105. (v. 5) Remember therefore whence thou art fallen, and repent, and do the first works. That this signifies remembrance of former things, and hence that they have departed from the truth, and that the (rood of life of the church at its beginning may come into mind, is evident from the signification of remember," as here being remembrance of former things; and from the signification of whence thou art fallen, as being departure therefrom, thus departure from the truth; and from the signification of repent, as being that it should come into mind; and from the signification of do the first works, as being the good of life of the church at its beginning. (That works denote all those things of the life that proceed from love and faith, may be seen above, n. 98; and that the first works, which are those of charity, denote such as belong to the church at its beginning, maybe seen just above, n. 104.) That a life in agreement with knowledges (cognitiones) is the essential of the church, and not knowledges without a life in agreement with them, will be evident to every one who examines the subject; for knowledges, so long as there is not a life in agreement with them, reside only in the memory; and as long as they reside only there, they do not affect the interiors of the man. For a man's memory is a receptacle, from which may be taken those things which are serviceable to his life; and they are serviceable to his life when he wills and does them. [2] A man's whole spirit is nothing else but his will; therefore when a man becomes a spirit, be cannot resist anything which is not contrary to his will, for the whole man strives after it. That this is, the case is perfectly well known in the spiritual world; and I have also occasionally seen the experiment made, whether a spirit could do anything against his own will from which he exists, and it was found that he could not; it therefore appeared evident, that it is a man's will which forms his spirit, and that the spirit of man, after it leaves the body, is his will. Whether we say the will, or the love, it is the same thing; for what a man loves, this he wills: wherefore, also, whether we say that a man's spirit cannot resist his will, or say that it cannot resist his love, it is the same thing. The knowledges (cognitiones) of good and truth, before they enter the will or love of man, are of no avail for salvation, because they are not in the man, but without him. Still, knowledges are necessary, because without them a man can know nothing concerning spiritual life, and he who knows nothing concerning it cannot become spiritual; for that which a man knows, he can think of, will, and do, but not that which he does not know; but, if knowledges enter no deeper into man than into his memory, and thence into his thought, they have no effect upon him, consequently they do not save him. [3] It is at this day believed by many in the world, especially by those who make faith alone the essential of the church, that to know doctrinals and from knowledge (scientia) to believe that they are true, saves man, however he may live; but I can assert, that no one is saved by those things alone. I have seen many, even the most learned, cast into hell; but those, on the other hand, who have lived in agreement with the knowledges of truth and good from the Word, I have seen raised up into heaven. It is therefore evident that knowledges alone avail nothing, but a life in agreement with them, and that knowledges only teach man how he ought to live. To live in agreement with the knowledges of truth and good, is to think that a man ought to act in a certain manner, and no other, because it is commanded by the Lord in the Word. When man thinks from the Word, and thence wills and acts, then he becomes spiritual; but it is necessary for those who are within the church, to believe in the Lord, and when they think concerning Him, to think of His Divine in His Human, because from His Divine Human proceeds everything of charity and faith.