_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 all Splendor and Beauty; so
that there is no Perfection, Beauty, Brightness, or Comliness, but flows
from it. Then certainly he that shall be depriv'd of the Sight and
Knowledge of that Thing, after he has once been acquainted with it, must
necessarily, so long as he continues in that State, suffer inexpressible
Anguish; as on the contrary, he that continually has it present to him,
must needs enjoy uninterrupted Delight, perpetual Felicity, and infinite
Joy and Gladness.

Sec. 65. Now it had been already made plain to him, that all the Attributes
of Perfection belonged to that Being which did necessarily self-exist,
and that he was far from all manner of Imperfection. He was certain
withal, that the Faculty by which he attain'd to the Apprehension of
this Being, was not like to Bodies, nor subject to Corruption, as they
are. And from hence it appear'd to him, that whosoever had such an
Essence as was capable of apprehending this _Noble Being,_ must, when he
put off the Body at the time of his Death, have been formerly, during
his Conversation in the Body, first, either one who was not acquainted
with this necessarily self-existent Essence,