3820. 'And Leah's eyes were weak' means that the affection for external truth is weak so far as the understanding of it is concerned. This is clear from the representation of 'Leah' as the affection for external truth, dealt with in 3793, and immediately above in 3819; from the meaning of 'the eyes' as the understanding, dealt with in 2701; and from the meaning of 'weak' as its being such in comparison with the affection for internal truth. The fact that affections for external truth are weak so far as the understanding of it is concerned, or what amounts to the same, so far as people governed by those affections are concerned, becomes clear from external - that is, general - ideas which have not yet been filled in with their particular details. They are feeble and shaky ideas, which so to speak allow themselves to be carried along by every puff of wind, that is, to be won over to every opinion. But when those same ideas have been filled in with their particular details they emerge as firm and steadfast ideas, for they then possess the essence and form meant by 'beautiful in form and beautiful in appearance' as Rachel was, who represents the affections for interior truth.

[2] Let the following example show what is meant by external truths and the affections for them, and what by internal truths and the affections for these, and the fact that the former are 'weak eyed' in comparison with the latter, which are 'beautiful in form and appearance': Those governed by external truths know no more than the general truth that good should be done to the poor. They do not know how to tell who are truly the poor, let alone know that in the Word the expression 'the poor' is used to mean those who are so spiritually. Consequently they do good to bad persons and to good ones alike, without realizing that doing good to bad people is doing bad to good, for the bad are then given the opportunity to do bad to those who are good. This is why people possessing this kind of simple zeal are infested so strongly by the crafty and deceitful. But those governed by internal truths know who the poor are, tell one poor person from another, and do good to each according to his individual character.

[3] Take another example. Those governed by external truths know no more than the general truth that the neighbour ought to be loved. They as a consequence believe that every individual is the neighbour in the same degree, and so every individual ought to be embraced with the same love. Believing this, they allow themselves to be misguided. Those however who are governed by internal truths know which degree of the neighbour each person belongs to and that any one person is the neighbour in a different degree from another. Consequently they are aware of countless things which those governed by external truths do not know. They do not therefore allow themselves to be led astray by the mere name of neighbour, or to do what is evil by performing that good which the name alone persuades them to do.

[4] Take yet another example. Those governed by external truths alone imagine that the learned will shine like stars in the next life, and that all who have worked in the Lord's vineyard will have a greater reward than others. But those governed by internal truths know the expressions 'learned', 'wise', and 'intelligent' are used to mean those in whom good is present, whether they possess any human wisdom and intelligence or not, and that it is these who will shine like stars. They also know that those who work in the vineyard receive a reward, each according to the affection for good and truth which motivated him in his work, and that those who work from selfish and worldly motives, that is, from self-aggrandizement and enrichment as motives, have their reward during their lifetime, but in the next life their lot is with the evil there, Matthew 7:22-23.

From these examples it is evident how weak in understanding those people are who are governed by external truths alone, and that internal truths are what give them essence and form, and also what determine the character of the good with them. Nevertheless people governed by external truths, and at the same time when in the world simple good was present in them, receive internal truths and resulting wisdom in the next life, for by virtue of that simple good they are in the right state and have the capacity to receive them.

121. Faith separate from love or charity is like the light of winter, in which all things on earth are torpid, and no harvests, fruits, or flowers, are produced; but faith with love or charity is like the light of spring and summer, in which all things flourish and are produced (n. 2231, 3146, 3412-3413). The wintry light of faith separate from charity is changed into dense darkness when light from heaven flows in; and they who are in that faith then come into blindness and stupidity (n. 3412-3413).

They who separate faith from charity, in doctrine and life, are in darkness, thus in ignorance of truth, and in falsities, for these are darkness (n. 9186). They cast themselves into falsities, and into evils thence (n. 3325, 8094). The errors and falsities into which they cast themselves (n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224). The Word is shut to them (n. 3773, 4783, 8780). They do not see or attend to all those things which the Lord so often spoke concerning love and charity, and concerning their fruits, or goods in act, concerning which (n. 1017, 3416). Neither do they know what good is, nor thus what celestial love is, nor what charity is (n. 2517, 3603, 4136, 9995).

Faith separate from charity is no faith (n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3849, 3868, 6348, 7039, 7342, 9783). Such a faith perishes in the other life (n. 2228, 5820). When faith alone is assumed as a principle, truths are contaminated by the falsity of the principle (n. 2335). Such persons do not suffer themselves to be persuaded, because it is against their principle (n. 2385). Doctrinals concerning faith alone destroy charity (n. 6353, 8094). They who separate faith from charity were represented by Cain, by Ham, by Reuben, by the firstborn of the Egyptians, and by the Philistines (n. 3325, 7097, 7317, 8093).

They who make faith alone saving, excuse a life of evil, and they who are in a life of evil have no faith, because they have no charity (n. 3865, 7766, 7778, 7790, 7950, 8094). They are inwardly in the falsities of their own evil, although they do not know it (n. 7790, 7950). Therefore good cannot be conjoined with them (n. 8981, 8983). In the other life they are against good, and against those who are in good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313). Those who are simple in heart and yet wise, know what the good of life is, thus what charity is, but not what faith separate is (n. 4741, 4754).

All things of the church have relation to good and truth, consequently to charity and faith (n. 7752-7754). The church is not with man before truths are implanted in his life, and thus become the good of charity (n. 3310). Charity constitutes the church, and not faith separate from charity (n. 809, 916, 1798-1799, 1834, 1844). The internal of the church is charity (n. 1799, 7755). Hence there is no church where there is no charity (n. 4766, 5826). The church would be one if all were regarded from charity, although men might differ as to the doctrinals of faith and the rituals of worship (n. 1285[1-3], 1316, 1798-1799, 1834, 1844, 2385, 2982, 3267, 3451). How much of good would be in the church if charity were regarded in the first place, and faith in the second (n. 6269, 6272). Every church begins from charity, but in process of time turns aside to faith, and at length to faith alone (n. 1834-1835, 2231, 4683, 8094). There is no faith at the last time of the church, because there is no charity (n. 1843). The worship of the Lord consists in a life of charity (n. 8254, 8256) The quality of the worship is according to the quality of the charity (n. 2190). The men of the external church have an internal if they are in charity (n. 1100, 1102, 1151, 1153). The doctrine of the ancient churches was the doctrine of life, which is the doctrine of charity, and not the doctrine of faith separate (n. 2385, 2417, 3419-3420, 4844, 6628, 7259-7262).

The Lord inseminates and implants truth in the good of charity when he regenerates man (n. 2063, 2189, 3310). Otherwise the seed, which is the truth of faith, cannot take root (n. 880). Then goods and truths increase, according to the quality and quantity of the charity received (n. 1016). The light of a regenerate person is not from faith, but from charity by faith (n. 854). The truths of faith, when man is regenerated, enter with the delight of affection, because he loves to do them, and they are reproduced with the same affection, because they cohere (n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893).

They who live in love to the Lord, and in charity towards the neighbor, lose nothing to eternity, because they are conjoined to the Lord; but it is otherwise with those who are in separate faith (n. 7506-7507). Man remains such as is his life of charity, not such as his faith separate (n. 8256). All the states of delight of those who have lived in charity, return in the other life, and are increased immensely (n. 823). Heavenly blessedness flows from the Lord into charity, because into the very life of man; but not into faith without charity (n. 2363). In heaven all are regarded from charity, and none from faith separate (n. 1258, 1394). All are associated in the heavens according to their loves (n. 7085). No one is admitted into heaven by thinking, but by willing good (n. 2401, 3459). Unless doing good is conjoined with willing good and with thinking good, there is no salvation, neither any conjunction of the internal man with the external (n. 3987). The Lord, and faith in Him, are received by no others in the other life, than those who are in charity (n. 2343).

Good is in the perpetual desire and consequent endeavor of conjoining itself with truths, and charity with faith (n. 9206-9207, 9495). The good of charity acknowledges its own truth of faith, and the truth of faith its own good of charity (n. 2429, 3101-3102, 3161, 3179-3180, 4358, 5807, 5835, 9637). Hence there is a conjunction of the truth of faith and the good of charity, concerning which (n. 3834, 4096-4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555). Their conjunction is like a marriage (n. 1904, 2173, 2508). The law of marriage is that two be one, according to the Word of the Lord (n. 10130, 10168-10169). So also faith and charity (n. 1094, 2173, 2503). Therefore faith which is faith, is, as to its essence, charity (n. 2228, 2839, 3180, 9783). As good is the esse of a thing, and truth the existere thence, so also is charity the esse of the church, and faith the existere thence (n. 3409, 3180, 4574, 5002, 9145). The truth of faith lives from the good of charity, thus a life according to the truths of faith is charity (n. 1589, 1947, 2571, 4070, 4096-4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729). Faith cannot be given but in charity, and if not in charity, there is not good in faith (n. 2261, 4368). Faith does not live with man when he only knows and thinks the things of faith, but when he wills them, and from will does them (n. 9224).

There is no salvation by faith, but by a life according to the truths of faith, which life is charity (n. 379, 389, 2228, 4663, 4721). They are saved who think from the doctrine of the church that faith alone saves, if they do what is just for the sake of justice, and good for the sake of good, for thus they are still in charity (n. 2442, 3242, 3459, 3463, 7506-7507). If a mere cogitative faith could save, all would be saved (n. 2361, 10659). Charity constitutes heaven with man, and not faith without it (n. 3513, 3584, 3815, 9832, 10714-10715, 10721, 10724). In heaven all are regarded from charity, and not from faith (n. 1258, 1394, 2361, 4802). The conjunction of the Lord with man is not by faith, but by a life according to the truths of faith (n. 9380, 10143, 10153, 10310, 10578, 10645, 10648). The Lord is the tree of life, the goods of charity the fruits, and faith the leaves (n. 3427, 9337). Faith is the "lesser luminary," and good the "larger luminary" (n. 30-38).

The angels of the Lord's celestial kingdom do not know what faith is, so that they do not even name it, but the angels of the Lord's spiritual kingdom speak of faith, because they reason concerning truths (n. 202-203, 337, 2715, 3246, 4448, 9166, 10786). The angels of the Lord's celestial kingdom say only yea, yea or nay, nay, but the angels of the Lord's spiritual kingdom reason whether it be so or not so, when there is discourse concerning spiritual truths, which are of faith (n. 2715, 3246, 4448, 9166, 10786), where the Lord's words are explained:

Let your discourse be yea, yea, nay, nay; what is beyond these is from evil (Matt. 5:37).

The reason why the celestial angels are such, is, because they admit the truths of faith immediately into their lives, and do not deposit them first in the memory, as the spiritual angels do; and hence the celestial angels are in the perception of all things of faith (n. 202, 585, 597, 607, 784 1 121, 1387, 1398, 1442, 1919, 5113, 5897, 6367, 7680, 7877, 8521, 8780, 9936, 9995, 10124).

Trust or confidence, which in an eminent sense is called saving faith, is given with those only who are in good as to life, consequently with those who are in charity (n. 2982, 4352, 4683, 4689, 7762, 8240, 9239-9245). Few know what that confidence is (n. 3868, 4352).

What difference there is between believing those things which are from God, and believing in God (n. 9239, 9243). It is one thing to know, another to acknowledge, and another to have faith (n. 896, 4319, 5664). There are scientifics of faith, rationals of faith and spirituals of faith (n. 2504, 8078). The first thing is the acknowledgment of the Lord (n. 10083). All that flows in with man from the Lord is good (n. 1614, 2016, 2751, 2882-2883, 2891-2892,2904, 6193, 7643, 9128).

There is a persuasive faith, which nevertheless is not faith (n. 2343, 2682, 2689, 3427, 3865, 8148).

It appears from various reasonings as though faith were prior to charity, but this is a fallacy (n. 3324). It may be known from the light of reason, that good, consequently charity, is in the first place, and truth, consequently faith, in the second (n. 3324-6273). Good, or charity, is actually in the first place, or is the first of the church, and truth, or faith, is in the second place, or is the second of the church, although it appears otherwise (n. 3324-3325, 3330, 3336, 3494, 3539, 3548, 3556, 3570, 3576, 3603, 3701, 3995, 4337, 4601, 4925-4926, 4928, 4930, 5351, 6256, 6269, 6272-6273, 8042, 8080, 10110). The ancients disputed concerning the first or primogeniture of the church, whether it be faith or whether it be charity (n. 367[1-2], 2435, 3324).