what is true and what is good; this is called rationality, and is a
capacity of his understanding. The other is an ability to do what is true
and good; this is called freedom, and is a capacity of his will. For man
by virtue of his rationality is able to think whatever he pleases, either
with or against God, either with or against the neighbor; he is also able
to will and to do what he thinks; but when he sees evil and fears
punishment, he is able, by virtue of his freedom, to abstain from doing
it. By virtue of these two capacities man is man, and is distinguished
from beasts. Man has these two capacities from the Lord, and they are
from Him every moment; nor are they taken away, for if they were, man's
human would perish. In these two capacities the Lord is with every man,
good and evil alike; they are the Lord's abode in the human race; from
this it is that all men live for ever, both the good and evil. But the
Lord's abode in man is nearer as by the agency of these capacities man
opens the higher degrees, for by the opening of these man comes into
higher degree of love and wisdom, thus nearer to the Lord. From this it
can be seen that as these degrees are opened, man is in the Lord and the
Lord in him.

241. It is said above, that the three degrees of height are like end,
cause, and effect, and that love, wisdom, and use follow in succession
according to these degrees; therefore a few things shall be said here
about love as being end, wisdom as being cause, and use as being effect.
Whoever consults his reason, if it is enlightened, can see that the end
of all things of man is his love; for what he loves that he thinks,
decides upon, and does, consequently that he has for his end. Man can
also see from his reason that wisdom is cause; since he, that is, his
love, which is his end, searches in his understanding for its means
through which to attain its end, thus consulting its wisdom, and these
means constitute the instrumental cause. That use is effect is evident