[2] The reason why the connection of reasonings from the natural man with the sense of the letter of the Word is here denoted is, that nothing false can ever be confirmed by the sense of the letter of the Word except by reasonings from the natural man. For the Word in the letter consists of appearances of truth, and also of correspondences; and both the latter and the former, in their bosom, that is, in their spiritual sense, contain genuine truths. When therefore any falsity is confirmed by the appearances of truth which correspond to genuine truths, then the Word is falsified; and there can be no falsification of the Word except by reasonings from the natural man. This is why the dragon, by which is signified the heretical dogma of faith alone, is further described by two beasts, by the first of which is described reasoning from the natural man in favour of faith separated from its life, which is charity; and by the other, confirmation from the sense of the letter of the Word, and thence its corroboration; also the falsification of truth. It is again evident therefore that by this beast exercising all the power of the first beast before the dragon, is signified the connection of reasonings from the natural man with the sense of the letter of the Word.

[3] But these things shall be illustrated by examples, as follows:

1. That the dogmatists who contend for faith alone, pay no attention to all those passages of the Word, where works, deeds, working, and doing, are mentioned; these, nevertheless, are so evident, that no contrary reasoning is possible. And yet they wrest those passages from their true meaning, and by means of reasoning bend and turn them away from real truth which is in the heavens, and which their spiritual sense contains. For they reason thus, saying that faith alone involves deeds and works, because those who are in faith are also in them, consequently, that faith produces them; when, nevertheless, faith without deeds or works is a dead faith, which can produce nothing. And if this is told them, they maintain that deeds are still present by a secret Divine operation, and yet they will not allow them to be a means of salvation; so that they can be present and not be present; as is evident from their justification by an instantaneous faith; and also in the hour of death, even although they may be evil.

2. Reasoning from the natural man maintains, that faith separated from the goods of life is also spiritual; when, nevertheless, the goods of love, give life to faith, and make it spiritual. For love is the very soul of faith, and love consists in doing; for what a man loves, that he wills, and what he wills, that he does. This the Lord also teaches in these words in John:

"He that hath my commandments and keepeth them, he it is that loveth me; but he that loveth me not, keepeth not my sayings" (xiv. 21, 24).

It is therefore evident, that faith without works is not spiritual; for it is without its soul, and faith without its soul is a dead faith.

3. Reasoning from the natural man also maintains, that because a man cannot do good of himself, faith becomes the means of salvation.

4. Reasoning from the natural man also maintains, that those who are merely in faith are in God and in a state of grace, because nothing can condemn them. It is therefore believed by many that it is not necessary to live the Christian life, which is according to the Lord's precepts; and they say within themselves, why should I be intent upon works, when goods do not save, and evils do not condemn? I have faith that the Lord suffered upon the cross for the sins of the world, and delivered us from the condemnation of the law; what more is necessary?

5. Reasoning from the natural man maintains, that faith alone is like seed, from which are produced all kinds of salvation, as shrubs and trees from seed in gardens; when, nevertheless, in faith alone there is no seed of life, except from the spiritual life of man.

6. All these things, moreover, are reasonings from the natural man, which are taught by the learned dogmatists of this religious persuasion concerning the progressions to justification by faith alone; as, for example, that the trust of that faith is to be acquired from the Word, from preaching, and from the authority of teachers, without intellectual sight; and that if the understanding enters, it renders the faith unspiritual. When, nevertheless, as soon as the intellectual sight is excluded, man is blind; and before a man that is blind falsities may be confirmed equally as truths, indeed falsities in preference to truths, because with him the fallacies which cause darkness are more esteemed than the truths themselves, which are in light. Close the understanding, give play to reasonings, and bring forth confirmations from the sense of the letter of the Word, and you may prove whatever you wish, especially in theological matters, which rise up into the interiors of the rational mind.

The reason why they are called reasonings from the natural man is, that the natural man is in the delights of the love of self and of the world; and these delights, when they predominate, cause a man to believe such things only as agree therewith; and these, in themselves, are falsities. They also induce darkness in everything spiritual, so that a man shuns heavenly light, and thence rejects all enlightenment of the understanding. The reason is, that the natural man separated from the spiritual, regards himself alone and the world, and not the Lord and heaven; and consequently he is conjoined to hell, whence all falsities come, which can never be dissipated except by the rule of heavenly love, and by genuine truths from that love. This is why they are called reasonings from the natural man, and why reasonings from the natural man falsify the Word; for the Word without such reasonings from the natural man cannot be falsified.