[3] Every created thing is endowed with energy, indeed, but this does nothing of itself but from Him who implanted it. Examine any other earthly object, like a silkworm, bee or other small creature. View it first naturally, then rationally, and at length spiritually, and if you can think deeply, you will be astounded at all you see. Let wisdom speak in you, and you will exclaim in astonishment, "Who does not see the divine in such things? They are all of divine wisdom." Still more will you exclaim, if you note the uses of all created things, how they mount in regular order even to the human being, and from man to the Creator whence they are, and that the connection, and if you will acknowledge it, the preservation also of them all, depend on the conjunction of the Creator with man. That divine love created all things, but nothing apart from the divine wisdom, will be seen in what follows. 4. (ii) _Divine love and wisdom proceed as one from the Lord._ This, too, is plain from what was shown in the work _Divine Love and Wisdom,_ especially in the propositions: "Esse and existere are distinguishably one in the Lord" (nn. 14-17); "Infinite things are distinguishably one in Him" (nn. 17-22); "Divine love is of divine wisdom, and divine wisdom of divine love" (nn. 34-39); "Love not married to wisdom cannot effect anything" (nn. 401-403); "Love does nothing except in union with wisdom" (nn. 409, 410); "Spiritual heat and light, proceeding from the Lord as a sun, make one as divine love and wisdom make one in Him" (nn. 99-102). The truth of the present proposition is plain from these propositions, demonstrated in that treatise. But as it is not known how two distinct things can act as one, I wish now to show that there is no "one" apart from form, and that the form itself makes it a unit; then, that a form makes a "one" the more perfectly as the elements entering into it are distinctly different and yet united. [2] _There is no "one" apart from form, and the form itself makes it a unit._ Everyone who brings his mind to bear on the matter can see clearly that there is no "one" apart from form, and if a thing exists at all, it is a form. For what exists at all derives from form what is known as its character and its predicates, its changes of state, also its relevance, and so on. A thing without form has no way of affecting us, and what has no power of affecting, has no reality. It is form which enables to all this. And as all things have a form, then if the form is perfect, all things in it regard each other mutually, as link does link in a chain. It follows that it is form which makes a thing a unit and thus an entity of which character, state, affection or anything else can be predicated; each is predicated of it according to the perfection of the form.