(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 without fear of deceit. (76) He condemns as false, and worthy of death, those who predict anything falsely even in the name of the Lord, or who preach false gods, even though their miracles be real. (77) The only reason, then, which we have for belief in Scripture or the writings of the prophets, is the doctrine we find therein, and the signs by which it is confirmed. (78) For as we see that the prophets extol charity and justice above all things, and have no other object, we conclude that they did not write from unworthy motives, but because they really thought that men might become blessed through obedience and faith: further, as we see that they confirmed their teaching with signs and wonders, we become persuaded that they did not speak at random, nor run riot in their prophecies. (79) We are further strengthened in our conclusion by the fact that the morality they teach is in evident agreement with reason, for it is no accidental coincidence that the Word of God which we find in the prophets coincides with the Word of God written in our hearts. (80) We may, I say, conclude this from the sacred books as certainly as did the Jews of old from the living voice of the prophets: for we showed in Chap. XII. that Scripture has come down to us intact in respect to its doctrine and main narratives.