therefore that their sensations and consciousness were entirely different
from our own.

(8) But, although ordinary knowledge is Divine, its professors cannot be
called prophets [Endnote 2], for they teach what the rest of mankind could
perceive and apprehend, not merely by simple faith, but as surely and
honourably as themselves.

(9) Seeing then that our mind subjectively contains in itself and partakes
of the nature of God, and solely from this cause is enabled to form notions
explaining natural phenomena and inculcating morality, it follows that we
may rightly assert the nature of the human mind (in so far 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