16. VII. THE LORD DOES NOT SUFFER THAT ANYTHING SHOULD BE DIVIDED; THEREFORE IT MUST BE EITHER IN GOOD AND AT THE SAME TIME IN TRUTH, OR IN EVIL AND AT THE SAME TIME IN FALSITY. The Divine Providence of the Lord has especially for its end that a man should be in good and at the same time in truth, and for this it works; for thus a man is his own good and his own love, and also his own truth and his own wisdom; for thereby a man is man, since then he is an image of the Lord. However, because a man, while he lives in the world, can be in good and at the same time in falsity, and also in evil and at the same time in truth, and even in evil and at the same time in good, and thus as it were a double man; and because this division destroys that image, and so destroys the man; therefore the Divine Providence of the Lord, in all its operations both in general and in particular, has in view that this division shall not be. Moreover, since it is better for a man to be in evil and at the same time in falsity than to be in good and at the same time in evil, the Lord permits this, not as if He willed it, but as if He were unable to prevent it, on account of the end in view, which is man's salvation. [2] The reason why a man can be in evil and at the same time in truth, and why the Lord cannot prevent this on account of the end, which is salvation, is that man's understanding can be raised up into the light of wisdom and see truths or acknowledge them when he hears them, while his love remains below. Thus he can be in heaven with his understanding but with his love in hell; and this cannot be denied to him, because the two faculties, rationality and liberty, cannot be taken from him; for by virtue of these he is a man, and is distinguished from the beasts; and only by means of these faculties can he be regenerated and consequently saved. By means of these a man is able to act according to wisdom, and is also able to act according to a love that is not of wisdom. He can from wisdom above view the love that is below, and in this way can view his thoughts, intentions, affections, and therefore the evils and falsities as well as the goods and truths of his life and doctrine; and without a knowledge and acknowledgment of these in himself he cannot be reformed. These two faculties which have just been spoken of will be treated at greater length in what follows. What has been said explains why man can be in good and at the same time in truth, and in evil and at the same time in falsity, and also in alternations of these.