68. That there is not any connection between charity and faith in their doctrine of justification, follows from these passages. Faith is imputed for righteousness without works, n. 12 (a). Faith does not justify in so far as it is formed from charity, n. 12 (b). Good works are to be utterly excluded in treating of justification and eternal life, n. 12 (f). Good works are not necessary for salvation, and the assertion of their necessity ought to be totally rejected by the Church, n. 12 (g, h, i, k). Salvation and faith are neither preserved nor retained by charity and its works, n. 12 (m, n). Good works, when mixed with the business of justification, are pernicious, n. 14 (g). Works of the spirit, or of grace, which follow faith as its fruits, contribute nothing to salvation, n. 14 (d) and elsewhere. From all this it inevitably follows that this faith of theirs has no connection with charity; and that, if it had, it would bring about the ruin of salvation, because it would destroy faith which would then no longer be the only means of salvation. That no connection can actually be brought about between charity and such a faith has been shown above, nos. 47-50; wherefore it may be said that it was providentially ordained that the Reformers should reject charity and good works so completely from their faith. For had they conjoined them, it would have been like coupling a leopard with a sheep, a wolf with a lamb, or a hawk with a dove. That this faith is also described in the Revelation by a leopard, may be seen in chap. xiii 2, and in the explanation thereof, n. 572. But what is a church without faith, and what is faith without charity; consequently, what is a church without the marriage of faith and charity? (See n. 48). This marriage constitutes the Church itself, and it constitutes the New Church which is now being established by the Lord.