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 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