[Footnote 318: In the _De Causis_ (_v._ above, i. 11), Propos. 9: "Intelligentia comprehendit generata et naturam, et horizontem naturæ, scilicet animam; nam ipsa est supra naturam."--(W.)] [Footnote 319: Arist. _De Anim._ ii. 2.--(W.)] If, therefore, man holds this position midway between the corruptible and the incorruptible, since every middle nature partakes of both extremes, man must share something of each nature. And since every nature is ordained to gain some final end, it follows that for man there is a double end. For as he alone of all beings participates both in the corruptible and the incorruptible, so he alone of all beings is ordained to gain two ends, whereby one is his end in so far as he is corruptible, and the other in so far as he is incorruptible. Two ends, therefore, have been laid down by the ineffable providence of God for man to aim at: the blessedness of this life, which consists in the exercise of his natural powers, and which is prefigured in[320] the earthly Paradise; and next, the blessedness of the life eternal, which consists in the fruition of the sight of God's countenance, and to which man by his own natural powers cannot rise, if he be not aided by the divine light; and this blessedness is understood by the heavenly Paradise. [Footnote 320: See _Purg._ xxviii.: and Mr. Longfellow's note ad loc.] But to these different kinds of blessedness, as to different conclusions, we must come by different means. For at the first we may arrive by the lessons of philosophy, if only we will follow them, by acting in accordance with the moral and intellectual virtues. But at the second we can only arrive by spiritual lessons, transcending human reason, so that we follow them in accordance with the theological virtues, faith, hope, and charity. The truth of the first of these conclusions and of these means is made manifest by human reason, which by the philosophers has been all laid open to us. The other conclusions and means are made manifest by the Holy Spirit, who by the mouth of the Prophets and holy writers, and by Jesus Christ, the co-eternal Son of God, and His disciples, has revealed to us supernatural truth of which we have great need. Nevertheless human passion would cast them all behind its back, if it were not that men, going astray like the beasts that perish,[321] were restrained in their course by bit and bridle, like horses and mules. [Footnote 321: "_Sua bestialitate vagantes._" _V._ Ps. xxxii. 10.]