[Footnote 33: Spiritual Canticle, stanza vii. Oblate Ed. vol. ii. p. 44.] Beatified spirits do not feel any void within themselves, or any unsatisfied longing for the comprehension of the super-intelligible. Neither do they aspire even to those degrees of clearer vision which are actually conceded to spirits of a higher order than their own. Why then should a rational creature necessarily desire to transcend its own proper and connatural mode of intelligence? The apprehension of the super-intelligible shows that the intellect cannot be satisfied with a limitation of itself to a mere knowledge of second causes and the contingent--that it must think about God, and apprehend in some way without infinite, eternal, necessary being and attributes of the creator and first cause of all things. But it does not show that it must apprehending God in the most perfect way possible, much less in such a way that he does not remain always infinitely beyond its comprehension. The dissatisfaction of the human heart may proceed in great measure from the fact that God purposely disquiet's it by withholding from it the good it naturally seeks, in order to compel it to seek for supernatural good. Another cause of it is, that most persons have committed so many sins themselves, and are so much involved in the consequences of the sins of others, that they cannot possess the full measure even of that natural enjoyment of which human nature is capable. That the human heart in its misery and unhappiness turns longingly toward the hope of a supreme beatitude in the contemplation of God as he is revealed to the saints in heaven, may be owing to the fact that God, who proposes this beatitude to men, stirs up a longing for it in their souls by a supernatural grace.