When people declare, as all are ready to do, that the Bible is the Word of God teaching men true blessedness and the way of salvation, they evidently do not mean what they say; for the masses take no pains at all to live according to Scripture, and we see most people endeavoring to hawk about their own commentaries as the word of God, and giving their best efforts, under the guise of religion, to compelling others to think as they do: we generally see, I say, theologians anxious to learn how to wring their inventions and sayings out of the sacred text, and to fortify them with Divine authority. Such persons never display less scruple and more zeal than when they are interpreting Scripture or the mind of the Holy Ghost; if we ever see them perturbed, it is not that they fear to attribute some error to the Holy Spirit, and to stray from the right path, but that they are afraid to be convicted of error by others, and thus to overthrow and bring into contempt their own authority. But if men really believe what they verbally testify of Scripture, they would adopt quite a different plan of life: their minds would not be agitated by so many contentions, nor so many hatreds, and they would cease to be excited by such a blind and rash passion for interpreting the sacred writings, and excogitating novelties in religion. On the contrary, they would not dare to adopt, as the teaching of Scripture, anything which they could not plainly deduce therefrom: lastly, these sacrilegious persons who have dared, in several passages, to interpolate the Bible, would have shrunk from so great a crime, and would have stayed their sacrilegious hands.

Ambition and unscrupulousness have waxed so powerful, that religion is thought to consist, not so much in respecting the writings of the Holy Ghost, as in defending human commentaries, so that religion is no longer identified with charity, but with spreading discord and propagating insensate hatred disguised under the name of zeal for the Lord, and eager ardor.

To these evils we must add superstition, which teaches men to despise reason and Nature, and only to admire and venerate that which is repugnant to both: whence it is not wonderful that for the sake of increasing the admiration and veneration felt for Scripture, men strive to explain it so as to make it appear to contradict, as far as possible, both one and the other: thus they dream that most profound mysteries lie hid in the Bible, and weary themselves out in the investigation of these absurdities, to the neglect of what is useful. Every result of their diseased imagination they attribute to the Holy Ghost, and strive to defend with the utmost zeal and passion; for it is an observed fact that men employ their reason to defend conclusions arrived at by reason, but conclusions arrived at by the passions are defended by the passions.

If we would separate ourselves from the crowd and escape from theological prejudices, instead of rashly accepting human commentaries for Divine documents, we must consider the true method of interpreting Scripture and dwell upon it at some length: for if we remain in ignorance of this we cannot know, certainly, what the Bible and the Holy Spirit wish to teach.

I may sum up the matter by saying that the method of interpreting Scripture does not widely differ from the method of interpreting Nature—in fact, it is almost the same. For as the interpretation of Nature consists in the examination of the history of Nature, and therefrom deducing definitions of natural phenomena on certain fixed axioms, so Scriptural interpretation proceeds by the examination of Scripture, and inferring the intention of its authors as a legitimate conclusion from its fundamental principles. By working in this manner every one will always advance without danger of error—that is, if they admit no principles for interpreting Scripture, and discussing its contents save such as they find in Scripture itself—and will be able with equal security to discuss what surpasses our understanding, and what is known by the natural light of reason.

In order to make clear that such a method is not only correct, but is also the only one advisable, and that it agrees with that employed in interpreting Nature, I must remark that Scripture very often treats of matters which cannot be deduced from principles known to reason: for it is chiefly made up of narratives and revelation: the narratives generally contain miracles—that is, [as we shall show in a later chapter], relations of extraordinary natural occurrences adapted to the opinions and judgment of the historians who recorded them: the revelations also were adapted to the opinions of the prophets and in themselves surpassed human comprehension. Therefore the knowledge of all these—that is, of nearly the whole contents of Scripture, must be sought from Scripture alone, even as the knowledge of nature is sought from nature. As for the moral doctrines which are also contained in the Bible, they may be demonstrated from received axioms, but we cannot prove in the same manner that Scripture intended to teach them, this can only be learned from Scripture itself.

If we would bear unprejudiced witness to the Divine origin of Scripture, we must prove solely on its own authority that it teaches true moral doctrines, for by such means alone can its Divine origin be demonstrated: we have shown that the certitude of the prophets depended chiefly on their having minds turned towards what is just and good, therefore we ought to have proof of their possessing this quality before we repose faith in them. From miracles God's divinity cannot be proved [as I shall show], for miracles could be wrought by false prophets. Wherefore the Divine origin of Scripture must consist solely in its teaching true virtue. But we must come to our conclusion simply on Scriptural grounds, for if we were unable to do so we could not, unless strongly prejudiced, accept the Bible and bear witness to its Divine origin.

Our knowledge of Scripture must then be looked for in Scripture only.

Lastly, Scripture does not give us definitions of things any more than nature does: therefore, such definitions must be sought in the latter case from the diverse workings of nature; in the former case, from the various narratives about the given subject which occur in the Bible.

The universal rule, then, in interpreting Scripture is to accept nothing as an authoritative Scriptural statement which we do not perceive very clearly when we examine it in the light of its history. What I mean by its history, and what should be the chief points elucidated, I will now explain.

The history of a Scriptural statement comprises—

I. The nature and properties of the language in which the books of the Bible were written, and in which their authors were accustomed to speak. We shall thus be able to investigate every expression by comparison with common conversational usages.

Now all the writers both of the Old Testament and the New were Hebrews: therefore, a knowledge of the Hebrew language is before all things necessary, not only for the comprehension of the Old Testament, which was written in that tongue, but also of the New: for although the latter was published in other languages, yet its characteristics are Hebrew.

II. An analysis of each book and arrangement of its contents under heads; so that we may have at hand the various texts which treat of a given subject. Lastly, a note of all the passages which are ambiguous or obscure, or which seem mutually contradictory.

I call passages clear or obscure according as their meaning is inferred easily or with difficulty in relation to the context, not according as their truth is perceived easily or the reverse by reason. We are at work not on the truth of passages, but solely on their meaning. We must take especial care, when we are in search of the meaning of a text, not to be led away by our reason in so far as it is founded on principles of natural knowledge (to say nothing of prejudices): in order not to confound the meaning of a passage with its truth, we must examine it solely by means of the signification of the words, or by a reason acknowledging no foundation but Scripture.

I will illustrate my meaning by an example. The words of Moses, "God is a fire" and "God is jealous," are perfectly clear so long as we regard merely the signification of the words, and I therefore reckon them among the clear passages, though in relation to reason and truth they are most obscure: still, although the literal meaning is repugnant to the natural light of reason, nevertheless, if it cannot be clearly overruled on grounds and principles derived from its Scriptural "history," it, that is, the literal meaning, must be the one retained: and contrariwise if these passages literally interpreted are found to clash with principles derived from Scripture, though such literal interpretation were in absolute harmony with reason, they must be interpreted in a different manner, i.e., metaphorically.

If we would know whether Moses believed God to be a fire or not, we must on no account decide the question on grounds of the reasonableness or the reverse of such an opinion, but must judge solely by the other opinions of Moses which are on record.

In the present instance, as Moses says in several other passages that God has no likeness to any visible thing, whether in heaven or in earth, or in the water, either all such passages must be taken metaphorically, or else the one before us must be so explained. However, as we should depart as little as possible from the literal sense, we must first ask whether this text, God is a fire, admits of any but the literal meaning—that is, whether the word fire ever means anything besides ordinary natural fire. If no such second meaning can be found, the text must be taken literally, however repugnant to reason it may be: and all the other passages, though in complete accordance with reason, must be brought into harmony with it. If the verbal expressions would not admit of being thus harmonized, we should have to set them down as irreconcilable, and suspend our judgment concerning them. However, as we find the name fire applied to anger and jealousy (see Job xxxi. 12) we can thus easily reconcile the words of Moses, and legitimately conclude that the two propositions God is a fire, and God is jealous, are in meaning identical.

Further, as Moses clearly teaches that God is jealous, and nowhere states that God is without passions or emotions, we must evidently infer that Moses held this doctrine himself, or at any rate, that he wished to teach it, nor must we refrain because such a belief seems contrary to reason: for as we have shown, we cannot wrest the meaning of texts to suit the dictates of our reason, or our preconceived opinions. The whole knowledge of the Bible must be sought solely from itself.

III. Lastly, such a history should relate the environment of all the prophetic books extant; that is, the life, the conduct, and the studies of the author of each book, who he was, what was the occasion, and the epoch of his writing, whom did he write for, and in what language. Further, it should inquire into the fate of each book: how it was first received, into whose hands it fell, how many different versions there were of it, by whose advice was it received into the Bible, and, lastly, how all the books now universally accepted as sacred, were united into a single whole.

All such information should, as I have said, be contained in the "history" of Scripture. For, in order to know what statements are set forth as laws, and what as moral precepts, it is important to be acquainted with the life, the conduct, and the pursuits of their author: moreover, it becomes easier to explain a man's writings in proportion as we have more intimate knowledge of his genius and temperament.

Further, that we may not confound precepts which are eternal with those which served only a temporary purpose, or were only meant for a few, we should know what was the occasion, the time, the age, in which each book was written, and to what nation it was addressed.

Lastly, we should have knowledge on the other points I have mentioned, in order to be sure, in addition to the authenticity of the work, that it has not been tampered with by sacrilegious hands, or whether errors can have crept in, and, if so, whether they have been corrected by men sufficiently skilled and worthy of credence. All these things should be known, that we may not be led away by blind impulse to accept whatever is thrust on our notice, instead of only that which is sure and indisputable.

Now, when we are in possession of this history of Scripture, and have finally decided that we assert nothing as prophetic doctrine which does not directly follow from such history, or which is not clearly deducible from it, then, I say, it will be time to gird ourselves for the task of investigating the mind of the prophets and of the Holy Spirit. But in this further arguing, also, we shall require a method very like that employed in interpreting Nature from her history. As in the examination of natural phenomena we try first to investigate what is most universal and common to all Nature—such, for instance, as motion and rest, and their laws and rules, which Nature always observes, and through which she continually works—and then we proceed to what is less universal; so, too, in the history of Scripture, we seek first for that which is most universal, and serves for the basis and foundation of all Scripture, a doctrine, in fact, that is commended by all the prophets as eternal and most profitable to all men. For example, that God is one, and that He is omnipotent, and He alone should be worshiped, that He has a care for all men, and that He especially loves those who adore Him and love their neighbor as themselves, etc. These and similar doctrines, I repeat, Scripture everywhere so clearly and expressly teaches, that no one was ever in doubt of its meaning concerning them.

The nature of God, His manner of regarding and providing for things, and similar doctrines, Scripture nowhere teaches professedly, and as eternal doctrine; on the contrary, we have shown that the prophets themselves did not agree on the subject; therefore, we must not lay down any doctrine as Scriptural on such subjects, though it may appear perfectly clear on rational grounds.

From a proper knowledge of this universal doctrine of Scripture, we must then proceed to other doctrines less universal, but which, nevertheless, have regard to the general conduct of life, and flow from the universal doctrine like rivulets from a source: such are all particular external manifestations of true virtue, which need a given occasion for their exercise; whatever is obscure or ambiguous on such points in Scripture must be explained and defined by its universal doctrine; with regard to contradictory instances, we must observe the occasion and the time in which they were written. For instance, when Christ says, "Blessed are they that mourn, for they shall be comforted," we do not know, from the actual passage, what sort of mourners are meant; as, however, Christ afterwards teaches that we should have care for nothing, save only for the kingdom of God and His righteousness, which is commended as the highest good (see Matt. vi. 33), it follows that by mourners He only meant those who mourn for the kingdom of God and righteousness neglected by man: for this would be the only cause of mourning to those who love nothing but the Divine kingdom and justice, and who evidently despise the gifts of fortune. So, too, when Christ says: "But if a man strike you on the right cheek, turn to him the left also," and the words which follow.

If He had given such a command, as a lawgiver, to judges, He would thereby have abrogated the law of Moses, but this He expressly says He did not do (Matt. v. 17). Wherefore we must consider who was the speaker, what was the occasion, and to whom were the words addressed. Now Christ said that He did not ordain laws as a legislator, but inculcated precepts as a teacher: inasmuch as He did not aim at correcting outward actions so much as the frame of mind. Further, these words were spoken to men who were oppressed, who lived in a corrupt commonwealth on the brink of ruin, where justice was utterly neglected. The very doctrine inculcated here by Christ just before the destruction of the city was also taught by Jeremiah before the first destruction of Jerusalem, that is, in similar circumstances, as we see from Lamentations iii. 25-30.

Now as such teaching was only set forth by the prophets in times of oppression, and was even then never laid down as a law; and as, on the other hand, Moses (who did not write in times of oppression, but—mark this—strove to found a well-ordered commonwealth), while condemning envy and hatred of one's neighbor, yet ordained that an eye should be given for an eye, it follows most clearly from these purely Scriptural grounds that this precept of Christ and Jeremiah concerning submission to injuries was only valid in places where justice is neglected, and in a time of oppression, but does not hold good in a well-ordered state.

In a well-ordered state where justice is administered every one is bound, if he would be accounted just, to demand penalties before the judge (see Lev. v. 1), not for the sake of vengeance (Lev. xix. 17, 18), but in order to defend justice and his country's laws, and to prevent the wicked rejoicing in their wickedness. All this is plainly in accordance with reason. I might cite many other examples in the same manner, but I think the foregoing are sufficient to explain my meaning and the utility of this method, and this is all my present purpose. Hitherto we have only shown how to investigate those passages of Scripture which treat of practical conduct, and which, therefore, are more easily examined, for on such subjects there was never really any controversy among the writers of the Bible.

The purely speculative passages cannot be so easily traced to their real meaning: the way becomes narrower, for as the prophets differed in matters speculative among themselves, and the narratives are in great measure adapted to the prejudices of each age, we must not, on any account, infer the intention of one prophet from clearer passages in the writings of another; nor must we so explain his meaning, unless it is perfectly plain that the two prophets were at one in the matter.

How we are to arrive at the intention of the prophets in such cases I will briefly explain. Here, too, we must begin from the most universal proposition, inquiring first from the most clear Scriptural statements what is the nature of prophecy or revelation, and wherein does it consist; then we must proceed to miracles, and so on to whatever is most general till we come to the opinions of a particular prophet, and, at last, to the meaning of a particular revelation, prophecy, history, or miracle. We have already pointed out that great caution is necessary not to confound the mind of a prophet or historian with the mind of the Holy Spirit and the truth of the matter; therefore I need not dwell further on the subject. I would, however, here remark concerning the meaning of revelation, that the present method only teaches us what the prophets really saw or heard, not what they desired to signify or represent by symbols. The latter may be guessed at but cannot be inferred with certainty from Scriptural premises.

We have thus shown the plan for interpreting Scripture, and have, at the same time, demonstrated that it is the one and surest way of investigating its true meaning. I am willing indeed to admit that those persons (if any such there be) would be more absolutely certainly right, who have received either a trustworthy tradition or an assurance from the prophets themselves, such as is claimed by the Pharisees; or who have a pontiff gifted with infallibility in the interpretation of Scripture, such as the Roman Catholics boast. But as we can never be perfectly sure, either of such a tradition or of the authority of the pontiff, we cannot found any certain conclusion on either: the one is denied by the oldest sect of Christians, the other by the oldest sect of Jews. Indeed, if we consider the series of years (to mention no other point) accepted by the Pharisees from their Rabbis, during which time they say they have handed down the tradition from Moses, we shall find that it is not correct, as I show elsewhere. Therefore such a tradition should be received with extreme suspicion; and although, according to our method, we are bound to consider as uncorrupted the tradition of the Jews, namely, the meaning of the Hebrew words which we received from them, we may accept the latter while retaining our doubts about the former.

No one has ever been able to change the meaning of a word in ordinary use, though many have changed the meaning of a particular sentence. Such a proceeding would be most difficult; for whoever attempted to change the meaning of a word, would be compelled, at the same time, to explain all the authors who employed it, each according to his temperament and intention, or else, with consummate cunning, to falsify them.

Further, the masses and the learned alike preserve language, but it is only the learned who preserve the meaning of particular sentences and books: thus, we may easily imagine that the learned having a very rare book in their power, might change or corrupt the meaning of a sentence in it, but they could not alter the signification of the words; moreover, if anyone wanted to change the meaning of a common word he would not be able to keep up the change among posterity, or in common parlance or writing.

For these and such-like reasons we may readily conclude that it would never enter into the mind of anyone to corrupt a language, though the intention of a writer may often have been falsified by changing his phrases or interpreting them amiss. As then our method (based on the principle that the knowledge of Scripture must be sought from itself alone) is the sole true one, we must evidently renounce any knowledge which it cannot furnish for the complete understanding of Scripture....

If we read a book which contains incredible or impossible narratives, or is written in a very obscure style, and if we know nothing of its author, nor of the time or occasion of its being written, we shall vainly endeavor to gain any certain knowledge of its true meaning. For being in ignorance on these points we cannot possibly know the aim or intended aim of the author; if we are fully informed, we so order our thoughts as not to be in any way prejudiced either in ascribing to the author or him for whom the author wrote either more or less than his meaning, and we only take into consideration what the author may have had in his mind, or what the time and occasion demanded. I think this must be tolerably evident to all.

It often happens that in different books we read histories in themselves similar, but which we judge very differently, according to the opinions we have formed of the authors. I remember once to have read in some book that a man named Orlando Furioso used to drive a kind of winged monster through the air, fly over any countries he liked, kill unaided vast numbers of men and giants, and such like fancies, which from the point of view of reason are obviously absurd. A very similar story I read in Ovid of Perseus, and also in the books of Judges and Kings of Samson, who alone and unarmed killed thousands of men, and of Elijah, who flew through the air, and at last went up to heaven in a chariot of fire, with horses of fire. All these stories are obviously alike, but we judge them very differently. The first only sought to amuse, the second had a political object, the third a religious object. We gather this simply from the opinions we had previously formed of the authors. Thus it is evidently necessary to know something of the authors of writings which are obscure or unintelligible, if we would interpret their meaning; and for the same reason, in order to choose the proper reading from among a great variety, we ought to have information as to the versions in which the differences are found, and as to the possibility of other readings having been discovered by persons of greater authority....

... The difficulties in this method of interpreting Scripture from its own history, I conceive to be so great that I do not hesitate to say that the true meaning of Scripture is in many places inexplicable, or at best mere subject for guess work; but I must again point out, on the other hand, that such difficulties only arise when we endeavor to follow the meaning of a prophet in matters which cannot be perceived, but only imagined, not in things, whereof the understanding can give a clear and distinct idea, and which are conceivable through themselves: matters which by their nature are easily perceived cannot be expressed so obscurely as to be unintelligible; as the proverb says, "a word is enough to the wise." Euclid, who only wrote of matters very simple and easily understood, can easily be comprehended by any one in any language; we can follow his intention perfectly, and be certain of his true meaning, without having a thorough knowledge of the language in which he wrote; in fact, a quite rudimentary acquaintance is sufficient. We need make no researches concerning the life, the pursuits, or the habits of the author; nor need we inquire in what language, nor when he wrote, nor the vicissitudes of his book, nor its various readings, nor how, nor by whose advice it has been received.

What we here say of Euclid might equally be said of any book which treats of things by their nature perceptible: thus we conclude that we can easily follow the intention of Scripture in moral questions, from the history we possess of it, and we can be sure of its true meaning.

The precepts of true piety are expressed in very ordinary language, and are equally simple and easily understood. Further, as true salvation and blessedness consist in a true assent of the soul—and we truly assent only to what we clearly understand—it is most plain that we can follow with certainty the intention of Scripture in matters relating to salvation and necessary to blessedness; therefore, we need not be much troubled about what remains: such matters, inasmuch as we generally cannot grasp them with our reason and understanding, are more curious than profitable.

I think I have now set forth the true method of Scriptural interpretation, and have sufficiently explained my own opinion thereon. Besides, I do not doubt that every one will see that such a method only requires the aid of natural reason. The nature and efficacy of the natural reason consists in deducing and proving the unknown from the known, or in carrying premises to their legitimate conclusions; and these are the very processes which our method desiderates. Though we must admit that it does not suffice to explain everything in the Bible, such imperfection does not spring from its own nature, but from the fact that the path which it teaches us, as the true one, has never been tended or trodden by men, and has thus, by the lapse of time, become very difficult, and almost impassable, as, indeed, I have shown in the difficulties I draw attention to.

There only remains to examine the opinions of those who differ from me.

The first which comes under our notice is, that the light of nature has no power to interpret Scripture, but that a supernatural faculty is required for the task. What is meant by this supernatural faculty I will leave to its propounders to explain. Personally, I can only suppose that they have adopted a very obscure way of stating their complete uncertainty about the true meaning of Scripture. If we look at their interpretations, they contain nothing supernatural, at least nothing but the merest conjectures.

Let them be placed side by side with the interpretations of those who frankly confess that they have no faculty beyond their natural ones; we shall see that the two are just alike—both human, both long pondered over, both laboriously invented. To say that the natural reason is insufficient for such results is plainly untrue, firstly, for the reasons above stated, namely, that the difficulty of interpreting Scripture arises from no defect in human reason, but simply from the carelessness (not to say malice) of men who neglected the history of the Bible while there were still materials for inquiry; secondly, from the fact (admitted, I think, by all) that the supernatural faculty is a Divine gift granted only to the faithful. But the prophets and apostles did not preach to the faithful only, but chiefly to the unfaithful and wicked. Such persons, therefore, were able to understand the intention of the prophets and apostles, otherwise the prophets and apostles would have seemed to be preaching to little boys and infants, not to men endowed with reason. Moses, too, would have given his laws in vain, if they could only be comprehended by the faithful, who need no law. Indeed, those who demand supernatural faculties for comprehending the meaning of the prophets and apostles seem truly lacking in natural faculties, so that we should hardly suppose such persons the possessors of a Divine supernatural gift.

The opinion of Maimonides was widely different. He asserted that each passage in Scripture admits of various, nay, contrary meanings; but that we could never be certain of any particular one till we knew that the passage, as we interpreted it, contained nothing contrary or repugnant to reason. If the literal meaning clashes with reason, though the passage seems in itself perfectly clear, it must be interpreted in some metaphorical sense. This doctrine he lays down very plainly in Chap. xxv. part ii. of his book More Nebuchim for he says: "Know that we shrink not from affirming that the world hath existed from eternity, because of what Scripture saith concerning the world's creation. For the texts which teach that the world was created are not more in number than those which teach that God hath a body; neither are the approaches in this matter of the world's creation closed, or even made hard to us: so that we should not be able to explain what is written, as we did when we showed that God hath no body, nay, peradventure, we could explain and make fast the doctrine of the world's eternity more easily than we did away with the doctrines that God hath a beatified body. Yet two things hinder me from doing as I have said, and believing that the world is eternal. As it hath been clearly shown that God hath not a body, we must perforce explain all those passages whereof the literal sense agreeth not with the demonstration, for sure it is that they can be so explained. But the eternity of the world hath not been so demonstrated, therefore it is not necessary to do violence to Scripture in support of some common opinion, whereof we might, at the bidding of reason, embrace the contrary."

Such are the words of Maimonides, and they are evidently sufficient to establish our point: for if he had been convinced by reason that the world is eternal, he would not have hesitated to twist and explain away the words of Scripture till he made them appear to teach this doctrine. He would have felt quite sure that Scripture, though everywhere plainly denying the eternity of the world, really intends to teach it. So that, however clear the meaning of Scripture may be, he would not feel certain of having grasped it, so long as he remained doubtful of the truth of what was written. For we are in doubt whether a thing is in conformity with reason, or contrary thereto, so long as we are uncertain of its truth, and, consequently, we cannot be sure whether the literal meaning of a passage be true or false.

If such a theory as this were sound, I would certainly grant that some faculty beyond the natural reason is required for interpreting Scripture. For nearly all things that we find in Scripture cannot be inferred from known principles of the natural reason, and therefore, we should be unable to come to any conclusion about their truth, or about the real meaning and intention of Scripture, but should stand in need of some further assistance.

Further, the truth of this theory would involve that the masses, having generally no comprehension of, nor leisure for, detailed proofs, would be reduced to receiving all their knowledge of Scripture on the authority and testimony of philosophers, and consequently, would be compelled to suppose that the interpretations given by philosophers were infallible.

Truly this would be a new form of ecclesiastical authority, and a new sort of priests or pontiffs, more likely to excite men's ridicule than their veneration. Certainly our method demands a knowledge of Hebrew for which the masses have no leisure; but no such objection as the foregoing can be brought against us. For the ordinary Jews or Gentiles, to whom the prophets and apostles preached and wrote, understood the language, and consequently, the intention of the prophet or apostle addressing them; but they did not grasp the intrinsic reason of what was preached, which, according to Maimonides, would be necessary for an understanding of it.

There is nothing, then, in our method which renders it necessary that the masses should follow the testimony of commentators, for I point to a set of unlearned people who understood the language of the prophets and apostles; whereas Maimonides could not point to any such who could arrive at the prophetic or apostolic meaning through their knowledge of the causes of things.

As to the multitude of our own time [we shall show] that whatsoever is necessary to salvation, though its reasons may be unknown, can easily be understood in any language, because it is thoroughly ordinary and usual; it is in such understanding as this that the masses acquiesce, not in the testimony of commentators; with regard to other questions, the ignorant and the learned fare alike.

But let us return to the opinion of Maimonides, and examine it more closely. In the first place, he supposes that the prophets were in entire agreement one with another, and that they were consummate philosophers and theologians; for he would have them to have based their conclusions on the absolute truth. Further, he supposes that the sense of Scripture cannot be made plain from Scripture itself, for the truth of things is not made plain therein (in that it does not prove anything, nor teach the matters of which it speaks through their definitions and first causes), therefore, according to Maimonides, the true sense of Scripture cannot be made plain from itself, and must not be there sought.

The falsity of such a doctrine is shown in this very chapter, for we have shown both by reason and examples that the meaning of Scripture is only made plain through Scripture itself, and even in questions deducible from ordinary knowledge should be looked for from no other source.

Lastly, such a theory supposes that we may explain the words of Scripture according to our preconceived opinions, twisting them about, and reversing or completely changing the literal sense, however plain it may be. Such license is utterly opposed to the teaching of this and the [succeeding] chapters, and moreover, will be evident to every one as rash and excessive.

But if we grant all this license, what can it effect after all? Absolutely nothing. Those things which cannot be demonstrated, and which make up the greater part of Scripture, cannot be examined by reason, and cannot therefore be explained or interpreted by this rule; whereas, on the contrary, by following our own method, we can explain many questions of this nature, and discuss them on a sure basis, as we have already shown, by reason and example. Those matters which are by their nature comprehensible we can easily explain, as has been pointed out, simply by means of the context.

Therefore, the method of Maimonides is clearly useless: to which we may add, that it does away with all the certainty which the masses acquire by candid reading, or which is gained by any other persons in any other way. In conclusion, then, we dismiss Maimonides' theory as harmful, useless, and absurd.

As to the tradition of the Pharisees, we have already shown[3] that it is not consistent, while the authority of the popes of Rome stands in need of more credible evidence; the latter, indeed, I reject simply on this ground, for if the popes could point out to us the meaning of Scripture as surely as did the high priests of the Jews, I should not be deterred by the fact that there have been heretic and impious Roman pontiffs; for among the Hebrew high-priests of old there were also heretics and impious men who gained the high-priesthood by improper means, but who, nevertheless, had Scriptural sanction for their supreme power of interpreting the law. (See Deut. xvii. 11, 12, and xxxviii. 10, also Malachi ii. 8).

However, as the popes can show no such sanction, their authority remains open to very grave doubt, nor should any one be deceived by the example of the Jewish high-priests and think that the Catholic religion also stands in need of a pontiff; he should bear in mind that the laws of Moses being also the ordinary laws of the country, necessarily required some public authority to insure their observance; for, if everyone were free to interpret the laws of his country as he pleased, no state could stand, but would for that very reason be dissolved at once, and public rights would become private rights.

With religion the case is widely different. Inasmuch as it consists not so much in outward actions as in simplicity and truth of character, it stands outside the sphere of law and public authority. Simplicity and truth of character are not produced by the constraint of laws, nor by the authority of the state, no one the whole world over can be forced or legislated into a state of blessedness; the means required for such a consummation are faithful and brotherly admonition, sound education, and above all, free use of the individual judgment.

Therefore, as the supreme right of free thinking, even on religion, is in every man's power, and as it is inconceivable that such power could be alienated, it is also in every man's power to wield the supreme right and authority of free judgment in this behalf, and to explain and interpret religion for himself. The only reason for vesting the supreme authority in the interpretation of law, and judgment on public affairs in the hands of the magistrates, is that it concerns questions of public right. Similarly the supreme authority in explaining religion, and in passing judgment thereon, is lodged with the individual because it concerns questions of individual right. So far, then, from the authority of the Hebrew high-priests telling in confirmation of the authority of the Roman pontiffs to interpret religion, it would rather tend to establish individual freedom of judgment. Thus in this way, also, we have shown that our method of interpreting Scripture is the best. For as the highest power of Scriptural interpretation belongs to every man, the rule for such interpretation should be nothing but the natural light of reason which is common to all—not any supernatural light nor any external authority; moreover, such a rule ought not to be so difficult that it can only be applied by very skillful philosophers, but should be adapted to the natural and ordinary faculties and capacity of mankind. And such I have shown our method to be, for such difficulties as it has arise from men's carelessness, and are no part of its nature.