is not principled in the good of the priesthood, but is in the delight of his function. through self love and the love of the world, which is his only good, he also, from the love and desire thereof, procures to himself those truths in abundance, according to the influence of the delight which is his good. So in the case of a soldier; if he be principled in the love of a military life, and is sensible of good arising either from the protection of the state, or from the advancement of his own reputation, he also, by virtue of that good, and according to it, procures to himself military science, and in case he be advanced to a post of command, military intelligence: these things are as truths, whereby the love-delight, which is his good, is nourished and formed. So again, in the case of a merchant; if he has engaged in merchandise from the love thereof, he imbibes with pleasure all those things, which, as mediums, enter into and compose that love these also are as truths, whilst merchandise is the good thereof. Lastly, in the case of an artificer; if he applies in good earnest to his business, and loves it as the good of his life, he purchases instruments, and

perfects himself in such things as relate. to the science of his particular handicraft, and thereby he causes his work to be good. From these cases it is evident that truths are the means whereby the good of the love principle exists, and ac-quires reality; consequently, that good loves truths in order to its existence. Hence, in the Word, by doing the truth is meant the causing good to exist, as by doing the truths. John iii. 21. By doing the Lord's saying. Luke vi. 47. By doing his precepts. John xiv. 24. By doing his words. Matt. vii. 24. By doing the word of God. Luke viii. 21. And by doing statutes and judgments. Levit. xviii. 5. This also is meant by doing good and bearing fruit, for good and fruit is that which exists.

40. That good loves truth, and is desirous to be joined with it, may be illustrated also by the case of meat and drink, or of bread and wine, which ought to be taken together in order to promote bodily sustenance, inasmuch as meat or bread alone is insufficient for nourishment without water or wine; wherefore the one seeks and desires the other. By meat and bread also in the Word, in its spiri

tual sense, is meant good, and by water and wine is meant truth.

41. From what has been said, then, it may appear, that he who shuns evils as sins, loves truths and desires them, and the more he shuns evils as sins, so much the more he loves and desires truths, because he is so much the more principled in good. Hereby he comes into the heavenly marriage, which is the marriage of good and truth, in which heaven is, and in which the church should be.

That so far as any one shuns evils as sins, so far he hath faith, and is spiritual. 42. FAITH and life are distinct from each other, like thinking and doing; and whereas thinking has relation to the understanding, and doing has relation to the will, it follows, that faith and life are distinct from each other, like understanding and will; whosoever knows the distinction between the latter, he knows also the distinction between the former; and whosoever knows the conjunction of the latter, he also knows the conjunction of the former; wherefore it may be expe

dient to premise something concerning the understanding and the will.

43. Man has two faculties, one of which is called WILL, and the other UNDERSTANDING; these faculties are distinct from each other, but they are so created that they may be one, and when they are one, they are called mind; wherefore the human mind consists of those two faculties, and all the life of man is therein. As all things in the universe, which are according to divine order, have relation to good and truth, so all things appertaining to man have relation to the will and the understanding, for the good appertaining to man is of his will, and the truth appertaining to him is of his understanding, these two faculties being the recipients and subjects thereof; the will being the recipient and subject of all things appertaining to good, and the understanding being the recipient and subject of all things appertaining to truth; goodnesses and truths have no other place of abode with man, consequently love and faith have no other place of abode, inasmuch as love has relation to good, and good to love, and faith has relation to truth, and truth to faith. Nothing is of

more concern to know, than how the will and understanding form one mind; they form one mind as good and truth make one; for a similar marriage exists between the will and the understanding, as between good and truth. The nature of this latter marriage was, in a measure, shewn in the preceding article, to which it may be expedient to add, that as good is the very esse of a thing, and truth is the existence thence derived, so the will with man is the very esse of his life, and the understanding is the existence of life. thence derived; for good, which is of the will, forms itself in the understanding, and in a certain manner renders itself visible.

44. That a man may know, think, and understand many things, and yet not be wise, was shewn above, n. 27, 28; and whereas it appeartains unto faith, to know, and to think, and still more to understand, it follows of consequence, that a man may believe he has faith, and yet not have it; the reason of his not having it is, because he is in evil of life, and evil of life and the truth of faith can never be one in action; evil of life destroys.