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persons are bound to believe in the narratives contained in Scripture； and
how far they are so bound。 （65） Examining this question by the aid of
natural reason； I will proceed as follows。
（66） If anyone wishes to persuade his fellows for or against anything
which is not self…evident； he must deduce his contention from their
admissions； and convince them either by experience or by ratiocination；
either by appealing to facts of natural experience； or to self…evident
intellectual axioms。 （67） Now unless the experience be of such a kind as to
be clearly and distinctly understood； though it may convince a man； it will
not have the same effect on his mind and disperse the clouds of his doubt
so completely as when the doctrine taught is deduced entirely from
intellectual axioms … that is； by the mere power of the understanding and
logical order； and this is especially the case in spiritual matters which have
nothing to do with the senses。
（68） But the deduction of conclusions from general truths 。 priori；
usually requires a long chain of arguments； and； moreover； very great
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caution； acuteness； and self…restraint … qualities which are not often met
with； therefore people prefer to be taught by experience rather than deduce
their conclusion from a few axioms； and set them out in logical order。 （69）
Whence it follows； that if anyone wishes to teach a doctrine to a whole
nation （not to speak of the whole human race）； and to be understood by all
men in every particular； he will seek to support his teaching with
experience； and will endeavour to suit his reasonings and the definitions of
his doctrines as far as possible to the understanding of the common people；
who form the majority of mankind； and he will not set them forth in
logical sequence nor adduce the definitions which serve to establish them。
（70） Otherwise he writes only for the learned … that is； he will be
understood by only a small proportion of the human race。
（71） All Scripture was written primarily for an entire people； and
secondarily for the whole human race； therefore its contents must
necessarily be adapted as far as possible to the understanding of the
masses； and proved only by examples drawn from experience。 （72） We
will explain ourselves more clearly。 （73） The chief speculative doctrines
taught in Scripture are the existence of God； or a Being Who made all
things； and Who directs and sustains the world with consummate wisdom；
furthermore； that God takes the greatest thought for men； or such of them
as live piously and honourably； while He punishes； with various penalties；
those who do evil； separating them from the good。 （74） All this is proved
in Scripture entirely through experience…that is； through the narratives
there related。 （75） No definitions of doctrine are given； but all the sayings
and reasonings are adapted to the understanding of the masses。 （76）
Although experience can give no clear knowledge of these things； nor
explain the nature of God； nor how He directs and sustains all things； it
can nevertheless teach and enlighten men sufficiently to impress
obedience and devotion on their minds。
（77） It is now； I think； sufficiently clear what persons are bound to
believe in the Scripture narratives； and in what degree they are so bound；
for it evidently follows from what has been said that the knowledge of and
belief in them is particularly necessary to the masses whose intellect is not
capable of perceiving things clearly and distinctly。 （78） Further； he who
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denies them because he does not believe that God exists or takes thought
for men and the world； may be accounted impious； but a man who is
ignorant of them； and nevertheless knows by natural reason that God
exists； as we have said； and has a true plan of life； is altogether blessed …
yes； more blessed than the common herd of believers； because besides true
opinions he possesses also a true and distinct conception。 （79） Lastly； he
who is ignorant of the Scriptures and knows nothing by the light of reason；
though he may not be impious or rebellious； is yet less than human and
almost brutal； having none of God's gifts。
（80） We must here remark that when we say that the knowledge of the
sacred narrative is particularly necessary to the masses； we do not mean
the knowledge of absolutely all the narratives in the Bible； but only of the
principal ones； those which； taken by themselves； plainly display the
doctrine we have just stated； and have most effect over men's minds。
（81） If all the narratives in Scripture were necessary for the proof of
this doctrine； and if no conclusion could be drawn without the general
consideration of every one of the histories contained in the sacred writings；
truly the conclusion and demonstration of such doctrine would overtask
the understanding and strength not only of the masses； but of humanity；
who is there who could give attention to all the narratives at once； and to
all the circumstances； and all the scraps of doctrine to be elicited from
such a host of diverse histories？ （82） I cannot believe that the men who
have left us the Bible as we have it were so abounding in talent that they
attempted setting about such a method of demonstration； still less can I
suppose that we cannot understand Scriptural doctrine till we have given
heed to the quarrels of Isaac； the advice of Achitophel to Absalom； the
civil war between Jews and Israelites； and other similar chronicles； nor can
I think that it was more difficult to teach such doctrine by means of history
to the Jews of early times； the contemporaries of Moses； than it was to the
contemporaries of Esdras。 （83） But more will be said on this point
hereafter； we may now only note that the masses are only bound to know
those histories which can most powerfully dispose their mind to obedience
and devotion。 （84） However； th