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as it is thus conceived） to be a primary cause of Divine revelation。 （10） All
that we clearly and distinctly understand is dictated to us； as I have just
pointed out； by the idea and nature of God； not indeed through words； but
in a way far more excellent and agreeing perfectly with the nature of the
mind； as all who have enjoyed intellectual certainty will doubtless attest。
（11） Here； however； my chief purpose is to speak of matters having
reference to Scripture； so these few words on the light of reason will
suffice。
（12） I will now pass on to； and treat more fully； the other ways and
means by which God makes revelations to mankind； both of that which
transcends ordinary knowledge； and of that within its scope； for there is no
reason why God should not employ other means to communicate what we
know already by the power of reason。
（13） Our conclusions on the subject must be drawn solely from
Scripture； for what can we affirm about matters transcending our
knowledge except what is told us by the words or writings of prophets？
（14） And since there are； so far as I know； no prophets now alive； we have
no alternative but to read the books of prophets departed； taking care the
while not to reason from metaphor or to ascribe anything to our authors
which they do not themselves distinctly state。 （15） I must further premise
that the Jews never make any mention or account of secondary； or
particular causes； but in a spirit of religion； piety； and what is commonly
called godliness； refer all things directly to the Deity。 （16） For instance if
they make money by a transaction； they say God gave it to them； if they
desire anything； they say God has disposed their hearts towards it； if they
think anything； they say God told them。 （17） Hence we must not suppose
that everything is prophecy or revelation which is described in Scripture as
told by God to anyone； but only such things as are expressly announced as
prophecy or revelation； or are plainly pointed to as such by the context。
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（18） A perusal of the sacred books will show us that all God's
revelations to the 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
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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 neit