3157. Now if ye will do mercy and truth with my lord. That this signifies exploration of the consent from each of their faculties, that of the will, and that of the understanding, is evident from the signification of “mercy,” as being what is of good or of love (see n. 3063, 3073, 3120); and from the signification of “truth,” as being what is of truth, or of faith (n. 3121, 3122) and because the good which is of love is of the will, and the truth which is of faith is of the understanding, and these things are said to Laban and Bethuel, thus to men, that they should do mercy and truth, they signify what is from each of their faculties, namely, the will and the understanding. That it is exploration of consent, is evident both from its being said, “if ye will do,” and from the words that follow, “tell me; and if not, tell me; and I will look to the right hand or to the left.” In the regeneration of man, which is an image of the Lord’s glorification (see n. 3138), the case is that the truth of faith is indeed learned, but is not acknowledged, still less received by good, unless there is consent from each faculty, namely, the will and the understanding. Consent is acknowledgment itself; by this is effected reception, and indeed from the will, for good is there; and when the truth of faith has been received by the will, or what is the same, by good, then the man is regenerate; for then truth is of good, or faith is of charity, or as to life is charity itself (n. 3121).

3122. Moreover in regard to this truth by which is signified charity, the case is this: The most ancient people, who were celestial, by mercy and truth from the Lord understood nothing else than the reception of the influx of love to the Lord, and of the derivative charity toward the neighbor. But the ancients, who were spiritual, by the mercy and truth from the Lord with themselves, understood charity and faith; the reason of which is, that the celestial never thought concerning those things which are of faith or truth, but concerning those which are of love or good, as may be seen from what has been said above concerning the celestial man (n. 202, 337, 2669, 2715). Moreover celestial men when being reformed and regenerated were introduced into love to the Lord through charity toward the neighbor. It is evident therefore that by “mercy from the Lord” nothing else is signified than a perception of the influx of love to Him; and by “truth,” a derivative influx of charity toward the neighbor.

[2] But it is otherwise with the spiritual; these think concerning the things of faith; and when being reformed and regenerated they are introduced by means of the things of faith into charity toward the neighbor. And therefore when the spiritual are treated of, by “mercy from the Lord” is meant an influx of charity toward the neighbor; and by “truth” is meant an influx of faith. But still this faith, when the spiritual man has been regenerated, becomes charity; for he then acts from charity; insomuch that one who does not act from charity is not regenerate, but he who acts from charity is regenerate; and in this case he is not solicitous about the things of faith or truth, for he lives from the good of faith, and no longer from its truth; for truth has so conjoined itself with good that it no longer appears, except merely as the form of good (forma boni), that is, faith is not otherwise than as the form of charity (forma charitatis).

[3] From what has been said we can see what the most ancient people, and what the ancients, understood by “mercy and truth,” so frequently mentioned in the Word. As in David:

The king shall dwell before God forever; O prepare mercy and truth, that they may preserve him (Psalms 61:7).

Again:

Mercy and truth shall meet together, righteousness and peace shall kiss each other (Psalms 85:10).

Again:

Thou O Lord art a God great in mercy and truth (Psalms 86:15).

Again:

My truth and My mercy shall be with Him (Psalms 89:24).

Again:

Jehovah hath remembered His mercy and His truth toward the house of Israel (Psalms 98:3).

Again:

O Jehovah, not unto us, but unto Thy name give glory, for Thy mercy and for Thy truth’s sake (Psalms 115:1).

In Micah:

Jehovah God will give the truth to Jacob, the mercy to Abraham, which Thou hast sworn unto our fathers from the days of old (Micah 7:20); where “Jacob” denotes the Lord’s external man, and “Abraham” the internal, as to the Human.

In Hosea:

Jehovah hath a controversy with the inhabitants of the land, because there is no truth, and no mercy, and no knowledge of God (Hos. 4:1).

“No truth” denotes no reception of the influx of charity; “no mercy,” no reception of the influx of love; “no knowledge of God,” no reception of the influx of the truth of faith.