- 8 + Becauſe Words borrow'd from and us d about ſenſible and ma- „iar Things, would lead Men into Miſtakes, when us'd to explain ings ſpiritual, if they be taken. in a literal Senſe. Ste. Seck. z T7 * The Author means, the neareſt Approach to God.
— 8 — F clath'din-Words; and he perceiv'd that it was in til vtrmoſt Perfettion of Delight and Joy, Exultation au P“ Gladneſs, by rea ſon of its beholding that RUE He ſence, whoſe Glory be exalted, nat | Sec. 86. Ne ſaw alſo: that the nest Sphere to i! Which is that of the fix'd Stars, had an immaterial E chick ſence, which was not the Eſſenee of that RUE O NI nor the Efſence of that higheſt, ſeparated Sphere, na the Sphere it ſelf, and yet not different from theſe; bull is like the Image of the Sun which is reflected upo a Looking-glefs, from another Glaſs placed op to the Sun; and he obſerv'd in this Effence a Tike Splendor, Beauty, Lovelinefs and Pleaſure, whicif he had obferv'd in the Effence' of the other highe Sphere. He ſaw likewiſe that the next Sphere, whi 4s the Sphere of Saturn had an immaterial EffenceÞ. Which was none of thoſe Effences he had ſeen before # nor yet different from them; but was like the Imag of the Sun, which appears in a Ghfs, upon which! iQ reflected from a Glafs which receiv'd that Reflectij 11 on from another Glaſs plac'd oppoſite to the Sun And he ſaw in this Eſſence too, the ſame Splendoif and Delight which he had obfery'd in the former. Ang o in all the Spheres he obſerv'd diſtinct, immateri; Eſſenees, every one of which was not any of thoſ _ which went before it, nor yet different from them but was like the Image of the Sun reffected from on: Glaſs to another, according to the Order of the] Spheres. / And he ſaw in every one of theſe Effences fuck Beauty, Splendor, Pleaſure and Joy, as Eye hathif Hot ſeen, nor Ear heard, nor hath it enter'd into th Heart of Man to conceive; and ſo downwards, till he came to the lower World, ſu bject to Generation: and Corruption, which comprehends all that which is coptain'd within the Sphere of the Moon. Set. 87. Which he perceiv'd had an.immateria © Eflence. as well as the reſt; not the ſame. with any of thoſe which ke had ſeen hefore, nor different fro them; and that. this Efſence had Seventy Thou fand n Faces; and every Face Seventy Thouſand: Mouths, and fit Ot E E IE NI er mae ery Mouth seventy Thouſand Tongues with u hich.
TY praiſed. ſanctifted and glorified inceſſantly the Ef nce of that ONE, TRUE BEING. And he ſaw © hat this Efſence (which he had ſuppos'd to be many, o' it was not) had the fame Perfection and Pleaſure, yphich he had ſeen in the other; and that this Eſſence as like the Image of the Sun, which appears in fluc-. uating Water, which has that Image reflected upon from that laſt and lowermoſt of thoſe Glaſſes, to hich the Reflection came, according to the foremen- jon'd Order, from the firſt Glaſs which was ſet ops: ofite to the Sun. Then he id a ſeparate Efſence, which one might call a Part f that Eſſence which had Seventy: Phouſand Faces. that Eſſence had been capable of Diviſion; and if Die Effence had not been created in time, one Wight ſay it was the very ſame; and had it not been in'd to the Body ſo ſoon as it was created, we. ould have thought that it had not been created.
Ind in this Order he ſaw other Eſſences alſo, likes own which had neceſſarily been heretofore, then: Sere diſſolv'd. and afterwards neceſſarily exiſted to- ether with himſelf; and that they were ſo many as duld not be numbred, if we might call them mam;: r that they were all one, if we might call them one. nd he perceiv'd both in his own Eſſence, and intoſe other Eſſences which were in the ſame Rank 1th him, infinite Beauty, Brightneſs and Pleaſure, ich as neither Eye hath ſeen, nor Ear heard, nor ath it enter'd into the Heart of Man; and which one can deſcribe nor underſtand, but thoſe which we attain'd to it. and experimentally know it.
deck. 88. Then he ſaw a great many other imma- Nal + Eſſences, which reſembled ruſty Looking-glaſ- covered over with Filth, and beſides, letr Backs upon, and had their Faces averted from turned tthoſe r [+ &s the Author has in 4he three foregoing Sections deſcrib'd the. ndition- of thoſe glorified Spirits, who continually enjo the beaay ie Viſions ſo in this he deſcribes the miſerable State of thoſe Wh q t deprived of it, i. e. the Damnad.
T x N nm hy, rceiv'd that he himſelf 5 þ * — they were ſcorch'd with the fery Veil of Separation“.
2 theſe ſeparated Eſſences. if they chance to be in Ba as belongs to us reaſonable — we that then they The Miftory. of © 8 polish d Losking glaſſes that had the Image of Du rhe — 4 rinted upon them; and he ſa that heſ Eſſen ſo much: Filthineſs adhering to them. and ſuch — Defects as he could not have concei v'd, And he ſaw that they were afflicted with: infinite Puains, which. cauſed inceſfunt Sighs and Groans; and that they were compaſs d about. wich Torments, as thoſe who lie ima Bed are with Cuntains; and that But after a very little while his Senfes return'd to him again, and-he came to himſelf out of this State, as out of. an Extaſie; and: his Faot ſliding- out of thi Place, he came within Sight of chis ſenſible World, and laſt the Sight of the divine. World; for there is no joining: them both together in the ſame State. Fin __ this: Wortd: in which: we live. and ibat atber are like: two Wives belonging/t0 the fame Huiband, if: you pleaſe one, Jou dip ot Sec 39. Mei you ſhoulobje&, that ie appear from what: have ſaid concerning: this Viſion, th dies of perpetual Duration, as the heavenly Bodiey. | ane, ſhall alſo: remain penpetually, dut if they be i "lg 3; which-1s liable to Corruption (ſuch an one muſt pariſn too anch vaniſh away. 'as appears fre the: Similicude of the Loaking-glafſes. which, I have you 3 ga. the e has uratiot — 21 2. — dende — could ore | tell how to make it intelligible; the meaning of it in is to enpteſs the-miſerable- Condition, andharri fuſion of thoſe Spirics.which.are ſcparated rem the Vin f God,' However, 1 ſhall fer it down in Latin out of Mt. Pococt's, Tranſlation. Er ſerris 4 Cindi — ot mae & — vidir etiam hie allas Eſſentias * deiude evaneſeebant, c Doration of it ſelf, but whar depends upon the-Duvaniſhes. In anſwer to this] muſt tell you, that you have ſoon forgot the Bargain I made with you. For did not I tell you before that it was a narrow Field, and that we had but little room for Explication; and that Vord however used, eommon Diſcourſe; how much leſs in this, where the ration of it, and the Glaſſes, and the Forms which Jeppear in them, are all of them things | ſeparable from Body, and which cannot ſubſiſt but s which are in- Sect. 0. But as for the divine Effences and heros ic Spirits, they are all free from Body and all irs "YAdherents, and remov'd from them at the utmoſt Diſtance, nor have they any Connection or Depen- Lance upon them. And the exiſting or not exiſting Jof Body is all one to them., for their ſole Connect on and Dependance is upon that one true neceſſarily exiſtent Being, who is the firſt of them, and the begirs ning of them, and the Cauſe of their Exiſtence, and Vor do they want the Bodies, but the Bodies want them; for if they ſhould periſh, the Bodies would periſh, becauſe theſe Eſſences are the Principles of theſe Bodies. In like manner, as if a Privation of „at one true Being could be ſuppos'd (far be it from in. for there is no God but him) all theſe Eſſences dai oeuld be remov'd _—_— with him, and'the Bodics d bad, and all the ſenſible World, becauſe all theſe have ' + would moſt certainly occaſion Men to think other- "wiſe of the thing than really it was? Now that which bie has made you imagin this, is, becauſe you thou i that the Similitude muſt anſwer the thing repreſented in every.refpe&. But that will not hold in any - Sun and its Light, and its Image, and the Repreſenty it and in it and therefore the vety Eſſences of the-. depend upon Body, and they periſh together with - | "She perpetuates them and continues them for ever; i Ebn Vokdan. 74 tation of the Looking glaſs,; and if you break the - 4 | Glaſs, the Image is moſt certainly deftroy'd ard * * —— 2 rere WM of moving the Aſonntains and making them like the Horld, - ORIG ———— > tre A i» AE Res As unn © Se. 91. Now, tho' the ſenſible World follows the divine World, as a Shadow does the Body, and i the divine World ſtands in no need of it, but is free from it, and independent of it. yet notwithſtand- ing this, it is abſurd to ſuppoſe a Poſſibility of its ſl being annihilated, becauſe it follows the divine World But the Corruption of this World conſiſts in its being chang'd, not annihilated. And that glo- rious * Book ſpake, where there is no mention made and Men like Fire-flyes, and -darkning the Sun and Moon; and E. ruption of the &a. in that Day when the Earth ſhall be chang'4 Into another Earth, and the Heavens likewiſe. And this is the Subſtance of what I can hint to you. at preſent, f th concerning what Hai Ebn Tokdan ſaw, when in that Prop glorious State. Don't expect that I ſhould explain it r d. any farther with Words, for that is even impoſſible. Watu Sec. 92. But as for what concerns the finiſhing What his Hiſtory, that I ſhall tell you, God willing. After Winat his return to the ſenfible World, when he had been Wind Where we have told you, he loath'd this preſent Life, th rec it, which he had brought into as narrow a Comand moſt earneſtly long'd for the Life to come; and Wan, me endeavour'd' to. return to the ſame State, by rheſhſt t. Tame means he had ſought it at ficſt, till he attained to it with leſs Trouble than he did at firſt, and con- tinu'd in it the ſecond time longer than at the firſt. Then he return'd to the ſenſible World; and then again endeavour'd to recover his Station, which he Found eaſier than at the firſt and ſecond time, and that he continu'd in it longer; and thus it grew eaſi - er and eaſier, and his Continuance in it longer ind longer, time after time, till at laſt he could attain it - when he pleas'd, and ſtay in it as long as he pleaſed. In this State he firmly kept himſelf, and never retir d from it, but when the Neceſſities of his Body requiaſs as was poſſible. And whilſt he was thus exercied, he us'd to wiſh that it would pleaſe God nent 2 „ five a N * Alcoran, Chap Bt, and 101.
ows ver him altogether from this Body of his, which de- and ind him from that State; that he might have nothing free nd. freed from all that Torment with which he was its Mficted, as often as he was forc'd to avert his Mind ine Nom that State, by attending on the Neceſſities of ſiſts Nature. And thus he continu d, till he was paſt the glo- eventh Septenary of his Age; that is, till he was ade bout Fifty Years of Age, and then he happen'd to rid, De acquainted with Atal. The Narrative of which 1E-Weeting of theirs, we ſhall now (God willing) relate.
Sect. 93. They ſay that there was an Ifland not far om that where Hai Ebn Tokdan was born into which one f thoſe good Sects, which had ſome one of the antient rophets (of pious Memory) for its Author, had re- ir d. A Sect which us'd to diſcourſe of all things in ature, by way of Parable and Similitude, and by hat means repreſent the Images of them to the Ima- ination, and fix the Impreſſions of them in Men's inds, as is cuſtomary in {ſuch Diſcourſes as are made ng'd S is nt, that 1 it ble. ing frer een ife, dang, and prevail'd and grew ſo eminent, that at aſt the King not only embrac'd it himſelf, but obli- ed his Subjects to do ſo too. oe Sect. 94. Now there were born in this Iſland, two len of extraordinary Endowments, and Lovers of har which is Good; the Name of the one was Aal, nd the other Szlaman, who meeting with this Sect, mbrac'd jt heartily, and oblig'd themſelves ro rhe unctual Obſervance of all its Ordinances, and the ly Exerciſe of what was practis'd in it; and to this ind they. enter'd into a League of Friendſhip with ach other. Now among other Paſſages contain'd in Wie Law of that Se, they ſometimes made Enquiry u1-Mto theſe Words, wherein it treats of the Deſcripti- n of the moſt high and glorious God. and his Angels, Ind the Reſurrection, and the Rewards and Punith» tents of a future State. Now Aral us'd to make a yerWeeper Search into the inſide of Things, and was 805 G.; incli- 2 % Hai Ebn Yoko.
odo but to give himſelf up wholly to his Delight, and the Vulgar, This Se& fo ſpread it ſelf in this * 4 , * 4 HY The Hiſtoryof _ Inclin% to ſtudy myſtical Meanings and Interpret; ons. Bur as for his Friend Semen, he kept cloſe i the literal Senſe, and never troubled himſelf vi fach Interpretations, but refrain'd from ſuch curio Examination and Speculation of things. Howeve notwithſtanding this Difference, they both were cor ſtant in performing thoſe Ceremoryes requir'd, ani? in calling. themſelves to an account, and in oppoſin their Affections. 25 Sect. 95. Now there were in this Law ſome Paſſ pes which ſeem'd ro exhort Men to Retirement and ſolitary Life, intimating that Happineſs and Salvarf on were to be attain'd by it; and others which ſeen ed to encourage Men to Converſation, and the en bracing human Society. 41 gave himſelf up wholl ro Retirement, and thoſe Expreſſions which favour it were of moſt weight with him, hecauſe he was n rurally inclin'd to Contemplation, and ſfearchinf into the Meanings of Things; and his greateſt Ho Was, that he ſhould beſt attain his End by a ſolitarf Life. Sa/aman, on the other fide, applied himſelf t Converſation, and thoſe Sayings of the Law which. tended that way, went the fartheſt with him; becauſf he had a natural Averſion to Contemplation, and nid fitting of Things. And he thought that Converſat l x on did drive away evil Thoughts, and baniſh'd tha Diverſity of Opinions which offer'd themſelves-to hK,?
"Mind, and kept him from the Suggeſtions of evi Thoughts. In ſhort, their Diſagreement id this Fai” ticular, was the Occaſion of their parting. Sect. 96. Now A had heard of that Iſland, 1Y. which we have told you that Hai Ebn Tokdan had Breeding. He knew alſo its Fertility and Convenſ, ences, and the healthful Temper of the Air, ſo thi it would afford him ſuch a commodious Retirement: he had in his Wiſhes. Thither he reſolv'd to go, an, - withdraw himſelf from all manner of Converſation; | the remaining Part of his Days. So he took whil Subſtance he had, and with part of it he hir'd a Shi 78 The Hiſtory © like it. Now 54! had a black Coat on. made witch turb his Meditation; Hui Ebn Tokdan ran after him out mals: Then he look'd upon his Shape and Lineaments * gine what it was, for of all the Creatures he had ever Se eheld in his whole Life, he had never feen any thingſhim Hair and Wool, which Hai Ebn Tokdan fancied was na- art rural. and ſtood wondring at it a long time. ASM Tan away as hard as he could, for fear he ſhould dil: of an innate Deſire he had ro know the Truth of Things. But when he perceiv'd Aral make ſo much haſte, he retir'd a little and hid himſelf from him; ſofflay | that Aa! thought he had been quite gone off, and then he fell to his Prayers. and Reading, and Invocation,fſt and Weeping, and Supplication. and Complair ing, eh; he was alrogether taken up, ſo as to mind nothing elſe. | | _. Se. 99. In the mean time Hai Ebn dan Role upon him by Degrees, and Ata took no notice of him. till he came ſo near as to hear him read and praiſe God and obſerv'd his humble Behaviour, and his Weeping and heard a. pleaſant Voice and diſtin Words. ſuch as he had never obſery'd before in any kind of Ani and perceiv'd he was of the ſame Form with himſelf and was ſatished that the Coat he had on, was not: natural Skin, but an artificial Habit like his own And when he obſerv'd the Decency of his humble Behaviour, and his Supplication and Weeping, he diljone not at all queſtion-but that he was one of thoſe E. Se: ſences which had the Knowledge of the TRUE ONEAf t. and for that Rea ſon he had a Defire to be acquainted{him, with him, and to know what was the matter withiſand him, and what caus'd this Weeping and supplication ha.
Whereupon he drew nearer to him, till A perceiving befo: it. betook himſelf to his Heels again, and Hai Ebn Tokfted F din (anſwerably to his Vigour and Power both off d.
. Knowledge and Body. which God had beſtow'd uponiſſpreſc him) purſu'd him with all his Might, till at laſt hqQQKnov _ overtook him and ſeiz'd on him, and held him faitWnor | fo that he could not get away. 7 ET at #5 | Sect{iavit 9 78 Deſire ro be acquainted with him. and was afraid that his Affections from him; ſo he ventur'd upon it, and Tue Hiftoryof his continuing too ſtiff in his Refuſal, might alienate eat lome. And when he had taſted of it, and liked it. he perceiv'd that he had done amiſs, in breaking thoſe Promiſes which had made ro himſelf concerning Diet. And he repented himſelf of what he had done, and had Thoughts of withdrawing himſelf from Aru, and retreating to his former State of Contemplation. © Sect. 103. But the Ven did not eaſily appear to him at firſt, upon which he reſolv'd to continue wit ia! in the ſenfrble World; till he had thoroughly ſa- tisfied himſelf concerning him, that ſo when he had no further Deſire towards him. he might apply him- ſelf to his former Contemplations without any In terruption, Wherefore he applyed himſelf to the Society of ha, who perceiving that he could no ſpeak, was ſecure of any Damage that might come to his Religion, by keeping Company with him; and beſides, had Hopes of teaching him Speech, Knowledge and Religion, and by that means, of obtaining a great Reward, and near Approach to God. He began therefore to teach him how to ſpeak; firſt, by ſhewing him particular Things, and pronouncing their Names, and repeating them often, and perſwading bim to ſpeak them; which he did, applying every Mond to the Thing by it ſignified, till he had taught him all the Num, and ſo improved him by Degrees, that he could ſpeak in a very ſhort Time.
Sect. 194, Then Axal began to enquire of him con- cerning his way of Living. and from whence he came into that Iſland? And Hai Ebn Tokden told him, that he knew nothing of his own Original, nor any Father or Mother that he had. but enly that Roe which] brought him up. Then he deſcrib'd to him his man- ner of Living from firſt to laſt, and by what Degrees he advanc'd in Knowledge. till he attain'd* the Union with God, When Aal heard him give an Account of thoſe Truths. and thoſt Eſſences which are ſeparate from the ſenſible World, and which have the NN N te edge Hat Ebn Yoda © 7 ſedge of that TRUE ON E, (whoſe Name beprais'd;) and heard him give an Account of the Eſſence of that TRUE ONE, and deſcribe, as far as poſſible, what he witneſs'd (when he had attain'd to that Union) of the Joys of thoſe who are near united to God, and the Torments of thoſe who are ſeparated from him. He made no Doubt but that all thoſe things which are contain d in the Law of God | i.. e. the At- coran] concerning his Command, his Angels. Books and Meſfengers. the Day of Judgment, Paradiſe and. Hell, were Reſemblances of what Hai Ebn-Tokdan had ſeen; and the Eyes of his Underſtanding were open'd,. and he found that the Original and the Copy did exact ly agree together. And the ways of myſtical Inter- pretation became eaſie to him, and there appear'd no- ching: difficult to him in thoſe Precepts which he had: receiv'd, but all was clear; nor any thing ſhut up, but all was open; nor any thing profound, but all was plain. By this means his intellectual Faculty grew ſtrong and vigorous, and he look'd upon Hai En T-. dan with Admiration and Reſpect, and afſur'd himſelf. that he was one of the Saints of God, which have na e- Rar upon them, neither ſhall they ſuffer Pain. Upon which elrhe addreſs'd himfelf to wait upon him, and imitate ing him. and to fallow his Direction in the Performance ery Jof ſuch Works as he had occaſion to make uſe of; ghenamely, thoſe legal ones which he had formerly lear- ees, ned from his own Sect.
'# Sect.
'# Sect.
me + The Arabic Words, WrEtathibaka indaho* *Imekoril walmenkont ſignify, Aud that whith war nnderftood agreed with that which was co- hat. But becauſe that way of expreſſing it is obfcure; 1 have choſe Fa- rather to leave the Arabic Word, and expres the Senſe, which is ich Nis. Hai Ein Tokdan, having no Advantages of Education, had ac- quir'd all his Knowledge by ſingular Induſtry and Application, till at laſt he attain'd to the Vifion of God himſelf, by 85 means he ces ga all things relating to a future State, viz. by beholding in God non me archetypal Ideas, of which all things created, and whatſoever is of Pereal'd to us, are ſuppos d. to be Copies. Now Asal, by converſing ite with him, found, that the Mekor!,. i, e. what Hal Ehn Tokdan ſaw 2 by this Sort of Speculation; and the Henkon/, 7: e. what Asal hal earn'd out of the Alcoran, and the Tradition of the Prophets, dia 36 h anſwer one the other, as a Copy does its Original, 1 * "7" he Hiftory of | Sect. 105. Then Hai Ebn Tokdan. began to enquire of ih the him concerning his Condition and manner of Living, ſn of and Ata gave him an account of the Iſland from whence Wing he came, and what manner of People inhabited it, M"** and what fort of Life they led before that religious 8. ect. which we mention'd, came among them, and how uch it was now, fince the coming of that Sect. He alſo. Nauſe gave him an Account of what was deliver'd in the * Law i. e. Alcoran ] relating to the Deſcripticn * of the divine World, Paradiſe and Hell, and the per,: Awakening and Reſurrection of Mankind, and their End v gathering together to Judgment, and the Balance and 29 the Way. All which things Hai. Ebn Tokdan underſtood Ithere very well, and did not find any of them diſagreeable Ndeſir“ to what he had feen. when in that noble Station; Elutio: and he knew that he +had deſcribed theſe Things, and befor given an account of them, had given a true Account, «ch and was a Meſſenger ſent from his Lord; and he be- See liev'd him, and affirm'd his Veracity, and bore Wit- ſhow neſs to his Meſſage. | the C Sea. 106: Then he began-to- ask him concerning the Precepts Mind which the Meſſenger of God, had deliver'd, and the Kites of Wor- deſir'« ſhip which he had ordain'd.. And cal told him of Prayer, Alm, iS A Faſiing, and Pilgrimage, and ſuch other external Obſervances, which reſt, a he receiv*dand practis d, and took upon himſelf, in Obedience to his Nhe w. Command, of whoſe Veracity. he was very well aſſured. Only there. were two Things ſtuck in his Mind which he wonder'd at, and FF? could not comprehend wherein the Wiſdom of them did conſiſt. The afford one was, why this Meſſenger of God, in deſcribing moſt Things they \ ' which relate to the divine World, us'd to expreſs them to Men by Parables or Similitudes, and wav'd a perſpicuous Explication of em; which occaſion d Men in a great Meaſure to fall into that Error of aſſerting a Corporeity in God, and believing Things of that TAR U E Being from which he is abſolutely: free; ſo in like manner, concerning thoſe Things which relate to the Rewards and Puniſhments of a future State. The other was, why he went no farther than theſe Precepts and Rites of Worſhip: but gave Men leave to gather Riches, and allowed them a Liberty as to matter of Food; by which means they employ'd them- ſelves about vain Things, and turn'd away from the Truth.. Where- as his Judgment was, no Body ought to eat any thing, but only juſt to keep him alive; and as for Riches, he had no Opinion o them at all. And when he faw what was ſet down and preſcrib'd went 1! ave *« 0 that tenc'd other not we Good | + Mahomet, Hai Ebn Tokdun. dr n the Law, with Relation to Wealth, as Alms; and the Diſtributi- n of them, and Trading and Uſery, Mulcts and Puniſhments; theſe lings ſeem'd all very odd to him, and lie judg'd them ſuperfluous: nd laid, that if Men underſtood Things aright, they would lay aſide al rheſe vain Things, and follow the Truth, and content themſelves Jus ithout any Thing of all this; and that no Man would challenge ow Much a Propriety in. Riches, as to have Alms ask'd of him, or to Iſo. Mauſe his Hands to be cut off, who privily ftole them; or their Lives.
to be taken away, who had openly robb'd him: Sect. o. Now that which prompted him to this Perſnaſion, was i Wthis, that he thought all Men were indu'd with an ingenious Tem- the per, and penetrating Underſtanding. and a Mind conſtant to it ſelf; etr Wand was not aware how blockiſh and ſtupid they were, how ill- ad- vis d, and inconſtant in their Reſolutions; inſomuch, that they are od like Brute Beaſts, nay, more apt to wander out of the Way, Since- therefore he was greatly affected with Pity towards Mankind, and ble Nadeſir'd that he might be an Inſtrument of their Salvation; a Reſo- n; MWiution came into his Mind of going over to them, to declare and lay nd before them the Truth. This Intention of his he communicated to at, 5 Friend Al, and ask'd him if there could poſſibly be any way L » Wcontriv'd to come at them. $ | et i Scct. 108. But Asal told him what Sort of People they were, and how far from an ingenious Temper, and how averſe from obeying the Commands of God; but he had no Notion of that, but ſtill his Mind was. intent upon that which he hop'd to compaſs. And As deſir'd that it would pleaſe God, by his means, to direct ſome of his Acquaintance which were of a more pliable Temper-than the reſt, and had more Sincerity in them, into the right way. So then he was ready to further the Deſign and Endeavour of Ha! Ebz Pthe his the his ere n. Upon which they reſolv'd to keep cloſe to the Sea Shore, with- nd Four ſtirring from it either Day or Night, till God ſhould pleaſe to he afford them an Opportunity of croſſing the Sea. And all the while igs they were intent upon this, they continu'd praying to God to direct by chem in this their Buſineſs, and bring it to an happy Iſſue.
Sect. 109. At laſt, as God (whoſe Name be praisd) would have or Ii it happen d, that a Ship which had loſt her Courſe, was driven nat by the Wind and Water upon the Shore of that Iſland; and as it drew nearer to Land, they who were in it, ſeeing two Men upon the Shore, made towards them. Then Asal ſpoke to them, and de- he Hr d them to carry him and his Companion along with them in the ip; Whip; to which they conſented, and took them into the Ship, and a Wit pleas'd God to ſend them a fair Wind, which, in a ſhort time, 1 nns OR * = - .
* — Hen”.
2 arried them to the Iſle which they deſir'd. There they landed, and <1 ne re- W vent into the City; and Asa!'s Friends came all about him, and he ly gave em an account of Hui Eb: Tokdan, and his manner of living; | | | 0 that People flock'd to him on every Side, and admir'd and revetenc'd him. Then Asal told him that this Se& was ſuperior to all ö * dot work upon them, there were much leſſer Hopes of doing any Good upon the Vulgar, ms Sect * other Sorts of Men in Knowledge and Sagacity; and that if he could 2 p .
o& -—- The Hiflory of Sect. 110. Now Salaman ( A5a?s Friend, who we told you choſe M'\.._ Converſation, rather than Solitude and Retirement, which he judg- neit ed unlawful) was Prince and Sovereign of this Iſland. So Hai En yon Tokdan began to teach them, and explain the Myſteries of Wiſdom. the to them; but fo ſoon as &tr he began to raiſe his Diſcourſe above tion external Things a little, and to inculcate that, the contrary whereof W ble had beea ſettled, and deeply rooted in their Minds; they began to ty; withdraw themſelves from him, and their Minds had Abhorrence pine for what he ſpake. And though they carried themſelves civilly to. Wo him, both becauſe he was a Stranger, and out of the Obſervance I -2 B. which they thought dne to their Friend Asal, yet they were angry Tru with him inwardly in their Hearts. However, he continu'd reafoning I 'wha with them mildly Night and Day, and reaching them the TR U TH, his, both in Private and Public, which anly increas'd their Hatred towards. i goes him, and made them avoid his Company, though otherwiſe they tene were Lovers of Goodneſs, and deſirous of Truth. However, through Thi the Defect of their Nature, they did not ſearch for it after the right he r manner, nor apprehend it as they ſhould do; but ſought the Know- he 1 ledge of it after the common way, like the reſt of the World. So War chat he deſpair'd of doing any Good upon them, and all his Hopes. |.glor. of amending them were deteated, becauſe they were not willing to #hing receive what he taught them. any « Seck. 111. And afterwards, taking æ View: of the ſeveral Ranks. -of #4 and Orders of Men, he perceiy'd that every Sort of them plac'd their | Se Delight in thoſe Things which they poſſeſs'd at preſent, and that and their Appetites were their God, and that they loſt themſelves in ¶ that gathering up the little Things of this World; and that the Deſire of Mef getting more, kept them employ'd till they came to their Graves; ¶ Was and that all good Counſel was loft. upon them; and that diſputing © co it with them had only this Effect, that it made them the more obſti- Ty 01 nate. And as for Wiſdom, there was no way for them to attain it, by N neither had they any Share in it. For Folly has over-whelmed thems. Sone and what they have ſonght after, has cover d their Hearts like Ruſt; God Tarn! © Bas ſealed up their Hearts and their Ears, aud their Eyes are dim, and | he h they ſhall have ſore Paniſhment.: f Set. 13%. When therefore he ſaw-them compaſs'd about with I and! the Curtains of Puniſhment, and cover'd with the Darkneſs of the With Viel; and that all of them ( a few only yin: £444 minded theic Rite Religion no otherwiſe, but with Regard to this preſent World; Lern and caſt the Obſervance of religions Performances behind Yielc their Backs, notwithſtanding the Eaſineſs of them, and fold Pinie them for a ſmall Price; and that their Merchandize and Trading diverted them from Thinking upon God, ſo that they had no fear 0 neg + Þ that Day in which both their Hearts and Eyes ſhall be urn roh, he i O » was fully fatisfied, that it was to no Purpole to eee 1 burg neither ä ICIIISE UG ＋ This is an Expreſſion taken out of the Alcoran, andis defigwd to expreſs n the Confukon which the Wicked ſhall be in at the Day of Judgment.
ft — — WW W * 7 1 neither that it was expedient any Works ſhould be enjoin d them be- youd this Meaſure; and that the greateſt Benefit which accru'd to the common Sort of Men by the Law, was wholly plac'd in Rela- tion to Things of this World, viz. that they might be in a comforta-