ne providence constantly foresees and disposes that evil
shall be by itself and good by itself, and thus may be separated. 3. This
cannot be done, however, if man first acknowledges and lives according to
truths of faith and afterwards recedes and denies them. 4. Then he mixes
good and evil to the point that they cannot be separated. 5. Since good
and evil in anyone must be separated, and in such a person cannot be, he
is destroyed in all that is truly human.

227. These are the causes that lead to such enormity, but as they are
obscure as a result of ignorance of them, they are to be explained so
that they will be plain to the understanding. 1. _Whatever man thinks,
speaks and does from the will, whether good or evil, is appropriated to
him and remains._ This was explained above (nn. 78-81); for man has an
external or natural memory and an internal or spiritual memory. On the
latter memory are written each and all things that he thought, spoke or
did from his will in the world, so fully that nothing is lacking. This
memory is his book of life, which is opened after death and according to
which he is judged. Much more about this memory is reported from
experience in the work _Heaven and Hell_ (nn. 461-465).

[2] 2. _The Lord in His divine providence constantly foresees and
disposes that evil shall be by itself and good by itself, and thus may be
separated._ Everyone is both in evil and in good, for he is in evil from
himself and in good from the Lord; he cannot live without being in both.
If he were in himself alone and thus in evil alone, he would not possess
anything living; nor would he if he were in the Lord alone and thus in
good alone. In the latter case he would be like one suffocated and
gasping for breath or like one dying in agony; in the former case he
would be devoid of life, for evil apart from good is dead. Therefore
everyone is in both, with the difference that in the one instance he is
inwardly in the Lord and outwardly as if in himself, and in the other
inwardly in himself and outwardly as if in the Lord. The latter man is in
evil, the former in good, and yet each is in good and evil both. The
wicked man is in both because he is in the good of civil and moral life
and outwardly, in some measure, in the good of spiritual life, too,
besides being kept by the Lord in rationality and liberty, making it
possible for him to be in good. This is the good by means of which
everyone, even a wicked man, is led by