Doctrine, is unintelligible. II. That Doctrine ought to be drawn from the literal Senfe of the Word. III. But that Divine Truth, which is of Doctrine, can appear to none, but those who are in Illumination from the Lord. 226. I. THAT THE WORD, WITHOUT DOCTRINE, IS UNINTELLIGIBLE. The Reafon is, because the Word, in it's literal Senfe, confifteth of mere Correfpondencies, to the End that spiritual and celeftial Things may be together in it, and that every single Expreffion may be their Continent and Support; therefore Divine Truths in the literal Senfe are rarely found naked, but cloathed, in which State they are called the Appearances of Truth, and are for the moft Part accommodated to the Apprehenfion of the fimple, who are not used to any Elevation of their Thoughts above vifible Objects. There are also some Truths which appear like Contradictions, when nevertheless there is not a fingle Contradiction in the Word, if it be viewed in it's own fpiritual Light; in fome Parts likewife of the Prophetic Writings, there is a Collection of Names of Places, and Perfons, from which in the Letter no Sense can be gathered. Such then being the Nature of the Word in it's literal Senfe, it must be very evident, that without Doctrine it cannot poffibly be understood. But this will be beft illustrated by Examples; it is faid for Inftance, "that Jehovah repenteth,' Exod. xxxii. 12, 14. Jonah iii. 9. Chap. iv. 2; and it is alfo faid, "that Jehovah doth not repent," Numb. xxiii. 19. 1 Sam. xv. 29; which apparently contradictory Paffages, without Doctrine, are not reconcileable. It is faid, that " Jehovah vifiteth the Iniquity of the Fathers up on the Children, to the third and fourth Generation," Numb, xiv. 18; and it is likewife faid, "that the Fathers fhall be not put to Death for the Children, neither the Children for the Fathers, but every Man fhall be put to Death for his own Sin," Deut. xxiv. 16. Thefe Paffages, without Doctrine, feem contradictory, but when illuftrated by Doctrine they are in perfect Agreement. Jefus faith, “ Afk, and it shall be given you; feck, and ye shall find; knock, and it shall be opened unto you; without Doctrine it might be fuppofed, from thefe Words, that every one would certainly receive what he requefteth; but Doctrine teacheth, that whatsoever a Man afketh of the Lord, and under his Influence, that is granted him ; for thus the Lord explaineth himself, "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 xv. 7. The Lord faith," Blessed are the Poor, for their's is the Kingdom of God," Luke vi. 20. Without Doctrine it may be imagined, that Heaven is defigned for the Poor, and not for the Rich; but Doctrine teacheth that the Poor in Spirit are here meant; for the Lord faith in another Place, "Blessed are the Poor in Spirit for their's is the Kingdom of Heaven," Matt. v. 5. Again the Lord faith, Judge not and ye shall not be judged, for with what Judgment ye judge, ye shall be judged," Matt. vii. 1, 2. Luke vi. 37; without Doctrine a Perfon might here be led to this Conclufion, that he ought not to judge, in Refpect to an evil Man, that he is evil; whereas from Doctrine it appeareth, that it is law ful to judge, if it be done righteously, for the Lord faith, "Judge righteous Judgment," John vii, 24. Again the Lord faith, "Be not ye called Rabbi, for one is your Master, even Chrift; and call no Man your Father upon Earth, for one is your Father in Heaven; neither be ye called Mafters, for one is your Mafter, even Chrifl," Matt. xxiii. 8, 9, 10, Thefe Words, unexplained by Doctrine, would feem to imply, that it is not lawful to call any Perfon Rabbi, Father, or Master; whereas by Doctrine we learn, that this is lawful in a natural Senfe, though it be unlawful in a spiritual Senfe. Again, Jesus said to his Difciples, "When the Son of Man shall fit upon the Throne of his Glory, ye alfo fall fit upon twelve Thrones, judging the twelve Tribes of Ifrael," Matt. xix. 28. From thefe Words it might be concluded, that the Difciples of the Lord are to fit hereafter in Judgment, when the Truth is, theycan not judge any Perfon; Doctrine therefore muft explain how this Mystery is to be understood, and thus unfolds it, by teaching that the Lord alone, who is Omnifcient, and knoweth all Hearts, is to fit in Judgment, and is able to judge; and that by his twelve Difciples is meant the Church, in Respect to all the Truths and Goods which it hath from the Lord, by Means of the Word; from whence Doctrine concludes, that those Truths and Goods are to judge every one, according to the Words of the Lord in John, Chap. iij. 17, 18. Chap. xii, 47, 48. Several Cafes of a fimilar Kind occur in the Word, from which it manifeftly appears, that the Word, without Doctrine, is unintelligible. 227 The Word, by Means of Doctrine, is not only rendered intelligible, but alfo rendered bright and fhining in the Understanding; for it is then like a Candlestick full of lighted Candles, whereby a Man seeth what was before invisible, and understandeth what was before unintelligible; the obfcure and difcordant Paffages he either doth not fee, and therefore taketh no Notice of them, or he feeth, and by Means of Doctrine reconcileth them to each other. That Men fee, and also ex-' ́ plain the Word according to Doctrine, is clear from the Practice of all Chriftian Churches; the Reformed see it by the Light of their Doctrine, and explain it accordingly; the Roman Catholics, and even the Jews do th fame, with Refpect to their Doctrine; confequently, where the Doctrine is Falfe, Men fee falfly, and give falfe Interprepretations; but where the Doctrine is true, they fee and inters pret according to Truth. Hence it is evident, that true Doctrine is like a Lantern in a dark Night, or like a GuidePoft to direct Travellers in he right Way. 228. From what hath been faid it is very clear, that they who read the Word without Doctrine are in the dark concerning every Truth, and that their Minds must be waveing and unfettled, prone to Errors, and eafily betrayed into Hereties, which they will even embrace with Eagernefs, in Cafe they: are fupported by the Authority and favourable Opinion of Mankind, and that they may do it with a fafe Reputation; for the Word is to them as a Candlestick without a Light in it and they fancy they fee a Variety of Things therein, but their Sight is obfcured, and they fcarce difcern a fingle Object, inafmuch as they are without the Light of Doctrine, which is the only Light whereby the Contents of the Word can be difcovered. I have feen fuch Perfons examined by the Angels, and it was found that they could confirm, by the Word, whatfoever Opinion they pleafed, and that they do confirm particularly all fuch Opinions and Tenets, as favour, Self-Love, and the Love of thofe when they study to oblige; but I have obferved them ftripped of their Garments, which is a Sign that they were bare of Truths; for Garments in the fpirituak World are Truths, 229. II. THAT DOCTRINE OUGHT TO BE DRAWN FROM THE LITERAL SENSE OF THE WORD, AND TO BE GON FIRMED THEREBY. The Reafon of this is, because the Lord is prefent in that Senfe, teaching and enlightening the Mind; for all the Lord's Operations are performed in Fulnefs, and the Word in it's literal Senfe is in it's Fulnefs, as was fhewn above; and this is the true Ground why Doctrine ought to be drawn from the Senfe of the Letter. The Doctrine of genuine Truth may alfo be fully drawn from the literal Senfe of the Word; for the Word in that Senfe is like a Perfon with his Cloaths on, whofe Face notwithstanding is bare, and his Hands alfo are bare; and thus all Things in the Word, which appertain to the Faith and Life of Man, and confequently to Salvation, are bare and naked, but the reft are covered and cloathed; and in many Places, where they are cloathed, they appear through their Cloathing, as Objects appear through a thin Vail of Silk thrown over the Face. The Truths of the Word alfo, in Proportion, as they are multiplied by the Love thereof, and by that Love are arranged in Order, in the fame Proportion do they appear more diftinct, and fhine with greater Brightness: through their outward Covering. 230. It may be imagined that the Doctrine of genuine. Truth might be collected from the fpiritual Sense of the Word which is learnt by the Science of Correfpondencies; but Doctrine is not attainable by Means of that Senfe, but only capable of receiving Illustration and Confirmation from it; for, as was obferved above, No. 208, it is poffible for a Perfon to falfify the Word by fome Correfpondencies with which he is acquaint ed, when he connecteth them together, and applieth them to the Confirmation of particular Opinions rooted in his Mind, in Confequence of the Principles he hath imbibed. Befides, the fpiritual Senfe of the Word is opened to Man by the Lord alone, and is guarded by Him, as the Angelic Heaven is guarded, where that Senfe is received and known. 231. III. THAT GENUINE TRUTH, WHICH MUST. RES SULT FROM DOCTRINE, IN THE LITERAL SENSE OF THE WORD, IS APPARENT ONLY TO THOSE, WHO ARE IN ILLUMINATION FROM THE LORD. Illumination cometh from the Lord alone, and a bdeth with those who love Truths for Truth's Sake, and apply them to the Purposes of a Good Life; none elfe can receive Illumination . from the Word. The Reason why Illumination cometh from the Lord alone is, because the Word is from Him, and con fequently He is in the Word; and the Reafon of it's abiding only with thofe, who love Truths for Truth's Sake, and apply them to the Purposes of a Good Life, 18, becaufe they are in the Lord, and the Lord in them; for the Lord is Truth itfelf, as was fhewn in the Chapter concerning Him; and the Lord is then loved, when Men live according to his Divine Truths, confequently, when by Virtue thereof they bring forth the Fruits of Good and useful Services; according to thefe Words in John, At that Day ye shall know that ye are in Me, and I in you; he that hath my Commandments, and keepeth them, he it is that loveth Me; and I will love him, and will manifeft myself to him; and will come unto him, and make my Abode web him, Chap. xiv. 20, 21, 22. Thefe are they who are in Illumi nation when they read the Word, and to whom the Word appears in it's Brightnefs and Tranfparence. The Reafon why the Word arpears to fuch in it's Brightnefs and Transparence, is, becaufe there is both a Spiritual and celeftial Senfe in every Part of the Word, and thefe Senfes are in the Light of Heaven, wherefore the Lord, by the Influx of thefe Senfes, and and their Light, entereth into the natural Senfe of the Word, and the Light thereof abiding in Man; hence Man acknow ledgeth the Truth from an interior Perception, and afterwards feeth it in his own Thought, and that as often as he is in the Affection of Truth for Truth's Sake; for Perception cometh from Affection, and Thought from Perception, and thence arifeth Acknowledgment, which is called Faith. 232. The very Reverfe happeneth, where Men interpret the Word by the Doctrine of falfe Religion, and particularly where they confirm, fuch Doctrine by the Word, with no other View than their own Glory, and the Acquirement of worldly Wealth; with fuch Perfons the Truths of the Word appear as in the Shades of Night, and it's Falfes as in the Light of Day; they read Truths, but they do not fee them, and if they fee the Shadow of them they falfify them; thefe are they whom the Lord defcribeth, as having Eyes, and yet they fee not, and Ears, and yet they do not understand," Matt, xiii. 14, 15. Hence their Light, in fpiritual Things, or fuch as regard the Church, becometh merely natural, and |