s 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 persons of every
sort, and in such as are in natural but not spiritual good. These can all
do well by church, country, society, fellow-citizens, the needy, the
poor, and widows and orphans. They can also comprehend truths, from
understanding think them, and from thought speak and teach them. But the
goods and truths are not interiorly such, that is, basically goods and
truths, but only outwardly and seemingly such. For such good and truth
look to self and the world, not to good itself and truth itself; they are
not from good and truth; they ar