3330. And he sold his birthright unto Jacob. That this signifies that in the meantime priority was granted, namely, to the doctrine of truth which is “Jacob,” is evident from the signification of “birthright,” as being priority (see n. 3325); and that this was granted in the meantime, is manifest from what was said and shown above (n. 3324, 3325). That in the spiritual man in the beginning truth has the dominion, is chiefly because in his first state there are delights of the love of self and of the world which he believes to be good, and which apply themselves to his truths, and for the most part produce the affection of truth in him; for he then thinks that truths may be serviceable to him either for honor, or for gain, or for reputation in the world, or even for merit in the other life. All these things excite this affection of truth in him, and also enkindle it; and yet they are not good, but evil. Nevertheless the Lord permits that such things should influence him in that first time, because otherwise he could not be regenerated. Intelligence and wisdom come in time; in the meanwhile through these truths the man is introduced into good, that is, into charity; and when he is in this, then for the first time he perceives what is good, and acts from good, and then judges and draws conclusions from this good concerning truths; and those which do not accord with this good he calls false, and rejects. Thus he rules over truths as a master over his servants.

1017. To show that the multiplication is such as is the affection, take for example a man who accepts the principle that faith alone saves even if he does no work of charity, that is, even if he has no charity, and who thus separates faith from charity-not only on account of this principle received from childhood, but also because he supposes that if one should call the works of charity, or charity itself, an essential part of faith, and should on this account live aright, he could not but place merit in works, though this is a false supposition. Thus he rejects charity and makes the works of charity of no account, abiding only in the idea of faith, which is no faith without its essential, namely, charity. In confirming this principle in himself, he does it not at all from the affection of good, but from the affection of pleasure, that he may live in the indulgence of his cupidities. And anyone belonging to this class of people who confirms faith alone by many things, does so not from any affection of truth, but for his own glory, that he may seem greater, more learned, and more exalted than others, and may thus take a high place among those in wealth and honor; thus he does it from the delight of the affection, and this delight causes the multiplication of the confirmatory things; for, as has been said, such as the affection is, such is the multiplication. In general, when the principle is false, nothing but falsities can follow from it; for all things conform themselves to the first principle. Indeed-as I know from experience, of which by the Divine mercy of the Lord hereafter-those who confirm themselves in such principles about faith alone, and are in no charity, care nothing for, and are as if they did not see, all that the Lord said so many times about love and charity

(see Matthew 3:8-9; 5:7, 43-48; 6:12, 15; 7:1-20; 9:13; 12:33; 13:8, 23; 18:21 to the end; 19:19; 22:34-39; 24:12-13; 21:34, 40-41, 43;

Mark 4:18-20; 11:13-14, 20; 12:28-35;

Luke 3:8-9; 6:27-39, 43-49; 7:47; 8:8, 14-15; 10:25-28; 12:58-59; 13:6-10;

John 3:19, 21; 5:42; 13:34-35; 14:14-15, 20-21, 23; 15:1-19; 21:15-17).