226.⑴没有教义，圣言不被理解。这是因为圣言的字义纯由对应构成，以便它能同时包含属天和属灵之物，并且每个字都是这些事物的容器和支撑。因此，字义中的神圣真理极少是裸露的真理，而是披上外衣的真理。这些真理被称为真理的表象。其中很多适合简单人的认知，这些人的思维不会超越诸如他们用肉眼所看的那类事物。有些事看似矛盾，但若在属灵之光中看圣言，就会发现它里面没有任何矛盾之处。另外，先知书的某些部分还收集了看不出任何意义的地名和人名。由于圣言的字义具有这样的性质，所以很明显，没有教义，圣言不被理解。
举例说明这一点。经上说：
耶和华后悔。（出埃及记32:12，14；约拿书3:9；4:2）
还说：
耶和华不后悔。（民数记23:19；撒母耳记上15:29）
若无教义，这些话无法自圆其说。经上说：
耶和华必追讨他的罪，自父及子，直到三、四代。（民数记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。（申命记24:16）
在教义的光照下，这些说法并不冲突，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）
若没有教义，人们会以为，凡人所求的，就都能得到；但由教义可知，凡人通过主所求的，就被赐予他。主还教导了这一点：
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）
若没有教义，人们会认为这是在教导天堂是为穷人而非富人所建的。而教义却教导，所谓贫穷是指灵里贫穷。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。（马太福音7:1，2；路加福音6:37）
若没有教义，人有可能由此断定，不应论断恶人为恶。然而，教义告诉我们：只要出于公义，论断是可以的。因为主说：
总要按公平断定是非。（约翰福音7:24）
耶稣说：
但你们不要受师尊的称呼，因为只有一位是你们的师尊，就是基督。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；也不要受主人的称呼，因为只有一位是你们的主人，就是基督。（马太福音23:8－10）
若无教义，人会由此断定，人不该视别人为师尊、父亲和主人。然而，由教义可知，这在属世意义上是可以的，但在属灵意义上不可。
耶稣对门徒说：
人子坐在祂荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。（马太福音19:28）
有人或许从这些话断定，主的门徒会去审判，而事实上，他们不能审判任何人。这个奥秘通过以下教义就会清楚明了：唯独那位全知、识透人心的主才会审判，祂的“十二门徒”是指教会通过圣言从主那里所汲取的一切真理和良善。因此，教义表明，要审判每个人的是这些真理，正如主在约翰福音中所言（3:17，18；12:47，48）。圣言中还有很多类似经文，由此明显可知，没有教义，圣言不被理解。
226. 關於這些, 需要按一定的順序來論證。
(1)沒有教義的情況下, 聖言無法被理解。
這是因為在其文字意義中, 聖言全由對應構成, 並沒有其它什麼, 為的是使其同時持有屬靈和屬天之意, 每一個字都是屬靈和屬天意思的容器和支撐。這就是為何在文字意義中, 神性真理難得暴露, 而是被蓋住。於是, 它們被稱為真理的表象, 在很多情況下使其適於簡單的人們來理解, 他們只關注於眼前所見, 不會將他們的關注點提升到眼見之上。有一些甚至看起來矛盾, 但若在屬靈之光下看聖言, 實際上並無矛盾。此外, 在先知書的一些章節中, 還有將地名與人名積聚一起, 由此得不出什麼特別含義。聖言就其文字意義而言, 看起來就是如此, 這就容易證明聖言在沒有教義的情況下無法被理解。
[2]讓我們引用一些例子來說明。經上說, 耶和華後悔(出埃及記32:12, 14; 約拿書3:9; 4:2); 也說耶和華不後悔(民數記23:19;撒母耳記上15:29)。若無教義, 以上陳述就無法調和。還說, 耶和華察罰罪愆, 從父親到兒子,到三四代(民數記14:18)。又說, 父親不可因兒子的緣故而被處死, 兒女也不可因父親的緣故而被處死∶各人只要各因自己的罪而被處死(申命記24:16)。教義能夠說明這些說法並不衝突, 而是和諧一致的。
[3]耶穌說:"你們祈求, 就給你們; 尋找, 就尋見; 叩門, 就給你們開門"(馬太福音7:7-8; 21:21-22)。
如果沒有教義, 人們會相信各人會得到凡他所求的。然後, 我們從教義可知, 但凡某人在主裡面所求的, 得蒙應許。也因如此, 主教導說:"你們若常在我裡面, 我的話也常在你們裡面, 凡你們所願意的, 祈求就給你們成就"(約翰福音15:7)。
[4]主說:"貧窮的有福了, 因為上帝的國是你們的"(路加福音6:20)。
倘若沒有教義, 人們會認為天國是為窮人而非富人而設的。然而教義指示我們說:這是指心靈的貧窮, 因此主還說:"心靈貧窮的人有福了, 因為天國是他們的"(馬太福音5:3)。
[5]主還進一步說:"你們不要論斷人, 免得你們被論斷。因為你們怎樣論斷人, 也必怎樣被論斷"(馬太福音7:1-2;路加福音6:37)。
倘若沒有教義, 無論是誰都會被誘導而堅稱:我們不應當論斷惡人為惡。然而教義告訴我們:可以論斷, 只要我們行事公義。因為主說:總要按公義判斷(與論斷同一詞, judge或judgement)(約翰福音7:24)。
[6]耶穌說:"但你們不要受老師的稱呼, 因為只有一位是你們的老師, 就是基督; 也不要稱呼地上的人為父, 因為只有一位是你們的父, 就是在天上的父; 也不要受師傅的稱呼, 因為只有一位是
你們的師傅, 就是基督"(馬太福音23:8-10)。
若無教義, 這意味著我們不要稱任何人為老師,父親和師傅。然而教義告訴我們, 我們可以在屬世上這樣做, 但在屬靈上不可如此。
[7]耶穌跟門徒們說:"人子坐在祂榮耀的寶座上, 你們也要坐在十二個寶座上, 審判以色列十二個支派"(馬太福音19:28)。
或許有人從這些話推想, 主的門徒們也會實行審判, 但事實上他們不能審判誰。因此教義以事實來揭示這個奧秘, 唯有主(祂是全知的, 知道萬人的心思)能夠並將成為審判者。祂的十二位門徒表示教會——關於一切真理與良善, 理與善由主通過聖言賦予教會。在此基礎上, 教義推斷出, 是十二門徒所代表的良善與真理將要審判萬人, 正如主在(約翰福音3:17-18; 12:47-48)。
聖言中還有很多類似的章節, 明顯地說明:沒有教義, 聖言無法被理解。
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.