Subject of Philosophy Nor ought we to be troubled or concerned if after we have found out the true sense of the Scripture the Scripture in some places seem repugnant to Reason for whatever of that kind we meet with in the Bible and of which Men may without any breach of Charity be ignorant doth not at all concern Theology or the Word of God and consequently of such things a Man may without sin think what he pleaseth and therefore we positively conclude that Reason is not to be accommodated to Scripture nor Scripture to Reason But seeing the fundamental point in Divinity of Mens being saved only by Obedience cannot be demonstrated by Reason to be true or false it may by way of Objection be then asked Why then do we believe it If we do it blindly without Reason we act like Fools without Judgment if on the other side we say this Fundamental Tenet may be proved by Reason then Divinity is a part of Philosophy and cannot be sever'd from it To this I answer That I do clearly confess this Fundamental Doctrine of Theology cannot be made out by Natural Reason at least no Man that I know hath ever done it therefore Revelation was absolutely necessary in the case but yet we may make use of our Judgment and Reason that what hath been revealed may with a moral certainty be believed by us I say with moral certainty for it is not to be expected that we can have any greater assurance than the Prophets themselves had to whom the Revelation was first made and who had no more than a moral certainty as we have shewed in the second Chapter of this Treatise They therefore are in a very great error who endeavour to prove the Authority of Scripture by Mathematical Demonstration for the Authority of the Bible depends upon the Authority of the Prophets and consequently can be proved by no stronger argument than the Prophets made use of to perswade the people of theirs Our certainty of the Scriptures Authority can be grounded upon no other Foundation than that whereon the Prophets founded their Certainty and Authority and we have already shewn the certainty of the Prophets consisted in three particulars First In a clear and lively imagination Secondly In a Sign Thirdly and principally in a Mind inclined and devoted to Justice and Vertue nor could they give any other evidences of their Authority either to the people to whom they spake in their own persons by word of mouth nor can any other be given to us to whom they speak by their Writings the lively imagination of the Prophets was an Argument only to themselves and therefore all our assurance concerning Revelation doth and must consist only in the other two particulars namely in a Sign and in the Doctrine The eighteenth Chapter of Deuteronomy commands the people to obey that Prophet who in the name of the Lord gave them a true Sign but if he prophesied any thing that was false tho' it were in the Name of the Lord he was to be put to death as he was who endeavoured to seduce them from the true Religion tho' he confirm'd his Prophesie with Signs and Miracles as appears in the 13 th Chapter of Deuteronomy whence it follows that a true Prophet was to be known from a false by his Doctrine and by a Miracle both together for such a one only Moses declareth to be a true Prophet and commanded the people to believe him without any fear of being deceived But he declared those to be false Prophets and guilty of Death who foretold any thing that was false tho' it were in the Name of God or he that preached false Gods tho' he wrought true Miracles We then are oblig'd to believe the Scripture that is the Prophets upon account only of their Doctrine confirm'd by Signs because we see the Prophets above all things commend Justice and Charity and intended nothing else because with a sincere Mind without any guile or deceit they declared that Men by Faith and Obedience should be made happy and confirm'd this their Doctrines with Signs We therefore conclude and perswade our selves that when they prophesied they did neither dote or speak unadvisedly in which Opinion we are the more confirm'd when we consider that all their Moral Doctrines did perfectly agree with Reason for it is very observable that the Word of God in the Prophets is exactly consonant to the Word of God within us so that I say again we are as much assured of these things by the Scripture as the Iews were by the Prophets preaching to them viva voce for we have proved in the end of the second Chapter that the Scripture as to its Doctrine and the principal Histories thereof is derived down to us uncorrupted and therefore this Fundamental Doctrine of Scripture and Theology ought with good reason to be embraced by us tho' it cannot be proved by Mathematical Demonstration It is very great folly not to believe a thing which hath been confirmed by so many Testimonies of the Prophets and which is so great a comfort to those who have but ordinary portions of Reason which is so beneficial to the publick and which may without any danger or loss be believed We can give no reason for our doubting or unbelief but our not having Mathematical Demonstration to prove it as if nothing could contribute to living vertuously and prudently but that which is absolutely and apparently true in which there is not the least shadow or doubt and as if there were nothing of chance and uncertainty in our Actions I confess they who think Philosophy and Divinity contradictory one to another and therefore conclude one of them ought to be dethroned and subjected to the other do very well to build Divinity upon a sure Foundation and endeavour by Infallible Demonstration to support it yet I cannot but condemn those that make use of Reason to destroy Reason and by Certain Reason endeavour to prove there is no certainty in Reason while they are demonstrating the Verity and Authority of Theology and strive to deprive Reason of its power they subject Theology to the Empire of Reason and allow it no other splendor than what it borrows from Natural Light If they boast of relying upon the Internal Testimony of the Holy Spirit and say they make use of Reason only to convert Infidels we ought not to believe them because 't is evident that the Holy Spirit beareth witness to nothing but good Works which Paul Galath 5. 22. therefore calls the fruits of the Holy Spirit and the Holy Spirit is nothing else but that Tranquility of Mind and Peace of Conscience which ariseth in us from doing good But of the truth and certainty of things meerly speculative no other Spirit but Reason beareth witness Reason only can challenge the power of judging what is true they that pretend to any other Spirit whereby to make themselves certain what is true maintain

had Temples dedicated to him and was worshipt by Flamens and Priests in the same manner that other Gods were Tacitus in his First Book of Annals tells us That Alexander would be saluted by the Name of Iupiter's Son which was not Pride but Design as appears by the Answer he return'd to the invective Speech made by Hermolaus In the Eighth Book and Eighth Section of Quintus Curtius Alexander speaks to this purpose One thing is very ridiculous which Hermolaus requires That I should not own Jupiter to be my Father being so declared by his Oracle as if the Answer of the Gods were in my Power he offer'd me the Name of his Son which was very suitable to the Designs I am now about I wish the Indians would also believe me to be a God Success in War depends much upon Fame and that which is falsly believed sometimes works the same effects which things do that are true In which few words he very artificially endeavours to continue People in their ignorance and neatly insinuates the Design of his dissembling which Cleo likewise did in his Oration whereby he endeavour'd to perswade the Macedonians to sooth and flatter the King for after he had with admiration spoken in praise of Alexander and reckon'd up all his Merits giving a colour of Truth to the Fraud he shews the advantages gain'd by it in words to this effect The Persians are not only prudent but pious in worshipping their Kings as Gods because it was the Safety of Majesty and then concludes That he himself would be the first who at the King's entrance would fall down upon the Earth and worship him and that he thought the wisest amongst them would follow his Example See Curtius in his Eighth Book § 8. But the Macedonians were wiser Nor can any but meer Barbarians be so grosly cheated and of Subjects suffer themselves to be made Slaves altogether unprofitable to themselves Others have with more ease perswaded the World That the Majesty of Kings is Sacred that they are God's Vicegerents on Earth ordained by God and not establisht by the Votes and Consent of Men but preserved and defended by the particular aid and protection of Divine Providence This and much more have Monarchs devised to secure their Government with which I will not meddle but proceed to those things which for the preservation of Government Divine Revelation taught Moses We have already declared in the Fifth Chapter that after the Israelites went out of Egypt they were not subject to the Laws or power of any other Nation but it was lawful for them to Institute what Laws and possess what Lands they pleased for when they were freed from the intollerable bondage of the Egyptians and were not bound by Covenant to any Mortal they again recover'd their natural Right to all things which were in their Power and every Man might freely resolve whether he would keep his natural Right or part with and transfer it to another Being then in this natural State by the Counsel of Moses in whom all had a very great trust and confidence they resolved to transfer their Power upon no mortal Man but upon God only and without further delay promis'd all with one Voice to obey God in all things and never to own any other Power but such as God by Prophetical Revelation should institute and appoint This Promise and Translation of their Right and Power upon God was in the same manner that we have supposed it to be done in a common Society when Men resolve to depart with their natural Right For as it appears Exod. chap. 24. ver 7. they freely without any Compulsion not terrified with any threats did by express Covenant and Oath part with their natural Right and transfer'd it upon God and that the Covenant might be firm and binding without any suspicion of fraud God Covenanted nothing with them till after they had made tryal of his wonderful Power by which they had already been and were afterwards to be preserved see Exod. chap. 19. v. 4 5. for upon this very ground of believing that the Power of God only could save them they transfer'd all their Power of preserving themselves and consequently all their Right upon God. The Government then of the Jews was only in God and therefore by vertue of the Covenant was called the Kingdom of God God was rightful King of the Jews and consequently the Enemies of that Government were Gods Enemies and the Subjects of that Commonwealth who went about to usurp that Government were guilty of Treason against his Divine Majesty and the Laws of that Common-wealth were the Laws and Commands of God So that in this Commonwealth Civil Right and Religion which we have shewn consists only in Obedience towards God were but one and the same thing My meaning is that the Doctrines of Religion were Laws and Commands Piety was Justice and Impiety wrong and Injustice he that forsook the publick Religion ceased to be a Subject and upon that very account was thought an Enemy he that dy'd for Religion was thought to dye for his Country and between Religion and Civil Right there was no difference Upon this account this Government might very well be called Theocracy seeing the Subjects thereof were bound by no Law but what was revealed by God. But these things were thus more in opinion then reality for the Jews did indeed still retain the Absolute Power of Government as will appear by what shall be presently declared namely by the Form and Rules whereby their Government was Administred which is now my purpose to explain Seeing the Jews did not transfer their Power upon any other Man but all equally parted from it as is done in Democratical-government and all cryed with one Voice Whatsoever God himself without any other intermediate Person shall speak to us that will we do it clearly appears by this Agreement they all continued equal and the Power and Right of consulting God of receiving and interpreting Laws was equal in them all and the Administration of the Government was in the whole Congregation Upon this ground all equally at first hearken'd what God would say and what he would Command but in this first meeting they were so terrified and heard God speaking with so muh astonishment that every Man thought that day would be his last Full of very great fear they came again to Moses and said We have heard Gods Voice out of the midst of the Fire Now therefore why should we dye This great Fire will consume us we shall dye if we hear the Voice of the Lord our God any more therefore go thou near and hear all that the Lord our God shall say and speake thou unto us all that the Lord our God shall speak unto thee we will hear and do it By saying this they clearly abolisht the first Covenant and transfer'd upon Moses their own Right of consulting God and interpreting his Laws and Decrees for here they did not as before