(73) 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. (74) 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. (75) 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. (76) 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. (77) 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. (78) 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. (79) 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. (80) 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. (81) 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. (82) 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. (83) I will now point out its difficulties and shortcomings, which prevent our gaining a complete and assured knowledge of the Sacred Text.