A Theologico-Political Treatise part 2 | Page 9

prophets were made through words or appearances, or a combination of the two. (19) These words and appearances were of two kinds; 1.- real when external to the mind of the prophet who heard or saw them, 2.- imaginary when the imagination of the prophet was in a state which led him distinctly to suppose that he heard or saw them.
(20) With a real voice God revealed to Moses the laws which He wished to be transmitted to the Hebrews, as we may see from Exodus xxv:22, where God says, "And there I will meet with thee and I will commune with thee from the mercy seat which is between the Cherubim." (21) Some sort of real voice must necessarily have been employed, for Moses found God ready to commune with him at any time. This, as I shall shortly show, is the only instance of a real voice.
(22) We might, perhaps, suppose that the voice with which God called Samuel was real, for in 1 Sam. iii:21, we read, "And the Lord appeared again in Shiloh, for the Lord revealed Himself to Samuel in Shiloh by the word of the Lord;" implying that the appearance of the Lord consisted in His making Himself known to Samuel through a voice; in other words, that Samuel heard the Lord speaking. (23) But we are compelled to distinguish between the prophecies of Moses and those of other prophets, and therefore must decide that this voice was imaginary, a conclusion further supported by the voice's resemblance to the voice of Eli, which Samuel was in the habit of hearing, and therefore might easily imagine; when thrice called by the Lord, Samuel supposed it to have been Eli.
(24) The voice which Abimelech heard was imaginary, for it is written, Gen. xx:6, "And God said unto him in a dream." (25) So that the will of God was manifest to him, not in waking, but only, in sleep, that is, when the imagination is most active and uncontrolled. (26) Some of the Jews believe that the actual words of the Decalogue were not spoken by God, but that the Israelites heard a noise only, without any distinct words, and during its continuance apprehended the Ten Commandments by pure intuition; to this opinion I myself once inclined, seeing that the words of the Decalogue in Exodus are different from the words of the Decalogue in Deuteronomy, for the discrepancy seemed to imply (since God only spoke once) that the Ten Commandments were not intended to convey the actual words of the Lord, but only His meaning. (27) However, unless we would do violence to Scripture, we must certainly admit that the Israelites heard a real voice, for Scripture expressly says, Deut. v:4," God spake with you face to face," i.e. as two men ordinarily interchange ideas through the instrumentality of their two bodies; and therefore it seems more consonant with Holy Writ to suppose that God really did create a voice of some kind with which the Decalogue was revealed. (28) The discrepancy of the two versions is treated of in Chap. VIII.
(29) Yet not even thus is all difficulty removed, for it seems scarcely reasonable to affirm that a created thing, depending on God in the same manner as other created things, would be able to express or explain the nature of God either verbally or really by means of its individual organism: for instance, by declaring in the first person, "I am the Lord your God."
(30) Certainly when anyone says with his mouth, "I understand," we do not attribute the understanding to the mouth, but to the mind of the speaker; yet this is because the mouth is the natural organ of a man speaking, and the hearer, knowing what understanding is, easily comprehends, by a comparison with himself, that the speaker's mind is meant; but if we knew nothing of God beyond the mere name and wished to commune with Him, and be assured of His existence, I fail to see how our wish would be satisfied by the declaration of a created thing (depending on God neither more nor less than ourselves), "I am the Lord." (31) If God contorted the lips of Moses, or, I will not say Moses, but some beast, till they pronounced the words, "I am the Lord," should we apprehend the Lord's existence therefrom?
(32) Scripture seems clearly to point to the belief that God spoke Himself, having descended from heaven to Mount Sinai for the purpose - and not only that the Israelites heard Him speaking, but that their chief men beheld Him (Ex:xxiv.) (33) Further the law of Moses, which might neither be added to nor curtailed, and which was set up as a national standard of right, nowhere prescribed the belief that God is without