s of life.
By these three means the Lord heals the love of man's will, in fear at
first, it is true, but with love later. Still the evils are not separated
from the man and cast out, but only removed in him and put to the side.
When they are and good has the center, evils do not appear, for whatever
has the central place is squarely under view and is seen and perceived.
It should be known, however, that even when good occupies the center man
is not for that reason in good unless the evils at the side tend downward
or outward. If they look upward or inward they have not been removed, but
are still trying to return to the center. They tend downward and outward
when man shuns his evils as sins and still more when he holds them in
aversion, for then he condemns them, consigns them to hell, and makes
them face that way.

284. Man's understanding is the recipient of both good and evil and of
both truth and falsity, but not his will. His will must be either in evil
or in good; it cannot be in both, for it is the man himself and in it is
his life's love. But good and evil are separate in the understanding like
what is internal and what is external. Thus man may be inwardly in evil
and outwardly in good. Still, when he is being reformed, the two meet,
and conflict and combat ensue. This is called temptation when it is
severe, but when it is not severe a fermentation like that of wine or
strong drink occurs. If good conquers, evil with its falsity is carried
to the side, as lees, to use an analogy, fall to the bottom of a vessel.
The good is like wine that becomes generous on fermentation and like
strong drink which becomes clear. But if evil conquers, good with its
truth is borne to the side and becomes turbid and noisome like
unfermented wine or unfermented strong drink. Comparison is made with
ferment because in the Word, as at Hosea 7:4, Luke 12:1 and elsewhere,
"ferment" signifies falsity of evil.

XV. DIVINE PROVIDENCE ATTENDS THE EVIL AND THE GOOD ALIKE

285. In every person, good or bad, there are two faculties one of which
makes the understanding and the other the will. The faculty making the
understanding is the ability to understand and think, therefore is called
rationality. The faculty making the will is the ability to do this
freely, that is, to think and consequently to speak and act also,
provided that it is not contrary to reason or rationality; for to act
freely is to act as often as one wills and according