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136. And hast not denied my faith. That this signifies constancy in truths is evident from the signification of not denying, when predicated of faith, as being to be constant, for he who is constant does not deny; and from the signification of faith, as being truths, because truth has reference to faith, and faith to truth. There are two things which constitute the spiritual life of man, love and faith. All good has reference to love, and all truth to faith; but the faith of man has only so much of truth as it derives from the good of love, because all truth is from good, for it is the form thereof, and all good is the being (esse) of truth; for good, when it is formed, so as to be evident to the mind and through the mind in speech, is called truth - therefore it is said, that good is the being (esse) of truth. (But concerning this subject more may be seen in The Doctrine of the New Jerusalem 11-27; likewise 28-35, 54-64, 108-122.)
136. And didst not deny My faith, signifies constancy in truths. This is evident from the signification of "not denying," as being, in reference to faith, to be constant (for he who is constant does not deny); and from the signification of "faith," as being truths, since truth is of faith and faith is of truth. There are two things that constitute man's spiritual life, love and faith. Every good has reference to love, and every truth to faith; but truth with man is of faith only so far as it is derived from the good of love; since every truth is from good, for it is the form of good, and all good is the esse of truth. For good, when it is so formed as to appear to the mind, and through the mind in speech, is called truth; therefore it is said that good is the esse of truth. (But more may be seen on this subject in The Doctrine of the New Jerusalem 11-27, likewise 28-35, 54-64, 108-122.)
136. "Et non negasti fidem (meam)." - Quod significet constantiam in veris, constat ex significatione "non negare", cum de fide, quod sit constans esse (nam qui constans est, non negat); et ex significatione "fidei", quod sint vera, quoniam verum est fidei et fides est veri. Sunt duo quae faciunt vitam hominis spiritualem, amor et fides; omne bonum se refert ad amorem et omne verum ad fidem; sed verum tantum est fidei apud hominem quantum trahit ex bono amoris, quoniam omne verum est ex bono, est enim forma ejus, et omne bonum est esse veri; bonum enim cum formatur, ut appareat menti et per mentem in loquela, vocatur verum; inde dictum est quod bonum sit esse veri. (Sed de his plura videantur in Doctrina Novae Hierosolymae, n. 11-27, tum 28-35, 54-64, 108-122.)