That this domination was given to it is evident from this fact, that faith alone is the universal principle that rules in the churches; for it is regarded as the essential means of salvation. This also is clear from the doctrines of the churches, also from the oral confession of the men of the church, and, in general, from their lives; also, from this fact, that they do not know what charity and love are, consequently they do not know what works are. And because such is the domination of faith separated, therefore it domineers also over all the truths and goods of the church; and it extinguishes them by falsifying, perverting, and adulterating them. For where that faith rules, there is no longer anything good, and, consequently, nothing true.

[2] It is known, that faith from love is an essential means of salvation, and that therefore it is a principle of the doctrine of the church. But because it is of importance to know how a man may be in enlightenment, so as to learn the truths which must constitute his faith; and in affection, so as to do the goods which must constitute his love, thus whether his faith be the faith of truth, and his love the love of good, this shall be shown in order, as follows:

1. Let him read the Word every day, either one or two chapters, and learn from a master, and from preachings, the dogmas of his religion; and especially let him learn that God is one, that the Lord is the God of heaven and earth (John iii. 35; xvii. 2; Matthew xi. 27; xxviii. 18), that the Word is holy, that there is a heaven and a hell, and that there is a life after death.

2. Let him learn from the Word, from a master, and from preachings, what works are sins, and that in particular they are adulteries, thefts, murders, false witness, and various others mentioned in the Decalogue; likewise that lascivious and obscene thoughts are also adulteries, that frauds and illicit gains are also thefts; that hatred and revenge are also murders; and that lies and blasphemies are also false witness; and so on. Let him learn all these things from infancy until the age of adolescence.

3. When a man begins to think from himself - which is the case after the age of adolescence, it must then be the first and chief thing with him, to desist from doing evils, because they are sins against the Word, thus against God; and that if he does them, life eternal is not his, but hell; and afterwards as he advances in years, to shun them, as accursed, and turn away from them even in thought and intention. But in order to desist from them, and shun and be averse to them, he must supplicate the Lord for aid. The sins, from which he must desist, and which he must shun and be averse to, are principally adulteries, frauds, illicit gains, hatreds, revenge, lies, blasphemies, and conceit.

4. So far as a man desists from those things because they are contrary to the Word, and thence opposed to God, so far communication is given him with the Lord, and conjunction with heaven is effected. For the Lord enters, and with the Lord heaven, as evils are removed. For these and their falsities are the sole hindrances. The reason is, that man is in the midst between heaven and hell: wherefore hell acts from the one part, and heaven from the other. In proportion, therefore, as the evils from hell are removed, in the same proportion the goods from heaven enter; for the Lord says,

"Behold I stand at the door and knock, if any man hear my voice, and open the door, I will enter in unto him" (Apocalypse iii. 20).

But if a man desists from doing those evils from any other reason than that they are sins, and contrary to the Word, and thence opposed to God, no conjunction with heaven is affected with him, because his desisting is from himself, and not from the Lord. The Lord is in the Word, insomuch that He is called the Word (John i. 1-4), because the Word is from Him. That hence there is conjunction of heaven with the man of the church by means of the Word, may be seen in the work concerning Heaven and Hell (n. 303-310).

5. So far, then, as a man detests those sins, so far good affections enter. Thus, so far as he detests adulteries, so far chastity enters. So far as he detests frauds and unlawful gains, so far sincerity and justice enter. So far as he detests hatred and revenge, so far charity enters. So far as he detests lies and blasphemies, so far truth enters. And so far as he detests conceit, so far enter humility before God, and the love of his neighbour as himself, and so on. Hence it follows, that to shun evils is to do goods.

6. So far as a man is in those good affections, so far he is led by the Lord and not of himself; and so far as he acts from them, so far he does goods, because he does them from the Lord and not from himself. In such case he acts from chastity, sincerity, justice, charity, and truth, in humility before God; and no one can act from these of himself.

7. The spiritual affections, which the Lord bestows on the man who is in these and who acts from them, are the affection of knowing and understanding the truths and goods of heaven and the church, together with the affection of willing and doing them; also the affection of fighting with zeal against falsities and evils, and dissipating them, both in himself and in others. Hence man has faith and love, and also he has intelligence and wisdom. 8. In this and no other way is a man reformed. And so far as he knows and believes truths, and wills and does them, so far he is regenerated, and from natural, becomes spiritual. It is similar with respect to his faith and love.'

[3] If evils are not removed because they are sins, all that a man thinks, says, wills, and does, are neither goods nor truths before God; however they may appear to be so before the world. The reason is, that they are not from the Lord, but from man. For it is the love of man and of the world from which they are derived, and which is in them. Most people at this day believe that they will go to heaven if they have faith, live piously, and do goods; and yet they do not hold evils in aversion because they are sins, consequently they either commit them, or believe them to be allowable; and those that believe them to be allowable, commit them when opportunity is given. But let them know, that their faith is not faith, that their piety is not piety, and their goods are not goods; for they flow from the impurities which lie interiorly concealed in man, the external things deriving all their quality from internal things. For the Lord says,

"Thou blind Pharisee, cleanse first the inside of the cup and platter, that the outside may be clean also" (Matt. xxiii. 26).

From these things it is now evident that if a man were to fulfil all things of the law, if he gave much to the poor, if he did good to the fatherless and the widow, indeed, if he also gave bread to the hungry and drink to the thirsty, took in strangers and clothed the naked, visited the sick and them that are bound in prison; if he preached the gospel strenuously, converted the Gentiles, frequented temples, heard preachings with devotion, attended the sacrament of the Supper frequently, spent his time in prayer, with other things; and his internal were not purified from hatred and revenge, from craftiness and malice, from insincerity and injustice, from the filthy delight of adultery, from the love of self and the love of ruling thence, and from the arrogance of his own intelligence, from contempt of others in comparison with himself, and from all other evils and the falsities thence, still all there works would be hypocritical, and from the man himself and not from the Lord. But, on the other hand, these very works, when the internal is purified, are all goods, because they are from the Lord in a man, who cannot do otherwise than perform such things, because he is in the love and faith of doing them.

What is here said, has been testified to me from a thousand examples in the spiritual world. I have heard that it has been granted to many to recall the actions of their life in the world, and to enumerate the goods they had done; but when their internal was opened it was discovered to be full of all evil and falsity thence. Then it was revealed to them, that the goods which they enumerated were done from themselves, because for the sake of themselves and the world, and that they flowed from their interior evils; whence they appeared either as scorched with fire, or as sooty.

[4] But the case is different with those who have abstained from doing evils, as a result of the Word, and have afterwards shunned and become averse to them, on account of their being sins, and contrary to love to God and charity towards the neighbour. The works of such persons, although they were similarly perceived as done from themselves, were all good, and similarly from the light of heaven, appeared to be as white snow and wool (Isaiah i. 12-18).

These are the works that are meant in the Word by works, which can by no means be separated from faith; for faith separate from them is dead; and a dead faith is a faith of falsity from an evil love; or it is the idea that a thing is so, the life being still evil.

That to abstain from evils from any other reason whatever than from the Word does not purify the internal man is evident from the origin of evil works, and from the origin of good works. As, for example, he who abstains from adulteries from fear of the civil law and its punishments; from fear of the loss of reputation and thence of honour; from fear of harm arising from poverty, covetousness, or avarice; from fear of sickness as a result of these; from fear of brawls at home with a wife and consequent intranquillity of life; from fear of being beaten by the servants of an injured husband; from infirmity arising either from abuse, age, or impotence; indeed, even from natural and hence moral good, as not being becoming and honest, etc.; and for these reasons alone lives chastely, still he is interiorly unchaste and an adulterer if he does not abstain from them from a spiritual belief that adulteries are infernal because contrary to the Divine Law, and thence contrary to the fear of God and to the love of his neighbour. And so in all other cases.

[5] From what has been adduced it may now be seen what the internal and the external are, also what faith and love are; that is to say, that faith and love are a man's when his internal has been purified from evils in the manner above mentioned; and that they are not his if it be not purified; and that where faith and love are, there heaven is; and that where faith and love are not, there is hell. More may be seen upon this subject below (n. 825).