those evils to himself, and thus the more he confirms himself in a life in evil. So far as man appropriates evils to himself, so far the Lord separates the good of innocence and of charity, which man has received in infancy and childhood, and at times receives afterwards, and stores them up in his interiors; for the good of innocence and the good of charity cannot in any degree be consociated with the evils of those loves; and the Lord wills not that they perish.

7494. Those, therefore, who either pervert, or extinguish, or reject in themselves the good that is of love, and the truth that is of faith, have no life in them; for the life which is from the Divine Being consists in willing good and believing truths. But those who do not will good but evil, and do not believe truth but falsity, have the opposite of life; this opposite of life is hell, and is called death, and they are called dead. The life of love and faith is called life, and also life everlasting, and those who have it within them are called living; and the opposite to life is called death, and those who have it within them are called dead, as is manifest from many passages in the Word.

ON GOOD AND TRUTH, AND THEIR OPPOSITES, EVIL AND FALSITY.

7623. There are two things that proceed from the Lord, and which accordingly are Divine in their origin; the one is Good, the other is Truth. These two consequently it is that reign in heaven, yea, that make heaven. In the Church these are called charity and faith.

7624 Good and truth, when proceeding from the Lord, are perfectly united, and so united that they are not two but one. Hence also they are one in heaven, and since in heaven are one, heaven is an image of the Lord. This the Church would likewise be, did charity and faith there make one.

7625. An idea respecting the good which is of charity, and respecting the truth which is of faith, may be formed from the sun and its light. When the light that proceeds from the sun is joined to heat, as in the time of spring and summer, every

thing in the earth germinates and lives; but when, as in the time of winter, there is not heat in the light, everything in the earth becomes torpid and dies away. In the Word the Lord is compared to the sun, while truth which proceeds from him joined to good is compared to light. In the Word, moreover, the truth of faith is called light, and the good of love is called fire. Love too is the fire of life, and faith is the light of life.

7626. From these facts and considerations an idea may be formed respecting the man of the Church, as to what his character is when faith in him is joined to charity, and as to what his character is when faith in him is not joined to charity. In the former case he is like a garden and a paradise; in the latter, he is like a wilderness, and like the earth when covered with snow.

7627. From the mere light of his natural man every one may see that truth and good harmonize, and that they can be conjoined; and that truth and evil do not harmonize, and that they cannot be conjoined; so too with faith and charity. Experience bears the same testimony. He who is in evil as to life, either is in falsity as to faith, or is in no faith, or is entirely opposed to faith. And, what is an arcanum, he who is in evil as to life is in the falsity of his own evil, although he believes himself to be in the truth. The reason of his believing himself to be in the truth is, that he is in persuasive faith, and faith that will be treated of in the sequel.

7752. All things in the universe have reference to good and truth. What has not reference to these is not in Divine order. What has not reference to both together produces nothing, good is that which produces, and truth is that by which production is effected.

7753. This may illustrate how the case is with spiritual good and truth, which are called charity and faith. All things of the Church have reference to those, and what has not reference to them has nothing of the Church in it; and what does not in itself contain both, does not produce any fruit—that is, any good of charity or of faith.

7754. For the production of anything there must be two powers, one which is called active, another which is called

passive; one without the other brings forth nothing. Such powers or lives are charity and faith in the man of the Church.

7755. The first constituent of the Church is good, the second is truth; or, the first constituent of the Church is charity, and the second faith; for the truth of the doctrine of faith is for the sake of the good of life; that which is the end, for the sake of which other things exist, is the first.

7756. In regard to the conjunction in man of the good which is of charity, and the truth which is of faith, the case is this: The good which is of charity enters man by the soul, but the truth which is of faith enters by the hearing; the former flows immediately from the Lord, but the latter mediately by the Word. Hence the way by which the good of charity enters, is called the internal way, and that by which the truth of faith enters, is called the external way. What enters by the external way is not perceived, because it does not fall manifestly within the range of sense; but that is perceived which enters by the external way, because it is manifestly cognoscible by sense. Hence it is, that to faith is attributed all that belongs to the Church. It is otherwise with the regenerate; with these the good which is of charity is manifestly perceived.

7757. The conjunction of the good of charity with the truth of faith is effected in the interiors of man. The good itself, which flows-in from the Lord, adopts the truth there, and appropriates it to itself, and so causes good to be good in man, and truth to be truth, or charity to be charity, and faith to be faith. Without that conjunction charity is not charity, but only natural goodness; nor is faith faith, but only an acquaintance with such things as belong to faith, and in some cases a persuasion that a thing is so, for the sake of procuring gain or honour.

7758. Truth, when conjoined with good, is no longer called truth, but good; so faith, when conjoined with charity, is no longer called faith, but charity; the reason is, that man then wills and does the truth, and what he wills and does is called good.

7759. Again, with respect to the conjunction of the good of

charity with the truth of faith, the case is this: Good acquires its quality from truth, and truth its essence from good. It hence follows that the quality of good is according to the truths with which it is conjoined. For this reason good becomes genuine if the truths with which it is conjoined are genuine. The genuine truths of faith can exist within the Church; not so without it, for the Word is within the Church.

7760. Moreover, the good of charity also receives its quality from the abundance of the truths of faith; likewise from the connection of one truth with another. Thus is formed the spiritual good pertaining to man.

7761. Distinction must carefully be made between spiritual good and natural good. Spiritual good, as already stated, has its quality from the truths of faith, their abundance and connection; but natural good is connate, and also exists by accidental circumstances, such as misfortunes, diseases, and the like. Natural good saves no one; but spiritual good saves all the reason is, that the good which is formed by the truths of faith is the plane into which heaven can flow, that is, the Lord through heaven, and can lead man, and withhold him from evil, and afterwards elevate him into heaven. With natural good it is not so; wherefore, those who are in natural good can be as easily carried away by falsity as by truth, if falsity but appear in the form of truth; and can be as easily led by evil as by good, if evil be but presented as good; they are like feathers in the wind.

7762. The confidence or trust, which is said to be of faith, and which is called faith, is not spiritual confidence or trust, but natural; spiritual confidence or trust has its essence and life from the good of love, but not from the truth of faith separated from it. The confidence of separated faith is dead; wherefore true confidence cannot exist with those who have led an evil life; the confidence itself also, that salvation is through the Lord's merit, whatever the life had been, is not from truth.

7814. Man is so created that he can look upwards or above himself, and also look downwards or below himself. To look above himself, is to look to his neighbour, to his country, to

the Church, to heaven, especially to the Lord; but to look below himself, is to look to the earth, to the world, and especially to himself.

7815. To look to his neighbour, to his country, and to the Church, is to look above himself, because this is to look to the Lord; for the Lord is in charity, and it is the nature of charity to look to the neighbour, the country, and the Church, that is, to will well to them. But those look below themselves who turn away from these, and will well only to themselves.

7816. To look above one's self is to be elevated by the Lord, for no one can look above himself unless he be elevated by Him who is above. But to look below one's self is from man, because in this case he does not suffer himself to be elevated.

7817. Those who are in the good of charity and of faith look above themselves, because they are elevated by the Lord; but those who are not in the good of charity and of faith look below themselves, because they are not elevated by the Lord. Man looks below himself when he turns to himself the truth and good that flow-in from the Lord. He who turns to himself the good and truth flowing in from the Lord sees himself and the world before him, and sees not the Lord with his good and truth, because they are behind him; in consequence of which these become so obscure to him that he has no concern about them, and that he at length denies them.

7818. By looking above one's self and below one's self is meant to regard as an end, or to love above all things. Thus, to look above one's self means to regard as an end, or to love above all things, what relates to the Lord and of heaven; and to look below one's self means to regard as an end, and to love above all things, what relates to self and of the world. Man's interiors, too, actually turn whither the love turns.

7819. He who is in the good of charity and faith also loves himself and the world, but no otherwise than as means to an end are loved. The love of self in him has respect to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world in him