influx of love and wisdom as one from the Lord with angels of heaven and men of the church, and in view of their reception of it, the Lord is spoken of in the Word as bridegroom and husband, and heaven and the church are called bride and wife. 5. An image and a likeness of the Lord are therefore to be found in heaven and in the church in general, and in an angel of heaven and a man of the church in particular, so far as they are in that union or in the marriage of good and truth. For good and truth in the Lord are one, indeed are the Lord. 6. Love and wisdom in heaven and in the church as a whole, and in an angel of heaven and a man of the church, are one when will and understanding, thus when good and truth, make one; or what is still the same, when doctrine from the Word and life according to doctrine make one. 7. How the two make one in man and in all that pertains to him was shown, moreover, in Part V of the treatise Divine Love and Wisdom, where the creation of man, and especially the correspondence of will and understanding with heart and lungs, were treated of (nn. 358-432).

9. How good and truth, however, make one in what is below or outside man, in both the animal and the vegetable kingdom, shall be told from time to time in what follows. Three points are premised. First, in the universe and in each and all things of it as created by the Lord, there was a marriage of good and truth. Second, after creation this marriage was severed in man. Third, it is the work of divine providence to unite what was severed, and so to restore the marriage of good and truth. As all three points were established by many things in the work Divine Love and Wisdom, there is no need to substantiate them further. Anyone can see from reason, moreover, that if there was a marriage of good and truth in each created thing and later it was severed, the Lord must be working constantly to restore it, and that the restoration of it, and hence the conjunction of the created world with the Lord through man, are of divine providence.

10. (v) Good of love is good only so far as it is united to truth of wisdom, and truth of wisdom is truth only so far as it is united to good of love. Good and truth have this from their origin, the one and the other originating in the Lord, who is good itself and truth itself and in whom the two are one. Hence in angels in heaven and men on earth, good is not good basically except so far as it is joined to truth, and truth is not truth basically except so far as it is joined to good. Granted that all good and truth are from the Lord, then inasmuch as good makes one with truth and truth with good in Him, good to be good in itself and truth to be truth in itself must make one in the recipient, that is, the angel in heaven or the man on earth.

11. It is indeed known that all things in the world are referable to good and truth. For by good is meant what universally embraces and involves all things of love; and by truth what universally embraces and involves all things of wisdom. Still it is not known that good is nothing except when it is joined to truth, and truth nothing unless it is joined to good. Good apart from truth and truth apart from good still seem to be something; yet they are not. For love (to which all that is called good pertains) is the esse of a thing, and wisdom (to which all things called truths pertain) is a thing's existere from that esse (as was shown in the treatise Divine Love and Wisdom, nn. 14-16). Therefore, as esse is nothing apart from existere, or existere apart from esse, good is nothing apart from truth or truth from good. What, again, is good which has no relation to anything? Can it be called good if it is without affection and perception?

[2] That which is associated with good, permitting it to affect and to be perceived and felt, is referable to truth, since it has relation to what is in the understanding. Tell someone, not that a given thing is good, but simply say "good"—is good anything? It becomes something from what is perceived along with it. This is united with good only in the understanding, and all understanding has relation to truth. It is the same with willing. Apart from knowing, perceiving and thinking what one wills, to will is nothing actual; together with them it becomes something. All volition is of love and is referable to good; and all knowing, perceiving and thinking is of the understanding, and is referable to truth. It is clear, then, that to will is nothing actual, but to will this or that means something.

[3] So also with a use, inasmuch as a use is a good. Unless a use is addressed to something which makes one with it, it is not a use, and thus not anything. A use derives its something from the understanding, and what is thence conjoined or adjoined to it, has relation to truth. So a use gets its character.

[4] From these few things it is plain that good is nothing apart from truth, nor truth anything apart from good. But if good together with truth and truth together with good are something, evil with falsity and falsity with evil are not, for the latter are opposite to the former and the opposition destroys—that is, destroys the something. But of this in what follows.

12. Marriage of good and truth may, however, be found either in a cause or from the cause in an effect. In a cause the marriage of good and truth is one of will and understanding, or of love and wisdom. Such a marriage is in all that a man wills and thinks and in all his ensuing determinations and purposes. This marriage enters into and in fact produces the effect. But in producing the effect, good and truth seem distinct, for then the simultaneous turns successive. When, for example, a man wills and thinks about food, clothing, shelter, business or employment, or about his relationship to others, first he wills and thinks or comes to his conclusions and intentions all at the same time; but when these are determined to effects, truth follows on good, though in will and thought they continue to make one. In the effects the uses pertain to love or good, and the ways of performing the uses pertain to understanding or truth. Anyone can confirm these general truths by particular instances provided he perceives what is referable respectively to good of love and to truth of wisdom, and also how differently it is referable in cause and in effect.

13. We have said often that love constitutes man's life. This does not mean, however, love separate from wisdom or good from truth in the cause, for love separate or good separate is not an actuality. The love which makes man's inmost life—the life he has from the Lord—is therefore love and wisdom together; neither is the love which makes his life as a recipient being separate in the cause, but only in the effect. For love cannot be understood except from its quality, which is wisdom; and the quality or wisdom can exist only from its own esse, which is love; thence it is that they are one; it is the same with good and truth. Since truth is from good as wisdom is from love, it is the two taken together that are called good or love. For love has wisdom for its form, and good for its form truth, and form is the source, and the one source, of quality. It is plain from all this that good is good only so far as it has become one with its truth, and truth truth only so far as it has become one with its good.

14. (vi) Good of love not united to truth of wisdom is not good in itself but seeming good; and truth of wisdom not conjoined with good of love is not truth in itself but seeming truth. The fact is that no good, in itself good, can exist unless joined with its truth, and no truth, in itself truth, can exist unless it has become joined with its good. And yet good separate from truth is possible, and truth separate from good. They are found in hypocrites and flatterers, in evil