2568、本章前面已经说明，如果请教理性，那么教义将被毁掉，变得无效（2516，2538节）；没有请教过理性（2519，2531节）。然而，此处又说，信之教义富有理性和属世的良善和真理。乍一看，这些话似乎不一致，自相矛盾，但其实并不矛盾。前面说了主是何情形，现在需要说一说人是何情形。
对人来说，从理性概念的角度来看待信之教义是一回事，从信之教义的角度来看待理性概念完全是另一回事。从理性概念的角度来看待信之教义就是不相信圣言或取自圣言的教义，除非理性概念说服他相信，事情就是如此；而从信之教义的角度来看待理性概念就是先相信圣言或取自圣言的教义，然后用理性概念来确认它所说的。第一种方法是次序的颠倒，导致什么都不信；而第二种方法是真正的次序，通向更大的信仰。第一种由亚比米勒因那女人的缘故要死来表示；意思是，如果请教理性，那么信之教义将被毁掉，变得无效（2516，2538节）。而第二种由亚比米勒赐下羊群和牛群、男仆和女仆来表示；意思是，信之教义富有理性和属世的良善和真理。
圣言的内义大量论述了这些事，尤其论及亚述和埃及的地方；原因在于，当从理性概念的角度来看待信之教义时，也就是说，当一个人不相信，除非理性概念说服他相信，事情就是如此时，在这种情况下，信之教义不仅被毁掉，变得无效，连它所教导的一切也都被否定；而当从信之教义的角度来看待理性概念时，也就是说，当一个人先相信圣言，然后用理性概念来确认它时，在这种情况下，教义就活过来了，并且它所教导的一切都被肯定。
因此，有两种态度：第一种通向彻底的愚蠢和疯狂，第二种通向完美的聪明和智慧。第一种态度就是否定一切，或从心里说，我不能相信它们，除非我能理解或用感官感觉到的东西说服我。这是通向彻底愚蠢和疯狂的态度，可称作否定态度。而第二种态度就是肯定构成取自圣言的教义的事物，或在自己里面思考并相信它们是真的，因为它们是主说的。这是通向完美的聪明和智慧的态度，可称作肯定态度。
那些基于否定态度思考的人越请教理性概念，越请教记忆知识或事实知识，越请教哲学概念，就越一头扎进黑暗，直到最终否定一切。其中一个原因是，没有人能基于更低的事物来理解更高的事物，或说基于在下之物来理解在上之物。换句话说，没有人能从理性概念、记忆知识或事实知识和哲学概念来理解属灵和属天的事物或概念，更不用说神性事物或概念了，因为它们超越一切理解。另一个原因是，在这种情况下，否定态度会把一切都包裹在怀疑中，或说一切都是从一种否定态度被看待的。相反，那些基于肯定态度思考的人则利用他们所能利用的任何理性概念、任何记忆知识或事实知识，甚至任何哲学概念来确认他们的立场，因为对他们来说，这一切都具有确认性，能使他们对这个问题有更全面的观念。
此外，有些人在否定之前怀疑，有些人则在肯定之前怀疑。在否定之前怀疑的，是那些倾向于邪恶生活的人；当这种生活把他们卷走时，他们越思想这类主题，就越否定它们。而肯定之前怀疑的，是那些倾向于良善生活的人。当他们允许主把他们弯向这种生活时，他们越思想这类主题，就越肯定它们。由于下面的章节会进一步论述这个主题，所以蒙主的神性怜悯，让我在那里更全面地说明它（参看2588节）。
Potts(1905-1910) 2568
2568. It has been said above in this chapter that doctrine would become null and void if the rational were consulted (n. 2516, 2538); and that it was not consulted (n. 2519, 2531). But here it is said that the doctrine of faith was enriched with goods and truths both rational and natural. At first view these statements appear as if they were adverse and contrary to each other; and yet are not so. How the case was with the Lord, has been stated; but how it is with man, remains to be told. [2] As regards man it is one thing to regard the doctrine of faith from rational things, and altogether another to regard rational things from the doctrine of faith. To regard the doctrine of faith from rational things is not to believe in the Word, or in the doctrine thence derived, until one is persuaded from rational things that it is so; whereas to regard rational things from the doctrine of faith is first to believe in the Word, or in the doctrine therefrom, and then to confirm the same by rational things. The former is inverted order, and results in nothing being believed; whereas the latter is genuine order, and causes the man to believe the better. It is the former that is here meant by its being said that Abimelech should die because of the woman; by which is signified that the doctrine of faith would become null and void if the rational were consulted (n. 2516, 2538); but the latter is meant by its being said that Abimelech gave flock and herd, and menservants and maidservants; by which is signified that the doctrine of faith was enriched with rational and natural goods and truths. [3] These things are much treated of in the Word in its internal sense, especially where Asshur and Egypt are spoken of; for the reason that while the doctrine of faith is regarded from rational things, that is, while a man does not believe until he is persuaded from them that it is so, it then not only becomes null and void, but whatever is contained in it is also denied; whereas when rational things are regarded from the doctrine of faith, that is, when a man believes the Word, and afterwards the same things are confirmed by rational things, the doctrine is then living and whatever is contained in it is affirmed. [4] There are therefore two principles; one of which leads to all folly and insanity, and the other to all intelligence and wisdom. The former principle is to deny all things, or to say in the heart that we cannot believe them until we are convinced by what we can apprehend, or perceive by the senses; this is the principle that leads to all folly and insanity, and is to be called the negative principle. The other principle is to affirm the things which are of doctrine from the Word, or to think and believe within ourselves that they are true because the Lord has said them: this is the principle that leads to all intelligence and wisdom, and is to be called the affirmative principle. [5] The more they who think from the negative principle consult things rational, the more they consult memory-knowledges, and the more they consult things philosophical, the more do they cast and precipitate themselves into darkness, until at last they deny all things. The causes of this are, that no one can apprehend higher things from lower ones, that is, spiritual and celestial things, still less Divine things, from lower ones, because they transcend all understanding, and moreover everything is then involved in negatives from that principle. On the other hand, they who think from an affirmative principle can confirm themselves by whatever things rational, by whatever memory-knowledges, and whatever things philosophic they have at command; for all these are to them things confirmatory, and give them a fuller idea of the matter. [6] Moreover there are some who are in doubt before they deny, and there are some who are in doubt before they affirm. They who are in doubt before they deny are they who incline to a life of evil; and when this life carries them away, then insofar as they think of the matters in question they deny them. But they who are in doubt before they affirm are they who incline to a life of good; and when they suffer themselves to be bent to this by the Lord, then insofar as they think about those things so far they affirm. As this subject is further treated of in the verses which follow,. it is permitted of the Lord's Divine mercy to illustrate them more fully there (see n. 2588).
Elliott(1983-1999) 2568
2568. It was stated above in this chapter that doctrine would be brought to ruin if the rational were consulted, 2516, 2538, and that it was not consulted, 2519, 2531; but here it is said that the doctrine of faith was enriched with both rational and natural goods and truths. At first glance these statements seem to express two conflicting and contrary ideas, but they do not in fact do so. It has been told how it was with the Lord, now it must be told how it is with man.
[2] With man it is one thing for him to regard the doctrine of faith from rational ideas but quite another to regard rational ideas from the doctrine of faith. Regarding the doctrine of faith from rational ideas occurs when someone does not believe in the Word, that is, in doctrine drawn from it, until he is persuaded on rational grounds that the thing is so. But regarding rational ideas from the doctrine of faith occurs when someone first of all believes in the Word or doctrine drawn from it and then confirms the same by rational ideas. The first approach is an inversion of order and leads to belief in nothing, whereas the second is genuine order and leads to greater belief. It is the first that is expressed by 'you will die on account of the woman', meaning that the doctrine of faith would be brought to ruin if the rational were consulted, 2516, 2538, but the second by 'Abimelech gave flocks and herds, and men servants and women servants', meaning that the doctrine of faith was enriched with rational and natural goods and truths.
[3] These matters receive considerable treatment in the Word in its internal sense, especially when Asshur and Egypt are referred to, the reason being that when the doctrine of faith is regarded from rational ideas, that is, when someone does not believe until he is persuaded on rational grounds that the thing is so, it is not only in that case brought to ruin but also whatever is contained within it is denied. But when rational ideas are regarded from the doctrine of faith, that is, when he believes the Word and after that confirms the same things by means of rational ideas, doctrine is in that case living and whatever is contained within it is regarded affirmatively.
[4] There are therefore two basic attitudes of mind, the first leading to utter stupidity and insanity, the second to perfect intelligence and wisdom. The first occurs when someone denies everything, that is, says in his heart that he is unable to believe those things until he is convinced by things which he can grasp in his mind and perceive with his senses. This is an attitude which leads to utter stupidity and insanity and must be termed the negative attitude. The second occurs when someone regards affirmatively the things which comprise doctrine drawn from the Word, that is, when he thinks within himself and believes that those things are true because the Lord has spoken them. This is an attitude that leads to perfect intelligence and wisdom, and must be termed the affirmative attitude.
[5] The more those who think from the negative attitude consult rational ideas and the more they consult factual knowledge and the more they consult philosophical concepts, the more they pitch themselves headlong into darkness, till at length they deny everything. The reasons for this are that nobody is able from things that are lower to grasp with his mind those that are higher, that is, from those that are lower to grasp those that are spiritual and celestial, still less those that are Divine, since these go above and beyond his entire understanding. And what is more, when this is the case everything is regarded from a basically negative attitude of mind. On the other hand, however, people who think from the affirmative attitude are able to confirm themselves by whatever rational ideas, and by whatever factual knowledge, indeed by any philosophical concepts, which they are able in any way to make use of, for to them all these matters are confirmatory and enable them to have a fuller idea of the matter.
[6] In addition there are those who are in doubt before they deny, and there are those who are in doubt before they accept affirmatively. Those in doubt before denying are people who are disposed towards a life of evil; and when carried away by that life, then insofar as they think about those matters they deny them. Those however in doubt before accepting affirmatively are people who are disposed towards a life of good; and when they allow themselves to be turned to that life by the Lord, then insofar as they think about those matters they accept them affirmatively. Since this subject is taken further in the verses that follow this, let them in the Lord's Divine mercy be illustrated more fully at that point; see 2588.
Latin(1748-1756) 2568
2568. Supra in hoc capite dictum quod doctrina nulla fieret si consuleretur rationale, n. 2516, 2538, et quod nec consultum fuerit, n. 2519, 2531; hic autem dicitur quod doctrina fidei locupletata sit bonis et veris tam rationalibus quam naturalibus; haec primo intuitu apparent sicut forent sibi adversa et contraria, sed usque non sunt: quomodo apud Dominum fuit, dictum est; at quomodo apud hominem [est], dicendum: [2] apud hominem prorsus aliud est ex rationalibus spectare doctrinam fidei, et aliud ex doctrina fidei spectare rationalia; e rationalibus spectare doctrinam fidei, est non prius credere Verbo seu doctrinae quae inde quam cum ex rationalibus persuadetur quod i sit; at ex doctrina fidei spectare rationalia, est primum credere Verbo seu doctrinae inde, et dein eadem confirmare per rationalia; illud est inversus ordo, et facit ut nihil credatur, hoc autem est genuinus ordo, et facit ut melius credatur; illud est quod `morieris propter mulierem,' quibus significatur quod doctrina fidei nulla fieret si consuleretur rationale, n. 2516, 2538; hoc autem quod `Abimelech dedit gregem et armentum, et servos et ancillas,' quibus significatur quod doctrina fidei locupletata sit bonis et veris rationalibus et naturalibus. [3] De his multum agitur in Verbo in sensu ejus interno, imprimis ubi de Asshure et de Aegypto {1}, ex causa quia dum doctrina fidei spectatur ex rationalibus, hoc est, non prius creditur quam homo ex illis persuadetur quod ita sit, quod tunc non modo nulla fiat, sed etiam negetur quicquid ibi; at dum ex doctrina fidei spectantur rationalia, hoc est, quod credatur Verbo, et dein eadem confirmentur per rationalia, quod tunc doctrina vivat, et affirmetur quicquid ibi; [4] sunt itaque duo principia, unum quod ducit ad omnem insipientiam et insaniam, alterum quod ducit ad omnem intelligentiam et sapientiam; illud principium est negare omnia, seu dicere corde suo quod non credere possit illa priusquam convincatur ab illis quae capere aut sentire potest; hoc principium est quod ducit ad omnem insipientiam et insaniam, et dicendum est principium negativum; alterum principium est affirmare illa quae doctrinae ex Verbo sunt, seu apud se cogitare et credere quod vera sint quia Dominus dixit; hoc principium est quod ducit ad omnem intelligentiam et sapientiam, et dicendum est principium affirmativum: [5] qui ex principio negativo cogitant, quo plus consulunt rationalia, quo plus scientifica, et quo plus philosophica, eo plus conjiciunt et praecipitant se in tenebras, usque tandem ut negent omnia; causae sunt quia nemo (t)capere potest ex inferioribus superiora, hoc est, ex illis spiritualia et caelestia, minus adhuc Divina quia transcendunt omnem intellectam, et praeterea involvuntur tunc singula negativis ex principio; vicissim autem, qui ex principio affirmativo cogitant, ii possunt se confirmare per quaecumque rationalia et per quaecumque scientifica, immo per philosophica, per quae usquam possunt; sunt enim ea omnia illis confirmantia, et dant eis ideam pleniorem rei. [6] Praeterea sunt qui in dubio sunt antequam negant, et sunt qui in dubio antequam affirmant; qui in dubio sunt antequam negant, sunt ii qui inclinant ad vitam mali, quae vita cum aufert, tunc quantum cogitant de illis: tantum negant; qui autem in dubio sunt antequam affirmant, sunt ii qui inclinant ad vitam boni, ad quam cum flecti se patiuntur a Domino, tunc quantum cogitant de illis, tantum affirmant. Quia de his ulterius in versibus qui sequuntur, agitur, licet, ex Domini Misericordia, ea ibi plenius illustrare; (o)videatur n. 2588. @1 i agit.$