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,_