333. The premise is that for our salvation, divine providence begins at our birth and continues to the end of our life. To understand this, we need to realize that the Lord knows the kind of person we are and the kind of person we want to be and therefore the kind of person we will be. Further, he cannot deprive us of the freedom of our volition if we are to be human and therefore immortal, as amply explained above; so he foresees what our state will be after death and provides for it from our birth all the way to the end of our life. He does this for evil people by both allowing and constantly leading them away from their evils, and for good people by constantly leading them to what is good. So divine providence is constantly at work for our salvation; but it cannot save more of us than want to be saved. We want to be saved if we believe in God and are led by him, and we do not want to be saved if we do not believe in God and we lead ourselves. In the latter case, we are not thinking about eternal life or salvation, while in the former case we are. The Lord sees all this and still leads us, doing so under the laws of his divine providence, laws he cannot violate because that would be to violate his divine love and his divine wisdom, and therefore himself.

[2] Since he foresees everyone's state after death and foresees our place as well--in hell for people who do not want to be saved and in heaven for people who do--it follows that, as just stated, he provides places for the evil by permitting and leading them away and for the good by leading them to their places. It follows also that if this were not being done constantly for everyone from birth to the end of life, neither heaven nor hell would endure. Without this foresight and providence, that is, there would be neither a heaven nor a hell, only confusion. (See 202-203 above on the fact that we are all provided with places by the Lord in his foresight.)

[3] To illustrate this by a comparison, if an archer or musketeer were to aim at a target and a straight line a mile long were drawn behind the target, then if the aim were off just a hair, at the end of that mile the arrow or ball would have strayed far from the line behind the target. That is what it would be like if the Lord did not have his eye on eternity at every moment, every least moment, in his foresight and provision for everyone's place after death. The Lord does this, though, because to him the whole future is present, and to him everything present is eternal.

On the fact that divine providence focuses on what is infinite and eternal in everything it does, see above, 46-69, 214 and following.

65. The uses of all things that have been created ascend by degrees from the lowest created forms to mankind, and through mankind to God the Creator from whom they originate. The lowest created forms are, as we said above, each and every constituent of the mineral kingdom, which are substances of various kinds, composed of stony, saline, oily, mineral and metallic materials, and covered with soil resulting from plant and animal matter disintegrating into a fine dust. In these lie the end in all uses that originate from life, and also their beginning. The end in all uses is the endeavor to effect them, and their beginning is the force acting as a result of that endeavor. These are the end in and the beginning of the uses of the mineral kingdom.

[2] Intermediate created forms are each and every constituent of the plant kingdom. These are grasses and herbs of every kind, shrubs and bushes of every kind, and trees of every kind. Their uses exist to serve each and every constituent of the animal kingdom, both the lower ones and the higher. They nourish these, gratify them, and enliven them. They nourish their bodies with their substances, gratify their senses with their taste, smell and beauty, and enliven their affections. An endeavor to serve in these ways is present in them also from life.

[3] The highest created forms are each and every constituent of the animal kingdom. The lowest forms in it are called worms and insects, the intermediate ones birds and beasts, and the highest ones human beings. For every kingdom has in it its lowest, intermediate, and highest constituents, the lowest existing to serve the intermediate, and the intermediate existing to serve the highest.

Thus do the uses of all things that have been created ascend in turn from the lowest created forms to mankind, which is the highest in order.