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understanding … that is； as being unaware of his situation or his sin； for
Adam heard； or seemed to hear； the Lord walling； in the garden； calling
him and asking him where he was； and then； on seeing his shamefacedness；
asking him whether he had eaten of the forbidden fruit。 （82） Adam
evidently only knew the Deity as the Creator of all things。 （83） To Cain
also God was revealed； according to his understanding； as ignorant of
human affairs； nor was a higher conception of the Deity required for
repentance of his sin。
（83） To Laban the Lord revealed Himself as the God of Abraham；
because Laban believed that each nation had its own special divinity （see
Gen。 xxxi：29）。 （84） Abraham also knew not that God is omnipresent； and
has foreknowledge of all things； for when he heard the sentence against
the inhabitants of Sodom； he prayed that the Lord should not execute it till
He had ascertained whether they all merited such punishment； for he said
（see Gen。 xviii：24）； 〃Peradventure there be fifty righteous within the city；〃
and in accordance with this belief God was revealed to him； as Abraham
imagined； He spake thus： 〃I will go down now； and see whether they have
done altogether according to the cry of it which is come unto Me； and； if
not； I will know。〃 （85） Further； the Divine testimony concerning Abraham
asserts nothing but that he was obedient； and that he 〃commanded his
household after him that they should keep the way of the Lord〃 （Gen。
xviii：19）； it does not state that he held sublime conceptions of the Deity。
（86） Moses； also； was not sufficiently aware that God is omniscient；
and directs human actions by His sole decree； for although God Himself
says that the Israelites should hearken to Him； Moses still considered the
matter doubtful and repeated； 〃But if they will not believe me； nor hearken
unto my voice。〃 （87） To him in like manner God was revealed as taking no
part in； and as being ignorant of； future human actions： the Lord gave him
two signs and said； 〃And it shall come to pass that if they will not believe
thee； neither hearken to the voice of the first sign； that they will believe the
voice of the latter sign； but if not； thou shalt take of the water of the river；〃
&c。 （88） Indeed； if any one considers without prejudice the recorded
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opinions of Moses； he will plainly see that Moses conceived the Deity as a
Being Who has always existed； does exist； and always will exist； and for
this cause he calls Him by the name Jehovah； which in Hebrew signifies
these three phases of existence： as to His nature； Moses only taught that
He is merciful； gracious； and exceeding jealous； as appears from many
passages in the Pentateuch。 （89） Lastly； he believed and taught that this
Being was so different from all other beings； that He could not be
expressed by the image of any visible thing； also； that He could not be
looked upon； and that not so much from inherent impossibility as from
human infirmity； further； that by reason of His power He was without
equal and unique。 （90） Moses admitted； indeed； that there were beings
（doubtless by the plan and command of the Lord） who acted as God's
vicegerents … that is； beings to whom God had given the right； authority；
and power to direct nations； and to provide and care for them； but he
taught that this Being Whom they were bound to obey was the highest and
Supreme God； or （to use the Hebrew phrase） God of gods； and thus in the
song （Exod。 xv：11） he exclaims； 〃Who is like unto Thee； 0 Lord； among
the gods？〃 and Jethro says （Exod。 xviii：11）； 〃Now I know that the Lord is
greater than all gods。〃 （91） That is to say； 〃I am at length compelled to
admit to Moses that Jehovah is greater than all gods； and that His power is
unrivalled。〃 （92） We must remain in doubt whether Moses thought that
these beings who acted as God's vicegerents were created by Him； for he
has stated nothing； so far as we know； about their creation and origin。 （93）
He further taught that this Being had brought the visible world into order
from Chaos； and had given Nature her germs； and therefore that He
possesses supreme right and power over all things； further； that by reason
of this supreme right and power He had chosen for Himself alone the
Hebrew nation and a certain strip of territory； and had handed over to the
care of other gods substituted by Himself the rest of the nations and
territories； and that therefore He was called the God of Israel and the God
of Jerusalem； whereas the other gods were called the gods of the Gentiles。
（94） For this reason the Jews believed that the strip of territory which God
had chosen for Himself； demanded a Divine worship quite apart and
different from the worship which obtained elsewhere； and that the Lord
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would not suffer the worship of other gods adapted to other countries。 （95）
Thus they thought that the people whom the king of Assyria had brought
into Judaea were torn in pieces by lions because they knew not the
worship of the National Divinity （2 Kings xvii：25）。
（96） Jacob； according to Aben Ezra's opinion； therefore admonished
his sons when he wished them to seek out a new country； that they should
prepare themselves for a new worship； and lay aside the worship of
strange； gods … that is； of the gods of the land where they were （Gen。
xxxv：2； 3）。
（97） David； in telling Saul that he was compelled by the king's
persecution to live away from his country； said that he was driven out from
the heritage of the Lord； and sent to worship other gods （1 Sam。 xxvi：19）。
（98） Lastly； he believed that this Being or Deity had His habitation in the
heavens （Deut。 xxxiii：27）； an opinion very common among the Gentiles。
（99） If we now examine the revelations to Moses； we shall find that
they were accommodated to these opinions； as he believed that the Divine
Nature was subject to the conditions of mercy； graciousness； &c。； so God
was revealed to him in accordance with his i