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, as it were by effects either already shown or to be shown.