ss and in a dark manner_; it causes
in us now a certain commencement of beatitude, which begins here, to be
continued in the future. Hence even the Philosopher[357] makes the
ultimate happiness of man consist in the contemplation of the highest
intelligible truths.

But since we are led to a contemplation of God by the consideration of
His Divine works--_The invisible things of God ... are clearly seen,
being understood by the things that are made_[358]--it follows also that
the contemplation of the Divine works belongs in a secondary sense to
the contemplative life--according, namely, as by it we are led to the
knowledge of God. For this reason S. Augustine says[359]: "In the study
of created things we must not exercise a mere idle and passing
curiosity, but must make them a stepping-stone to things that are
immortal and that abide for ever."

Thus from what we have said it is clear that four things belong, and
that in a certain sequence, to the contemplative life: firstly, the
moral virtues; secondly, other acts apart from that of contemplation;
thirdly, the contemplation of the Divine works; and fourthly--and this
is the crown of them all--the actual contemplation of the Divine Truth.

Some, however, say that the contemplative life is not merely confined to
the contemplation of God but is extended to the consideration of any
truth whatsoever, thus:

1. In Ps. cxxxviii. 14 we read: _Wonderful are Thy works! My soul
knoweth right well!_ But the knowledge of the works of God is derived
from a certain contemplation of the truth. Whence it would seem that it
belongs to the contemplative life to contemplate not only the Divine
Truth, but also any other truth we please.

But David sought the knowledge of God's works that he might
thereby be led to God Himself, as he says elsewhere: _I
meditated on all Thy works, I mused upon the works of Thy hands;
I stretched forth my hands to Thee._[360]

2. Again, S. Bernard says[361]: "The first point in contemplation is to
marvel at God's majesty; the second, at His judgments; the third, at His
benefits; the fourth, at His promises." But of these only the first
comes under the Divine Truth--the rest are effects of it.

But from the consideration of the Divine judgments a man is led
to the contemplation of the Divine justice; and from a
consideration of the Divine benefits and promises a man is led
to a knowledge of the Divine mercy and goodness,