ings of the will and thought are present in the action. They
cannot be separated; consequently from a man's deeds or works others
judge of the thought of his will, which is called his intention. It has
been made known to me that angels, from a man's deed or work alone,
perceive and see every thing of the will and thought of the doer; angels
of the third heaven perceiving and seeing from his will the end for which
he acts, and angels of the second heaven the cause through which the end
operates. It is from this that works and deeds are so often commanded in
the Word, and that it is said that a man is known by his works.

216. It is according to angelic wisdom that unless the will and
understanding, that is, affection and thought, as well as charity and
faith, clothe and wrap themselves in works or deeds, whenever possible,
they are only like something airy which passes away, or like phantoms in
air which perish; and that they first become permanent in man and a part
of his life, when he practices and does them. The reason is that the
outmost is the complex, containant, and base of things prior. Such an
airy nothing and such a phantom is faith separated from good works; such
also are faith and charity without their exercise, with this difference
only, that those who hold to faith and charity know what is good and can
will to do it, but not so those who are in faith separated from charity.

217. THE DEGREES OF HEIGHT ARE IN FULLNESS AND IN POWER IN THEIR OUTMOST
DEGREE.

In the preceding chapter it is shown that the outmost degree is the
complex and containant of prior degrees. From this it follows that prior
degrees are in their fullness in their outmost degree, for they are in
their effect, and every effect is the fullness of causes.

218. That these ascending and descending degrees, also called prior and
subsequent, likewise degrees of height or discrete degrees, are in their
power in their outmost degree, may be confirmed by all those things that
have been adduced in the preceding chapters as confirmations from objects
of sense and perception. Here, however, I choose to confirm them only by
the conatus, forces and motions in dead and in living subjects. It is
known that conatus does nothing of itself, but acts through forces
corresponding to it, thereby producing motion; consequently that conatus
is the all in forces, and through forces is the all in motion; and since
motion is the outmost degree of conatus, through