226# 一、圣言若无教义，则不能被理解。其原因在于：圣言在字义中全由对应构成，其目的乃使属灵之物与属天之物同时寓于其中，并使每一个词语都成为它们的容器与支柱。因此，神性真理在字义中很少赤裸显明，而多被披覆；这些称为真理的表象，且多有迁就单纯者理解之处，因为他们的思想不能提升到眼前所见之物以上；其中亦有一些似乎彼此矛盾，然而圣言若在其属灵之光中被观看，则绝无矛盾；并且在先知书某些地方，地名与人名并列陈述，从这些名称本身不能引出任何意义。因此，既然圣言在字义中如此，便可确定：若无教义，圣言不能被理解。
【2】然而，例证可以说明此事。经上说，雅威后悔：“求你转意，不发你的烈怒，后悔，不降祸与你的百姓。”（出 32:12）又说：“于是雅威后悔，不把所说的祸降与他的百姓。”（出 32:14）又有相似的话见于约拿书（拿 3:9；4:2）。经上又说，雅威并不后悔：“上帝非人，必不致说谎，也非人子，必不致后悔。”（民 23:19）又说：“以色列的大能者必不致说谎，也不致后悔；因为他迥非世人，决不后悔。”（撒上 15:29）这些若无教义，便不能相互调和。经上又说，雅威“万不以有罪的为无罪，必追讨他的罪，自父及子，直到三、四代”（民 14:18）；又说：“不可因子杀父，也不可因父杀子；凡被杀的都为本身的罪。”（申 24:16）这些并非相互乖违，而是藉教义得以和谐一致。
【3】耶稣说：“你们祈求，就给你们；寻找，就寻见；叩门，就给你们开门。”（太 7:7）又说：“你们祷告，无论求什么，只要信，就必得着。”（太 21:22）若无教义，人便会以为无论何人求什么，都必得着；但由教义可知，凡人从主所求者，才赐给他。主也如此教导说：“你们若常在我里面，我的话也常在你们里面，凡你们所愿意的，祈求，就给你们成就。”（约 15:7）
【4】主说：“你们贫穷的人有福了，因为上帝的国是你们的。”（路 6:20）若无教义，人可能以为天国属于贫穷人，而不属于富足人；但教义教导说，所理解者乃灵里贫穷的人，因为主说：“虚心（灵里贫穷）的人有福了，因为天国是他们的。”（太 5:3）
【5】主又说：“你们不要论断人，免得你们被论断；因为你们怎样论断人，也必怎样被论断。”（太 7:1—2）又说：“你们不要论断人，就不被论断。”（路 6:37）若无教义，人可能由此确认：不可判断恶人为恶；但由教义可知，人可以判断，只是必须公义地判断；因为主说：“不可按外貌断定是非，总要按公平断定是非。”（约 7:24）
【6】耶稣说：“但你们不要受拉比的称呼，因为只有一位是你们的夫子，就是基督；你们都是弟兄。也不要称呼地上的人为父，因为只有一位是你们的父，就是在天上的父。也不要受师尊的称呼，因为只有一位是你们的师尊，就是基督。”（太 23:8—10）若无教义，就会以为不可称任何人为夫子、父、师尊；但由教义可知，在自然意义上可以如此称呼，在灵性意义上则不可。
【7】耶稣对门徒说：“我实在告诉你们，你们这跟从我的人，到复兴的时候，人子坐在他荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。”（太 19:28）由这些话可以推论，主的门徒也将施行审判；然而他们不能审判任何人。因此，教义要揭示此奥秘：惟有主，因祂无所不知，并知道众人的心，祂要施行审判，也惟有祂能够审判；而祂的“十二个门徒”，所理解者乃教会就其一切真理与良善而言，这些真理与良善乃教会由主藉圣言所得；故教义由此断定：这些真理与良善要按照主在约翰福音中所说的话审判各人：“因为上帝差他的儿子降世，不是要定世人的罪，乃是要叫世人因他得救。信他的人，不被定罪；不信的人，罪已经定了，因为他不信神独生子的名。”（约 3:17—18）又说：“若有人听见我的话不遵守，我不审判他；我来本不是要审判世界，乃是要拯救世界。弃绝我、不领受我话的人，有审判他的；就是我所讲的道，在末日要审判他。”（约 12:47—48）圣言中还有许多与此相似之处；由这些事显然可见，圣言若无教义，则不能被理解。
226# （1）没有教义，圣言是无法理解的。这是因为字义上的圣言纯由对应构成，以便它可以同时包含属灵和属天事物，并且每一个字都可以是它们的一个容器和支撑。因此，字义上的神性真理很少是赤裸的真理，大多是被遮盖的真理，这些真理被称为真理的表象；其中许多真理适合简单人理解，这些人没有把自己的思维提升到诸如他们用眼睛所看到的那类事物之上。此外，有些事看似矛盾，但当圣言在其属灵之光中被观看时，就会发现它里面没有任何矛盾；此外，先知书的某些部分还收集了无法从中引出任何意义的地名和人名。由于这就是圣言在字义上的性质，所以很明显，没有教义，圣言是无法理解的。
这一点可举例来说明。经上说：
耶和华后悔。（出埃及记32:12，14; 约拿书3:9，4:2）
又说：
耶和华不后悔。（民数记23:19; 撒母耳记上15:29）
没有教义，这些话无法调和。经上说：
耶和华察罚罪孽，自父及子，直到第三、四代。（民数记14:18）
又说：
不可因儿子处死父亲，也不可因父亲处死儿子；各人都为自己的罪。（申命记24:16）
在教义之光中，这些话并不冲突，而是和谐一致。
耶稣说：
你们祈求，就给你们；寻找，就寻见；叩门，就给他开门。（马太福音7:7，8; 21:21，22）
没有教义，人们可能会以为，每个人都会得到他所求的任何东西；但教义解释说，当人的祈求来自主时，凡他所求的，都会赐给他；主还教导了这一点：
你们若住在我里面，我的话也住在你们里面，凡你们所愿意的，祈求就给你们成就。（约翰福音15:7）
主说：
你们贫穷的人有福了，因为神的国是你们的。（路加福音6:20）
没有教义，人们可能会以为，天堂是给穷人的，不是给富人的；但教义教导说，所指的是灵里贫穷的人；因为主说：
灵里贫穷的人有福了，因为天国是他们的。（马太福音5:3）
主又说：
你们不要判断人，免得你们被判断；因为你们用什么判断来判断，你们也要受什么判断。（马太福音7:1，2; 路加福音6:37）
没有教义，人可能会被引导由此得出结论：他不可以判断一个恶人是邪恶的；但教义教导说，判断是可以的，不过，要公义地判断，因为主说：
要作公义的判断。（约翰福音7:24）
耶稣说：
你们不应被称为老师，因为只有一位是你们的老师，就是基督。不要称呼地上的人为父，因为只有一位是你们在天上的父。你们也不应被称为师傅，因为只有一位是你们的师傅，就是基督。（马太福音23:8-10）
没有教义，由此可推知，人不可以称别人为老师、父亲或师傅；但教义教导说，这在属世意义上是可以的，但在属灵意义上不可以。
耶稣对门徒说：
人子坐在祂荣耀的宝座上的时候，你们也要坐在十二个宝座上，审判以色列十二个支派。（马太福音19:28）
人可能从这些话中得出结论，主的门徒也要审判，而事实上，他们不能审判任何人。因此，教义会解释这个奥秘，教导说，唯独主要审判，并且能审判，因为祂是全知的，知道所有人的内心，祂的“十二门徒”是指在通过圣言从主那里所拥有的一切真理和良善方面的教会；因此，教义说明，每个人都要通过这些真理而受审判，正如主在约翰福音（3:17，18; 12:47，48）中所说的。圣言中还有其它许多类似经文，由此明显可知，没有教义，圣言是无法理解的。
226. 1. The Word is not understandable without a body of teaching, because the Word's literal meaning consists entirely of correspondences whose function is to allow spiritual and heavenly things to coexist in it and every word to be a container and a support for these spiritual and heavenly contents. Therefore in the literal meaning divine truths are rarely naked; instead they are clothed and are called apparent truths. There are many things in the literal meaning that are adapted to the grasp of simple people who do not lift their thoughts above the kind of things they see before their eyes. Some things seem like contradictions, although when the Word is viewed in its own spiritual light there is no contradiction. Furthermore, in some passages in the Prophets there are collections of names of people and places from which no meaning can be extracted. Since this is the nature of the Word's literal meaning, it is clear that it cannot be understood without a body of teaching.
[2] Examples may illustrate. We read that Jehovah relents (Exodus 32:12, 14; Jonah 3:9; 4:2); and we also read that Jehovah does not relent (Numbers 23:19; 1 Samuel 15:29). These passages cannot be reconciled without a body of teaching. We read that Jehovah inflicts parents' sins on their children to the third and fourth generation (Numbers 14:18). Yet we also read that parents are not to die because of their children nor children because of their parents, but all die in their own sin (Deuteronomy 24:16). A body of teaching brings these passages out of disharmony into harmony.
[3] Jesus says, "Ask and it will be given to you; seek and you will find; if you keep knocking it will be opened" (Matthew 7:7-8; 21:21-22). Without a body of teaching, people might believe that we are all going to receive whatever we ask of anyone. On the basis of a body of teaching, however, we know that it is whatever we ask of the Lord that we will be given. The Lord in fact teaches this: "If you live in me and my Word's live in you, ask for whatever you want and it will be done for you" (John 15:7).
[4] The Lord says, "Blessed are the poor, for theirs is the kingdom of God" (Luke 6:20). Without a body of teaching, we might think that heaven is for the poor but not for the rich. A body of teaching instructs us that this means the poor in spirit, for the Lord says, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens" (Matthew 5:3).
[5] Furthermore, the Lord says, "To avoid being judged, do not judge. The judgment you use to judge others will be used on you" (Matthew 7:1-2; Luke 6:37). Without a body of teaching we could be convinced that we should not judge that an evil person is evil. On the basis of a body of teaching, however, we are allowed to judge as long as we do it justly. For the Lord says, "Judge with just judgment" (John 7:24).
[6] Jesus says, "Do not be called teacher, because your teacher is the One, the Christ. Do not call anyone on earth your father, for your father is the One in the heavens. Do not be called governors, for your governor is the One, the Christ" (Matthew 23:8-10). Without a body of teaching we might think we were forbidden to call anyone teacher, father, or governor. From a body of teaching, however, we come to know that doing this is acceptable in its earthly meaning, although it is not acceptable in its spiritual meaning.
[7] Jesus said to his disciples, "When the Son of Humankind sits on the throne of his glory, you too will sit on twelve thrones judging the twelve tribes of Israel" (Matthew 19:28). On the basis of these words we might conclude that the Lord's disciples were going to judge people when in fact the disciples could not judge anyone. A body of teaching unveils the secret when it teaches that the Lord alone, who is omniscient and knows the hearts of all, is going to be the judge and is able to judge. His twelve disciples mean all the forms of goodness and truth that the church has received from the Lord through the Word. On this basis a body of teaching concludes that these forms of goodness and truth are going to judge everyone, as the Lord says in John 3:17-18; 12:47-48.
There are many other situations like these in the Word. From them it is perfectly obvious that the Word is not understandable without a body of teaching.
226. (i) THE WORD IS NOT TO BE UNDERSTOOD WITHOUT DOCTRINE.
This is because the Word in its literal sense is composed of nothing but correspondences, in order that it should simultaneously hold spiritual and celestial meanings; and every single word is a container and support for these. That is why in the literal sense the Divine truths are rarely uncovered, but are clothed. They are then called appearances of truth, and in many cases are made suitable to be understood by the simple, who do not lift their gaze above what is in front of their eyes. Some appear to be contradictions, when in fact there is no contradiction, if the Word is looked at by its own spiritual light. Moreover in some passages of the Prophets there are collections of place-names and personal names, from which no sort of sense can be extracted. Seeing that the Word is like this in its literal sense, it can easily be established that it could not be understood without doctrine.
The Word is not to be understood without doctrine. Doctrine is to be drawn from the literal sense of the Word. But Divine truth, on which doctrine is based, is not visible to any but those who are enlightened by the Lord.
[2] But let us take examples to illustrate this. It is said that Jehovah regrets (Exodus 32:12, 14; Jonah 3:9; 4:2); and also that Jehovah does not regret (Numbers 23:19; 1 Samuel 15:29). These statements cannot be reconciled without doctrine. It is said that Jehovah visits the wickedness of the fathers upon the sons, to the third or fourth generation (Numbers 14:18); and also that a father shall not die on account of his son, nor a son on account of his father, but each in his own sin (Deuteronomy 24:16). Doctrine can show that these statements do not conflict, but are in harmony.
[3] Jesus says:
Ask and it shall be given you; seek and you shall find. To him that knocks, the door shall be opened, Matthew 7:7-8; 21:21-22.
Without doctrine one might believe that each will receive what he asks for; but we know from doctrine that whatever a person asks from the Lord, that is granted. For this too is what the Lord teaches:
If you remain in me and my words remain in you, ask whatever you will, and it will be done for you, John 15:7.
[4] The Lord says:
Blessed are the poor, for theirs is the kingdom of God, Luke 6:20.
Without doctrine one might think that heaven was for the poor and not the rich; but doctrine instructs us that the poor in spirit are meant, for the Lord says:
Blessed are the poor in spirit, for theirs is the kingdom of the heavens, Matthew 5:3.
[5] The Lord says further:
Do not judge, so that you are not judged; with whatever judgment you judge, so will you be judged, Matthew 7:1-2; Luke 6:37.
Without doctrine anyone could be induced to assert that we must not judge wicked people to be wicked; but doctrine tells us we may judge, so long as we do so justly. For the Lord says:
Give just judgments, John 7:24.
[6] Jesus says:
Do not have yourselves called teacher, for you have one teacher, Christ. Do not call anyone on earth your father, for you have one father in the heavens. And do not have yourselves called master, for you have one master, Christ, Matthew 23:8-10.
Without doctrine this would mean that we are not to call anyone teacher, father or master; but doctrine tells us that we may do so in the natural sense, but not in the spiritual.
[7] Jesus said to the disciples:
When the Son of Man sits on the throne of His glory, you too will sit on twelve thrones judging the twelve tribes of Israel, Matthew 19:28.
One might infer from these words that the Lord's disciples too are to act as judges, though in fact they can judge no one. Doctrine therefore will reveal the mystery by the fact that the Lord alone, who is omniscient, and knows the hearts of all, can and will be judge. His twelve disciples mean the church in respect of all its truths and all its kinds of good, which are given to it by the Lord by means of the Word. Doctrine infers from this that it is the truths and kinds of good which will judge everyone, as the Lord said in John (John 3:17-18; 12:47-48). There are many more passages like this in the Word, which show plainly that the Word cannot be understood without doctrine.
226. (1) Without doctrine the Word is not understood. This is because the Word in the sense of the letter consists purely of correspondences, in order that it may at the same time include things spiritual and celestial, and each word may be a container and support of these. For this reason, in the sense of the letter Divine truths are rarely naked truths, but are truths clothed; and these are called appearances of truth, many of which are adapted to the understanding of the simple, who do not raise their thoughts above such things as they see before their eyes; others appear like contradictions, although when the Word is viewed in its spiritual light, there is no contradiction to be found in it; furthermore, in some portions of the prophets there are collections of the names of places and persons from which no sense can be elicited. As the Word is such in the sense of the letter it is clear that it cannot be understood without doctrine.
[2] This may be illustrated by examples. It is said,
That Jehovah repents (Exodus 32:12, 14; Jonah 3:9, 4:2).
It is also said,
That Jehovah does not repent (Numbers 23:19; 1 Samuel 15:29).
Without doctrine these statements cannot be harmonized. It is said,
That Jehovah visits the iniquity of the fathers upon the sons unto the third and fourth generation (Numbers 14:18).
It is also said:
That the father shall not be put to death for the son, neither shall the son be put to death for the father; but everyone for his own sin (Deuteronomy 24:16).
In the light of doctrine these statements do not conflict, but agree.
[3] Jesus said:
Ask, and it shall be given you; seek, and ye shall find; and to him that knocketh it shall be opened (Matthew 7:7, 8; 21:21-22).
Without doctrine it might be supposed that everyone is to receive whatever he asks; but from doctrine it is known that when man's asking is from the Lord whatever he asks is given him; and this the Lord also teaches:
If ye abide in Me, and My words abide in you, ask whatsoever ye will, and it shall be done unto you (John 15:7).
[4] The Lord says:
Blessed are ye poor, for yours is the kingdom of God (Luke 6:20).
Without doctrine this might be thought to teach that heaven is for the poor, and not for the rich; but doctrine teaches that the poor in spirit are meant; for the Lord says:
Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3).
[5] Again, the Lord says:
Judge not, that ye be not judged; for with what judgment ye judge, ye shall be judged (Matthew 7:1, 2; Luke 6:37).
Without doctrine one might be led to conclude from this that he ought not to judge a wicked man to be wicked; but according to doctrine, it is lawful to judge, but justly, for the Lord says:
Judge righteous judgment (John 7:24).
[6] Jesus says:
Be not ye called teacher; for one is your Teacher, even Christ. And call no man your father on earth; for one is your Father, which is in the heavens. Neither be ye called masters; for one is your Master, even Christ (Matthew 23:8-10).
Without doctrine it would follow from this that no man ought to call another teacher or father or master; but from doctrine it is known that this is permissible in the natural sense, but not in the spiritual sense.
[7] Jesus said to His disciples:
When the Son of Man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matthew 19:28).
From these words one might conclude that the Lord's disciples are to judge, when in fact they are unable to judge anyone; and so this arcanum will be made clear by the doctrine that the Lord alone, who is omniscient and who knows the hearts of all, is to judge, and is able to judge, and that by His "twelve disciples" is meant the church in respect to all the truths and goods which it has from the Lord through the Word; thus doctrine shows that it is by these truths that everyone is to be judged, according to the Lord's words in John (3:17, 18; 12:47, 48). There are many other like statements in the Word, which make it evident that without doctrine the Word is not understood.
226. (1) WITHOUT DOCTRINE, THE WORD IS UNINTELLIGIBLE.
This is because the Word in the sense of the Letter consists of pure correspondences, so designed that spiritual and celestial things may be simultaneously in it, and that every word of it may contain them and serve as their basis. For this reason Divine truths in the sense of the Letter are rarely unveiled. For the most part they are veiled, and being so are called appearances of truth, being accommodated to the perception of simple people, whose thoughts do not rise above what they see with their eyes. There are, moreover, some things which appear like contradictions, whereas there is not a single contradiction in the Word, when it is regarded in its own spiritual light. In some parts of the Prophets also there are names of places and persons recorded from which no meaning can be gathered.
[2] Since then this is the nature of the Word in the sense of the Letter, it may be evident that without doctrine it cannot be understood. Some examples may make this clear. It is said:
"JEHOVAH repents," Exodus 32:12, 14; Jonah 3:9; 4:2.
It is also said:
"JEHOVAH does not repent" Numbers 23:19; 1 Samuel 15.
These passages cannot be reconciled without doctrine. It is said:
"JEHOVAH visits the iniquity of the fathers upon the children unto the third and fourth generation" Numbers 14:18,
and it is also said:
"a father shall not die for a son, neither a son for a father, but everyone shall die in his own sin" Deuteronomy 24:16.
In the light of doctrine these passages are not contradictory, but are in perfect agreement.
[3] Jesus says:
"Ask, and it shall be given you; seek, and ye shall find; and to him that knocketh it shall be opened" Matthew 7:8; 21:21-22.
Without doctrine it might be believed that every one will receive what he asks; but doctrine explains that what is given is whatever a man asks in accordance with the Lord's will; for this the Lord teaches:
"If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you. John 15:7.
[4] The Lord says:
"Blessed are the poor, for theirs is the kingdom of God." (A.V., Blessed be ye poor: for yours is the kingdom of God). Luke 6:20.
Without doctrine it might be supposed that heaven is for the poor, and not for the rich; but doctrine teaches that the poor in spirit are here meant, for the Lord says:
"Blessed are the poor in spirit: for theirs is the kingdom of heaven" Matthew 5:3.
[5] Again, the Lord says:
"Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged" Matthew 7:1-2; Luke 6:37.
Without doctrine one might be induced to conclude that the judgment that he is wicked, ought not to be passed on a wicked man; whereas, according to doctrine, one may pass judgment, provided it is just, for the Lord says:
"Judge righteous judgment" John 7:24.
[6] Jesus says:
"Be not ye called teacher (A.V., Rabbi): for one is your teacher (A.V., Master), even Christ. And call no man your father upon the earth: for one is Your Father, which is in heaven. Neither be ye called masters: for one is your Master, even Christ" Matthew 23:8-10.
Without doctrine it might appear that may not call any one teacher, father, or master; but doctrine teaches that we may do so in the natural sense, but not in the spiritual.
[7] Jesus said to the disciples:
"When the Son of Man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel" Matthew 19:28.
From these words it might be concluded that the disciples were also to judge, whereas they cannot judge any one. Doctrine therefore will explain this mystery, by teaching that the Lord alone, who is omniscient, and who knows the hearts of all, will judge and can judge; and that by His twelve disciples is meant the Church as to all the truths and goods which it possesses from the Lord by means of the Word; therefore doctrine concludes that it is these which will judge every one, according to the Lord's words in John 3:17-18; 12:47-48. There are many other passages in the Word similar to these, from which it is clearly evident that the Word without doctrine is unintelligible.
226. QUOD VERBUM ABSQUE DOCTRINA NON INTELLIGATUR, causa est, quia Verbum in Sensu literae ex meris Correspondentiis consistit, ob finem ut Spiritualia et Coelestia inibi simul sint, ac unaquaevis vox illorum continens et fulcrum 1 sit; idcirco Divina Vera in Sensu literae raro sunt nuda, sed vestita, quae vocantur Apparentiae veri, et sunt plura accommodata captui simplicium, qui cogitationes non supra talia quae vident ante oculos, elevant; et aliqua, quae apparent sicut contradictiones, cum tamen in Verbo in spirituali sua luce spectato nulla contradictio datur; et quoque in quibusdam locis apud Prophetas sunt Nomina locorum et personarum collata, ex quibus non aliquis Sensus potest elici. Cum itaque Verbum in Sensu literae tale est, constare potest, quod non possit absque Doctrina intelligi.
[2] Sed Exempla illustrent; dicitur, Quod Jehovam poeniteat, Exodus 32:12, 14; Jonas 3:9; 4:2 et quoque dicitur, Quod Jehovam non poeniteat, Numeri 23:19; 1 Samuelis 15:29 haec absque Doctrina non conformantur. Dicitur, Quod 2 Jehovah 3 visitet iniquitatem Patrum super filios ad tertiam et quartam generationem, Numeri 14:18 et quoque dicitur, Quod non morietur pater propter filium, nec filius propter patrem, sed quisque in peccato suo, Deuteronomius 24:16 haec non discordant sed concordant per Doctrinam.
[3] Dicit Jesus, Petite, et dabitur vobis, quaerite et invenietis, et pulsanti aperietur, Matthaeus 7:7-8; 21:21-22; absque Doctrina crederetur, quod quisque accepturus sit, quod petit; sed ex Doctrina scitur, quod quicquid homo petit ex Domino, hoc detur; hoc etiam Dominus docet, Si manseritis in Me, et verba mea in vobis manserint, quicquid volueritis petite, et fiet vobis, Johannes 15:7.
[4] Dicit Dominus, Beati pauperes, quia illorum est Regnum Dei, Luca 6:20 absque Doctrina cogitari potest, quod Pauperibus sit Coelum, et non Divitibus; sed Doctrina docet, quod Pauperes spiritu intelligantur, nam dicit Dominus, Beati pauperes spiritu, quia eorum est Regnum 4 coelorum, Matthaeus 5:3. 5
[5] Porro dicit Dominus, Ne judicate ne judicemini, cum quo judicio judicatis, judicabimini, Matthaeus 7:1-2; Luca 6:37absque Doctrina potest quis adduci ad confirmandum, quod non judicandum sit de malo quod sit malus; sed ex Doctrina licet judicare, at juste, dicit enim Dominus, Justum judicium judicate, Johannes 7:24.
[6] Jesus dicit, "Nolite vocari Doctor, quia unus est Doctor vester, Christus: ne vocetis patrem vestrum in terra; unus namque est Pater vester in Coelis: nec vocemini Magistri, unus enim est vester Magister, 6 Christus," Matthaeus 23:8-10, absque Doctrina foret, quod non liceat vocare aliquem Doctorem, Patrem, et Magistrum, sed ex Doctrina scitur, quod liceat 7 in naturali Sensu, sed non in spirituali.
[7] Jesus dixit ad Discipulos, Quando sedebit Filius hominis super Throno gloriae suae, sedebitis etiam vos super duodecim Thronis judicantes duodecim Tribus Israelis, Matthaeus 19:28, ex his verbis concludi potest, quod etiam Discipuli Domini judicaturi sint, cum tamen neminem judicare possunt; Doctrina itaque revelabit hoc arcanum per hoc, quod Solus Dominus, qui est Omniscius, et novit omnium corda, judicaturus sit, et judicare possit; et quod per duodecim Discipulos Ipsius, intelligatur Ecclesia quoad omnia vera et bona, quae ei sunt a Domino per Verbum; ex quo Doctrina concludit, quod illa judicatura sint unumquemvis, secundum Domini verba apud Johannem 3:17-18; 12:47-48. His similia sunt plura alia in Verbo, ex quibus manifeste patet, quod Verbum absque Doctrina non intelligatur.
Footnotes:
1. Prima editio: fulerum.
2. Prima editio: quod (absque italicis).
3. Prima editio: Jehovab.
4. Prima editio: Rcgnum.
5. Prima editio: 5.
6. Prima editio: Magisier.
7. Prima editio: lieeat.