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Correspondence, by Benedict de Spinoza, [1883], at sacred-texts.com
[Oldenburg returns to the questions of universal necessity, of miracles, and of the literal and allegorical interpretation of Scripture.]
εὖ πράττειν.
You hit the point exactly, in perceiving the cause why I did not wish the doctrine of the fatalistic necessity of all things to be promulgated, lest the practice of virtue should thereby be aspersed, and rewards and punishments become ineffectual. The suggestions in your last letter hardly seem sufficient to settle the matter, or to quiet the human mind. For if we men are, in all our actions, moral as well as natural, under the power of God, like clay in the hands of the potter, with what face can any of us be accused of doing this or that, seeing that it was impossible for him to do otherwise? Should we not be able to cast all responsibility on God? Your inflexible fate, and your irresistible power, compel us to act in a given manner, nor can we possibly act otherwise. Why, then, and by what right do you deliver us up to terrible punishments, which we can in no way avoid, since you direct and carry on all things through supreme necessity, according to your good will and pleasure? When you say that men are only inexcusable before God, because they are in the power of God, I should reverse the argument, and say, with more show of reason, that men are evidently excusable, since they are in the power of God. Everyone may plead, "Thy power cannot be escaped from, O God; therefore, since I could not act otherwise, I may justly be excused."
Again, in taking miracles and ignorance as equivalent terms, you seem to bring within the same limits the power of God and the knowledge of the ablest men; for God is, according to you, unable to do or produce anything, for which men cannot assign a reason, if they employ all the strength of their faculties.
Again, the history of Christ's passion, death, burial, and resurrection seems to be depicted in such lively and genuine colours, that I venture to appeal to your conscience, whether you can believe them to be allegorical, rather than literal, while preserving your faith in the narrative? The circumstances so clearly stated by the Evangelists seem to urge strongly on our minds, that the history should be understood literally. I have ventured to touch briefly on these points, and I earnestly beg you to pardon me, and answer me as a friend with your usual candour. Mr. Boyle sends you his kind regards. I will, another time, tell you what the Royal Society is doing. Farewell, and preserve me in your affection.
London, 14 Jan., 1676.