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 are of the mouth and body only, therefore,
and not of the heart.

[2] They may be likened to gold or silver which is spread on dross,
rotten wood or mire. When uttered the truths may be likened to a breath
exhaled and gone, or to a delusive light which dies away, though they
appear outwardly like genuine truths. They are seeming truths in those
who utter them; to those hearing and assenting, and unaware of this, they
may be altogether different. For everyone is affected by what is external
according to his internal. A truth, by whomsoever uttered, enters
another's hearing and is taken up by his mind in keeping with the state
or character of his mind.