THE EDITOR TO THE READER.
theological and political Treatise (Tractatus Theologico-politicus) of Benedict de Spinoza, now presented to the English reader, is the most generally interesting of the works of this celebrated writer, — celebrated, we say, for there is no one of any culture who has not heard of Spinoza, though it must be owned that few know more of the man than his name. Spinoza, nevertheless, set his mark upon the chart of human progress, and no history of Philosophy would be complete that did not devote a chapter to the consideration of his metaphysical views and conclusions. The vulgar, however, and their ministers the theologians, have hitherto been the grand arbiters in matters touching the mysteries of God, the Soul, and the religious and moral nature of man, and Spinoza, opposed to theologians and filled with contempt for the vulgar, having no reverence for mere antiquity and no respect for prescription, daring moreover to think independently, and, above all, daring to give utterance to his thoughts, has still been denounced as a dangerous person, called atheist as matter of course, his writings proscribed, and his really spotless name and fame vilified and put to the ban. In the exegetical and critical Treatise which follows we are at no loss to discover the grounds of all the theological hate that has so long clung to the name of Spinoza. Purely philosophical and speculative writings scarcely attract the notice of the many, and only afford matter of discussion to philosophers and learned persons, whose interests never differ from those of the body politic at large; but critical inquiries, in whatever spirit conceived, almost necessarily jar with the opinions and prejudices of individuals, and perchance are found in opposition to the interests of large and influential classes of society, who forthwith band themselves together and declare war to the death against the inquirer. So has it fared with Spinoza. Brought into intimate contact, as a mere youth, with the Hebrew Scriptures, the Talmud, and the exegetical writings of the Jewish Rabbins, — particularly, as it would seem, with the Moré Nebouchiin, or Perplexed one's Guide of the celebrated Rabbi Moses Maimonides of Cordova, and little satisfied with the accredited and orthodox mode of getting over the many difficulties encountered in the Old Testament, Spinoza was led by natural taste to examine the ancient records of the faith of his forefathers for himself, and bringing to the task great abilities, abundant learning, entire freedom from prejudice, and a fearless spirit, he gradually arrived at conclusions little in accordance with those generally entertained. The results of his inquiries he embodied in the work now given in an English dress, the purpose of which, besides the critical and exegetical element, is to show that the freest discussion, both of religious and political principles, is not only consistent with true piety and the safety of the State, but cannot be forbidden without detriment and danger to both.