1633. From the above it is clear what a difference there is between true wisdom and imaginary, or between wisdom that is given by the Lord and wisdom acquired by one's own effort; and that the former is imparted along a prior way [i.e., a priori] and is therefore complete, or fully ordered, but the latter along a posterior way [i.e., a posteriori], which is tight, closed, in disarray. Thus it is clear what a difference there is between the faith of the two, and that one who has not a saving faith, exerting his power of understanding to the very fullest, cannot at all grasp what saving faith in these and similar truths is all about, consequently what heaven is. Yet in the heavens, these matters are so well known, so plain and self-evident, that they are now saying they find it very surprising that the human race is so unwise that it even fails to understand this, when yet it is a matter of fact. This is the Belief in the heavens, and the doctrine of faith, the doctrine of those who have faith.
1633. From these things the difference will scarcely fail to be apparent between true and imaginary wisdom, or between that wisdom which is the Lord's gift, and that which is procured by man's own endeavor: as also that the one is insinuated through the former way, and is thus full, or fully formed; while the other [is received] through the latter way, and is, consequently, constrained, closed, unformed; in a word, [the difference may be perceived] between the faith appropriate to either kind of wisdom, and that one who is not in saving faith can by no means, even with all the force of his intellect, perceive how the case is with saving faith in these and the like things, consequently, what the quality of heaven is, when yet these things in heaven are so known, manifest, and clear, that they [who dwell there] now say that they not a little wonder how the human race should be so insensate as to be unable to understand the true state of the fact, when it is as now described. Such is faith in the heavens, such the doctrine of faith, such the doctrine of those who are in faith.
1633. Ex his constare potest, quodnam discrimen est inter veram sapientiam, et imaginariam, tum inter sapientiam quae a Domino donatur, et quae proprio conatu comparatur, quodque illa per viam priorem insinuatur, sic plena, ac plene formata, haec vero per viam posteriorem, quae constricta, clausa, non formata, proinde [quodnam discrimen] inter utriusque fidem, et quod qui non in fide salvifica, quod nequaquam percipere omni suo intellectu possit, quomodo salvifica fides in his et similibus se habet, proinde quale coelum est; cum tamen haec in coelis tam nota sint, manifesta et clara, ut nunc dicunt, ut potius admirentur, quod genus humanum tam insipiens sit, ut id ne quidem intelligere possit, cum tamen res se sic habeat. Talis est Fides in coelis, et talis doctrina fidei, talis doctrina eorum qui in fide sunt.