84、⑴良善与真理是创造的普遍原则，因而存在于一切受造物中；但它们在受造物体中的存在取决于物体的各自形式。良善与真理之所以是创造的普遍原则，是因为这二者存在于主神，创造者里面，其实就是祂自己；事实上，祂是神性良善本身和神性真理本身。不过，要是将良善换成爱，将真理换成智慧，这一点可能会更清晰地进入理解力的感知，因而进入思维观念中。也就是说，神性之爱和神性智慧在主神创造者里面，这二者就是主自己；即祂是爱本身和智慧本身，这二者与良善并真理是一样的。原因在于，良善属于爱，真理属于智慧；事实上，爱由各种良善构成，智慧由各种真理构成。由于这两组术语是一回事，所以在下文，我们有时用这一组，有时用那一组，但它们的意思是一样的。在此预先作出这样的解释，是为了防止读者在下文看到这些术语时，误将它们理解成不同的意思。
84、（1）善和真理在创世时就存在，进而是存在于一切事物之中的。它根据每个事物的不同形式而展现出来。善和真理在创世时就存在是因为它们存在于造世主中，事实上，善和真理就是主，因为主本身就是善和真理。
为了更易于理解，我们将善称为爱，将真理称为智慧。在造世主中存在着神圣的爱和神圣的智慧。这些就是主本身。也就是说主是爱和智慧。爱和智慧也就是善和真理。因为善与爱相连，真理与智慧相联，爱由善构成，智慧由真理构成。
因为两组词是一个意思，在以下的论述中，有时用善和真理，有时用爱和智慧。
84. (i) Good and truth are universal principles of creation, and are thus in everything that has been created; but the form of each thing determines their presence in created objects.
Good and truth are universal principles of creation because these two are present in the Lord God the Creator; in fact, they are God, for He is Divine good itself and Divine truth itself. But it falls more clearly into the grasp of the intellect, and so into the concepts of thought, if love is substituted for good and wisdom for truth. That is to say, in the Lord God the Creator there are Divine love and Divine wisdom, and these are God, that is, He is love itself and wisdom itself. For these two are the same as good and truth. This is because good has to do with love, and truth with wisdom, since love is composed of kinds of good, and wisdom of kinds of truth. As these two are one and the same, in the following pages now one and now the other will be named, but they are to be understood as having the same meaning. This preliminary caution is inserted here, to prevent the intellect thinking that different things are meant where they are mentioned in what follows.
84. 1. Goodness and truth are universal in creation, and are therefore in all created things, but they are present in their created vessels according to each one's form. Goodness and truth are universal in creation because they both exist in the Lord God the Creator. Indeed, they are the Lord, for He is Divine good itself and Divine truth itself.
But this falls more clearly within the perception of the understanding and so into some mental concept if instead of good we say love, and if instead of truth we say wisdom. Let us say, therefore, that in the Lord God the Creator there is Divine love and Divine wisdom, and that these are the Lord, which is to say that He is love itself and wisdom itself. For these two are the same as good and truth. The reason is that good has to do with love and truth with wisdom, for love is composed of goodness and wisdom of truths.
Since the two sets of terms amount to the same thing, in what follows now we will sometimes use one, sometimes the other, and both sets of terms have the same meaning. We say this at the outset lest the understanding see a difference of meaning in the following pages where these terms are used.
84. 1. Good and truth are universal elements of creation, so they are in all created things, but they are in created subjects according to the form of each. Good and truth are universal elements of creation because the two of them are in the Lord God, the Creator. In fact, they are He, because He is the Divine Good itself and Divine Truth itself. But this falls into place more clearly for our intellectual grasp, and therefore as a concept to think about, if we say "love" instead of "good" and "wisdom" instead of "truth" - this way:
Divine Love and Divine Wisdom are in the Lord God, the Creator, and they are He, which is to say, He is love itself and wisdom itself. Love and wisdom are the same as good and truth. This is because good is love and truth is wisdom, for love takes form from good and wisdom from truths.
Since the one pair and the other pair are the same, sometimes it will be the one expression from here on, and sometimes the other. But either way it means the same thing. This explanation comes here at the outset so that when good and truth and love and wisdom are mentioned later they will not be taken to mean different things.
84. I. THAT GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION AND HENCE ARE IN ALL CREATED THINGS; BUT THAT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE FORM OF EACH. That good and truth are the universals of creation is because the two are in the Lord God, the Creator, yea, are Himself; for He is Divine Good Itself and Divine Truth Itself. But this falls more clearly into the perception of the understanding and so into the idea of the thought, if for good be substituted love and for truth wisdom, thus: That in the Lord God the Creator is Divine Love and Divine Wisdom, and that these are Himself; that is, that He is Love Itself and Wisdom Itself, these two being the same as Good and Truth. The reason is because good pertains to love and truth to wisdom, for love consists of goods and wisdom of truths. As the latter two and the former two are the same, in the following pages they will be referred to, sometimes as the latter and sometimes as the former, and by either name the same thing will be meant. This preliminary explanation is made now, lest hereafter when the terms are used the understanding should conceive of a difference between them.
84. (i) Good and truth are the universals of creation and hence are in all created things, but are in the created subjects according to the form of each of these.
Good and truth are the universals of creation inasmuch as they are in the Lord God the Creator, indeed are God, for He is Divine Good itself and Divine Truth itself. This may fall more clearly into the perception of the understanding and into the idea of thought, if instead of good we say love, and instead of truth, wisdom. To put it so, there are in the Lord God the Creator Divine Love and Divine Wisdom, and these are God, that is, He is Love itself and Wisdom itself. These two are the same as good and truth, good being of love, and truth of wisdom, for love consists of goods and wisdom of truths. Since the two sets of terms mean the same thing, in what follows we shall use now one and now the other, intending no difference of meaning. We premise this note, lest the understanding conceive a difference when the terms are used in what follows.
84. (1) That good and truth are the universals of creation, and hence they are in all created things; but that they are in created subjects according to the form of each. Good and truth are the universals of creation because these two are in the Lord God the Creator, yea, are Himself; for He is Divine Good itself and Divine Truth Itself. But this will enter more clearly into the perception of the understanding and so into the idea of the thought if for good we say love, and for truth, wisdom; then, that in the Lord God the Creator are Divine Love and Divine Wisdom, and that these are Himself; that is, that He is Love itself and Wisdom itself. For these two are the same with Good and Truth. The reason is that good is of love and truth is of wisdom; for love consists of goods and wisdom of truths. As these two and those two are the same, in the following pages they will be called sometimes the one way and sometimes the other way, and the same will be meant by either. This preliminary explanation is made here lest hereafter where the terms are used, the understanding should conceive of a difference.
84. I: Quod Bonum et Verum sint universalia creationis, et inde in omnibus creatis; sed quod in subjectis creatis sint secundum cujusvis formam. Quod Bonum et Verum sint universalia Creationis, est quia illa duo sunt in Domino Deo Creatore, imo sunt Ipse, est enim Ipsum Divinum Bonum et Ipsum Divinum Verum; sed lucidius in perceptionem intellectus et sic in ideam cogitationis cadit, si pro Bono dicatur Amor, et pro Vero dicatur Sapientia, proinde quod in Domino Deo Creatore sit Divinus Amor et Divina Sapientia, et quod haec sint Ipse, hoc est, quod sit Ipse Amor et Ipsa Sapientia; haec duo enim sunt idem cum Bono et Vero; causa est, quia Bonum est Amoris, et Verum est Sapientiae, Amor enim consistit ex bonis, et Sapientia ex veris. Quoniam haec duo et illa duo unum idem sunt, in sequentibus nunc haec nunc illa dicentur, ac per utraque simile intelligitur. Hoc praeliminariter hic dicitur, ne intellectus in sequentibus, ubi dicuntur, diversum percipiat.