31. Knowledges [cognitiones] of good and truth that precede faith appear to some to be things of faith (or real belief), but still are not so. Their thinking and saying that they believe is no proof that they do so, and neither are such knowledges things of faith, for they are matters of mere thought that the case is so, and not of any internal recognition that they are truths; and the faith or belief that they are truths, while it is not known that they are so, is a kind of persuasion quite remote from inward recognition. But as soon as charity is being implanted, these knowledges become things of faith, but no further than as there is charity in the faith. In the first state, before charity is felt, faith appears to them as though it were in the first place, and charity in the second; but in the second state, when charity is felt, faith betakes itself to the second place, and charity to the first. The first state is called Reformation, and the second Regeneration. In this latter state a man grows in wisdom every day, and every day good multiplies truths and causes them to bear fruit. The man is then like a tree that bears fruit, and inserts seeds in the fruit, from which come new trees, and at last a garden. He then becomes truly a man, and after death an angel, in whom charity constitutes the life, and faith the form, beautiful in accordance with the quality of the faith; but his faith is then no longer called faith, but intelligence. From all this it is evident that the whole sum and substance of faith is from charity, and nothing of it from itself; and also that charity brings forth faith, and not faith charity. The knowledges of truth that go before are like the store in a granary, which does not feed a man unless he is hungry and takes out the grain.