Sec. 63.  Having thus learn’d, that this Essence was not that Corporeal Mass which he perceiv’d with his Senses, and was cloath’d with his Skin, he began to entertain mean Thoughts of his Body, and set himself to contemplate that Noble Being, by which he had reach’d the Knowledge of that Superexcellent, and Necessarily existent Being; and began to consider with himself, by means of that Noble Essence of his, whether this Noble Essence of his could possibly be dissolv’d, or dye, or be annihilated; or whether it were of perpetual duration.  Now he knew that Corruption and Dissolution were Properties of Body, and consisted in the putting off one Form, and putting on another.  As for Instance:  when Water is chang’d into Air, and Air into Water; or when Plants are turn’d into Earth or Ashes, and Earth again into Plants; (for this is the true Notion of Corruption.) But an Incorporeal Being, which has no dependance upon Body, but is altogether free from the Accidents proper to Body, cannot be suppos’d to be liable to Corruption.

Sec. 64.  Having thus secur’d himself in this Belief, that his Real Essence could not be dissolv’d, he had a mind to know what Condition it should be in, when he had laid aside the Body, and was separated from it; which he persuaded himself would not be, till the Body ceas’d to continue a fit Instrument for its use.  Therefore he consider’d all his Apprehensive Faculties, and perceiv’d that every one of them did sometimes apprehend Potentially, and sometimes Actually; as the Eye when it is shut, or turn’d away from the Object, sees Potentially.(For the meaning of apprehending Potentially is, when it does not apprehend now, yet can do it for the time to come.) And when the Eye is open, and turn’d toward the Object, it sees Actually (for that is call’d Actual, which, is present,) and so every one of these Faculties is some times in Power, and sometimes in Act:  And if any of them did never actually apprehend its Proper Object, so long as it remains in Power, it has no desire to any Particular Object; because it knows nothing of any, (as a Man that is born blind.) But if it did ever actually Apprehend, and then be reduc’d to the Power only:  so long as it remains in that condition, it will desire to apprehend in Act; because it has been acquainted with the Object, and is intent upon it, and lingers after it; as a Man who could once see, and after is blind, continually desires Visible Objects:  And according as the Object which he has seen, is more perfect, and glorious, and beautiful, his Desire towards it is proportionably increased, and his Grief for the Loss of it so much the greater.  Hence it is that the Grief of him who is depriv’d of that Sight he once had, is greater than his who is depriv’d of Smelling; because she Objects of Sight are more perfect and beautiful than those of Smelling.  And if there be any thing of boundless Perfection, infinite Beauty, Glory and Splendor, that is above