Sec. 60. In like manner he enquir'd into all the Attributes of Imperfection, and perceiv'd that the Maker of the World was free from them all: And how was it possible for him to be otherwise, since the Notion of _Imperfection_ is nothing but _mere Privation,_ or what depends upon it? And how can he any way partake of _Privation_, who is _very Essence_, and cannot but exist; who gives Being to every thing that exists, and besides whom there is no Existence? But HE is the Being, HE is the Absoluteness, HE the 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 So that he was inflam'd with the desire of him, and his Heart was altogether withdrawn from thinking upon this inferior World, which contains the Objects of Sense, and wholly taken up with the Contemplation of the upper, Intellectual World.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 it. Now we have already demonstrated, that this necessarily Existent Being is free in every respect from all Properties of Body; and consequently not to be apprehended, but by something which is neither Body, nor any Faculty inherent in Body, nor has any manner of dependance upon it, nor is either within it, or without it, nor join'd to it, nor separated from it. From whence it appear'd to him, that he had apprehended this Being by that which was his Essence, and gain'd a certain Knowledge of him. And from hence he concluded, that this Essence was Incorporeal, and free from all the Properties of Body. And that all his External Part which he saw, was not in reality his Essence; by that his true Essence was _That_, by which he apprehended that Absolute Being of necessary Existence.
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 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, nor ever was join'd to him, nor ever heard any thing of him; and so would, at the separating with the Body, never to be join'd to him, nor to be concern'd at the want of him. Because all the Corporeal Faculties cease when the Body dies, nor do they any longer desire or linger after their proper Objects; nor are in any trouble or pain for their absence; (which is the Condition of all Brutes, of what shape soever they are.) Or else, secondly, such an one, who while he continu'd in the Body, did converse with this Being, and had a sense of his Perfection, Greatness, Dominion, and Power; but afterwards declin'd from him, and follow'd his vicious Inclinations, till at length Death overtook him whilst in this State; he shall be depriv'd of that Vision, and yet be afflicted with the Desire of Enjoying it, and so remain in lasting Punishment and inexpressible Torture; whether he be to be delivered from his Misery after a long time, and enjoy that Vision which he so earnestly desires; or, everlastingly to abide in the same Torments, according as he was fitted and dispos'd for either of these two, during his continuance in the Body. Or lastly, were such an one, who convers'd with this necessarily self-existent Being, and apply'd himself to it, with the utmost of his Ability, and has all his Thoughts continually intent upon his Glory, Beauty, and Splendor, and never turns from him, nor forsakes him, till Death seizes him in the Act of Contemplation and Intuition: Such a Man as this shall, when separated from Body, remain in everlasting Pleasure, and Delight, and Joy and Gladness, by reason of the uninterrupted Vision of that self-existent Being, and its intire freedom from all Impurity and Mixture; and because all those Sensible Things shall be remov'd from him, which are the proper Objects of the Corporeal Faculties, and which, in regard of his present State, are no better than Torments, Evils and Hinderances.
Sec. 66. Being thus satisfied, that the Perfection and Happiness of his own Being consisted in the actually beholding that necessarily self-existent Being perpetually, so as not to be diverted from it so much as the twinkling of an Eye, that Death might find him actually employ'd in that Vision, and so his Pleasure might be continu'd, without being interrupted by any Pain; (which _Ab-Jonaid_ a Doctor, and _Imaam_, of the Sect of the _Suphians_, alluded to; when at the point of Death he said to his Friends about him, _This is the Time when Men ought to Glorify GOD, and be instant in their Prayers,_) he began to consider with himself, by what Means this Vision might actually be continu'd, without Interruption. So he was very intent for a time upon that _Being_; but he could not stay there long, before some sensible Object or other would present itself, either the Voice of some wild Beast would reach his Ears, or some Phantasy affected his Imagination; or he was touch'd with some Pain in some Part or other; or he was hungry, or dry, or too cold, or too hot, or was forc'd to rise to ease Nature. So that his Contemplation was interrupted, and he remov'd from that State of Mind: And then he could not, without a great deal of difficulty, recover himself to that State he was in before; and he was afraid that Death should overtake him at such a Time as his Thoughts were diverted from the Vision, and so should fall into everlasting Misery, and the Pain of Separation.
Sec. 67. This put him into a great deal of Anxiety, and when he could find no Remedy, he began to consider all the several Sorts of Animals, and observe their Actions, and what they were employ'd about; in hopes of finding some of them that might possibly have a Notion of this Being, and endeavour after him; that so he might learn of them which way to be sav'd. But he was altogether disappointed in his Search; for he found that they were all wholly taken up in getting their Provision, and satisfying their Desires of Eating, and Drinking, and Copulation, and chusing the shady places in hot Weather, and the sunny ones in cold: And that all their life-time, both day and night, till they died, was spent after this manner, without any variation, or minding any thing else at any time. From whence it appear'd to him, that they knew nothing of this Being, nor had any desire towards it, nor became acquainted with it by any Means whatsoever; and that they all went into a State of Privation, or something very near a-kin to it. Having pass'd this Judgment upon the Animals, he knew that it was much more reasonable to conclude so of Vegetables, which had but few of those Apprehensions which the Animals had; and if that whose Apprehension was more perfect did not attain to this Knowledge, much less could it be expected from that whose Apprehension was less perfect; especially when he saw that all the Actions of Plants reach'd no farther than Nutrition and Generation.
Sec. 68. He next consider'd the Stars and Spheres, and saw, that they had all regular Motions, and went round in a due Order; and that they were pellucid and shining, and remote from any approach to Change or Dissolution: which made him have a strong suspicion, that they had _Essences_ distinct from their Bodies, which were acquainted with this _necessarily self-existent Essence._ And that these understanding Essences,were like his understanding Essence. And why might it not be suppos'd that they might have incorporeal Essences, when he himself had, notwithstanding his Weakness and extream want of sensible Things? That he consisted of a corruptible Body, and yet nevertheless, all these Defects did not hinder him from having an incorporeal incorruptible Essence: From whence he concluded, that the Celestial Bodies were much more likely to have it; and he perceived that they had a Knowledge of the _necessarily self-existent Being_, and did actually behold it at all times; because they were not at all incumbred with those Hinderances, arising from the Intervention of sensible Things, which debarr'd him from enjoying the _Vision_, without Interruption.
Sec. 69. Then he began to consider with himself, what should be the reason why he alone, above all the rest of living Creatures, should be endu'd with such an Essence, as made him like the Heavenly Bodies. Now he understood before the Nature of the Elements, and how one of them us'd to be chang'd into another, and that there was nothing upon the Face of the Earth, which always remain'd in the same Form, but that Generation and Corruption follow'd one another perpetually in a mutual Succession; and that the greatest part of these Bodies were mix'd and compounded of contrary Things, and were for that reason the more dispos'd to Dissolution: And that there could not be found among them all, any thing pure and free from Mixture, but that such Bodies as came nearest to it, and had least mixture, as Gold and Jacinth are of longest Duration, and less subject to Dissolution; and that the Heavenly Bodies were most simple and pure, and for that reason more free from Dissolution, and not subject to a Succession of Forms. And here it appear'd to him, that the real Essence of those Bodies, which are in this sublunary World, consisted in some, of one simple Notion added to Corporeity, as the four Elements; in others of more, as Animals and Plants. And that those, whose Essence consisted of the fewest Forms, had fewest Actions, and were farther distant from Life. And that if there were any body to be found, that was destitute of all Form, it was impossible that it should live, but was next to nothing at all; also that those things which were endu'd with most Forms, had the most Operations, and had more ready and easie entrance to the State of Life. And if this Form were so dispos'd, that there were no way of separating it from the Matter to which it properly belong'd, then the life of it, would be manifest, permanent and vigorous to the utmost degree. But on the contrary, whatsoever Body was altogether destitute of a Form, was [Greek: Hyle], Matter without Life, and near a-kin to nothing. And that the four Elements subsisted with one single Form only, and are of the first Rank of Beings in the sublunary World, out of which, other things endu'd with more Forms are compounded: And that the Life of these Elements is very weak, both because they have no variety of Motion, but always tend the same way; and because every one of them has an Adversary which manifestly opposes the Tendency of its Nature, and endeavours to deprive it of its Form; and therefore its Essence is of short Continuance, and its Life weak: But that Plants had a stronger Life, and Animals a Life more manifest than the Plants. The reason of which is, because that whenever it happen'd, that in any of these compound Bodies, the Nature of one Element prevail'd, that predominant Element would overcome the Natures of the rest, and destroy their Power; so that the compounded Body would be of the same Nature with that prevailing Element, and consequently partake but of a small Portion of Life, because the Element it self does so.
Sec. 70. On the contrary, if there were any of these compounded Bodies, in which the Nature of one Element did not prevail over the rest, but they were all equally mix'd, and a match one for the other; then one of them would not abate the Force of the other, any more than its own Force is abated by it, but they would work upon one another with equal Power, and the Operation of any one of them would not be more conspicuous than that of the rest; and this Body would be far from being like to any one of the Elements, but would be as if it had nothing _contrary_ to its _Form,_ and consequently the more dispos'd for Life; and the greater this Equality of Temperature was, and by how much the more perfect, and further distant from inclining oneway or other, by so much the farther it is distant from having any contrary to it, and its Life is the more perfect. Now since that Animal Spirit which is seated in the Heart is of a most exact Temperature, as being finer than _Earth_ and _Water_, and grosser than _Fire_ and _Air_, it has the Nature of a Mean between them all, and which has no manifest Opposition to any of the Elements, and by this means is fitted to become that Form which constitutes an Animal. And he saw that it follow'd from hence, that those _Animal Spirits_ which were of the most even Temperature, were the best dispos'd for the most perfect Life in this World, of Generation and Corruption, and that this Spirit was very near having no opposite to its Forms, and did in this respect resemble the Heavenly Bodies which have no opposite to their Forms; and was therefore the Spirit of the Animal, because it was a Mean between all the Elements, and had no absolute Tendency, either upwards or downwards; but that, if it were possible it should be plac'd in the middle Space, between the Center and the highest Bounds of the Region of Fire, and not be destroy'd, it would continue in the same place, and move neither upwards nor downwards; but if it should be locally mov'd, it would move in a round, as the Heavenly Bodies do, and if it mov'd in its place, it would be round its own Center, and that it was impossible for it to be of any other Figure but Spherical, and for that reason it is very much like to the Heavenly Bodies.
Sec. 71. And when he had consider'd the Properties of Animals, and could not see any one among them, concerning which he could in the least suspect that it had any Knowledge of this _necessarily self-existent Being_; but he knew that his own Essence had the Knowledge of it: He concluded from hence that he was an Animal, endu'd with a Spirit of an equal Temperature, as all the Heavenly Bodies are, and that he was of a distinct Species from the rest of Animals, and that he was created for another end, and design'd for something greater than what they were capable of. And this was enough to satisfie him of the Nobility of his Nature; namely, that his viler Part, _i.e._ the Corporeal, was most like of all to the Heavenly Substances, which are without this World of Generation and Corruption, and free from all accidents that cause any Defect, Change or Alteration: And that his noble Part, _viz._, that by which he attain'd the Knowledge of the _necessarily self-existent Being_, was something Heroical and Divine, not subject to Change or Dissolution, nor capable of being describ'd by any of the Properties or Attributes of Bodies: Not to be apprehended by any of the Senses, or by the Imagination; nor to be known by the means of any other Instrument but it self alone, and that it attains the Knowledge of it self by it self, and was at once the Knower the Knowledge, and the Thing known, the Faculty and the Object. Neither was there any difference between any of these because _Diversity_ and _Separation_ are Properties and Adjuncts of Bodies; but _Body_ was no way concern'd here, nor any Property or Adjunct of _Body_.
Sec. 72. Having apprehended the manner by which the being like the Heavenly Bodies, was peculiar to him above all other kinds of Animals whatever; he perceiv'd that it was a Duty necessarily incumbent upon him to resemble them, and imitate their Actions, and endeavour to the utmost to become like them: He perceiv'd also that in respect: of his nobler Part, by which he had attain'd the Knowledge of that _necessarily self existent Being_, he did in some measure resemble it, because he was separated from the Attributes of Bodies, as the _necessarily self-existent Being_ is separated from them. He saw also that it was his Duty to endeavour to make himself Master of the Properties of that Being by all possible means, and put on his Qualities, and imitate his Actions, and labour in the doing his Will, and resign himself wholly to him, and submit to his Dispensations heartily and unfeignedly, so as to rejoice in him, tho' he should lay Afflictions upon his Body, and hurt, or totally destroy it.
Sec. 73. He also perceiv'd that he resembled the Beasts in his viler part, which belong'd to this _Generable_ and _Corruptible_ World, _viz_. this dark, gross Body, which sollicited him with the Desire of Variety of sensible Objects, and excited him to eating, drinking, and Copulation; and he knew that his Body was not created and join'd to him in vain, but that he was oblig'd to preserve it and take care of it, which he saw could not be done without some of those Actions which are common to the rest of the Animals. Thus it was plain to him, that there were three sorts of Actions which he was obliged to, _viz._ 1. Either those by which he resembled the Irrational Animals. Or, 2. Those by which he resembled the Heavenly Bodies. Or, 3. Those by which he resembled the _necessarily self-existent Being_: And that he was oblig'd to the _first_, as having a gross Body, consisting of several Parts, and different Faculties, and variety of Motions. To the _second_, as having an Animal Spirit, which had its Seat in the Heart, and was the first beginning of the Body and all its Faculties. To the _third_, as he was what he was, _viz_. as he was that Being, by which he knew the _necessarily self-existent Being_. And he was very well assur'd before, that his Happiness and Freedom from Misery, consisted in the perpetual Vision of that _necessarily self-existent Being_, without being averted from it so much as the twinkling of an Eye.
Sec. 74. Then he weigh'd with himself, by what means a Continuation of this Vision might be attain'd, and the Result of his Contemplation was this, _viz_. That he was obliged to keep himself constantly exercis'd in these three kinds of Resemblance. Not that the first of them did any way contribute to the helping him to the _Vision_(but was rather an Impediment and Hindrance, because it was concern'd only in sensible Objects, which are all of them a sort of Veil or Curtain interpos'd between us and it;) but because it was necessary for the Preservation of the Animal Spirit, whereby the second Resemblance, which he had with the Heavenly Bodies was acquir'd, and was for this reason necessary, though incumbred with Hindrances and Inconveniences. But as to the second Conformity, he saw indeed that a great share of that continu'd Vision was attain'd by it, but that it was not without Mixture; because, whatsoever contemplates the Vision after this manner continually, does, together with it, have regard to, and call a Look upon his own Essence, as shall be shewn hereafter. But that the third Conformity was that by which he obtain'd the pure and entire _Vision_, so as to be wholly taken up with it, without being diverted from it one way or other, by any means whatsoever, but being still intent upon that _necessarily self-existent Being_; which whosoever enjoys, has no regard to any thing else, and his own Essence is altogether neglected, and vanish'd out of fight, and become as nothing; and so are all other Essences both great and small, except only the Essence of that _One, True, Necessarily Self-existent, High and Powerful Being_.
Sec. 75. Now when he was assur'd that the utmost Bound of all his Desires consisted in this _third_ Conformity, and that it was not to be attain'd, without being a long time exercis'd in _the second_; and that there was no continuing so long as was necessary for that Purpose, but by means of the _first_; (which, how necessary soever, he knew was an Hindrance in itself, and an Help only by Accident.) He resolved to allow himself no more of that first Conformity than needs must, which was only just so much as would keep the Animal Spirit alive. Now, in order to this, he found there were two Things necessary; The former, to help it inwardly, and supply the Defect of that Nourishment which was wasted; The latter, to preserve it from without, against the Extremities of Heat and Cold, Rain and Sun, hurtful Animals, and such like; and he perceiv'd, that if he should allow himself to use these things, though necessary, unadvisedly and at Adventure, it might chance to expose him to Excess, and by that means he might do 'himself an Injury unawares; whereupon he concluded it the safest way to set Bounds to himself, which he resolv'd not to pass; both as to the Kind of Meat which he was to eat, and the Quantity and Quality of it, and the Times of returning to it.
Sec. 76. And first he consider'd the several Kinds of those things which were fit to eat; and found that there were three sorts, _viz_. either such Plants as were not yet come to their full Growth, nor attained to Perfection, such as are several sorts of green Herbs which are fit to eat: Or _secondly,_ the Fruits of Trees which were fully ripe, and had Seed fit for the Production of more of the same Kind (and such were the kinds of Fruits that were newly gathered and dry): Or _lastly_, Living Creatures, both Fish and Flesh. Now he knew very well, that all these things were created by that _necessarily self-existent Being_, in approaching to whom he was assur'd that his Happiness did consist, and in desiring to resemble him. Now the eating of these things must needs hinder their attaining to their Perfection, and deprive them of that End for which they were design'd; and this would be an Opposition to the working of the Supream Agent, and such an Opposition would hinder that Nearness and Conformity to him, which he so much desir'd. Upon this he thought it the best way to abstain from eating altogether, if possible; but when he saw that this would not do, and that such an Abstinence tended to the Dissolution of his Body, which was so much a greater Opposition to the _Agent_ than the former, by how much he was of a more excellent Nature than those things, whose Destruction was the Cause of his Preservation: Of two Evils he resolved to chuse the least, and do that which contain'd in it the least Opposition to the Creator; and resolved to partake of any of these sorts, if those he had most mind to were not at hand, in such quantity as he should conclude upon hereafter; and if it so happen'd that he had them all at hand, then he would consider with himself, and chuse that, in the partaking of which there would be the least Opposition to the Work of the Creator: Such as the pulp of those Fruits which were full ripe, and had Seeds in them fit to produce others of the like kind, always taking care to preserve the Seeds, and neither cut them, nor spoil them, nor throw them in such places as were not fit for Plants to grow in, as smooth Stones, salt Earth, and the like. And if such pulpy Fruits, as Apples, Pears, Plumbs, &c. could not easily be come at, he would then take such as had nothing in them fit to eat but only the Seed, as Almonds and Chesnuts, or such green Herbs as were young and tender; always observing this Rule, that let him take of which sort he would, he still chose those that there was greatest Plenty of, and which increased fastest, but so as to pull up nothing by the Roots, nor spoil the Seed: And if none of these things could be had, he would then take some living Creature, or eat Eggs; but when he took any Animal, he chose that sort of which there was the greatest Plenty, so as not totally to destroy any Species.
Sec. 77. These were the Rules which he prescrib'd to himself, as to the Kinds of his Provision; as to the Quantity, his Rule was to eat no more than just what would satisfie his Hunger; and as for the time of his Meals, he design'd, when he was once satisfied, not to eat any more till he found some Disability in himself which hindred his Exercise in the _second Conformity,_ (of which we are now going to speak;) and as for those things which necessity requir'd of him towards the Conservation of his Animal Spirit, in regard of defending it from external Injuries, he was not much troubled about them, for he was cloath'd with Skins, and had a House sufficient to secure him from those Inconveniences from without, which was enough for him; and he thought it superfluous to take any further Care about those things; and as for his Diet, he observ'd those Rules which he had prescrib'd to himself, namely, those which we have just now set down.
Sec. 78. After this he apply'd himself to the second Operation, _viz._ the Imitation of the Heavenly Bodies, and expressing their proper Qualities in himself; which when he had consider'd, he found to be of three sorts. The _first_ were such as had relation to those inferior Bodies, which, are plac'd in this World of Generation and Corruption, as Heat, which they impart to those of their own Nature, and Cold by accident, Illumination, Rarefaction, and Condensation, and all those other things, by which they influence these inferior Bodies, whereby they are dispos'd for the Reception of Spiritual Forms from the _necessarily self-existent Agent_. The _second_ sort of Properties which they had, were such as concern'd their own Being, as that they were clear, bright and pure, free from all manner of feculent Matter, and whatsoever kinds of Impurity: That their Motion was circular, some of them moving round their own Center, and some again round the Center of other Planets. The _third_ kind of their Properties, were such as had relation to the necessarily self-existent Agent, as their continually beholding him without any Interruption, and having a Desire towards him, being busied in his Service, and moving agreeable to his Will, and not otherwise, but as he pleased, and by his Power. So he began to resemble them in every one of these three kinds, to the utmost of his Power.
Sec. 79. And as for his first Conformity, his Imitation of them consisted in removing all things that were hurtful, either from Animals or Plants if they could be remov'd: So that if he saw any Plant which was depriv'd of the Benefit of the Sun, by the Interposition of any other Body; or that its growth was hindred by its being twisted with, or standing too near any other Plant, he would remove that which hindred it if possible, yet so as not to hurt either; or if it was in danger of dying for want of Moisture, he took what care he could to water it constantly. Or if he saw any Creature pursu'd by any wild Beast, or entangled in a Snare, or prick'd with Thorns, or that had gotten any thing hurtful fallen into its Eyes or Ears, or was hungry or thirsty, he took all possible care to relieve it. And when he saw any Water-course stopp'd by any Stone, or any thing brought down by the Stream, so that any Plant or Animal was hindred of it, he took care to remove it. And thus he continu'd in this _first_ kind of Imitation of the Heavenly Bodies, till he had attain'd it to the very heighth of Perfection.
Sec. 80. The _second_ sort of Imitation consisted in his continually obliging himself to keep himself clean from all manner of Dirt and Nastiness, and washing himself often, keeping his Nails and his Teeth clean, and the secret Parts of his Body, which he used to rub sometimes with sweet Herbs and Perfume with Odors. He used frequently to make clean his Cloaths; and perfume them, so that he was all over extreamly clean and fragrant. Besides this, he us'd a great many sorts of Circular Motion[21], sometimes walking round the Island, compassing the Shore, and going round the utmost Bounds of it; sometimes walking or running a great many times round about his House or some Stone, at other times turning himself round so often that he was dizzy.