1. That the things revealed were imagined very vividly, affecting the
prophets in the same way as things seen when awake;

2. The presence of a sign;

3. Lastly, and chiefly, that the mind of the prophet was given wholly,
to what was right and good.

(26) Although Scripture does not always make mention of a sign, we must
nevertheless suppose that a sign was always vouchsafed; for Scripture does
not always relate every, condition and circumstance (as many, have
remarked), but rather takes them for granted. (27) We may, however, admit
that no sign was needed when the prophecy declared nothing that was not
already contained in the law of Moses, because it was confirmed by that law.
(28) For instance, Jeremiah's prophecy, of the destruction of Jerusalem was
confirmed by the prophecies of other prophets, and by the threats in the
law, and, therefore, it needed no sign ; whereas Hananiah, who, contrary to
all the prophets, foretold the speedy restoration of the state, stood in
need of a sign, or he would have been in doubt as to the truth of his
prophecy, until it was confirmed by facts. (29) "The prophet which
prophesieth of peace, when the word of the prophet shall come to
pass, then shall the prophet be known that the Lord hath truly sent him."

(30) As, then, the certitude afforded to the prophet by signs was not
mathematical (i.e. did not necessarily follow from the perception of the
thing perceived or seen), but only moral, and as the signs were only given
to convince the prophet, it follows that such signs were given according to
the opinions and capacity of each prophet, so that a sign which
convince one prophet would fall far short of convincing another who was
imbued with different opinions. (31) Therefore the signs varied according to