9424.“看哪，亚伦、户珥与你们同在”表真理的教义来源于圣言的外在意义。这从“亚伦”和“户珥”的代表清楚可知：“亚伦”是指外在意义上的圣言，以及良善和真理的教义（参看6998，7009，7089节），在此是指唯独源于这层意义的真理之教义，因为“长老”（亚伦在山下担任他们的首领）表示那些局限于圣言的外在意义的人（参看9421节）；与亚伦联系在一起的“户珥”是指该教义的真理，就是也由与亚伦一起给摩西扶手时（出埃及记17:10-12；
既然此处又有机会，有必要说一说源于圣言的教义如何支持圣言。人若不知道天堂的奥秘，必以为圣言可以不靠源于它的教义来支持；因为他以为教义本身在于圣言的文字或字义。但要知道，教会的一切教义必须来源于圣言，来自任何其它源头，而非来自圣言的教义不是拥有教会的任何事物在里面，更不用说拥有天堂的任何事物在里面的教义。但教义必须从圣言收集，当它们被收集起来时，人必从主获得启示或光照；当一个人处于为了真理，而不是为了自己和世界而对真理的爱时，他就会获得这样的启示或光照。他们就是那些在阅读圣言时被启示或光照的人；他们看见真理，并从中为自己制定宗教教义。其原因在于，这些人与天堂交流，因而与主交流；他们因以这种方式被主启示或光照，故被主引导看见诸如存在于天堂中的圣言真理。事实上，主经由天堂流入这些人的理解力，因为一个人的内在理解力就是那获得启示或光照的；同时，主以信流入，而信是通过新意愿的合作被赋予的，这新意愿为了真理的缘故而渴望真理。由此可见主如何将真理和良善的教义赋予人。
这些教义支持字义或外在意义上的圣言，这一点对凡思想这个问题的人来说，是显而易见的。因为在教会，凡出于教义进行思考的人都会在圣言中看见来自并符合他所知道的教义的真理。不符合这些教义的真理，他还会找到一个解释；而在他看来，似乎反对这些教义的真理，则会忽略过去，仿佛没有看见，或无法理解。所有人，包括异端分子，都以这种方式行事，这是众所周知的。但那些拥有源自圣言的真正真理教义，在阅读圣言时获得启示或光照的人，则处处看到的是一致的真理，没有任何矛盾之处。这些人不执着于根据表象和普通人的感知所说的话本身，因为他们知道，如果表象被展开，可以说被剥去，真理就在那里显露出来。他们不会像异教徒和狂热者，尤其犹太人和苏西尼派一样，被外在感官的幻觉所导致的虚假误导，也不会像“巴比伦”所指的那些人一样，被爱自己爱世界所导致的虚假误导。由于这些人无一能获得启示或光照，所以他们唯独从圣言的外在意义孵化或演绎出他们的教义，以适合他们自己的爱，还添加了自己的许多观念；结果，圣言根本没有得到支持，而是倒塌了。要知道，圣言的内在意义包含了教会的真正教义。
由此明显可知，此处亚伦和户珥所代表的教义是何性质，这些教义因唯独来源于脱离内在意义的圣言外在意义，故纯粹是偶像崇拜。鉴于这个原因，经上论到代表这类教义的亚伦说，他造偶像，或金牛犊（出埃及记32:2-5，20，35；申命记9:21）。此外，在圣言中，这些教义被描述为“偶像”；它们在在先知书的各处就是被如此描述的，如在以西结书：
我进去一看，谁知，在四面墙上画着以色列家一切的偶像。在这些像前，有以色列家的长老七十个人站立；各人手拿香炉，烟云的香气上腾。（以西结书8:10，11）
此处“以色列家的偶像”是指唯独源于圣言的外在意义、不是通过从主所获得的启示或光照，而是通过人自己的聪明而来的教义，因而是指虚假。“各人手拿的香炉”和“烟云的香气”表示与这些虚假一致的敬拜。
何西阿书：
现今他们罪上加罪，用银子为自己造了铸像，就是照自己的聪明造偶像，都是匠人的工作。对他们说，献祭的人亲吻牛犊。（何西阿书13:2）
“用银子造的铸像”和“匠人的工作”表示由自己的聪明所塑成，并非来自主，因而源于脱离内在意义的圣言外在意义的教义。这种情况就发生在那些只关注外在事物，同时却不关注内在事物的人，也就是那些爱自己爱世界，而不是爱主爱邻的人中间。
以赛亚书：
到那日，人必抛弃为自己所造、好向田鼠和蝙蝠下拜的银偶像、金偶像抛，好进入磐石缝中和岩石隙里。（以赛亚书2:20，21；31:7）
“银偶像”表示教义的虚假；“金偶像”表示教义的邪恶；“向田鼠和蝙蝠下拜，好进入磐石缝中和岩石隙里”表示源于信之虚假和邪恶的敬拜。
同一先知书：
你必审判包银的雕像和镀金的铸像，你必扔掉它们，如同月经布；你必称它为粪块。（以赛亚书30:22）
“包银的雕像和镀金的铸像”表示虚假和邪恶的记忆知识，它们取代真理和良善而得到承认和敬拜。又：
我从古时就告诉了你，免得你说，这些事是我的偶像所行的，是我的雕像和我的铸像所命定的。（以赛亚书48:5）
此处“偶像”、“雕像”和“铸像”也表示由人自己的聪明所塑成的教义事物。
在耶利米书：
各人都因知识变得愚蠢；各铸匠都因他的雕像而满是羞愧；因为他的铸像本是虚谎，其中并无气息；都是虚无，是迷惑人的工作。（耶利米书10:14，15）
此处“雕像”和“铸像”也表示由人自己的聪明所塑成的教义事物；这些教义事物从外表上看，就像真理，因为它们来源于圣言的外在意义，但内在却是虚假。这就是为何经上说，这人“因知识变得愚蠢”、“他的铸像本是虚谎，其中并无气息”，它们也被称为“虚无，是迷惑人的工作”。类似的话出现在哈巴谷书：
雕像有什么益处呢？制造它的却将它雕刻出来；铸像，就是虚谎的师傅有什么益处呢？制造者却倚靠他自己所造的。（哈巴谷书2:18）
以赛亚书：
匠人铸造雕像是，金匠用金包裹，为它铸造银链。他为自己寻找巧匠，准备雕像。（以赛亚书40:19-20）
此处“雕像”同样表示由人自己的聪明所塑成的教义。“金匠用金包裹，为它铸造银链，寻找巧匠准备它”表示圣言，即唯独圣言的外在意义，同时幻觉和表象赋予它与真理的相似性。
同一先知书：
制造雕像的尽都虚空；他们所喜悦的都无益处。他用钳子塑造铁，在火炭中加工，用利锤打出形状，用他有力的膀臂锤成。他制作木片，拉出线绳，用直尺标出；将它做成斜角，用圆规标出，仿照人的俊美，作成人形，好住在房屋中。（以赛亚书44:9，13）
此处描述了教义如何由人自己的聪明塑成，没有来自主的任何启示或光照，以及唯独圣言的外在意义和基于感官幻觉的推理如何被用来制造看似真理的虚假。这就是为何经上说他“仿照人的俊美，作成人形，好住在房屋中”。因此，它外表看上去像真理，内在其实是虚假。当人们没有正确地思考真理时，虚假就从内在而存在；因为对于同一个真理，这个人的思维不同于那个人的；但是，凡沉浸于邪恶之人的思维都是错的。一个真理是由无数其它真理构成的；但对那些沉浸于邪恶的人来说，它是由无数虚假构成的。所以，对这些人来说，这真理没有生命在里面，这一点由“其中并无气息” （耶利米书51:17），以及它们“不能听，不能看，不能明白”（诗篇115:4-6）来表示。这一切好比一幅画，它描绘了一个人的形像，但与这个人本人的形式相比，里面除了颜料之外什么都没有；而本人的形式若有源于良善的真理在其中，则拥有天上的生命和内在的美丽在里面。
Potts(1905-1910) 9424
9424. And behold Aaron and Hur are with you. That this signifies the doctrine of truth from such a Word, is evident from the representation of Aaron, as being the Word in the external sense, and also the doctrine of good and truth (see n. 6998, 7009, 7089); here the doctrine of truth from this sense alone, because by "the elders," over whom Aaron below the mountain presided as the head, are signified those who are in the external sense of the Word (see n. 9421); and from the representation of Hur, when adjoined to Aaron, as being the truth of this doctrine, which was also represented by Hur when together with Aaron he held up the hands of Moses (Exod. 17:10-12; n. 8603, 8611); for truths out of the Word from which is doctrine, support the Word, which was then represented by Moses. [2] Occasion again offering, it shall be briefly told how the case is with the support of the Word by doctrine that is from the Word. He who does not know the arcana of heaven must needs believe that the Word is supported without doctrine from it; for he supposes that the Word in the letter, or the literal sense of the Word, is doctrine itself. But be it known that all the doctrine of the church must be from the Word, and that the doctrine from any other source than the Word is not doctrine in which there is anything of the church, still less anything of heaven. But the doctrine must be collected from the Word, and while it is being collected, the man must be in enlightenment from the Lord; and he is in enlightenment when he is in the love of truth for the sake of truth, and not for the sake of self and the world. These are they who are enlightened in the Word when they read it, and who see truth, and from it make doctrine for themselves. The reason of this is that such communicate with heaven, thus with the Lord; and being enlightened by the Lord in this way they are led to see the truths of the Word such as they are in heaven; for the Lord inflows through heaven into their understandings, because it is the man's interior understanding that is enlightened. And at the same time the Lord flows in with faith, by means of the cooperation of the new will, a feature of which is to be affected with truth for the sake of truth. From all this it can now be seen how the doctrine of truth and good is given man by the Lord. [3] That this doctrine supports the Word in respect to its literal or external sense, is plain to everyone who reflects; for everyone in the church who thinks from doctrine sees truths in the Word from his doctrine and according thereto, and explains those which do not coincide with it; and those which seem to be opposed to it he passes by as though he did not see or understand them; that all do so, even heretics, is known. But they who are in the genuine doctrine of truth from the Word, and in enlightenment when they read the Word, see everywhere truths that agree, and nothing whatever that is opposed; for they do not dwell upon what is said therein according to appearances, and according to the common apprehension of men, because they know that if the appearances are unfolded, and as it were unswathed, the truth is laid bare. Nor are they led astray by falsities from the fallacies of the external senses, as is the case with heretics and fanatics, especially with Jews and Socinians; nor by falsities from the loves of self and the world, as is the case with those who are meant by "Babel." As none of these can be enlightened, they hatch out from the external sense alone a doctrine in favor of their own loves, and add thereto many things from their own; whereby the Word is by no means supported; but falls. Be it known that the internal sense of the Word contains the genuine doctrine of the church. [4] From all this it is now evident what is the quality of the doctrine here represented by Aaron and Hur, which, being solely from the external sense of the Word apart from the internal, was merely idolatrous. On this account it is said of Aaron, by whom such doctrine was represented, that he made an idol, or golden calf (Exod. 32:2-5, 20, 35; Deut. 9:21). Moreover, in the Word such doctrines are described by "idols," as in the prophets throughout. In Ezekiel:
I went in and saw all the idols of the house of Israel portrayed upon the wall round about. And there stood before them seventy men of the elders of the house of Israel, and each had his censer in his hand; and abundance of a cloud of incense went up (Ezek. 8:10, 11);
here "the idols of the house of Israel" denote doctrines from the external sense only of the Word, not through enlightenment from the Lord, but through man's own intelligence, thus falsities; worship in accordance with these is signified by "a censer in the hand of each," and by "abundance of a cloud of incense." [5] In Hosea:
They sin more and more, they make them a molten image of their silver, in their own intelligence, all the work of the craftsmen; saying to them, Sacrificing a man, they kiss calves (Hos. 13:2). "A molten image of silver," and "the work of the craftsmen," denote doctrine from one's own intelligence, and not from the Lord, thus from the external sense of the Word separate from the internal sense, which is the case with those who are solely in external things, and not at the same time in internal things; that is, with those who are in the loves of self and of the world, and not in love to the Lord and in love toward the neighbor. [6] In Isaiah:
In that day a man shall cast away the idols of his silver, and the idols of his gold, which they made for themselves, to bow down to moles and to bats; to enter into the clefts of the rocks, and into the clefts of the crags (Isa. 2:20, 21; 31:7);
"the idols of silver" denote falsities of doctrine; and "the idols of gold," evils of doctrine; "to bow down to moles and bats, and to enter into the clefts of the rocks and the crags" denotes worship from the falsities and the evils of faith. [7] In the same:
Ye shall judge unclean the covering of the graven images of thy silver, and the clothing of the molten image of thy gold; thou shalt scatter them as a menstruous cloth; thou shalt call it dung (Isa. 30:22);
"the covering of the graven images of silver, and the clothing of the molten image of gold" denote memory-knowledges of falsity and evil, which are acknowledged and worshiped instead of truths and goods. In the same:
I told thee thenceforth, lest thou shouldest say, Mine idol hath done these things, and my graven image; and my molten image hath commanded them (Isa. 48:5). Here also "idol," "graven image," and "molten image," denote doctrinal things from man's own intelligence. [8] In like manner in Jeremiah:
Every man is become foolish from knowledge; every founder is put to shame by His graven image; because his molten image is a lie, and there is no breath in them; they are vanity, a work of delusions (Jer. 10:14, 15). Here also "graven image" and "molten image" denote doctrinal things from man's own intelligence, which in the external form, because from the external sense of the Word, appear like truths, but in their internal form are falsities; therefore such a man is said to be "foolish from knowledge, and his molten image a lie," and that "there is no breath in them;" they are also called "vanity," and "a work of delusions." In like manner in Habakkuk:
What profiteth the graven image, that the maker thereof hath graven it; the molten image, and the teacher of a lie, that the fabricator of his figment trusteth therein? (Hab. 2:18). [9] In Isaiah:
The craftsman foundeth a graven image, and the metal-caster overlayeth it with gold, and casteth chains of silver; he seeketh for himself a wise craftsman to prepare a graven image (Isa. 40:19-20);
here in like manner "a graven image" denotes doctrine from man's own intelligence. The likeness to truth, induced on it through the Word from its external sense only, and at the same time from fallacies and outward appearances, is signified by "the metal-caster overlaying it with gold, and casting chains of silver, and seeking a wise craftsman to prepare it." [10] In the same:
They that fashion a graven image are all vanity, and their most wished for things do not profit. He fashioneth the iron with the tongs, and worketh in the coals, and shapeth it with sharp hammers, and worketh it with the arm of his strength. He fashioneth wood, he stretcheth out a line, and marketh it out with a rule; he maketh it in the corners, and marketh it out with the compasses, and maketh it in the form of a man, according to the beauty of a man, to dwell in the house (Isa. 44:9, 13). Here is described the formation of doctrine from man's own intelligence, and not from any enlightenment from the Lord; and how a likeness of truth is induced on falsities by applications of the Word from its external sense alone, and by reasonings from the fallacies of the senses. Wherefore it is said that he "maketh it in the form of a man, according to the beauty of a man, to dwell in the house." From this there is a likeness of truth in the external form; but falsity in the internal. There is falsity in the internal form when truths are not thought of rightly; for one and the same truth is thought of differently by one person from what it is by another; but falsely by all who are in evil; for one truth consists of an infinite number of other truths; but in the case of those who are in evil it consists of an infinite number of falsities. Consequently with the latter there is no life in this truth; and this is meant by there being "no breath in them," and by their "not hearing, nor seeing, nor understanding" (Jer. 51:17; Ps. 115:4-6). This is like the portrait of a man, which is inwardly nothing but clay, as compared with the form of the man himself, within which there is life, and heavenly beauty, if truths from good are therein.
Elliott(1983-1999) 9424
9424. 'And behold, Aaron and Hur are with you' means teachings of truth that are derived from that outward sense of the Word. This is clear from the representation of 'Aaron' as the Word in its outward sense, and also teachings that present what is good and true, dealt with in 6998, 7009, 7089, at this point teachings of truth that are derived from that sense alone, since 'the elders', over whom Aaron presided as head beneath the mountain, means those restricted to the outward sense of the Word, 9421; and from the representation of 'Hur', when linked with Aaron, as the truth as it is presented by those teachings, which Hur also represents in Exod 17:10, 12, when he and Aaron together supported Moses' hands, 8603, 8611. For truths from the Word that are the source from which doctrinal teachings are derived support the Word, which 'Moses' represented then.
[2] Since another opportunity to do so is provided here, something more will be stated about the way in which support is given to the Word by teachings derived from the Word. A person unacquainted with the arcana of heaven cannot help thinking that the Word can be supported without the teachings derived from it; for that person supposes that such teachings lie in the letter or literal sense of the Word. But it should be recognized that all things taught by the Church must be derived from the Word, and that teachings from any source other than the Word are not teachings that possess anything of the Church within them, let alone anything of heaven. The teachings must be gathered together from the Word, and while they are being gathered a person must receive enlightenment from the Lord; and a person receives such enlightenment when governed by the love of truth for its own sake and not for any selfish or worldly reason. These are the people who are enlightened in their reading of the Word; they see truth, and formulate religious teachings for themselves from it. The reason why this should be so is that such people are in touch with heaven and so with the Lord, and because of this they receive enlightenment from the Lord and are led by Him to see the truths of the Word as they exist in heaven. For the Lord flows by way of heaven into those people's understanding, a person's inward understanding being that which receives the enlightenment; and at the same time the Lord flows in with faith, which is imparted through the co-operation of the new will, which desires truth for truth's sake. All this now shows how the Lord provides people with teachings that present what is true and good.
[3] The fact that these teachings support the Word as to its literal or outward sense is evident to anyone who gives thought to the matter. For everyone in the Church whose thought is guided by doctrinal teachings sees truths in the Word from and in accord with the teachings he knows. He also finds an explanation for the truths that do not agree exactly with these teachings, and passes over any that seem to him to be contradictory, as though he does not see them or fails to understand them. All people, including heretics, act in this kind of way, as is well known. But those who possess authentic teachings of truth that are derived from the Word, and who receive enlightenment when they read the Word, see accordant truths everywhere and nothing whatever contradictory. For these people do not cling to the actual statements made there in accordance with appearances and ordinary human perception, because they know that if the appearances are opened out and so to speak peeled away, truth is laid bare there. They are not led astray by falsities that result from the illusions of the outward senses, as heretics and zealots are, especially Jews and Socinians, nor by falsities that result from self-love and love of the world, as those meant by 'Babel' are. Since none of these are able to receive enlightenment, they deduce their doctrinal teachings solely from the outward sense of the Word to suit their own loves, also adding many ideas of their own, as a result of which the Word is not at all supported but collapses. It should be remembered that the inward sense of the Word contains the authentic teachings of the Church.
[4] All this now shows what the teachings represented here by Aaron and Hur are like, teachings which - being derived solely from the outward sense of the Word, without the inward - were simply idolatrous. This accounts for what it says about Aaron, who represented such teachings, that he made an idol, or the golden calf, Exod 32:2-5, 21, 35; Deut 9:20. Indeed these teachings are described in the Word as 'idols'; they are described as such throughout the prophets, as in Ezekiel,
I went in and saw all the idols of the house of Israel, portrayed on the wall round about. And seventy men from the elders of the house of Israel were standing before them; and each had a censer in his hand, and a thick clouda of incense was going up. Ezek 8:10, 11.
Here 'the idols of the house of Israel' are teachings derived solely from the outward sense of the Word, not through enlightenment received from the Lord but through self-intelligence, thus falsities. Worship in keeping with those falsities is meant by 'a censer in each man's hand' and by 'a thick cloud of incense'.
[5] In Hosea,
They sin more and more, they make for themselves a molded image from their silver, [idols] by their own intelligence, completely the work of craftsmen, saying to these, Those who offer human sacrifice kiss the calves. Hosea 13:2.
'A graven image from their silver' and 'completely the work of craftsmen' stand for teachings that are fashioned by self-intelligence and do not come from the Lord, thus are derived from the outward sense of the Word, separated from the inward. This happens among those whose minds are set solely on outward and not at the same time on inward things, that is, among those who are ruled by self-love and love of the world and not by love to the Lord and love towards the neighbour.
[6] In Isaiah,
On that day a person will cast away his idols of silver and his idols of goldb which they made for themselves to bow down to, to the moles and bats, to go into the cleftsc of the rocks and into the fissures of the crags. Isa 2:20, 21; 31:7.
'Idols of silver' stands for falsities embodied in doctrinal teachings, and 'idols of gold' for evils embodied in doctrinal teachings. 'Bowing down to moles and bats, and going into clefts or fissures of rocks and crags' stands for worship springing from falsities and evils of belief.
[7] In the same prophet,
You will judge unclean the covering of the graven images of your silver, and the clothing of the molded image of your gold. You will throw them away like a menstruous rag; a piece of dung you will call it. Isa 30:22.
'The covering of the graven images of silver' and 'the clothing of the molded image of gold' stand for factual knowledge of falsity and evil, which are acknowledged and revered instead of truths and forms of good. In the same prophet,
I told you of old, lest you should say, My idol has done these things, and my graven image, and my molded image has commanded them. Isa 48:5.
Here also 'idol', 'graven image', and 'molded image' stand for matters of doctrine fashioned by self-intelligence.
[8] In Jeremiah,
Every person has been made stupid by knowledge; every metal-caster has been filled with shame by his graven image, for his molded image is a lie; and there is no spirit in those things. They are things of no importance, a work of errors. Jer 10:14, 15.
In this place too 'graven image' and 'molded image' stand for matters of doctrine fashioned by self-intelligence, which to outward appearance look like truths because they are derived from the outward sense of the Word, but inwardly are falsities. This is why it says that this person is 'made stupid by knowledge', that 'the molded image is a lie', that 'there is no spirit in those things', and also that they are 'of no importance, a work of errors'. Something similar occurs in Habakkuk,
What profit is a graven image since its image-maker has graven it, a molded image and a teacher of lies, since the image-maker trusts in the thing he himself has made? Hab 2:18.
[9] In Isaiah,
The craftsman casts a graven image, and a goldsmith overlays it with gold, and casts silver chains for it. He seeks for himself a skilledd craftsman to make ready a graven image. Isa 40:19, 20.
Here in like manner 'a graven image' stands for some matter of doctrine fashioned by self-intelligence. The likeness to truth imparted to it by the Word, by its outward sense alone, and at the same time by illusions and outward appearances, is meant by 'a goldsmith overlays it with gold, and casts silver chains for it' and by 'he seeks a skilled craftsman to make it ready'.
[10] In the same prophet,
Makers of the graven image, all are vanity; and their most desirable things are profitless. He fashions the iron with tongs, and works it with the coals, and forms it with sharp hammers; so he makes it with his strong arm.e He fashions pieces of wood, stretches out a cord, and marks it off with a ruler. He makes it into angles, and marks it out with a ring, so that he may make it in the form of a man (vir), according to the beauty of a human being, to dwell in the house. Isa 44:9-18.
This is a description of the way in which self-intelligence, without any enlightenment from the Lord, shapes religious teachings, and of the way in which the Word, its outward sense alone, and reasonings based on the illusions of the senses, are used to make falsities look like the truth. This is why it says 'so that he may make it in the form of a man, according to the beauty of a human being, to dwell in the house'. Consequently to outward appearance it looks like the truth, but inwardly it is falsity. Falsity exists inwardly when people do not think correctly about truths; for one person's thought about one and the same truth is different from another's, but that of all those who are steeped in evil is false. One truth consists of countless other truths; but with those steeped in evil it consists of countless falsities. With these people therefore that truth has no life in it, and this is meant by 'there is no spirit in them', Jer 51:17, and 'they do not hear, see, nor understand', Ps 115:4-6. All this may be likened to a painting that portrays a person's likeness, which inwardly is nothing but paint, in contrast to the actual person's outward appearance which has heavenly life and beauty inwardly present if truths springing from good exist there.
Latin(1748-1756) 9424
9424. `Et ecce Aharon et Chur vobiscum': quod significet doctrinam veri ex Verbo tali, constat a repraesentatione `Aharonis' quod sit Verbum in sensu externo, et quoque doctrina boni et veri, de qua n. 6998, 7009, 7089, hic doctrina veri ex solo illo sensu, quia per `seniores' quibus Aharon infra montem praeerat ut caput, significantur qui in sensu Verbi externo {1}, n. 9421; et ex repraesentatione `Churis' cum adjungitur Aharoni, quod sit verum illius doctrinae: ut quoque Chur quando una cum Aharone sustentavit manus Moschis Exod. xvii 10, (x)12, n. 8603, 8611; vera enim ex Verbo, ex quibus doctrina, sustentant Verbum, quod per `Moscheh' tunc repraesentabatur. 2 Hic quia iterum datur locus, paucis dicetur quomodo se habet cum sustentatione Verbi ex Doctrina quae ex Verbo: qui non scit arcana caeli non aliter credere potest quam quod Verbum absque doctrina inde sustentetur; putat enim quod Verbum in littera seu Verbi sensus litteralis sit ipsa doctrina, sed sciendum est quod omnis doctrina Ecclesiae {2} erit ex Verbo, et quod doctrina aliunde quam ex Verbo non sit doctrina in qua aliquid Ecclesiae, minus aliquid caeli inest; sed doctrina colligenda est ex Verbo, et cum colligitur, homo in illustratione erit a Domino, et in illustratione est {3}cum in amore veri propter verum et non propter se et mundum; illi sunt qui illustrantur in Verbo {4}cum legunt illud, et verum vident, et doctrinam inde sibi faciunt; causa quod ita sit, est quia tales communicant cum caelo, ita cum Domino, et sic a Domino illustrati ducuntur ad videndum vera Verbi qualia sunt in caelo; influit enim Dominus per caelum in intellectum eorum, intellectus enim interior hominis est qui illustratur; et Dominus simul tunc influit cum fide, quae datur media cooperatione novae voluntatis, cujus est affici vero propter verum; ex his nunc constare potest quomodo doctrina veri et boni {5}datur homini (c)a Domino. Quod haec doctrina sustentet Verbum quoad sensum ejus litteralem 3 seu externum, patet unicuivis qui expendit; quisque enim in Ecclesia qui ex doctrina cogitat videt vera in Verbo ex sua doctrina et secundum eam, et quae cum ea non coincidunt explicat, et quae apparent ei opposita transit quasi non videns aut non intelligens; quod similiter omnes faciant, etiam haeretici, notum est; at qui in genuina doctrina veri ex Verbo sunt et in illustratione cum legunt Verbum, illi vident vera concordantia ubivis et prorsus nihil repugnans; non enim haerent in talibus ibi quae secundum apparentias et secundum captum vulgarem hominis dicta sunt, quia sciunt quod si {6}apparentiae evolvantur et quasi exfascientur, pateat ibi verum in nudo; falsa ex -(x)fallaciis sensuum externorum nec illos seducunt sicut haereticos et fanaticos, imprimis Judaeos et (x)Socinianos, nec falsa ex amoribus sui et mundi sicut illos qui per Babelem intelliguntur; hi et illi quia non (x)illustrari possunt, doctrinam ex solo sensu externo ad favorem suorum amorum concludunt, et plura ex proprio superaddunt, inde Verbum nullatenus sustentatur sed corruit. Sciendum est quod sensus internus Verbi contineat doctrinam Ecclesiae genuinam. Ex his nunc patet qualis doctrina repraesentatur hic per 4 `Aharonem et Churem,' quae quia ex solo sensu externo Verbi absque interno, mere idololatrica fuit; quapropter de Aharone, per quem repraesentabatur doctrina talis, dicitur quod ille idolum seu vitulum aureum fecerit, Exod. xxxii 2-5, 21, 35; Deut. ix (x)20; in Verbo etiam per `idola' describuntur tales doctrinae, {7}(s)ut passim apud prophetas: apud Ezechielem, Intravi et vidi omnia idola domus Israelis; depictum super pariete circumcirca; et septuaginta viri de senioribus domus Israelis stantes coram illis, ac {8}cuique turibulum in manu sua, et abundantia nubis suffimenti ascendens, viii [10,] 11;hic `idola domus Israelis' sunt doctrinae ex solo sensu externo Verbi, non per illustrationem a Domino sed per propriam intelligentiam, ita falsa; cultus secundum {9}illa significatur per `turibulum in manu 5 cujusvis' et per `abundantiam nubis suffimenti': apud Hoscheam, Addunt peccare, faciunt sibi fusile ex argento suo, in intelligentia sua opus artificum totum; ipsis illis dicentes; sacrificantes hominem, vitulos osculantur, xiii 2;
`sculptile ex argento suo' et `opus artificum totum' pro doctrina ex propria intelligentia et non ex Domino, ita ex sensu Verbi externo separato ab interno; quod fit apud illos qui solum in externis sunt et non simul in internis, hoc est, apud illos qui in amoribus sui et mundi, 6 et non in amore in Dominum et in amore erga proximum {10}: apud Esaiam, In die illo projiciet homo idola argenti sui et idola auri sui quae fecerunt sibi ad incurvandum se talpis et {11}vespertilionibus, ad intrandum in fissuras petrarum, et in fissuras rupium, ii 20, 21, xxxi 7;
`idola argenti' pro falsis doctrinae et `idola auri' pro malis doctrinae `incurvare se talpis et {11}vespertilionibus, (c)ac intrare in fissuras petrarum 7 et rupium' pro cultu ex falsis et malis fidei: apud eundem, Immundum judicabitis tegumentum sculptilium argenti tui et amictum fusilis auri tui; disperges ea sicut menstruatum, stercus vocabis id, xxx 22;
`tegumentum sculptilium argenti et amictus fusilis auri' pro scientificis falsi et mali, quae pro veris et bonis agnoscuntur et coluntur: apud eundem, Indicavi tibi ex tunc ne diceres, Idolum meum fecit haec, et sculptile meum, et fusile meum praecepit ea, xlviii 5;
hic quoque `idolum, sculptile, et fusile' pro doctrinalibus ex propria intelligentia: apud Jeremiam, 8 Stultus factus est omnis homo a scientia, pudore affectus est omnis conflator a sculptili, quia mendacium fusile ejus, neque spiritus in eis; vanitas illa, opus errorum, x 14, 15;
{12}etiam hic `sculptile et fusile' pro doctrinalibus ex propria intelligentia, quae in externa forma, quia ex sensu externo Verbi, apparent sicut vera, sed in interna forma sunt falsa; inde dicitur `is homo stultus a scientia, et fusile mendacium, et non spiritus in eis,' tum `vanitas et opus errorum': similiter apud Habakuk, Quid prodest sculptile, quia sculpsit illud fabricator ejus, fusile et doctor mendacii, quia confidit fabricator figmenti sui super hoc? ii 18:
apud Esaiam, 9 Sculptile fundit artifex, et conflator auro obducit illud, et catenas argenti {13}conflat, artificem sapientem quaerit sibi ad praeparandum sculptile, xl 19, 20;
hic similiter `sculptile' pro {14}doctrinali ex propria intelligentia; verosimilitas quae ei inducitur per Verbum ex solo ejus sensu externo, et simul ex fallaciis et apparentiis externis, significatur per quod `conflator auro obducat illud, et catenas argenti conflet,' et quod `artificem sapientem quaerat ad praeparandum illud': apud eundem, 10 Formatores sculptilis omnes vanitas, et desideratissima eorum non prosunt; fabricat ferrum forcipe, et operatur carbone, et malleis acutis format illud; sic operatur illud per brachium roboris sui; fabricat ligna, extendit filum, et describit illud amussi, facit illud in angulos, et circulo definit illud, ut faciat illud in forma viri juxta pulchritudinem hominis ad habitandum in domo, xliv 9-18;
describitur hic quomodo doctrina ex propria intelligentia et non ex aliqua illustratione a Domino formatur, et quomodo falsis inducitur similitudo veri per applicationes Verbi ex solo sensu ejus externo et per ratiocinationes ex fallaciis sensuum; quare dicitur ut `faciat illud in forma viri juxta pulchritudinem hominis ad habitandum in domo'; inde est {15}similitudo veri in externa forma sed falsitas in interna; falsitas in interna forma est cum non recte cogitatur de veris, nam de una eademque veritate aliter cogitatur ab (x)uno et aliter ab altero, at false ab omnibus illis qui in malo; una enim veritas ex infinitis aliis veritatibus consistit, at apud illos qui in malo ex infinitis falsitatibus inde apud hos veritati {16}isti nulla vita inest, quod intelligitur per quod non spiritus eis, et quod non audiant, nec videant, nec intelligant, Ps. cxv 4-6 {17}; {18}Jer. li 17; se habet hoc sicut cum pictura ad similitudinem hominis in qua intus nihil nisi lutum respective ad formam ipsius hominis in qua intus vita et pulchritudo caelestis, si inibi veri ex bono.(s) @1 i sunt$ @2 i quidem$ @3 si$ @4 dum$ @5 i ex Verbo$ @6 After exfascientur$ @7 This separate sheet is to be found in A in Volume IV, p. 201-202.$ @8 viro$ @9 d illa i falsa inde$ @10 i sunt$ @11 vespis AIT$ @12 hic quoque$ @13 conflans$ @14 doctrina$ @15 apparentia$ @16 illi$ @17 i, 7, et$ @18 Before Ps. cxv 4-6 IT$