68. That there is not any connection between charity and faith, follows from these passages in their doctrine of justification, namely: That faith is imputed for justice without works [n. 12 (a)]. That faith does not justify as being formed from charity [n. 12 (b)]. That good works are to be altogether excluded in treating of justification and eternal life [n. 12 (f)]. That good works are not necessary to salvation, and the assertion of their necessity ought to be totally rejected by the church [n. 12 (g) (h) (i) (k)]. That salvation and faith are neither preserved nor retained by charity and the works thereof [n. 12 (m) (n)]. That good works when mixed with the business of justification, are pernicious [n. 14 (g)]. That the works of the spirit, or of grace, which follow faith as its fruits, contribute nothing to man's salvation [n. 14 (d)], and elsewhere; from all which it inevitably follows, that this faith has no connection with charity, and if it had, it would become injurious to salvation, because injurious to faith, which thus would no longer be the only means of salvation. That no connection between charity and that faith can actually exist, has been shown above (n. 47, 48, 49, 50); wherefore it may be said, that it was providentially ordered, that the reformers should be so zealous to reject charity and good works from their faith; for had they conjoined them, it would have been like conjoining a leopard with a sheep, a wolf with a lamb, or a hawk with a dove. That this faith is also described in the Apocalypse by a leopard, may be seen (chap. 13:2); and also in the explanation thereof, in The Apocalypse Revealed (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 (n. 48)? This marriage is the church itself, and is the New Church which is now being established by the Lord.