(128) For instance, the revelation to Cain only teaches us that God admonished him to lead the true life, for such alone is the object and substance of the revelation, not doctrines concerning free will and philosophy. (129) Hence, though the freedom of the will is clearly implied in the words of the admonition, we are at liberty to hold a contrary opinion, since the words and reasons were adapted to the understanding of Cain. (130) So, too, the revelation to Micaiah would only teach that God revealed to him the true issue of the battle between Ahab and Aram; and this is all we are bound to believe. (131) Whatever else is contained in the revelation concerning the true and the false Spirit of God, the army of heaven standing on the right hand and on the left, and all the other details, does not affect us at all. (132) Everyone may believe as much of it as his reason allows. (132) The reasonings by which the Lord displayed His power to Job (if they really were a revelation, and the author of the history is narrating, and not merely, as some suppose, rhetorically adorning his own conceptions), would come under the same category - that is, they were adapted to Job's understanding, for the purpose of convincing him, and are not universal, or for the convincing of all men. (133) We can come to no different conclusion with respect to the reasonings of Christ, by which He convicted the Pharisees of pride and ignorance, and exhorted His disciples to lead the true life. (134) He adapted them to each man's opinions and principles. (135) For instance, when He said to the Pharisees (Matt. xii:26), "And if Satan cast out devils, his house is divided against itself, how then shall his kingdom stand?" (136) He only wished to convince the Pharisees according, to their own principles, not to teach that there are devils, or any kingdom of devils. (137) So, too, when He said to His disciples (Matt. viii:10), "See that ye despise not one of these little ones, for I say unto you that their angels," &c., He merely desired to warn them against pride and despising any of their fellows, not to insist on the actual reason given, which was simply adopted in order to persuade them more easily.