; divine providence looks to what is eternal,
and to the temporal only as this makes one with the eternal (nn.
214-220); man is not admitted inwardly into truths of faith and goods of
charity except as he can be kept in them to the close of life (nn.
221-233).

[3] That the laws of divine providence are the causes of tolerance will
also be evident from the following, for one thing from this: evils are
tolerated because of the end, which is salvation. Again from this: that
divine providence is continual with the wicked as well as with the good.
And finally from this: the Lord cannot act contrary to the laws of His
divine providence because to do so would be to act contrary to His divine
love and wisdom, thus contrary to Himself. Brought together, these laws
can make the causes manifest why impieties are tolerated by the Lord and
are not punished while they exist in the thought only and rarely, too,
while they exist in intention, thus in the will but not in act. Yet its
own punishment follows every evil; it is as if its punishment were
inscribed on an evil, and the impious man suffers it after death.

[4] These considerations also explain the next point, listed at n. 237:
_The worshiper of self and of nature confirms himself still more against
divine providence when he sees plots, schemes and frauds succeed even
against the devout, just and sincere, and injustice triumph over justice
in the courts and in business._ All the laws of divine providence have
requirements; and as they are the causes why such things are permitted,
it is plain that for man to live as a human being and be reformed and
saved, these things can be removed from him by the Lord only through
means. The Word and, in particular, the precepts of the Decalog are the
means with those who acknowledge all kinds of murder, adultery, theft and
false witness to be sins. With those who do not acknowledge such things
as sins, they are removed by means of the civil laws and fear of their
penalties and by means also of the moral laws and fear of disrepute and
consequent loss of standing and wealth. By the latter means the Lord
leads the evil, but only away from doing such things, not from thinking
and willing them. But by the former means He leads the good, not only
away from doing them, but from thinking and willing them, too.

250. _The worshiper of self and of nature confirms himself against divine
providence on seeing the impious advanced to honors and becoming