Beauty, HE the Glory, HE the
Power, HE the Knowledge, _HE is HE, and besides Him all things are
subject to perishing_[19].

Sec. 61. Thus far his Knowledge had brought him towards the end of the
fifth Septenary from his Birth, _viz._ when he was 35 Years old. And the
Consideration of this Supream Agent was then so rooted in his Heart,
that it diverted him from thinking upon any thing else: and he so far
forgot the Consideration of the Creatures, and the Enquiring into their
Natures, that as soon as e'er he cast his Eyes upon any thing of what
kind soever, he immediately perceiv'd in it the Footsteps of this Agent;
and in an instant his Thoughts were taken off from the Creature, and and
transferred to the Creator. So that he was inflam'd with the desire of
him, and his Heart was altogether withdrawn from thinking upon this
inferior World, which contains the Objects of Sense, and wholly taken up
with the Contemplation of the upper, Intellectual World.

Sec. 62. Having now attain'd to the Knowledge of this Supream Being, of
Permanent Existence, which has no Cause of his own Existence, but is the
Cause why all things else exist; he was desirous to know by what Means
he had attain'd this Knowledge, and by which of his Faculties he had
apprehended this Being. And first he examin'd all his Senses, _viz_. his
Hearing, Sight, Smelling, Tasting and Feeling, and perceiv'd that all
these apprehended nothing but Body, or what was in Body. For the Hearing
apprehended nothing but Sounds, and these came from the Undulation of
the Air, when Bodies are struck one against another. The Sight,
apprehends Colours. The Smelling, Odours. The Taste, Savours. And the
Touch, the Temperatures and Dispositions of Bodies, such as Hardness
Softness, Roughness ad Smoothness. Nor does the Imagination apprehend
any thing, but as it has Length, Breadth and Thickness. Now all these
things which are thus apprehended, are the Adjuncts of Bodies; nor can
these Senses apprehend any thing else, because they are Faculties
diffus'd through Bodies, and divided according to the division of
Bodies, and for that reason cannot apprehend any thing else but
divisible Body. For since this Faculty is diffus'd through the visible
Body, 'tis impossible, but that when it apprehends any thing whatsoever,
that thing so apprehended, must be divided as the Faculty is divided.
For which Reason, no Faculty which is seated in Body, can apprehend any
thing but what is Body, or in