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, the masses are not sufficiently skilled to draw
conclusions from what they read, they take more delight in the actual
stories, and in the strange and unlooked-for issues of events than in the
doctrines implied; therefore, besides reading these narratives, they are
always in need of pastors or church ministers to explain them to their
feeble intelligence.

(85) But not to wander from our point, let us conclude with what has been
our principal object - namely, that the truth of narratives, be they what
they may, has nothing to do with the Divine law, and serves for nothing
except in respect of doctrine, the sole element which makes one history
better than another. (86) The narratives in the Old and New Testaments
surpass profane history, and differ among themselves in merit simply by
reason of the salutary doctrines which they inculcate. (87) Therefore, if a
man were to read the Scripture narratives believing the whole of them, but
were to give no heed to the doctrines they contain, and make no amendment in
his life, he might employ himself just as profitably in reading the Koran
or the poetic drama, or ordinary chronicles, with the attention usually
given to such writings; on the other hand, if a man is absolutely ignorant
of the Scriptures, and none the less has right opinions and a true
plan of life, he is absolutely blessed and truly possesses in himself the
spirit of Christ.