certainty, for we cannot hope to attain greater certainty, than the
prophets: yet their certainty was only, moral, as I showed in Chap. II.

(66) Those, therefore, who attempt to set forth the authority of Scripture
with mathematical demonstrations are wholly in error: for the authority, of
the Bible is dependent on the authority of the prophets, and can be
supported by no stronger arguments than those employed in old time by the
prophets for convincing the people of their own authority. (67) Our
certainty on the same subject can be founded on no other basis than that
which served as foundation for the certainty of the prophets.

(68) Now the certainty of the prophets consisted (as we pointed out) in these elements:-
(69) (I.) A distinct and vivid imagination.
(70) (II.) A sign.
(71) (III.) Lastly, and chiefly, a mind turned to what is just and good. It was based on no other
reasons than these, and consequently they cannot prove their authority by any other reasons, either
to the multitude whom they addressed orally, nor to us whom they address in writing.

(72) The first of these reasons, namely, the vivid imagination, could be
valid only for the prophets; therefore, our certainty concerning revelation
must, and ought to be, based on the remaining two - namely, the sign and the
teaching. (73) Such is the express doctrine of Moses, for (in Deut. xviii.)
he bids the people obey the prophet who should give a true sign in the name
of the Lord, but if he should predict falsely, even though it were in the
name of the Lord, he should be put to death, as should also he who strives
to lead away the people from the true religion, though he confirm his
authority with signs and portents. (74) We may compare with the above Deut.
xiii. (75) Whence it follows that a true prophet could be distinguished from
a false one, both by his doctrine and by the miracles he wrought, for Moses
declares such an one to be a true prophet, and bids the people trust him