1194. Now when I had sensed with conviction that these were the symbolic meanings of the vision, someone asked, so as to understand, "What difference is there between the several levels of meaning in the Word?" For many do not allow that there is more than one meaning, or an inward one in the New Testament, and to be sure also for the reason that more inward things are said here and there. For the Word is such that in some places it lays open inward [truths] also, as well as very inward, even innermost ones.
To clarify this it was granted me to explain how one can recognize what is an innermost, a very inward, an inward and an outward element, namely, from good works. Good works separate from a true caring of the inward person, are outer acts, and they are like that ugly face [1193].
Inward elements are good works when they come from true caring, so that there is charity toward one's neighbor, and when the works come from that source, and the neighbor is loved. So they come from love, which is something that also exists with unconverted peoples.
Very inward elements, however, are recognized by a caring that issues from compassion, a compassion toward those who are "poor" in the very inward sense. For then it is a caring that comes from the Lord, Who Alone is Mercy.
But there are innermost elements when innocence is within the compassion, so that it is innocence that turns into compassion, compassion that turns into caring that turns into good in one's actions. In this way [the good done] is from the Lord Alone. Then only are works called fruits of faith, for the Lord Alone is Innocence. 1748, 7 March.
1194. When, therefore, I perceived with persuasion that these were the significations of the vision, someone inquired as to what was the difference between these senses of the Word, in order that it might be understood, because most people do not admit of more than one sense, thus an interior sense in the New Testament, and this because it is said in places that there are more interior things. For the Word is such that in some places it discloses also interior, then more interior, and even inmost things. To elucidate this it was given me to say that what is inmost, more interior, interior, and exterior can be known from this, namely, from good works. Good works separated from the charity of the interior man are external actions which are similar to such a deformed face [see n. 1193. Good works are interior when they come from charity, so that there may be charity of the neighbor, and from that fount, thus from love, come the works, and the neighbor is loved; this charity is also given with the uninstructed Gentiles. But the more interior things are known when charity springs forth from mercy, for then it is from the Lord Who alone is Mercy, and this is the charity of those who are "poor" in the more interior sense. But they are inmost things, when within the mercy there is innocence. So that it is innocence which becomes mercy, and mercy which becomes charity, and charity which becomes the good in works. Thus these things are from the Lord alone, and may then first be called the fruits of faith, for the Lord alone is Innocence. 1748, Mar. 7.
1194. Cum itaque percepi, persuasione, quod hae significationes essent visionis, quaerebat quis, quodnam discrimen sensuum Verbi?'' ut intelligeretur, quia plerique non admittunt nisi unum sensum, sic interiorem in novo Testamento, et quidem ex causa quoque, quia intimiora passim quoque dicta sunt, nam Verbum tale est, ut aliquibus in locis quoque interiora, tum intimiora, imo intima detegat; ad quod elucidandum mihi datum est dicere, quod ab eo possit cognosci, quid intimum, intimius, interius, et exterius, nempe a bonis operibus, bona opera separatim a charitate interioris hominis, sunt externa, quae similia sunt tali faciei deformi; interiora sunt bona opera, quando ex charitate veniunt, sic ut charitas sit proximi {a}, exque eo fonte veniant opera, et quod ametur proximus, ita ex amore, quod quoque datur apud gentes non instructas; intimiora autem cognoscuntur, dum charitas scaturiat ex misericordia, et quidem eorum, qui sunt pauperes in sensu intimiori, tunc enim a Domino, Qui Solus est Misericordia; intima vero sunt, dum misericordiae inest innocentia, sic ut innocentia sit quae fit misericordia, et misericordia, quae fit charitas, et charitas quae fit bonum in operibus, ita a Domino Solo, tunc primum vocantur fructus fidei, nam Dominus Solus est Innocentia. 1748, 7 Martius.