78 truths, to patronize the evils of their life; but they | he can also confirm falses and evils, even to make hibit falses and evils in a shining natural light, which, nevertheless, is a delusive light, raised or exalted by the contriver; but to comprehend the things of the church from this light is not to understand them, but rather not to understand, for man from that light alone sees truths as falses, and falses as truths: this is especially the case when any received dogma is assumed as an essential truth, without being previously examined, whether it be true or not, except in the way of confirmation by reasonings from the natural man, or by confirmations from particular passages in The Nature and Quality of Intellectual Faith. the Word not understood. When a man views 293. What is the nature and quality of intellect- all the dogmas of his religion according to this nal faith shall here be explained. The Word, in mode, he may assume for a principle whatever he the spiritual sense, treats in many passages con- pleases, and by the light of confirmation cause it cerning the understanding of divine truths in the to appear as if it were a truth from heaven, al- Word, and, where the desolation of the church is though it be a false from hell. From what has treated of, it also treats concerning the under- been said it may be concluded, that by the unstanding of the divine truths thereof from the derstanding of the truths of the church, is meant Word being destroyed; and from the passages the understanding thereof illustrated by the light upon that subject taken collectively, and explored of heaven, thus by the Lord: the man who is in as to their interior sense, it is evident that in such illustration is thereby enabled to see the But to enter into the proportion as the understanding of truth perishes truths of the church, rationally in the world, and in the church, in the same proportion the church spiritually after death. perishes. The understanding of the Word is also things of the church, which inwardly are spiritsignified, in many passages, by Egypt, Ashur, Is-ual and celestial, from natural lumen separated rael, and by Ephraim; but by Egypt the natural from spiritual light, which is the light of heaven understanding thereof, by Ashur rational under- from the Lord, is to proceed in inverted order, for standing, by Israel spiritual understanding, and what is natural cannot enter into what is spiritual, by Ephraim the understanding itself of the Word but what is spiritual can enter into what is natuin the church. But those three degrees of under-ral; for natural influx, which is also called physstanding, viz., the natural, rational, and spiritual, ical influx, is not given with man into the thoughts must be together, in order that man may see and and intentions of his spirit, but spiritual influx is perceive, from illustration, the genuine truths of given, namely, of the thoughts and intentions of the Word; for the natural understanding, which the spirit into the body, and into its actions and is the lowest, cannot be illustrated by its own lu- sensations. — A. E. 846. men, but it must be illustrated by the light of the rational man, which is the middle, and this from spiritual light; for the spiritual understanding is 294. With those who are in the doctrine of faith in the light of heaven, and sees by virtue thereof, and the rational is mediate between the spiritual alone, there is indeed no faith, by which is to be and the natural, and receives spiritual light, which understood no spiritual faith, or not the faith of it transmits into the natural and illustrates it: the church; yet such possess natural faith. which hence it is evident that the natural understand- is also called persuasive faith; for they believe ing, without light through the rational from the that the Word is divine, they believe in eternal spiritual, is not properly understanding, being life, they believe also in the remission of sins, and without light from heaven, and the truths of the in many other things; but such faith, with those church, which are also the truths of heaven, can who are without charity, is merely persuasive faith, by no means be seen except in the light of heaven; which, regarded in itself, does not differ from a the reason is, because the divine truth, proceeding faith of things unknown which are heard from from the Lord as a sun, is the light of heaven, and others in the world, and are believed, although the Lord, by his own light, which is spiritual light, neither seen nor understood, but because they are From these considerations said by some one whom such persons think worthy alone illustrates man. And this faith, it is evident that the Lord wills that man may of credit: thus it is only the faith of another in not only know the truths of his church, but also themselves, and not their own. understand them, not, however, from natural light which is not made their own by sight and underseparated from spiritual light, for natural light standing, is not unlike the faith of one born blind separated from spiritual light, in the things of concerning colors and objects of sight in the heaven or spiritual things, is not light, but thick world, who has also a dulness in the sense of darkness; for man, from natural light separated, touching, concerning which things he has an exviews the things of the church from himself, and traneous idea, which no one knows but himself not from the Lord, wherefore he cannot see them This faith is what is called historical faith, and i otherwise than from appearances and fallacies, by no means a spiritual faith, such as the faith of and to see them from these, is to see falses for the church ought to be. Spiritual faith, or faith. truths, and evils for goods. The fire which prop- of the church, is wholly derived from charity, so agates and also enkindles that light is the love of that in its essence it is charity; also things spiritself, and the conceit of self-derived intelligence, ual, which are believed, appear in light to those therein originating: when man thinks from that who are in charity. This I declare from experifire and its light, in proportion as he excels in in-ence; for every one, who has lived in charity durgenuity, and thence in the faculty of confirming ing his abode in the world, sees, in the other life, all things at his pleasure, in the same proportion his own truth which he believes, whereas they Difference between Natural and Spiritual Faith. who have been in faith alone, see nothing at all. Nevertheless, historical faith only, by means of thought concerning God, concerning heaven, and eternal life, has some degree of conjunction with heaven, but only by obscure thought, and not by the affection of charity, for this affection it has not: wherefore, by the affection which such persons have, which is the affection of the love of self and of the world, they are conjoined to hell: hence it may appear that they are between heaven and hell, inasmuch as they look with their eyes towards heaven, while their heart is inclined towards hell; to do which is to profane, and the lot of profaners in the other life is of all others the worst. To profane is to believe in God, the Word, eternal life, and many things which are taught in the literal sense of the Word, and still to live contrary to them. Hence, then, it is, that it is said, "I would thou wert cold or hot," for he who is cold, that is, who is without faith, does not profane; neither does he who is hot, that is, who has charity alone. — A. E. 232. Providence of the Lord with those who are taught the Doctrine of Faith alone. manifest, that every one in the churches were faith alone is received, is still taught that evils are to be shunned as sins. Further, every one who is born a Christian, also knows that evils are to be shunned as sins, from this, that the decalogue is put into the hands of every boy and every girl, and is taught by parents and masters; and also all the citizens of the kingdom, especially the common people, are examined by the priest out of the decalogue alone, repeated from memory, as to what they know of the Christian religion; and also are admonished that they should do the things which are in it: it is never then said by any bishop that they are not under the yoke of that law, nor that they cannot do those things because there is no good from themselves. The Athanasian .Creed is also received in the whole Christian world, and that also is acknowledged which is last said in it, that the Lord will come to judge the living and the dead, and then they who have done good will enter into eternal life, and they who have done evil into eternal fire. In Sweden, where the religion of faith alone is received, it is also taught openly, that faith separate from charity, or without good works, is not given; this is inserted in a kind of Appendix 295. The greater part of those who are born to aid the memory in all the books of psalms, which within the churches where the doctrine of faith is called Hinderances or stumbling-blocks of the alone, and of justification thereby, is received, do impenitent, Obotferdigas Foerhinder, where are not know what faith alone is, nor what is under- these words: "They who are rich in good works, stood by justification; wherefore, when they hear show thereby that they are rich in faith; since, those things from their teachers, they think that a when faith is saving, it operates by charity; for life according to the precepts of God in the Word justifying faith is never given alone and separate is thereby understood, for they believe this to be from good works, as a good tree is not given withfaith and also justification, not entering more deeply out fruit, nor the sun without light and heat, nor into the mysteries of doctrine. Such persons, also, water without moisture." These few things are when they are instructed concerning faith alone, adduced, that it may be known that although the and concerning justification thereby, believe no religion of faith alone is received, still the goods otherwise than that faith alone is to think concern- of charity, which are good works, are every where ing God and salvation, and how they ought to live; taught, and that this is of the Divine Providence and that justification is to live before God. All of the Lord, lest the common people should be within the church who are saved, are kept by the seduced by it. I have heard Luther, with whom I Lord in this state of thought and faith, and after their have several times spoken in the spiritual world, departure out of the world are instructed in truths, accurse faith alone, and say that when he estabbecause they possess a capacity for receiving in-lished it, he was admonished by an angel of the struction; but they who have framed their lives from the doctrine of faith alone, and of justification thereby, as above spoken of, are blinded, for faith alone is not faith, and hence justification by faith alone is a nonentity. It is, however, to be observed, that there are very few who thus live from doctrine, although it is believed by the preachers that all who hear their preachings are under their influence; for it is from the Divine Providence of the Lord, that there are but very few such. —A. E. 233. Lord that he should not do it; but that he thought with himself, that if he did not reject works, a separation from the Catholic religion would not be made; wherefore, contrary to the admonition, he confirmed that faith. — D. P. 258. Concerning the invented Modes of the Conjunction of Good Works with Faith alone. 297. In the mean time it may be necessary to make some observations concerning the conjunctions of good works with faith invented by those 296. That still the Divine Providence of the who have believed themselves to be more acute Lord continually operates, that those should be and sagacious than the rest, and at the same time to saved, with whom faith separate from charity is be endowed with such ingenious talents, that by made matter of religion, shall now be said: it is reasonings from fallacies they can induce upon of the Divine Providence of the Lord, that, al- any false principle whatever the appearance of though that faith has become matter of religion, truth: but in order that these things may be instill every one knows that that faith does not save, vestigated, brought down to the apprehension, and but that a life of charity does, with which faith acts afterwards unfolded, the conjunctions of good as one; for in all the churches where that religion works with faith, some of which are believed by is received, it is taught, that there is no salvation, the simple, and some invented by the learned, unless man explores himself, sees his sins, acknowl- whereby it appears as if that disagreement with edges them, repents, desists from them, and enters the Word was removed, shall here be mentioned. on a new life: this is read with much zeal before 1. The most simple know no otherwise, than that all those who approach the Holy Supper; adding, faith alone is to believe those things which are in that unless they do this, they will mix holy things with profane, and cast themselves into eternal damnation; yea, in England, that unless they do it, the devil will enter into them as into Judas, and destroy them as to soul and body: from these things it is the Word, and which the doctrine of the church thence teaches. 2. The less simple do not know what faith alone is, but that faith is to believe what is to be done: few of them make any distinction between believing and doing. 3. Others indeed suppose that faith produces good works, but do not information derived from the Word, that it is so think how it produces them. 4. Others think that the third degree they make to be acknowledg faith in all cases precedes, and that goods are ment; and whereas nothing of the church can be 5. acknowledged in heart, unless temptation precede, thence produced, or exist, as fruit from a tree. Some believe that this is effected by coöperation therefore they adjoin temptation to this degree; from man, but some that it is effected without co- and if the doubts which are then presented, are operation. 6. But whereas the doctrinal tenet dic-dissipated from the Word, or by the preacher, and tates that faith alone saves, without good works, victory is thereby obtained, they say that the man therefore some make no account of good works, has confidence, which is certainty of the truth of saying in their hearts, that all things which they the thing, and also confidence that he is saved by do in the sight of God are good, and that evils are the Lord's merit; but whereas the doubts which not seen by God. 7. Howbeit, inasmuch as deeds occur in temptations arise principally from not and works, also doing and operating, are fre- understanding the Word, where deeds, works, quently mentioned in the Word, hence, from the doing, and operating, are so often mentioned, they necessity of reconciling the Word with the dogma, say that the understanding is to be held back under they devise conjunctions of different kinds, which obedience of faith. Hence follows the fourth dehowever are such that faith is kept by itself and gree, which is the endeavor to do good, and in works by themselves, in order that salvation may which they halt, saying that when man arrives to 8. this degree, he is justified, and that then all the be in faith, and nothing thereof in works. Some conjoin faith with the endeavor of doing actions of his life are accepted by God, and that good with those who have arrived to the last de- evils of the life are not seen by God, because they gree of justification, but with an endeavor which are pardoned. This conjunction of faith with good derives nothing from the voluntary principle of works has been invented by the learned, and also man, but which is solely from influx or inspiration, accepted by them, but it rarely spreads to the inasmuch as good from the voluntary principle of common people, both because it transcends the man in itself is not good. 9. Some conjoin faith apprehension of some of them, and because they with the merit of the Lord, saying that this is opera- are for the most part engaged in their business and tive in all things of man's life, whilst he is ignorant employment, which divert the mind from underthereof. 10. Some conjoin faith with moral good, standing the interior arcana of this doctrine. But and with civil good, which goods are to be done the conjunction of faith with good works, and for the sake of man's life in the world, but not for thereby an apparent agreement with the Word, is the sake of eternal life; and affirm that these goods received in a different manner by those who are are meant by the deeds and works, and doing and less learned; these know nothing concerning the operating, mentioned in the Word, and that for the degrees of justification, but believe that faith alone sake of uses therein good works are to be taught is the only medium of salvation; and when they and preached before the laity, because they do not see from the Word, and hear from the preacher, know these arcana concerning the conjunction of that good must be done, and that man is to be faith and works, and some cannot comprehend them. judged according to his works, they think that 11. Many of the learned suppose that the conjunc-faith produces good works, for they know no othertion of all principles is in faith alone, viz. that therein is love to God, love towards the neighbor, the good of life, works, the Lord's merit, and God; besides what man thinks concerning those things, and wills and does from himself. 12. It is to be observed, that there are still many other means of conjunction invented, and yet more by the same persons in the spiritual world, for spiritual thought can expatiate into innumerable things into which It was given me to see a natural thought cannot. certain person in the spiritual world devise more than a hundred methods of this conjunction, and in every one there was a progress in meditation from the beginning through the means even to the end; but when he was in the end, and believed that he now saw the conjunction, illustration was then given him, and he observed that the more interiorly he thought upon the subject, the more he separated faith from good works, instead of conjoining them. From these considerations it may appear, what are the methods of conjunction which the learned, especially, have invented, whereby the disagreement of the dogma of faith alone with the Word appears to be removed, which is understood by the wound of death of the beast being healed. -A. E. 786. wise than that to know those things which the 299. There were three reasons why faith in the Lord healed them: the first was, their acknowledging his divine omnipotence, and that He was God: the second was, because faith is acknowledgment, and from acknowledgment intuition, and all intuition from acknowledgment causes another to be present, which is a common thing in the spiritual world; in this case therefore intuition from the acknowledgment of the Lord's omnipotence, which was the acknowledgment from which they were first to view the Lord, when a new church should 298. It shall also be explained, in a few words, be established by Him; hence it may appear, what how the head of that religion, that salvation con- is there understood by faith: the third reason was, sists in faith alone, and not in good works, has that all the diseases which the Lord healed, reprebeen to appearance removed, and is thence ac-sented and thence signified spiritual diseases, to cepted by the learned; for these have invented which natural diseases correspond, and spiritual degrees of the progression of faith to good works, which they call degrees of justification: the first degree they make to be hearing from masters and 'rom preachers; the second degree they make to be diseases cannot be healed except by the Lord, and indeed by looking to his divine omnipotence, and by repentance of the life; wherefore also He sometimes said, Thy sins are remitted thee; go and sin no more: this faith also was represented and signified into the universe, which falls, as it were, into ar by their miraculous faith: but the faith whereby empty void, and perishes? Or it is like a bird, spiritual diseases are healed by the Lord, can only flying above the atmosphere into the ether, where be given by truths from the Word, and by a life ac- it expires as in a vacuum. cording to them, the truths themselves and the life faith in the mind of man may be compared to the The habitation of this according to them constituting the quality of the habitation of the winds in the wings of Eolus, faith; but upon this subject more will be said in and also to the habitation of light in a falling star; what follows. "When the disciples could not heal it rises like a comet, with a long tail, but it also the lunatic, Jesus said unto them, O incredulous and passes away like a comet, and disappears. In a perverse generation, how long shall I be with you? word, faith in an invisible God is actually blind, and Jesus healed him; and He said to the disci- because the human mind does not see its God; ples, that they could not heal him by reason of their and the light of this faith, because it is not spiritunbelief," Matthew xvii. 14, and following verses: ual-natural, is a fatuous light; and this light is "When Jesus came into his own country, and they like the light in a glowworm, and like the light were there offended in Him, He said, A prophet is in marshes, or upon sulphureous earth, in the time not without honor except in his own country, and of night, and like the light in rotten wood. From in his own house; therefore He did not many virtues this light nothing else exists but what is of fanthere by reason of their unbelief," Matthew xiii. 57, tasy, in which what appears is believed to be 58: the reason why the Lord called the disciples something, and yet it is not. men of little faith when they could not do miracles God shines in no other light, and, especially, when Faith in an invisible in his name, and why he could not do miracles it is thought that God is a spirit, and concerning in his own country on account of their unbelief, spirit it is thought as concerning ether; what else was, because the disciples did indeed believe the thence follows, but that man looks upon God as Lord to be the Messiah or Christ, likewise the Son he looks upon the ether? and thus he seeks Him of God, and the prophet of whom it was written in in the universe, and when he does not find Him the Word, but still they did not yet believe in Him there, he believes nature to be the God of the as God omnipotent, and that Jehovah the Father was universe. The naturalism reigning at this day is in Him; and yet in proportion as they believed Him from this origin. Did not the Lord say, that "no to be a man, and not at the same time God, His Di- one hath ever heard the voice of the Father, or vine [principle], to which omnipotence belonged, seen his shape ?" John v. 37; and also, that "no could not become present with them by faith, for one hath ever seen God," and that "the only-befaith causes the Lord to be present, as was said gotten Son, who is in the bosom of the Father, above, but faith in Him as a man only, does not bring He hath revealed," i. 18. "No one hath seen the his divine omnipotence present; which also is the Father, but He who is with the Father; He hath reason why they cannot be saved, who, at this day seen the Father," vi. 46. Also, that "no one in the world, look unto His human [principle] and cometh to the Father, but through Him," xiv. 6; not at the same time unto His Divine, as is the case and moreover, that "the man seeth and knoweth with Socinians and Arians. It was from a similar the Father, who seeth and knoweth Him,” xiv. 7, cause that the Lord could not do miracles in his and the following verses. But different is the own country, for they there saw Him from infancy, faith in the Lord God the Savior, who, because like another man, and therefore could not add to this He is God and Man, may both be approached and idea the idea of his divinity, and when this idea is seen in thought: it is not an indeterminate faith, not present, the Lord is indeed present in man, but but it has a definite object, (terminum a quo et ad not with divine omnipotence, for faith causes the quem,) and when once received it remains; as, presence of the Lord in man according to the quality when any one has seen an emperor or a king, as of the perception concerning Him. A. E. 815. often as he recollects him, their image returns. The sight of that faith is as if any one sees a bright cloud, and an angel in the midst of it, who invites the man to him, that he may be elevated 300. The reason why we should believe, that is, into heaven: thus the Lord appears to those who should have faith, in God the Savior Jesus Christ, have faith in Him, and approaches to every one is, because it is in a visible God, in whom is the as he knows and acknowledges Him; which is invisible; and faith in a visible God, who is Man, done as he knows and does his commandments, and at the same time God, enters into man; for which are, to shun evils and do goods; and at faith, in its essence, is spiritual, but in its form, length He comes into his house, and makes his natural; wherefore, with man it becomes spiritual- abode with him, together with the Father who is natural; for all the spiritual is received in the nat-in Him, according to these words in John: "Jesus ural, that it may be something with man. The said, He who hath my commandments, and doeth bare spiritual enters, indeed, into man, but it is not received; it is like ether, which flows in and flows out without affecting; for, in order to affect, there must be perception, and thus reception, each in the mind of man; and this is not given with man, except in his natural. But, on the other hand, merely natural faith, or faith destitute of spiritual essence, is not faith, but only persuasion, or science: persuasion resembles faith in externals, but, because in its internals there is nothing spiritual, therefore there is nothing saving. Such is the faith with all those who deny the divinity of the Lord's Human; such was the Arian faith, and such, also, is the Socinian faith, because both reject the divinity of the Lord. What is faith, without a definite object? Is it not like a look The Reason why Saving Faith is in the Lord Jesus Christ. them, he it is that loveth Me; and he that loveth Me shall be loved by my Father, and I will love him, and will manifest Myself to him; and We will come to him, and make an abode with ñını, John xiv. 21, 23. These things were written in the presence of the twelve apostles of the Lord, who, while I was writing them, were sent to me by the Lord. — T. C. R. 339. Memorable Relations concerning Faith. 301. One morning, being awaked from sleep, I saw two angels descending from heaven, one from the south of heaven, and the other from the east of heaven, both in chariots, to which were attached white horses. The chariot in which the angel from the south of heaven was carried, shone ae is wonderful, which cannot even fall into the ideas of natural thought." After the angels had conversed on this and that, they departed; and when they returned, each to his own heaven, there appeared stars around their heads; and when they were removed to a distance from ine, they seemed again in chariots as before. from silver, and the chariot in which the angel is no other than concupiscence. The ange. from the east of heaven was carried, shone as from spoke concerning these things spiritually; and gold, and the reins which they held in their hands spiritual speech embraces thousands of things glittered as from the flamy light of the morning. which natural speech cannot express; and, what Thus those two angels seemed to me at a distance; but when they came near, they did not appear in a chariot, but in their angelic form, which is human. He who came from the east of heaven was dressed in garments of shining purple, and he who came from the south of heaven, in garments of violet blue. When they were under the heavens, in the lower regions, they ran one to the other, as 302. After those two angels were out of my if they were striving to see which would be first, sight, I saw at the right side a garden, where were and mutually embraced and kissed each other. I olives, fig trees, laurels, and palms, placed in order heard that those two angels, while they lived in according to correspondences. I looked thither, the world, were joined together in an interior and saw angels and spirits walking and talking friendship; but now, one was in the eastern together among the trees. And then one of the heaven, and the other in the southern heaven: angelic spirits looked at me, (those are called anin the eastern heaven are those who are in love gelic spirits who are in the world of spirits, prefrom the Lord, but in the southern heaven are paring for heaven ;) he came from that garden to those who are in wisdom from the Lord. When me, and said, "Will you come with me into our they had conversed together for some time con- paradise, and you shall hear and see wonderful cerning the magnificent things in their heavens, things?" And I went with him. And then he this came into their discourse, "Whether heaven, said to me, "These whom you see (for there were in its essence, be love, or whether it be wisdom." many) are all in the love of truth, and thence in They agreed immediately that one is of the other, the light of wisdom. There is also a palace here, but the question, which was the original, they dis- which we call the TEMPLE OF WISDOM; but no cussed. The angel who was from the heaven of one can see it who believes himself to be very wisdom, asked the other, "What is love?" and wise, still less can he who believes himself to be he replied, that "Love originating from the Lord, wise enough, and least of all, he who believes as a sun, is the heat of the life of angels and men, himself to be wise from himself: the reason is, thus the esse of their life; and that the deriva- because those are not in the reception of the light tions of love are called affections, and that by of heaven, from the love of genuine wisdom. these are produced perceptions, and thus thoughts: Genuine wisdom is, that a man sees, from the whence it flows, that wisdom in its origin is love; light of heaven, that what he knows, understands consequently, that thought, in its origin, is the and comprehends (sapit), is as little, compared affection of that love; and that it may be seen with what he does not know, understand, and from the derivations viewed in their order, that comprehend, as a drop of water is to the ocean; thought is nothing else than the form of affection; consequently, scarcely any thing. Every one who and that this is not known, because thoughts are is in this paradisiacal garden, and, from perception in light, but affections in heat; and that, therefore, and sight in himself, acknowledges that he has one reflects upon thoughts, but not upon affections. respectively so little wisdom, sces that TEMPLE That thought is nothing else than the form of the OF WISDOM; for interior light in the mind of affection of some love, may also be illustrated by man enables him to see it, but not his exterior speech, in that this is nothing else than the form light without that. Now, because I have often of sound; it is also similar, because sound corre- thought that, and from science, and then from sponds to affection, and speech to thought; where- perception, and at last from interior light, have fore affection sounds and thought speaks. This acknowledged that man has so little wisdom, lo, it also may be made perspicuous, when it is said, was given me to see that temple. It was, as to Take away sound from speech, and is any thing form, admirable; it was very elevated above the of speech given? In like manner, take away ground, quadrangular, the walls were of crystal, affection from thought, and is any thing of thought the roof of transparent jasper, elegantly arched; given? Thence, now, it is manifest, that love is the foundation of various precious stones; the the all of wisdom; hence, that the essence of the steps, by which they ascended into it, were of heavens is love, and that their existence is wis- polished alabaster; at the sides of the steps there dom; or, what is the same, that the heavens are appeared, as it were, lions with whelps. And then from the divine love, and that they exist from the I asked whether I might enter, and it was said divine love by the divine wisdom. Wherefore, as that I might: wherefore I ascended, and when I was said before, one is of the other." There was entered I saw, as it were, cherubs flying under the with me a novitiate spirit, who, hearing this, asked, roof, but presently vanishing. The floor upon whether it is similar with charity and faith, be- which we walked was of cedar, and the whole cause charity is of affection, and faith is of thought. temple, from the transparence of the roof and And the angel replied, "It is altogether similar: walls, was built to a form of light. The angelic faith is no other than the form of charity, just as spirit entered with me, and I related to him what speech is the form of sound; faith also is formed I had heard from the two angels, concerning LOVE by charity, as speech is formed by sound. We and WISDOM, and concerning charity and faith; in heaven know also the mode of formation, but and then he said, "Did they not speak also conthere is not leisure to explain it here." He add-cerning a third?" And I said, "What third?" ed, "By faith I understand spiritual faith, in which He replied, "It is THE GOOD OF USE. Love and alone there is life and spirit from the Lord by wisdom, without the good of use, are not any charity; for this is spiritual, and by it faith be-thing; they are only ideal entities, nor do they comes so. Wherefore, faith without charity is beco:ne real before they are in use for love, wismerely natural faith, and this faith is dead; it also don, and use, are three things which cannot be conjoins itself with merely natural affection, which separated: if they are separated, neither is any |