Moses bids the Jews (Deut. xviii.) ask of the prophets a sign, namely, the
prediction of some coming event. (16) In this respect, prophetic knowledge
is inferior to natural knowledge, which needs no sign, and in itself implies
certitude. (17) Moreover, Scripture warrants the statement that the
certitude of the prophets was not mathematical, but moral. (18) Moses lays
down the punishment of death for the prophet who preaches new gods, even
though he confirm his doctrine by signs and wonders (Deut. xiii.); "For," he
says, "the Lord also worketh signs and wonders to try His people." (19) And
Jesus Christ warns His disciples of the same thing (Matt. xxiv:24). (20)
Furthermore, Ezekiel (xiv:9) plainly states that God sometimes deceives
men with false revelations; and Micaiah bears like witness in the case of
the prophets of Ahab.

(21) Although these instances go to prove that revelation is open to doubt,
it nevertheless contains, as we have said, a considerable element of
certainty, for God never deceives the good, nor His chosen, but (according
to the ancient proverb, and as appears in the history of Abigail and her
speech), God uses the good as instruments of goodness, and the wicked as
means to execute His wrath. (22) This may be seen from the case of Micaiah
above quoted; for although God had determined to deceive Ahab, through
prophets, He made use of lying prophets; to the good prophet He revealed the
truth, and did not forbid his proclaiming it.

(23) Still the certitude of prophecy, remains, as I have said, merely,
moral; for no one can justify himself before God, nor boast that he is an
instrument for God's goodness. (24) Scripture itself teaches and shows that
God led away David to number the people, though it bears ample
witness to David's piety.

(25) The whole question of the certitude of prophecy, was based on these three considerations: