Are not five sparrows sold for two farthings, yet not one of them is forgotten by God? But even the hairs of your head are all numbered; fear not therefore; you are of more value than many sparrows. Which of you moreover can by taking thought add a cubit to his stature? .. . if then you are unable to do what is least, why do you take thought for the rest? Consider the lilies, how they grow . . . If then God so clothed the grass, which is in the field today and is cast into an oven tomorrow, how much more will he clothe you, 0 men of little faith? (Lu 12: 6, 7, 25-28).
333. The activity of divine providence for man's salvation is said to begin with his birth and continue to the close of his life. For this to be understood, it should be known that the Lord sees what a man's nature is and foresees what he wills to be and thus what he will be. For him to be man and thus immortal, his freedom of will cannot be taken away. The Lord therefore foresees his state after death and provides for it from the man's birth to the close of his life. With the evil He makes the provision by permitting and withdrawing from evils, in the case of the good by leading to good. Divine providence is thus continually acting for man's salvation, but more cannot be saved than are willing to be saved, and those are willing who acknowledge God and are led by Him. Those are not willing who do not acknowledge God and who lead themselves. The latter give no thought to eternal life and to salvation, the former do. The Lord sees the unwillingness but still He leads such men, and does so in accordance with the laws of His divine providence, contrary to which he cannot act, for to act contrary to them would be to act contrary to His divine love and wisdom, and this is to act contrary to Himself.
[2] Inasmuch as the Lord foresees the states of all after death, and also foresees the places in hell of those who do not desire to be saved and the places in heaven of those who do desire to be saved, it follows that He provides their places for the evil by the permitting and withdrawing of which we spoke, and their places for the good by leading them. Unless this was done steadily from birth to the close of life neither heaven nor hell would remain standing, for apart from this foresight and providence neither would be anything but confusion. It may be seen above (nn. 202, 203) that everyone has his place provided for him by the Lord through this foresight.
[3] A comparison may throw light on this. If a javelin thrower or a marksman should aim at a target, from which a line was drawn straight back for a mile and should err in aim by only a finger's breadth, the missile or the bullet at the end of the mile would have deviated very far from the line. So would it be if the Lord did not, at every moment and even the least fraction of a moment, look to what is eternal in foreseeing and making provision for one's place after death. But this the Lord does: the entire future is present to Him, and the entire present is to Him eternal. That divine providence looks in all it does to what is infinite and eternal, may be seen above, nn. 46-49, 214 ff.
334. As was said also, the activity of divine providence continues to eternity, for every angel is being perfected in wisdom to eternity, each, however, according to the degree of affection of good and truth in which he was when he left this world. It is this degree that is perfected to eternity; what is beyond that is outside the angel and not in him, and what is external to him cannot be perfected in him. This perfecting is meant by the
"Good measure, pressed down and shaken together and running over" which will be given into the bosom of those who forgive and give to others (Lu 6:37, 38),
that is, those who are in the good of charity.
335. (ii) The activity of divine providence is maintained steadily out of pure mercy through means. Divine providence has means and methods. Its means are the things by which man becomes man and is perfected in will and understanding; its methods are the ways this is accomplished. The means by which man becomes man and is perfected in understanding are collectively called truths. In the thought they become ideas, are called objects of the memory, and in themselves are forms of knowledge from which information comes. All these means, viewed in themselves, are spiritual, but as they exist in what is natural, they seem by reason of their covering or clothing to be natural and some of them seem to be material. They are infinite in number and variety, and more or less simple or composite, and also more or less imperfect or perfect. There are means for forming and perfecting natural civil life; likewise for forming and perfecting rational moral life; as there are for forming and perfecting heavenly spiritual life.
[2] These means advance, one kind after another, from infancy to the last of man's life, and thereafter to eternity. As they come along and mount, the earlier ones become means to the later, entering into all that is forming as mediate causes. From these every effect or conclusion is efficacious and therefore becomes a cause. In turn what is later becomes means; and as this goes on to eternity, there is nothing farthest on or final to make an end. For as what is eternal is without end, so a wisdom that increases to eternity is without end. If there were an end to wisdom for a wise man, the enjoyment of his wisdom would perish, which consists in the perpetual multiplication and fructification of wisdom. His life's enjoyment would also perish; in its place an enjoyment of glory would succeed, in which by itself there is no heavenly life. The wise man then becomes no longer like a youth but like an old man, and at length like a decrepit one.
[3] Although a wise man's wisdom increases forever in heaven, angelic wisdom cannot approximate the divine wisdom so much as to touch it. It is relatively like what is said of a straight line drawn about a hyperbola, always approaching but never touching it, and like what is said about squaring a circle. Hence it may be plain what is meant by the means by which divine providence acts in order that man may be man and be perfected in understanding, and that these means are called by the common term truths. There are an equal number of means by which man is formed and perfected as to his will. These are called collectively goods. By them man comes to have love, by the others wisdom. The conjunction of love and wisdom makes the man, for what he is is in keeping with the nature of this conjunction. This conjunction is what is called the marriage of good and truth.