the truth of faith, because evil of life appertains to the will, and the truth of faith appertains to the understanding, and the will leads the understanding, and causes it to be one with itself in action; wherefore, if there be any truth in the understanding which does not agree with the will, when man is left to himself, or thinks under the influence of his evil and the love thereof, he either casts out such truth, or by falsification forces it to be one with the will. It is otherwise with those who are in the good of life; these, when left to themselves, think under the influence of good, and love truth which is in the understanding, because it agrees therewith. Thus there is effected a conjunction of faith and of life, like the conjunction of truth and of good, each resembling the conjunction of the understanding and the will.

45. Hence then it follows, that in proportion as man shuns evils as sins, in the same proportion he has faith, because in the same proportion he is principled in good, as was shewn above. This is confirmed also by its contrary, that whosoever does not shun evils as sins, has not faith, because he is in evil, and evil

has an inward hatred against truth; outwardly indeed it can put on a friendly appearance, and endure, yea love, that truth should be in the understanding but when the outward is put off, as is the case after death, then truth, which was thus for worldly reasons received in a friendly manner, is first cast off, afterwards is denied to be truth, and finally is held in aversion.

46. The faith of a wicked man is intellectual faith, in which there is no good from the will, consequently it is a dead faith, which is like the respiration of the lungs without its animation from the heart; understanding also corresponds to the lungs, and will to the heart. It may be compared likewise with a beautiful strumpet, adorned with purple and gold, who is inwardly infected with a malignant disease; a strumpet also corresponds to the falsification of truth, and hence in the Word is used to signify such falsification. It is also like a tree abounding with leaves, and yielding no fruit, which the gardener cuts down; tree likewise signifies a man, its leaves and blossoms the truths of faith, and fruit the good of love. But it is otherwise with faith in the understanding,

in which there is good proceeding from the will; this faith is alive, and is like the respiration of the lungs in which there is animation from the heart; and it is like a beautiful wife, whom chastity endears to her husband; it is also like a tree that bears fruit.

47. There are several things which appear to appertain to faith alone, as that God is, that the Lord who is God is a Redeemer and Saviour, that there is a heaven and a hell, that there is a life after death, and several other things of like nature, of which it is not said that they are to be done, but that they are to be believed; these things which appertain to faith are also dead with the man who is principled in evil, but alive with him who is principled in good: the reason is, because the man, who is principled in good, does well by virtue of a good will, and thinks well by virtue of a right understanding, not only before the world, but also in private when he is left to himself; but it is otherwise with the man who is principled in evil.

48. It is said, that those things appear to appertain to faith alone; but the thinking principle in the understanding derives

its existence from the love principle of the will, which is the esse of the thinking principle of the understanding, as was said above, n. 43; for whatsoever any one wills from the love principle, that he wills to do, he wills to think, he wills to understand, and he wills to speak; or, what is the same thing, whatsoever any one loves in the ground of the will, that he loves to do, he loves to think, he loves to understand, and he loves to speak. It is further to be observed, that when a man shuns evil as sin, then he is in the Lord, as was shewn above, and the Lord operates all things: wherefore to those that asked him, "What they should do that they might work the works of God?" he replied, "This is the work of God, that ye believe on him whom he hath sent.” John vi. 28; to believe on the Lord is not only to think that he is, but it is also to do his words, as he teaches in other places.

49. That they who are in evils have no faith, howsoever they may fancy that they have, was shewn by several cases of such in the spiritual world: they were conducted to an heavenly society, whence the spiritual principle of the faith of the

angels entered into the interiors of their faith who were thus conducted, whereby they perceived they had only a natural or external principle of faith, and not its spiritual or internal principle; wherefore they themselves confessed that they had no faith, and that they had persuaded themselves in the world, that to believe, or to have faith, consisted in thinking a thing to be so or so, without respect to the reason or ground of its being so. But it was perceived to be otherwise with the faith of those who were not principled in evil.

50. Hence it may be seen what spiritual faith is, and what faith is not spiritual; spiritual faith appertains to those who do not commit sin, for they, who do not commit sin, do good, not from themselves, but from the Lord, as was shewn above, n. 18 to 31; and by faith become spiritual. Faith with such is truth, as the Lord teacheth in these words, "This is the judgment, that light is come into the world, but men loved darkness rather than light, because their deeds were evil; for every one who doeth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved: but he who doeth