oves that those
have who are in adulteries. So in place of the intelligence and wisdom
that those have who live chastely in marriages there are the insanities
and follies that those have who are in adulteries; in place of the
innocence and peace that those have who live in chaste marriages there
are the deceit and no peace that those have who are in adulteries; in
place of the power and protection against the hells that those have who
live chastely in marriages there are the very Asmodean demons and the
hells that those have who live in adulteries; in place of the beauty
that those have who live chastely in marriages there is the deformity
that those have who live in adulteries, which is monstrous according to
what they are. Their final lot is that from the extreme impotence to
which they are at length reduced they become emptied of all the fire and
light of life, and dwell alone in deserts as images of the slothfulness
and weariness of their own life. (A.E., n. 1003.)

True marriage love is impossible except between two, like the Lord's
love toward heaven, which is one from Him and in Him, or toward the
church, which like heaven is one from Him and in Him. All who are in
the heavens and who are in the church must be one through mutual love
from love to the Lord. An angel in heaven or a man in the church who
does not thus make one with the rest is not of heaven or of the church.
Moreover, in the whole heaven and in the whole world there are two
things to which all things have reference; these two are called good and
truth, from which, when joined into one, all things in heaven and in the
world have had existence and subsistence. When these are one, good is
in truth and truth is in good, and truth is of good and good is of
truth; thus one recognizes the other as its mutual and reciprocal, or as
an agent recognizes its reagent, each in its turn.

This universal marriage is the source of marriage love between husband
and wife. The husband has been so created as to be the understanding of
truth, and the wife so created as to be the will of good, and thus the
husband to be a truth and the wife a good, as well as that both may be
truth and good in form, which form is man, and an image of God.

Since, then, for truth to come to be of good and good to be of truth
mutually and reciprocally has its origin in creation, so it is
impossible for one truth to be united to two diverse goods, or the
reverse; neither is it possibl