a new heaven is established, with a new church upon earth, and thus the equilibrium is restored. It is this then which is called the last judgment, of which more will be said in the following articles.

35. It is known from the Word, that the end of the church is, when faith no longer exists within it, but it is not yet known, that faith is not, if charity is not; therefore something shall now be said upon this subject. It is foreshewn by the Lord that there is no faith at the end of the church, "When the Son of Man comes shall He find faith upon the earth," Luke xviii. 8. and, moreover, that there is no charity then, "In the consummation of the age iniquity will be multiplied, the charity of many will grow cold, and this gospel will be preached in all the world, and then shall the end come. ." Matthew xxiv. 12, 14. The consummation of the age, is the last time of the church: the state of the church successively decreasing in regard to love and faith, is described by the Lord in this chapter, but it is described by mere correspondences, and therefore the things therein predicted by the Lord cannot be understood, without a knowledge of the correspondent spiritual sense in each expression; on which account it has been granted me by the Lord to explain in the Arcana Coelestia the whole of that chapter and a part of the next, both of them treating of the consummation of the age, of His advent. of the successive vastation of the church, and of the last judgment. See the ARCANA COELESTIA, n. 3353 to 3356, 3486 to 3489, 3650 to 3655, 3751 to 3759, 3897 to 3901, 4056 to 4060, 4229 to 4231, 4332 to 4335, 4422 to 4424, 4635 to 4638, 4661 to 4664, 4807 to 4810, 4954 to 4959, 5063 to 5071.

36. Something shall now be said on this point, that there is no faith, if there is no charity. It is supposed that faith exists, so long as the doctrinals of the church are believed; or that they who believe, have faith; and yet mere believing is not faith, but willing and doing what is believed, is faith. When the doctrinals of the church are merely believed, they are not in man's life, but only in his memory, and thence in the thought of his outer man; nor do they enter into his life, before they enter into his will, and thence into his actions; then for the first time does faith exist in man's spirit; for man's spirit, the life of which is his essential life, is formed from his will, and from so much of his thought, as proceeds from his will; the memory of man, and the thought derived from it, being only the court-yard, by which introduction is effected. Whether you say the will, or the love, it is the same, since every one wills what he loves, and

loves what he wills, and the will is the receptacle of love, and the intellect, whose province it is to think, is the receptacle of faith. A man may know, think, and understand many things, but those which do not accord with his will or love, he rejects from him when he is left to himself, to meditate from his own will or love, and therefore he also rejects them after the life of the body, when he lives in the spirit; for that alone remains in man's spirit which has entered into his will or love, [as was said above]; other things after death being viewed as foreign, which he turns out of doors, and regards with aversion, because they are not properties of his love. But it is another thing when man not merely believes those doctrinals of the church which are derived from the Word, but wills them, and does them too; then faith is effected (fit); for faith is the affection of truth, from the act of willing truth, because it is truth; the act of willing truth for its own sake being the spiritual essence of a man, and divested of the natural, which consists in willing truth, not for truth's sake, but for the sake of self-glory, fame and gain. Truth regarded apart from such things is spiritual, because in its own essence, it is Divine; wherefore, to will truth because it is truth, is also to acknowledge, and to love the Divine. These two are perfectly conjoined, and moreover are regarded as one in heaven, for that the Divine which proceeds from the Lord in heaven is Divine Truth, may be seen in the work on HEAVEN and HELL, D. 128 to 132: and they are angels in the heavens, who receive it, and make it constituent of their lives. These things

are said, in order that it may be known, that faith does not consist in bare believing, but in willing and in doing, and that therefore there is no faith if there is no charity. Charity or love is to will and to do.

37. That within the church at this day, faith is so rare, that it can scarcely be said to exist at all, was made evident, from many of the learned and many of the simple, whose spirits were explored after death, as to what their faith had been in the world, and it was found, that every one of them supposed faith to be bare believing, and persuading themselves that it was so; and that the more learned of them placed it entirely in believing, with trust or confidence, that they are saved by the Lord's passion, and His intercession, and that hardly one among them knew that there is no faith, if there is no charity or love; nay, that they did not know what charity to the neighbor is, nor the difference between thinking and willing. For the most part they turned their backs upon charity, saying that charity does nothing, but

that faith is alone effective. When it was replied to them, that charity and faith are one, as the will and the intellect are one, and that charity has its seat in the will, and faith in the intellect, and that to separate the one from the other, is, as it were, to separate the will from the intellect, this they did not understand: whence it was made evident to me that scarcely any faith exists at the present day. This also was shewn them to the life: they who were in the persuasion that they had faith, were led to an angelic society, where genuine faith existed, and when they were made to communicate with it, they clearly perceived that they had no faith, which afterwards moreover, they confessed in the presence of many. The same thing was also made apparent by other means to those who had made a profession of faith, and had thought they believed, without having lived the life of faith, which is charity; and they all confessed that they had no faith, because they had nothing of it in the life of their spirits, but only in some thought extrinsic to it, whilst they lived in the natural world.

38. Such is the state of the church at this day, namely, that in it there is no faith, because there is no charity; and where there is no charity, there is no spiritual good, for that good exists from charity alone. It was declared from heaven that there is still good with some, but that it cannot be called spiritual, but natural good, because Essential Divine Truths are in obscurity, and Divine Truths introduce to charity, for they teach it, and regard it as their end and aim; whence no other charity can exist than such as accords with the truths which form it. The Divine Truths from which the doctrines of the churches are derived, respect faith alone, on which account they are called the doctrines of faith, and have no respect to life; but truths which regard faith alone and not life, cannot make man spiritual, for so long as they are external to the life they are only natural, being merely known and thought of like common things: hence it is that spiritual good is not given at the present day, but only natural good with some. Moreover every church in the commencement is spiritual, for it begins from charity, but in the course of time it turns aside from charity to faith, and then from being an internal church it becomes an external one, and when it becomes external its end is, since it then places every thing in knowledge, and little or nothing in life. Thus also in proportion as man from being internal becomes external, spiritual light is darkened within him, until he no longer sees Divine Truth from Truth Itself, that is from the light of heaven, for Divine Truth is the light of heaven,

but only from natural light, which is of such a nature, that when it is alone, and not illustrated by spiritual light, it sees Divine Truth as it were in night, and recognises it as truth for no other reason, than that it is so called by the heads, and received as such by the commonalty of the church. Hence it is, that the intellectual faculty of persons in this state cannot be illustrated by the Lord, for in as far as natural light shines in the intellectual faculty, in so far is spiritual light obscured; (natural light shines in the intellectual faculty, when the mundane, the corporeal, and the earthy, are loved in preference to the spiritual, the celestial, and the Divine); in so far also is man external.

39. But since it is not known in the christian world that there is no faith if there is no charity, nor what charity to the neighbor is, nor even that the will constitutes the real [ipsum] man, and the thought only in as far as it proceeds from the will, therefore, in order that these subjects may come into the light of the intellect, I am desirous of adjoining a collection of passages concerning them from the Arcana Coelestia, which may serve for illustration.

EXTRACTS FROM THE ARCANA CŒLESTIA.

OF FAITH. That they who know not that all things in the universe refer themselves to TRUTH and GooD, and to the conjunction of both, in order to the production of any thing, know not that all things of the church refer themselves to FAITH and Love, and to the conjunction of both, n. 7752 to 7762, 9186, 9224. That all things in the universe refer themselves to truth and good, and to their con junction, n. 2451, 3166, 4390, 4409, 5232, 7256, 10122, 10555. That truths belong to faith, and goods to love, n. 4353, 4997, 7178, 10367.

That they who know not that the whole, and all the parts in man, have relation to the INTELLECT and the WILL, and to the conjunction of both, in order that man may be man, also know not that all things of the church have relation to FAITH and LOVE, and to their conjunction, in order that the church may be in man, n. 2231, 7752, 7753, 7754, 9224, 9995, 10122. That man has two faculties, one of which is called the intellect, and the other the will, n. 641, 803, 3623, 3939. That the intellect is dedicated to the reception of truths, or of those things which belong to faith; and the will to the reception of goods, or of those things which belong to love, n. 9300, 9930, 10064. That hence it follows,

that love or charity makes the church, and not faith alone, or faith separated from love or charity, n. 809, 916, 1798, 1799, 1834, 1844, 4766, 5826.

That faith separated from charity is no faith, n. 654, 724, 1162, 1176, 2049, 2116, 2340, 2349, 2419, 3849, 3868, 6348, 7039, 7842, 9782. That such faith perishes in another life, n. 2228, 5820. That doctrinals concerning faith alone, destroy charity, n. 6353, 8094. That they who separate faith from charity are represented in the Word by Cain, by Ham, by Reuben, by the first-born of the Egyptians, and by the Philistines, n. 3325, 7097, 7317, 8093. That in as far as charity departs, in so far prevails a religion respecting faith alone, n. 2231. That the church in process of time turns aside from charity to faith, and at length to faith alone, n. 4683, 8094. That in the last time of the church there is no faith, because there is no charity, n. 1843, 3489, 4649. That they who make faith alone salvific, excuse a ife of evil; and that they who are in a life of evil, have no faith, because they have no charity, n. 3865, 7766, 7778, 7790, 7950, 8094. That they are inwardly in the falses of their own evil, although they are not aware of it, n. 7790, 7950. That therefore good cannot be conjoined to them, n. 8981, 8983. That also in another life they are opposed to good, and to those who are in good, n. 7097, 7127, 7317, 7502, 7945, 8096, 8313. That the simple in heart know better than the learned what the good of life is, and thus what charity is, but not what separated faith is, n. 4741, 4754.

That good is the esse, and truth the existere derived from it, and that thus the truth of faith has its own esse of life from the good of charity, n. 3049, 3180, 4574, 5002, 9144. Hence, that the truth of faith lives from the good of charity, or that charity is the life of faith, n. 1589, 1947, 1997, 2579, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729. That faith is not alive in man, when he only knows and thinks over the things of faith, but when he wills them, and from the act of willing, does them, n. 9224. That the conjunction of the Lord with man is not by faith, but by the life of faith, which is charity, n. 9380, 10143, 10153, 10578, 10645, 10648. That worship from the good of charity is true worship, but worship from the truth of faith, without the good of charity, is merely an external act, n.

7724.

That faith alone, or faith separated from charity is as the light of winter, in which all terrestrial growths are torpid, and nothing is produced; but that faith in union with charity is as the light of spring and of summer, in which they all