(c.) Concerning the teachings of Moses, which relate either to the laws or the gospel. Among the laws, all of which for the sake of brevity I can not now consider, the decalogue is most important, being called the special work of God and said to have been written on Mount Horeb. But it is evident it was devised by Moses before it was written by God, because these commands are not in themselves characterized by the perfection of God, since (1) they are either superfluous, namely the last three, arguing from the words of Christ in Math. v, [61] undoubtedly relating to the former, while the IX should not be separated from the X, and they will likewise be superfluous (2) or they are defective. For where are these commandments: thou shalt not desire to have other Gods, nor desire to curse God, nor desire to desecrate the Sabbath, nor to injure thy parents, and similar ones? And is it to be presumed that God would forbid the lesser sins of coveting a neighbor's house, land and property especially, and in an order so extraordinary, and not the greater? As to the teaching of Moses concerning the gospel, he establishes a very foolish and untrustworthy sign of the future great prophet, or Christ. Deut. xviii, 21, 22, [62] since this sign makes faith impossible for a long time. From this dictum it follows that Christ, having predicted the fall of Jerusalem, ought not to have been considered a true prophet while that prophecy was as yet unfulfilled (nor should Daniel, until his prophecy had been fulfilled), and so those who lived in the interval between the time of Christ and the overthrow of Judea, can not be blamed for not believing in him, although Paul hurled anathemas at those who did not attach themselves to Christ before the fall. Whatever sign, then, permits people for a long time to believe what they please with impunity, can not proceed from God, but is justly subject to suspicion. And this sign was given, etc., therefore, etc. What is said concerning the fulfillment of other prophecies is no objection. For it is the special and genuine sign of that great prophet, that his predictions are fulfilled. Wherefore, naturally, previous to this fulfillment he could not have been considered such a prophet. The other absurd conclusion which evidently follows from this passage, is this: that although this sign ought to have been the proof of the divine inspiration of all prophets, in the case of certain prophets who made predictions, indefinite indeed, but in words not admitting a moral interpretation (such as soon, swiftly, near, etc.,) that sign can by no means be found, e. g. Many predict the last day of the world and Peter said that that day was at hand; therefore, so far, until it comes it will be impossible to consider him a true prophet. For such is the express requirement Moses makes in the passage cited.