12、然而，原因里面有一个良善与真理的婚姻，从这原因而在结果里面也有一个良善与真理的婚姻。原因里面的良善与真理的婚姻是意愿与理解力，也就是爱与智慧的婚姻。该婚姻发生在人所意愿和思考，并由此决定和关注的一切事上。这婚姻进入结果，事实上产生结果；但在这个过程中，良善与真理似乎是不同的，因为同时发生的事却是分阶段进行的。例如，当一个人意愿并思考吃饭、穿衣、有一个住所、做生意、从事某种工作或执行某项任务、社交时，他首先会意愿并思考这些事，或决定并关注它们，这都是同时发生的。但当他将他所意愿并思考的事转化为结果时，却是一个接一个进行的；然而，它们在他的意愿和思维中仍构成一体。在这些结果中，功用属于爱或良善，而为了达成功用所采取的方法属于理解力或真理。谁都能通过具体例子来证实这些一般真理，只要他清楚地意识到什么是与爱之良善有关的，什么是与智慧之真理有关的，以及这些东西如何反映在原因中，又如何反映在结果中。
12. Possible, however, is a marriage of goodness and truth in the cause, and a marriage of goodness and truth from the cause in the effect. A marriage of goodness and truth in the cause is a marriage of the will and intellect, or of love and wisdom. Everything that a person wills and thinks, and the resulting conclusions and intentions he forms, have in them such a marriage.
This marriage enters into the effect and produces it, but in producing the effect the two components appear to be distinct, because the marriage from being concurrent then produces something sequential.
So, for example, when a person wishes and plans to provide himself with food, clothing or shelter, to undertake some business or task, or to engage in some interaction, he then first wills and thinks about it, or forms his conclusions and intentions regarding it, simultaneously. Then, when he has directed these into effects, the one follows after the other, even though in his will and thought the two are continually united. The useful ends in those effects are matters of the love or good. The means to the ends are matters of the intellect or truth.
Everyone can confirm these general observations with specific examples, provided he perceives distinctly what relates to the goodness of love and what relates to the truth of wisdom, and distinctly how it relates in the cause and how it relates in the effect.
12. However, there is a marriage of goodness and truth in a cause, and from that cause there is a marriage of goodness and truth in an effect. The marriage of goodness and truth in a cause is a marriage of our volition and discernment, or of our love and wisdom. This marriage is happening in everything we intend and think and therefore decide and focus on.
This marriage enters into the effect and makes it happen, but as it makes it happen the two aspects seem like different events because something that is simultaneous is working itself out by stages. For instance, when we intend and consider providing ourselves with food, clothing, or shelter, or engaging in our job or some task or in social interaction, then at first we are intending and considering it (or deciding and focusing on it), both at the same time. When we express these intentions in specific effects, though, one action follows another, even though in our intent and thought they still form a single whole.
The services that are performed in these effects are the results of love or of goodness. The means to these services are the effects of discernment or truth. Anyone can support these general observations by specific examples, provided there is a clear sense of what belongs to the good that love can do and what belongs to the truth that wisdom perceives, and provided there is a clear grasp of how they are reflected in a cause and how they are reflected in an effect.
12. There is, however, a marriage of good and truth in the cause, and there is a marriage of good and truth from the cause in the effect. The marriage of good and truth in the cause is a marriage of the will and the understanding, that is, of love and wisdom. There is such a marriage in everything that a man wills and thinks, and in his consequent conclusions and purposes. This marriage enters into the effect and, indeed, produces it; but in the process good and truth appear to be distinct, because what is simultaneous then produces what is successive. For instance, when a man wills and thinks about being fed, clothed, having a dwelling place, conducting any business, performing any work, or engaging in social intercourse, he first wills and thinks about these things, or forms his conclusions and purposes, simultaneously; but when he has reduced into effects what he has willed and thought, the one follows after the other; nevertheless, they continue to make one in his will and thought. In these effects, uses pertain to love or good, while the means employed to furnish the uses pertain to the understanding or to truth. Anyone may confirm these general truths by particular illustrations, provided he clearly perceives what has relation to the good of love and what to the truth of wisdom, and also how these are related in the cause and also in the effect.
12. There may be a marriage, however, of good and truth in the cause, and there may be a marriage of good and truth from the cause in the effect. A marriage of good and truth in the cause is a marriage of will and understanding, that is, of love and wisdom. There is such a marriage in every thing that a man wills and thinks, and in all his conclusions and intentions therefrom. This marriage enters into and produces the effect. But in producing the effect the good and the truth appear distinct, because the simultaneous then produces what is successive. For instance, when a man is willing and thinking about his food and clothing and dwelling place, about his business or employment, or his relations with others, at first he wills and thinks, or forms his conclusions and purposes, about these at the same time; but when these have been determined into effects, one follows the other; nevertheless, in will and thought they continue to make one. In these effects uses pertain to love or to good, while means to the uses pertain to the understanding or to truth. Any one can confirm these general truths by particulars, provided he clearly perceives what has relation to good of love and what has relation to truth of wisdom, and also how these are related in the cause and how in the effect.
12. Sed datur conjugium boni et veri in causa, et datur conjugium boni et veri a causa in effectu; conjugium boni et veri in causa, est conjugium voluntatis et intellectus, seu amoris et sapientiae; in omni quod homo vult et cogitat, et quod inde concludit ac intendit, est id conjugium: hoc conjugium intrat effectum et facit illum, sed in efficiendo apparent illa duo distincta, quia simultaneum tunc facit successivum: ut dum homo vult et cogitat nutriri, vestiri, habitare, facere negotium aut opus, conversari, tunc prius id simul vult et cogitat, seu concludit et intendit; cum determinavit illa in effectus, tunc succedit unum post alterum, sed usque continue in voluntate et cogitatione unum faciunt: usus in effectibus illis sunt amoris seu boni; media ad usus sunt intellectus seu veri. Generalia haec per specifica quisque confirmare potest, modo distincte percipiat quid se refert ad bonum amoris et quid ad verum sapientiae, et distincte quomodo se refert in causa et quomodo in effectu.