And in the case of Mahomet, the testimony of enemies has such weight, that he is considered an Impostor, therefore, etc., etc. Furthermore, I say that reasons for suspecting Moses of imposture can be elicited not only from external, but from internal evidence, whereby imposture can be proved by his own testimony as well as by that of others, albeit, his followers, although there is still dispute. (I.) Whether the books, which are said to be those of Moses, are his or (II.) those of compilers, (III.) or those of Esdras, especially, and (IV.) whether they were written in the Samaritan, or (V.) the real Hebrew language; and (VI.) if the latter, whether we can understand that language. All these matters are doubtful for many reasons, and especially it can be shown from the first chapters of Genesis that we can not correctly interpret that language. I confess I am unwilling to concern myself with these points, but I wish to discuss the man. I. From Moses' own testimony and indeed (a.) concerning his life and character which we have considered above, and which, if any blame is attached to Mahomet on account of the fierce wars he waged, especially against the innocent, is equally blamable, and in other respects does not seem at all different from Mahomet's. (b.) Concerning the authority of his own teaching. And here applies what was said above about Moses' intercourse with God, which Moses indeed boasted of but evidently with too great exaggeration. For if any one boasts of intercourse with God of an impossible nature, his intercourse is properly doubted and Moses, etc. Therefore, etc. It is proved because he boasts of having seen that of which in the Old and in the New Testament afterward, it is very often said that no eye has seen (namely) God face to face. Exodus xxxii. 11. Numbers xii. 8. [59] Thus he saw God (1) in his own form, not in a vision nor in a dream (2), but face to face as friend to friend when he spoke directly to him. But any vision, which (1) is like that of friends speaking face to face, directly to one another, (2) like that of the blessed in the other life, is properly called and considered a vision of God. And Moses, etc. Therefore, etc. The Minor premise is proved from the passages previously cited and from the words of the Apostle: then indeed face to face, etc., and there is the same argument in the passages of Moses and in that of the Apostle. And yet among Christians the belief is most firmly established that no unjust person can see God in this life. And in the above passage of Exodus xxxiii. 20, [60] it is expressly added: you will not be able to see my face. These words God addressed to Moses and they are in direct contradiction to the passages previously cited, so that these claims can be explained in no other way than by saying that they were added by a thoughtless compiler, but by so doing the whole is rendered doubtful.