ge,
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 c