Master
Let it be granted that it is so. Is it not surely worth thy while, and all that thou canst ever do?
Disciple
It is so, I must needs confess.
Master
But perhaps it may not be so hard as at first it appeareth to be; make but the trial and be in earnest. What is there required of thee but to stand still and see the salvation of thy God? And couldst thou desire anything less? Where is the hardship in this? Thou hast nothing to care for, nothing to desire in this life, nothing to imagine or attract. Thou needest only cast thy care upon God, who careth for thee, and leave him to dispose of thee according to his good will and pleasure, even as if thou hadst no will at all in thee. For he knoweth what is best; and if thou canst but trust him, he will most certainly do better for thee, than if thou wert left to thine own choice.
Disciple
This I most firmly believe.
Master
If thou believest, then go and do accordingly. All is in the Will, as I have shown thee. When the Will imagineth after Somewhat, then entereth it into that somewhat, and this somewhat taketh the Will into itself, and overcloudeth it, so as it can have no Light, but must dwell in Darkness, unless it return back out of that somewhat into Nothing. But when the Will imagineth or hasteth after nothing, then it entereth into Nothing, where it receiveth the Will of God into itself, and so dwelleth in Light, and worketh all its works in it.
Disciple
I am now satisfied that the main cause of any one's spiritual blindness, is his letting his Will into Somewhat, or into that which he hath wrought, of what nature soever it be, good or evil, and his setting his heart or affections upon the work of his own hand or brain, and that when the earthly body perisheth, then the Soul must be imprisoned in that very thing which it shall have received and let in; and if the Light of God be not in it, being deprived of the Light of this World, it cannot but be found in a dark prison.
Master
This is a very precious Gate of Knowledge; I am glad thou takest it into such consideration. The understanding of the whole Scripture is contained in it; and all that hath been written from the beginning of the World to this day may be found therein, by him that having entered with his Will into Nothing, hath there found All Things, by finding God, from Whom, and to Whom, and in Whom are All Things. By this means thou shalt come to hear and see God; and after this earthly life is ended to see with the Eye of Eternity all the Wonders of God and of Nature, and more particularly those which shall be wrought by thee in the flesh, or all that the Spirit of God shall have given thee to labour out for thyself and thy neighbour, or all that the Eye of Reason enlightened from above, may at any time have manifested to thee. Delay not therefore to enter in by this Gate, which if thou seest in the Spirit, as some highly favoured souls have seen it, thou seest in the Supersensual Ground all that God is and can do; thou seest also therewith, as one hath said who was taken thereinto, through Heaven, Hell, and Earth; and through the Essence of all Essences. Whosoever findeth it, hath found all that he can desire. Here is the Virtue and Power of the Love of God displayed. Here is the Height and Depth, here is the Breadth and Length thereof manifested, as ever the capacity of thy soul can contain. By this thou shalt come into that Ground out of which all Things are originated, and in which they subsist; and in it thou shalt reign over all God's Works, as a Prince of God.
Disciple
Pray tell me, dear Master, where dwelleth it in Man?
Master
Where Man dwelleth not: there hath it its seat in Man.
Disciple
Where is that in a Man, when Man dwelleth not in himself?
Master
It is the resigned Ground of a Soul to which nothing cleaveth.
Disciple
Where is the Ground in any Soul, to which there will nothing stick? Or where is that which abideth and dwelleth not in something?
Master
It is the Centre of Rest and Motion in the resigned Will of a truly contrite Spirit, which is Crucified to the World. This Centre of the Will is impenetrable consequently to the World, the Devil, and Hell. Nothing in all the World can enter into it, or adhere to it, because the Will is dead with Christ unto the World, but quickened with him in the Centre thereof, after his blessed Image. Here it is where Man dwelleth not, and where no Self abideth or can abide.
Disciple
O where is this naked Ground of the Soul void of all Self? And how shall I come at the hidden Centre, where God dwelleth, and not Man? Tell me plainly, loving Sir, where it is, and how it is to be found of me, and entered into?
Master
There where the Soul hath slain its own Will, and willeth no more any Thing as from itself, but only as God willeth, and as his Spirit moveth upon the Soul shall this appear. Where the Love of Self is banished there dwelleth the Love of God. For so much of the Soul's own Will as is dead unto itself even so much room hath the Will of God, which is his Love, taken up in that Soul. The reason whereof is this: Where its own Will did before sit, there is now nothing; and where nothing is, there it is that the Love of God worketh alone.
Disciple
But how shall I comprehend it?
Master
If thou goest about to comprehend it, then it will fly away from thee; but if thou dost surrender thyself wholly up to it, then it will abide with thee, and become the Life of thy Life, and be natural to thee.
Disciple
And how can this be without dying, or the whole destruction of my Will?
Master
Upon this entire surrender and yielding up of thy Will, the Love of God in thee becometh the Life of thy Nature; it killeth thee not, but quickeneth thee, who art now dead to thyself in thine own Will, according to its proper Life, even the Life of God. And then thou livest, yet not to thy own Will, but thou livest to its Will; for as much as thy Will is henceforth become its Will. So then it is no longer thy Will, but the Will of God; no longer the Love of thyself, but the Love of God, which moveth and operateth in thee; and then, thou being thus comprehended in it, thou art dead indeed as to thyself, but art alive unto God. So being dead thou livest, or rather God liveth in thee by his Spirit; and his Love is made to thee Life from the Dead. Never couldst thou with all thy seeking have apprehended it, but it hath apprehended thee. Much less couldst thou have comprehended it, but it hath comprehended thee; and so the Treasure of Treasures is found.
Disciple
How is it that so few Souls do find it, when yet all would be glad enough to have it?
Master
They all seek it in somewhat, and so they find it not. For where there is Somewhat for the Soul to adhere to, there the Soul findeth that somewhat only, and taketh up its rest therein, until she seeth that it is to be found in Nothing, and goeth out of the Somewhat into Nothing, even into that Nothing out of which all Things may be made. The Soul here saith "I have nothing, for I am utterly stripped and naked of every Thing; I can do nothing, for I have no manner of power, but am as water poured out; I am nothing, for all that I am is no more than an Image of Being, and only God is to me I AM; and so, sitting down in my own Nothingness, I give glory to the Eternal Being, and will nothing of myself, that so God may will all in me, being unto me my God and All Things." Herein now it is that so very few find this most precious treasure in the Soul, though every one would so fain have it; and might also have it, were it not for this Somewhat in every one that letteth.
Disciple
But if the Love should proffer itself to a Soul, could not that Soul find it, nor lay hold of it, without going for it into Nothing?
Master
No verily. Men seek and find not, because they seek it not in the naked Ground where it lieth; but in something or other where it never will be, nor can be. They seek it in their own Will, and they find it not. They seek it in their Self-Desire, and they meet not with it. They look for it in an Image, or in an Opinion, or in Affection, or a natural Devotion and Fervour, and they lose the substance by thus hunting after a shadow. They search for it in something sensible or imaginary, in somewhat which they may have a more peculiar natural inclination for, and adhesion to; and so they miss of what they seek, for want of diving into the Supernatural and Supersensual Ground, where the Treasure is hid. Now, should the Love graciously condescend to proffer itself to such as these, and even to present itself evidently before the Eye of their Spirit, yet could it find no place at all in them, neither could it be held by them, or remain with them.
Disciple
Why not, if the Love should be willing and ready to offer itself, and to stay with them?
Master
Because the Imaginariness which is in their own Will hath set itself up in the place thereof. And so this Imaginariness would have the Love in it, but the Love fleeth away, for it is its prison. The Love may offer itself; but it cannot abide where the Self-Desire attracteth or imagineth. That Will which attracteth Nothing, and to which Nothing adhereth, is only capable of receiving it; for it dwelleth only in Nothing, as I said, and therefore they find it not.
Disciple
If it dwell only in Nothing, what is now the office of it in Nothing?
Master
The office of the Love here is to penetrate incessantly into Something; and if it penetrate into, and find a place in Something which is standing still and at rest, then its business is to take possession thereof. And when it hath there taken possession, then it rejoiceth therein with its flaming Love-fire, even as the sun doth in the visible world. And then the office of it is without intermission to enkindle a fire in this Something which may burn it up; and then with the flames thereof exceedingly to enflame itself, and raise the heat of the Love-fire by it, even seven degrees higher.
Disciple
O, loving Master, how shall I understand this?
Master
If it but once kindle a fire within thee, my son, thou shalt then certainly feel how it consumeth all that which it toucheth, thou shalt feel it in the burning up thyself, and swiftly devouring all Egoity or that which thou callest I and Me, as standing in a separate Root, and divided from the Deity, the Fountain of thy Being. And when this enkindling is made in thee, then the Love doth so exceedingly rejoice in thy fire, as thou wouldest not for all the world be out of it; yea, wouldst rather suffer thyself to be killed, than to enter into thy something again. This fire must now grow hotter and hotter, till it shall have perfected its office with respect to thee. Its flame also will be so very great that it will never leave thee, though it should even cost thee thy temporal life, but it would go with thee with its sweet loving fire into death; and if thou wentest also into Hell, it would break Hell in pieces also for thy sake. Nothing is more certain than this, for it is stronger than Death and Hell.
Disciple
Enough, my dearest Master, I can no longer endure that any Thing should divert me from it. But how shall I find the nearest way to it?
Master
Where the way is hardest, there go thou; and what the World casteth away, that take thou up. What the World doth, that do thou not; but in all things walk thou contrary to the World. So thou comest the nearest way to that which thou art seeking.
Disciple
If I should in all things walk contrary to other people, I must needs be in a very unquiet and sad state, and the World would not fail to account me for a madman.
Master
I bid thee not, Child, to do harm to anyone, thereby to create to thyself any misery or unquietness. This is not what I mean by walking contrary in everything to the World. But because the World, as the World, loveth all deceit and vanity, and walketh in false and treacherous ways, thence, if thou hast a mind to act a clean contrary part to the ways thereof, without any exception or reserve whatsoever, walk thou only in the right way, which is called the Way of Light, as that of the World is properly the Way of Darkness. For the right way, even the Path of Light, is contrary to all the ways of the World.
But whereas thou art afraid of creating to thyself hereby trouble and inquietude, that indeed will be so according to the flesh. In the world thou must have trouble, and thy flesh will not fail to be unquiet, and to give thee occasion of continual repentance. Nevertheless in this very anxiety of soul arising from the world or the flesh, the Love doth most willingly enkindle itself, and its cheering and conquering fire is but made to blaze forth with greater strength for the destruction of that evil. And whereas thou dost also say, that the World will for this esteem thee mad; it is true the World will be apt enough to censure thee for a madman in walking contrary to it, and thou art not to be surprised if the children thereof laugh at thee, calling thee silly Fool. For the Way to the Love of God is Folly to the World, but is Wisdom to the Children of God. Hence, whenever the World perceiveth this holy Fire of Love in God's Children, it concludeth immediately that they are turned fools, and are beside themselves. But to the Children of God that which is despised of the World is the greatest Treasure, yea, so great a Treasure is it as no life can express, nor tongue so much as name what this enflaming, all-conquering Love of God is. It is brighter than the Sun; it is sweeter than anything that is called sweet; it is stronger than all strength; it is more nutrimental than food; more cheering to the heart than wine, and more pleasant than all the joy and pleasantness of this world. Whosoever obtaineth it is richer than any Monarch on earth; and he who getteth it, is nobler than any Emperor can be, and more potent and absolute than all Power and Authority.
DIALOGUE III
BETWEEN JUNIUS, A SCHOLAR, AND THEOPHORUS, HIS MASTER, CONCERNING HEAVEN AND HELL
The Scholar asked his Master "Whither goeth the Soul when the Body dieth?"
His Master answered him: There is no necessity for it to go any whither.
How not, said the inquisitive Junius, must not the Soul leave the body at death and go either to Heaven or Hell?
It needs no going forth, replied the venerable Theophorus. Only the outward Mortal Life with the body shall separate themselves from the Soul. The Soul hath Heaven and Hell within itself before, according as it is written. The Kingdom of God cometh not with observation, neither shall they say Lo here! or Lo there! For behold the Kingdom of God is within you. And which soever of the two, that is, either Heaven or Hell, is manifested in it, in that the Soul standeth.
Here Junius said to his Master: This is hard to understand. Doth it not enter into Heaven or Hell, as a man entereth into a house; or as one goeth through a hole or casement into an unknown place; so goeth it not into another world?
The Master spoke and said: No, there is verily no such kind of entering in; forasmuch as Heaven and Hell are every where, being universally co-extended.
How is that possible? said the Scholar. What, can Heaven and Hell be here present, where we are now sitting? And if one of them might, can you ever make me believe that ever both should be here together?
Then spoke the Master in this manner: I have said that Heaven is everywhere present and it is true. For God is in Heaven; and God is everywhere. I have said also that Hell must be in like manner everywhere. For the Wicked One, who is the Devil, is in Hell, and the whole World, as the Apostle hath taught us, lyeth in the Wicked One, or the Evil One; which is as much as to say, not only that the Devil is in the World, but that the World is in the Devil; and if in the Devil, then in Hell too, because he is there. So Hell therefore is everywhere, as well as Heaven; which is the thing that was to be proved.
The Scholar, startled hereat, said: Pray make me to understand this.
To whom the Master: Understand then what Heaven is. It is but the turning in of the Will to the Love of God. Wheresoever thou findest God manifesting himself in Love, there thou findest Heaven, without travelling for it so much as one foot. And by this understand also what Hell is and where it is. I say unto thee it is but the turning in of the Will into the wrath of God. Wheresoever the Anger of God doth more or less manifest itself, there certainly is more or less of Hell, in whatsoever place it be. So that it is but the turning in of thy will either into his Love, or into his Anger; and thou art accordingly either in Heaven or in Hell. Mark it well. And this now cometh to pass in this present life, whereof St Paul speaking saith, Our conversation is in Heaven. And the Lord Christ saith also, My sheep hear my voice, and I know them, and they follow me, and I give them the Eternal Life, and none shall pluck them out of my hand. Observe, he saith not, I will give them, after this life is ended, but I give them, that is, now in the time of this life. And what else is this gift of Christ to his followers, but an Eternity of Life, which for certain can be no where but in Heaven. Yea, moreover, none shall be able to pluck them out of Heaven, because it is he who holdeth them there, and they are in his hand which nothing can resist. All therefore doth consist in the turning in, or entering of the Will into Heaven, by hearing the the voice of Christ, and both knowing him, and following him. And so on the contrary it is also. Understandest thou this?
His Scholar said to him: I think, in part, I do. But how cometh this entering of the Will into Heaven to pass?
The Master answered him: This then will I endeavour to satisfy thee in; but thou must be very attentive to what I shall say unto thee. Know then, my son, that when the Ground of the Will yieldeth itself up to God, then it sinketh out of its own Self, and out of and beyond all ground and place, that is or can be imagined, into a certain unknown Deep, where God only is manifest, and where he only worketh and willeth. And then it becometh nothing to itself, as to its own working and willing, and so God worketh and willeth in it. And God dwells in this designed Will, by which the Soul is sanctified, and so fitted to come into Divine Rest. Now, in this case, when the body breaketh, the Soul is so thoroughly penetrated all over with the Divine Light, even as a glowing hot iron is by the fire, by which being penetrated throughout, it loseth its darkness, and becomes bright and shining. Now this is the hand of Christ, where God's Love thoroughly inhabits the Soul, and is in it a shining Light, and a new glorious Life. And then the Soul is in Heaven, and is a Temple of the Holy Ghost, and is itself the very Heaven of God, wherein he dwelleth. Lo, this is the entering of the Will into Heaven; and thus it cometh to pass.
Be pleased, Sir, to proceed, said the Scholar, and let me know how it fareth on the other side.
The Master said: The godly Soul, you see, is in the hand of Christ, that is in Heaven, as he himself hath told us, and in what manner this cometh to be so, you have also heard. But the ungodly Soul is not willing in this life-time to come into the Divine Resignation of its Will, or to enter into the Will of God; but goeth on still in its own lust and desire, in vanity and falsehood, and so entereth into the Will of the Devil. It receiveth, thereupon, into itself nothing but wickedness; nothing but lying, pride, covetousness, envy and wrath; and thereunto it giveth up its Will and whole Desire. This is the Vanity of the Will; and this same Vanity or vain shadow must also in like manner be manifested in the Soul, which hath yielded itself up also to be its servant; and must work therein even as the Love of God worketh in the regenerated Will; and penetrate it all over, as fire doth iron.
And it is not possible for this Soul to come into the Rest of God, because God's Anger is manifested in it, and worketh in it. Now when a body is parted from the Soul, then beginneth the Eternal Melancholy and Despair, because it now findeth that it is become altogether Vanity, even a Vanity most vexatious to itself, and a distracting Fury, and a self-tormenting Abomination. Now it perceiveth itself disappointed of every Thing which it had before fancied, and blind, and naked, and wounded, and hungry, and thirsty, without the least prospect of ever being relieved, or obtaining so much as one drop of the water of Eternal Life. And it feeleth itself to be its own vile executioner and tormentor; and is affrighted at its own ugly dark form, and fain would flee from itself if it could, but it cannot, being fast bound with the chains of the Dark Nature, whereinto it had sunk itself when in the flesh. And so, not having learned or accustomed itself to sink down into the Divine Grace, and being also strongly possessed with the Idea of God, as an angry and jealous God, the poor Soul is both afraid and ashamed to bring its Will into God, by which deliverance might possibly come to it. The Soul is afraid to do it, as fearing to be consumed by so doing, under the apprehension of the Deity as a mere devouring Fire. The Soul is also ashamed to do it, as being confounded at its own nakedness and monstrosity, and therefore would, if it were possible, hide itself from the Majesty of God, and cover its abominable form from his most holy eye, though by casting itself still deeper into the Darkness. Therefore it will not enter into God, nay, it cannot enter with its false Will; yea, though it should strive to enter, yet can it not enter into the Love, because of the Will which hath reigned in it. For such a Soul is thereby captivated in the Wrath, yea, is itself but mere Wrath, having by its false Desire, which it had awakened in itself, comprehended and shut itself up therewith, and so transformed itself into the nature and property thereof.
And since also the Light of God doth not shine in it, nor the Love of God enclose it, the Soul is moreover a great Darkness, and is withal an anxious Fire-source, carrying about an Hell in itself, and not being able to discern the least glimpse of the Light of God, or to feel the least spark of his Love. Thus it dwelleth in itself as in Hell, and needeth no entering into Hell at all, or being carried thither, for in what place soever it may be, so long as it is in itself, it is in the Hell. And though it should travel far and cast itself many hundred thousand leagues from its present place, to be out of Hell; yet still would it remain in its hellish source and darkness.
If this be so, how then cometh it, said the Scholar to Theophorus, that an Heavenly Soul doth not in the time of this life perfectly perceive the Heavenly Light and Joy, and the Soul which is without God in the World, doth not also here feel Hell, as well as hereafter? Why should they not both be perceived and felt as well in this life as in the next, seeing that both of them are in Man, and one of them as you have shewed, worketh in every man?
To whom Theophorus presently returned this answer: The Kingdom of Heaven is in the Saints operative and manifestative of itself by Faith. They who carry God within them, and live by his Spirit, find the Kingdom of God in their Faith, and they feel the Love of God in their Faith, by which the Will hath given up itself unto God, and is made Godlike. All is transacted within them by Faith, which is to them the evidence of the Eternal Invisibles, and a great manifestation in their Spirit of this Divine Kingdom, which is within them. But their natural life is nevertheless encompassed with flesh and blood; and this standing in a contrariety thereto, and being placed through the Fall in the principle of God's Anger, and environed about with the World, which by no means can be reconciled to Faith, these faithful Souls cannot but be very much exposed to attacks from this World, wherein they are sojourners; neither can they be insensible of their being thus encompassed about with flesh and blood, and with the World's vain lust, which ceaseth not continually to penetrate the outward mortal life, and to tempt them manifold ways, even as it did Christ. Whence the World on one side and the Devil on the other, not without the curse of God's Anger in flesh and blood, do thoroughly sift and penetrate the Life, whereby it cometh to pass that the Soul is often in anxiety when these three are all set upon it together, and when Hell thus assaulteth the Life, and would manifest itself in the Soul. But the Soul hereupon sinketh down into the hope of the Grace of God, and standeth like a beautiful Rose in the midst of Thorns, until the Kingdom of this World shall fall from it in the death of the body. And then the Soul first becometh truly manifest in the Love of God, and of his Kingdom, which is the Kingdom of Love; having henceforth nothing more to hinder it. But during this life she must walk with Christ in this world, and then Christ delivereth her out of her own Hell, by penetrating her with his Love throughout, and standing by her in Hell, and even changing her Hell into Heaven.
But in that thou sayest, Why do not the Souls which are without God feel Hell in this World? I answer; They bear it about with them in their wicked consciences, but they know it not; because the World hath put out their eyes, and its deadly cup hath cast them likewise into a sleep, a most fatal sleep. Notwithstanding which it must be owned that the Wicked do frequently feel Hell within them during the time of this mortal life, though they may not apprehend that it is Hell, because of the earthly vanity which cleaveth to them from without, and the sensible pleasures and amusements wherewith they are intoxicated. And moreover it is to be noted that the outward Life in every such one hath yet the Light of the outward Nature, which ruleth in this Life, and so the Pain of Hell cannot, so long as that hath the rule, be revealed. But when the body dyeth or breaketh away, so as the Soul cannot any longer enjoy such temporal pleasure and delight, nor the Light of this outward World, which is wholly thereupon extinguished as to it, then the Soul stands in an eternal hunger and thirst after such vanities as it was here in love withal, but yet can reach nothing but that false Will, which it had impressed in itself while in the body; and wherein it had abounded to its great loss. And now whereas it had too much of its Will in this life, and yet was not contented therewith, it hath, after the separation by death, as little of it; which createth in it an everlasting thirst after that which it can henceforth never obtain more, and causeth it to be in a perpetual anxious lust after Vanity, according to its former impression, and in a continual rage of hunger after those sorts of wickedness and lewdness whereinto it was immersed, being in the flesh. Fain would it do more evil still, but that it hath not either wherein or wherewith to effect the same, and therefore it doth perform this only in itself. All is not literally transacted, as if it were outward; and so the ungodly is tormented by those Furies which are in his own mind, and begotten upon himself by himself. For he is verily become his own Devil and Tormentor; and that by which he sinned here, when the Shadow of this World is passed away, abideth still with him in the impression, and is made his prison and his Hell. But this hellish hunger and thirst cannot be fully manifested in the Soul, till the Body, which ministered to the Soul that it lusted after, and with which the Soul was so bewitched, as to doat thereupon, and pursue all its cravings, be stripped off from it.
I perceive then, said Junius to his Master, that the Soul, having played the wanton with the Body in all voluptuousness, and served the lusts thereof during this life, retaineth still the very same inclinations and affections which it had before, then when it hath no opportunity or capacity to satisfy them longer; and that when this cannot be, there is then Hell opened in that Soul, which had been shut up in it before by means of the outward Life in the Body, and of the Light of this World. Do I rightly understand?
Theophorus said: It is very rightly understood by you. Go on.
On the other hand (said he) I clearly perceive by what I have heard, that Heaven cannot but be in a loving Soul which is possessed of God, and hath subdued thereby the Body to the obedience of the Spirit in all things, and perfectly immersed itself into the Will and Love of God. And when the Body dyeth, and the Soul is hence redeemed from the Earth, it is now evident to me that the Life of God, which was hidden in it, will display itself gloriously, and Heaven consequently be then manifested. But, notwithstanding, if there be not a local Heaven besides and a local Hell, I am still at a loss where to place no small part of the Creation, if not the greatest. For where must all the intellectual inhabitants of it abide?
In their own Principle, answered the Master, whether it be of Light or of Darkness. For every created intellectual Being remaineth in its deeds and essences, in its wonders and properties, in its life and image; and therein it beholdeth and feeleth God, as who is everywhere, whether it be in the Love or in the Wrath.
If it be in the Love of God, then beholdeth it God accordingly, and feeleth him as he is, Love. But if it hath captivated itself in the Wrath of God, then it cannot behold God otherwise than in the Wrathful Nature, nor perceive him otherwise than as an incensed and vindictive Spirit. All places are alike to it, if it be in God's Love; and, if it be not there, every place is Hell alike. What Place can bound a Thought? Or what needeth any understanding Spirit to be kept here or there, in order to its happiness or misery? Verily, wheresoever it is, it is in the Abyssal World, where there is neither end nor limit. And whither, I pray, should it go? since though it should go a thousand miles off, or a thousand times ten thousand miles, and this ten thousand times over beyond the bounds of the Universe, and into the imagining spaces above the stars, yet it were then still in the very same point from whence it went out. For God is the Place of Spirit, if it may be lawful to attribute to him such a name to the which Body hath a relation. And in God there is no limit; both near and far off is here all one; and be it in his Love, or be it in his Anger, the abyssal Will of the Spirit is altogether unconfined. It is swift as thought, passing through all things; it is magical, and nothing corporeal or from without can let it; it dwelleth in its wonders, and they are its house.
Thus it is with every Intellectual, whether of the Order of Angels or of human Souls, and you need not fear but there will be room enough for them all, be they ever so many; and such also as shall best suit them, even according to their election and determination, and which may thence very well be called the "own place" of each.
At which said the Scholar, I remember, indeed, that it is written concerning the great traitor, that he went after death to his own place.
The Master said: The same is true of every Soul, when it departeth this mortal life. And it is true in like manner of every Angel and Spirit whatsoever, which is necessarily determined by its own choice. As God is everywhere, so also the Angels are everywhere; but each one in its own Principle, and in its own Property or (if you had rather) in its own Place. The same Essence of God, which is as a Place to Spirits, is confessed to be everywhere, but the appropriation or participation hereof is different to everyone, according as each hath attracted it magically in the earnestness of Will. The same Divine Essence which is with the Angels of God above, is with us also below. And the same Divine Nature which is with us is likewise with them; but after different manners and in different degrees communicated and participated.
And what I have said here of the Divine, is no less to be considered by you in the participation of the Diabolical Essence and Nature, which is the Power of Darkness, as to the manifold modes, degrees, and appropriations thereof in the false Will. In this World there is strife between them, but when this World hath reached in anyone the Limit, then the Principle catcheth that which is its own, and so the Soul receiveth companions accordingly, that is, either Angels or Devils.
To whom the Scholar again: Heaven and Hell then being in us at strife in the time of this life, and God himself being also thus near to us, where can Angels and Devils dwell?
And the Master answered him thus: Where thou dost not dwell as to thy Self-hood and to thine own Will, there the holy Angels dwell with thee, and every where all over round about thee. Remember this well. On the contrary, where thou dwellest as to thyself, or in Self-seeking, and Self-will, there to be sure the Devils will be with thee, and will take up their abode with thee, and dwell all over thee, and round about thee everywhere, which God in his mercy prevent.
I understand not this, said the Scholar, so perfectly well as I could wish. Be pleased to make it a little more plain to me.
The Master then spake: Mark well what I am going to say. Where the Will of God in anything willeth, there is God manifested. And in this very manifestation of God the Angels do dwell. But where God in any Creature willeth not with the Will of that Creature, there God is not manifested to it, neither can he be; but dwelleth in himself, without the co-operation thereof, and subjection to him in humility. There God is an unmanifested God to the Creature. So the Angels dwell not with such an one; for wherever they dwell, there is the Glory of God; and they make his Glory. What then dwelleth in such a Creature as this? God dwelleth not therein; the Angels dwell not therein; God willeth not therein; the Angels also will not therein. The case is evidently this; in that Soul or Creature its own will is without God's Will; and there the Devil dwelleth; and with him all that is without God, and without Christ. This is the truth; lay it to heart.
The Scholar said: It is possible I may ask several impertinent questions; but I beseech you, good Sir, to have patience with me, and to pity my ignorance, if I ask what may appear to you perhaps ridiculous, or may not be at all fit for me to expect an answer to. For I have several questions still to propound to you; but I am ashamed of my own thoughts in this matter.
The Master said: Be plain with me, and propose whatever is upon your mind; yea, be not ashamed even to appear ridiculous, so that by querying you may but become wiser.
The Scholar thanked his Master for this liberty and said: How far then are Heaven and Hell asunder?
To whom he answered thus: As far as Day and Night; or as far as Something and Nothing. They are in one another and yet they are at the greater distance one from the other. Nay, the one of them is as nothing to the other; and yet notwithstanding they cause joy and grief to one another. Heaven is throughout the whole World, and it is also without the World over all, even everywhere that is, or that can be even so much as imagined. It filleth all, it is within all, it is without all, it encompasseth all; without division, without place; working by a Divine Manifestation, and flowing forth universally, but not going in the least out of itself. For only in itself it worketh and is revealed, being one and undivided in all. It appeareth only through the Manifestation of God; and never but in itself only. And in that Being which cometh into it, or in that wherein it is manifested; there also it is that God is manifested. Because Heaven is nothing else but a Manifestation or Revelation of the Eternal One, wherein all the working and willing is in quiet love.
So in like manner Hell also is through the whole World, and dwelleth and worketh but in itself, and in that wherein the Foundation of Hell is manifested, namely, in Self-hood and in the False Will. The visible World hath both in it; and there is no place but Heaven and Hell may be found or revealed in it. Now Man as to his temporal life is only of the visible World; and therefore during the time of his life he seeth not the spiritual World. For the Outward World with its substance is a cover to the Spiritual World, even as the Body is to the Soul. But when the outward Man dyeth, then the Spiritual World is manifested to the Soul, which hath now its covering taken away. And it is manifested either in the Eternal Light with the holy Angels, or in the Eternal Darkness, with the Devils.
The Scholar further queried: What is an Angel, or an human Soul, that they can be thus manifested either in God's Love or Anger, either in Light or Darkness?
To whom Theophorus answered: They come from one and the self-same Original. They are little branches of the Divine Wisdom, of the Divine Will, sprung from the Divine Word, and made objects of the Divine Love. They are out of the Ground of Eternity; whence Light and Darkness do spring; Darkness which consisteth in the receiving of Self-Desire; and Light which consisteth in willing the same thing with God. For the conformity of the Will with God's Will is Heaven; and wheresoever there is this willing with God, there the Love of God is undoubtedly in the working, and his Light will not fail to manifest itself. But in the Self-attraction of the Soul's desire, or in the reception of Self into the willing of any Spirit, angelical or human, the Will of God worketh with difficulty, and is to that Soul and Spirit nought but Darkness; out of which, notwithstanding, the Light may be manifested. And this Darkness is the Hell of that Spirit wherein it is. For Heaven and Hell are nought else but a Manifestation of the Divine Will either in Light or Darkness, according to the Properties of the Spiritual World.
Scholar
What then is the Body of Man?
Master
It is the visible World, an Image and Quintessence, or Compound of all that the World is; and the visible World is a manifestation of the inward spiritual World, come out of the Eternal Light, and out of the Eternal Darkness, out of the spiritual compaction or connection; and it is also an Image or Figure of Eternity, whereby Eternity hath made itself visible; where Self-Will and resigned Will, viz., Evil and Good, work one with the other.
Such a substance is the outward Man. For God created Man out of the outward World, and breathed into him the inward spiritual World for a Soul and an intelligent Life, and therefore in the things of the outward World, Man can receive and work Evil and Good.
Scholar
What shall be after this World, when all things perish and come to an end?
Master
The material substance only ceaseth; viz., the four Elements, the Sun, Moon and Stars. And then the inward world will be wholly visible and manifest. But whatsoever hath been wrought by the Will or Spirit of Man in this World's time, whether evil or good shall there separate itself in a spiritual matter, either into the Eternal Light or into the Eternal Darkness. For that which is born from each Will penetrateth and passeth again into that which is like itself. And there the Darkness is called Hell, and is an eternal forgetting of all Good, and the Light is called the Kingdom of God, and is an eternal joy in and to the Saints, who continually glorify and praise God, for having delivered them from the torment of evil.
The last Judgment is a kindling of the Fire both of God's Love and Anger, in which the matter of every substance perisheth, and each Fire shall attract into itself its own, that is, the substance which is like itself. Thus God's Fire of Love will draw into itself what is wrought in the Anger of God in Darkness, and consume the false substance; and then there will remain only the painful, aching Will in its own proper nature, image, and figure.
Scholar
With what matter and form shall the human Body rise?
Master
It is sown a natural gross and elementary Body; yet in this gross Body there is a subtle Power and Virtue. As in the Earth also there is a subtle good Virtue, which is like the Sun, and is one and the same with the Sun, which also did in the beginning of time spring and proceed out of the Divine Power and Virtue, whence all the good Virtue of the Body is likewise derived. This good Virtue of the mortal Body shall come again and live for ever in a kind of transparent crystalline material property, in spiritual flesh and blood; as shall return also the good Virtue of the Earth, for the Earth, likewise shall become crystalline, and the Divine Light shine in everything that hath a being, essence, or substance. And as the gross Earth shall perish and never return, so also the gross flesh of Man shall perish and not live for ever. But all Things must appear before the Judgment, and in the Judgment be separated by the Fire; yea, both the Earth, and also the ashes of the human Body. For when God shall once move the spiritual World, every Spirit shall attract its spiritual substance to itself. A good Spirit and Soul shall draw to itself its own substance, and an evil one its evil substance.
Scholar
Shall we not rise again with our visible bodies, and live in them for ever?
Master
When the visible world perisheth, then all that hath come out of it, and hath been external, shall perish with it. There shall remain of the World only the crystalline Nature and Form, and of Man also only the spiritual Earth, for Man shall be then wholly like the crystalline World, which as yet is hidden.
Scholar
Shall all then have eternal joy and glorification alike?
Master
St Paul saith: In the Resurrection one shall differ from another in glory, as do the Sun, Moon and Stars. Therefore know that the Blessed shall indeed all enjoy the divine working in and upon them, but their virtue and illumination or glory shall be very different according as they have endured in this life with different measures and degrees of power and virtue in their painful workings.
Scholar
How shall all people and nations be brought to judgment?
Master
The Eternal Word of God, out of which every creaturely spiritual Life hath proceeded will move itself at that hour, according to Love and Anger, in every Life which is come out of the Eternity, and will draw every Creature before the Judgment of Christ, to be sentenced by this motion of the Word. The Life will then be manifested in all its works, and every Soul shall see and feel its judgment and sentence in itself. For the Judgment is, indeed, immediately at the departure of the Body manifested in and to every Soul. And the last Judgment is but a return of the spiritual Body, and a separation of the World, when the Evil shall be separated from the Good, in the substance of the World, and of the human Body, and everything enter into its eternal receptacle. And thus it is a manifestation of the Mystery of God in every substance and life.
Scholar
How will the sentence be pronounced?
Master
Here consider the words of Christ. He will say to those on his right hand; Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and ye gave me meat; I was thirsty and ye gave me drink; I was a stranger and ye took me in; naked and ye clothed me. I was sick and ye visited me, in prison and ye came unto me.
Then shall they answer him, saying, Lord, when saw we thee hungry, thirsty, a stranger, naked, sick, or in prison, and ministered thus unto thee?
Then shall the King answer and say unto them; Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
And unto the wicked on his left hand he will say; Depart from me, ye Cursed, into everlasting fire, prepared for the Devil and his Angels. For I was hungry, thirsty, a stranger, naked, and in prison, and ye ministered not unto me.
And they shall also answer him and say; When did we see thee thus and ministered not unto thee?
And he will answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these, ye did it not to me.
And these shall depart into everlasting punishment, but the Righteous into Life Eternal.
Scholar
Loving Master, pray tell me why Christ saith, What you have done to the least of these you have done to me; and what you have not done to them, neither have you done it to me? And how doth a Man this so, as that he doth it to Christ himself?
Master
Christ dwelleth really and essentially in the faith of those that wholly yield up themselves to him, and giveth them his Flesh for food and his Blood for drink; and thus possesseth the ground of their faith, according to the interior or inward Man. And a Christian is called a Branch of the Vine Christ, and a Christian, because Christ dwelleth spiritually in him; therefore, whatsoever good any shall do to such a Christian in his bodily necessities, it is done to Christ himself, who dwelleth in him. For such a Christian is not his own, but is wholly resigned to Christ, and become his peculiar possession, and consequently the good deed is done to Christ himself. Therefore also whosoever shall withhold their help from such a needy Christian, and forbear to serve him in his necessity, they thrust Christ away from themselves, and despise him in his members. When a poor person that belongeth thus to Christ asketh anything of thee, and thou deniest it him in his necessity, thou deniest it to Christ himself. And whatsoever hurt any shall do to such a Christian, they do it to Christ himself. When any mock, scorn, revile, reject, or thrust away such an one they do all that to Christ, but he that receiveth him, giveth him meat, and drink, or apparel, and assisteth him in his necessities, doth it likewise to Christ, and to a fellow-member of his own Body. Nay he doth it to himself if it be a Christian; for we are all one in Christ, as a tree and its branches are.
Scholar
How then will those subsist in the day of the last Judgment, who afflict and vex the poor and distressed, and deprive them of their very sweat, necessitating and constraining them by force to submit to their wills, and trampling upon them as their footstools, only that they themselves may live in pomp and power, and spend the fruits of this poor people's sweat and labour in voluptuousness, pride, and vanity?
Master
Christ suffereth in the persecution of his members. Therefore all the wrong that such hard executors do to the poor wretches under their control is done to Christ himself; and falleth under his severe sentence and judgment. And besides that by such oppression of the Poor they draw them off from Christ, and make them seek unlawful ways to fill their bellies. Nay, they work for and with the Devil himself, doing the very same thing which he doth: who, without intermission opposeth the Kingdom of Christ, which consisteth only in Love. All these oppressors, if they do not turn with their whole hearts unto Christ, and minister to or serve him, must go into Hell-fire, which is fed and kept alive by nothing else but such mere Self, which they have exercised over the Poor here.
Scholar
But how will it fare with those who in this time do so fiercely contend about the kingdom of Christ, and slander, revile and persecute one another for their religion?
Master
All such have not yet known Christ; and they are but as a type or figure of Heaven and Hell, striving for each other for the victory.
All rising, swelling pride, which contendeth about opinions, is an image of Self. And whosoever hath not faith and humility, nor liveth in the Spirit of Christ, which is Love, is only armed with the Anger of God, and helpeth forward the victory of the imaginary Self, that is, the Kingdom of Darkness, and the Anger of God. For at the day of Judgment all Self shall be given to the Darkness as shall also all the unprofitable contentions of men; in which they seek not after Love, but merely after their imaginary Self. All such things belong to the Judgment, which will separate the false from the true; and then all images or opinions shall cease, and all the Children of God shall dwell for ever in the Love of Christ, and that in them. For in Heaven all serve God their Creator in humble love.
Scholar
Wherefore then doth God suffer such strife and contention to be in this time?
Master
The Life itself standeth in strife, that it may be made manifest, sensible, and palpable, and that the wisdom may be made separable and known.
The Strife also constituteth the Eternal Joy of the victory. For there will arise great praise and thanksgiving in the Saints from the experimental sense and knowledge that Christ in them hath overcome Darkness, and all the Self of Nature, and that they are at length totally delivered from the Strife, at which they shall rejoice eternally. And therefore God suffereth all Souls to stand in a free-will, that the Eternal Dominion both of Love and Anger, of Light and of Darkness, may be made manifest and known; and that every Life might cause and find its own sentence in itself. For that which is now a strife and pain to the Saints in their wretched warfare here, shall in the end be turned into great joy to them; and that which hath been a joy and pleasure to ungodly persons in this world, shall afterwards be turned into eternal torment and shame to them. Therefore the joy of the Saints must arise to them out of death, as the light ariseth out of a candle by the destruction and consumption of it in its fire, that so the Life may be freed from the painfulness of Nature, and possess another World.
And as the Light hath quite another property than the Fire has, for it giveth and yieldeth itself forth; whereas the Fire draweth in and consumeth itself, so the holy Life of Meekness springeth forth through the Death of Self-will, and then God's Will of Love only ruleth, and doth all in all. For thus the Eternal One hath attained Feeling and Separability, and brought itself forth again with the feeling, through Death, in great Joyfulness, that there might be an Eternal Delight in the Infinite Unity, and an Eternal Cause of Joy; and therefore that which was before Painfulness, must now be the Ground and Cause of this motion or stirring to the Manifestation of all Things. And herein lyeth the Mystery of the hidden Wisdom of God.
Every one that asketh receiveth, every one that seeketh findeth, and to every one that knocketh it shall be opened. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost, be with us all. Amen.
DIALOGUE IV
THE WAY FROM DARKNESS TO TRUE ILLUMINATION
There was a poor Soul that had wandered out of Paradise, and come into the kingdom of this World; where the Devil met it, and said to it: Whither dost thou go, thou Soul that art half blind?
The Soul said
I would see and speculate into the Creatures of the World, which their Creator hath made.
The Devil said
How wilt thou see and speculate into them, when thou canst not know their essence and property? Thou wilt look upon their outside only, as upon a graven image, and canst not know them thoroughly.
The Soul said
How may I come to know their essence and property?
The Devil said
Thine eyes would be opened to see them thoroughly, if thou didst but eat of that, from whence the Creatures themselves are come to be good and evil. Thou wouldst then be as God himself is, and know what the Creature is.
The Soul said
I am now a noble and holy Creature: but if I should do so, the Creator hath said that I should die.
The Devil said
No, thou shouldst not die at all; but thy eyes would be opened, and thou wouldst be as God himself, and be Master of Good and Evil. Also, thou wouldst be mighty, powerful and very great, as I am; all the subtlety that is in the Creatures would be made known to thee.
The Soul said
If I had the knowledge of Nature and of the Creatures, I would then rule the whole World as I listed.
The Devil said
The whole ground of their knowledge lieth in thee. Do but turn thy Will and Desire from God or Goodness into Nature and the Creatures, and then there will arise in thee a lust to taste; and so thou mayest eat of the Tree of Knowledge of Good and Evil, and by that means come to know all things.
The Soul said
Well then, I will eat of the Tree of Knowledge of Good and Evil, that I may rule all things by my own power, and be of myself a Lord on Earth, and do what I will, even as God himself doth.
The Devil said
I am the Prince of this World; and if thou wouldst rule on earth thou must turn thy lust towards my Image, and desire to be like me, that thou mayst get the cunning, wit, reason, and subtlety that my Image hath.
Thus did the Devil present to the Soul the Power that is in the fiery root of the Creature, that is the fiery Wheel of Essence in the form of a Serpent. Upon which,
The Soul said
Behold this is the Power which can do all things. What must I do to get it?
The Devil said
If thou dost break thy Will off from God, and bring it into this power and skill, then thy hidden Ground will be manifested in thee, and thou mayest work in the same manner. But thou must eat of that Fruit, wherein each of the four elements in itself ruleth over the other, and is in strife. And then thou wilt be instantly as the fiery Wheel is, and so bring all things into thine own power, and possess them as thine own.
The Soul did so and what happened thereupon
Now when the Soul broke its will off thus from God, and brought it into the fiery Will (which is the Root of Life and Power), there presently arose in it a lust to eat of the Tree of Knowledge of Good and Evil; and the Soul did eat thereof. Which as soon as it had done, instantly was kindled the fiery Wheel of its Essence, and thereupon all the properties of Nature awoke in the Soul, and exercised each its own desire.
First arose the lust of Pride; a desire to be great, mighty, and powerful; to bring all things in subjection to it, and to be Lord itself without control, despising all humility and equality, as esteeming itself the only prudent, witty and cunning one, and accounting everything folly that is not according to its own humour and liking.
Secondly, arose the lust of Covetousness, a desire of getting, which would draw all things to itself, into its own possession. For when the lust of Pride had turned away the Will from God, then the Life of the Soul would not trust God any further, but would take care for itself; and therefore brought its desire into the Creatures, viz., into the earth, metals, trees, and other Creatures. Thus the kindled fiery Life became hungry and covetous, when it had broken itself off from the Unity, Love, and Meekness of God, and attracted to itself the four Elements and New Essence, and brought itself into the Condition of the beasts, and so the Life became dark, empty, and wrathful; and the heavenly Virtues and Colours went out, like a candle extinguished.
Thirdly, there awoke in this fiery Life the stinging thorny lust of Envy: a hellish poison, and a torment which makes the Life a mere enmity to God and to all Creatures. Which Envy raged furiously in the sting of Covetousness, as a venomous sting doth in the body. Envy cannot endure, but hateth and would hurt or destroy that which Covetousness cannot draw to itself by which hellish passion the Noble Love of the Soul is smothered.
Fourthly, there awoke in this fiery Life a torment like fire, viz., Anger; which would murder and remove out of the way all who would not be subject to Pride. Thus the Ground and Foundation of Hell, which is called the Anger of God, was wholly manifested in this Soul. Whereby it lost the fair Paradise of God and the Kingdom of Heaven, and became such a worm as the fiery Serpent was, which the Devil presented to it in his own image and likeness. And so the Soul began to rule on earth in a bestial manner, and did all things according to the Will of the Devil, living in mere Pride, Covetousness, Envy, and Anger, having no longer any true love towards God. But there arose in the stead thereof an evil bestial love of Wantonness and Vanity, and there was no purity left in the heart, for the Soul had forsaken Paradise, and taken the Earth into its possession. Its mind was wholly bent upon cunning knowledge, subtility, and getting together a multitude of earthly things. No righteousness nor virtue remained in it at all; but whatsoever evil and wrong it committed, it covered all cunningly under the cloak of its power and authority by law, and called it by the name of Right and Justice, and accounted it good.
The Devil came to the Soul
Upon this the Devil drew near the Soul, and brought it on from one vice to another, for he had taken it captive in his Essence, and set joy and pleasure before it, therein, saying thus to it: Behold now thou art powerful, mighty, and noble, endeavour to be greater, richer, and more powerful still. Display thy knowledge, wit and subtlety, that every one may fear thee, and stand in awe of thee, and that thou mayst be respected, and get a great name in the World.
The Soul did so
The Soul did as the Devil counselled it, and yet knew not that its counsellor was the Devil; but thought it was guided by its own knowledge, wit, and understanding, and that it did very well and right all the while.
Jesus Christ met with the Soul
The Soul going on in this course of life, our dear and loving Lord Jesus Christ, Who was come into this World with the Love and Wrath of God, to destroy the works of the Devil, and to execute judgment upon all ungodly deeds, on a time met with it, and spake by a strong power, viz., by his passion and death into it, and destroyed the works of the Devil in it, and discovered to it the way to his Grace, and shone upon it with his mercy, calling it to return and repent, and promising that he would then deliver it from that monstrous deformed shape and image which it had gotten, and bring it into Paradise again.
How Christ brought in the Soul
Now when the Spark of the Love of God, or the Divine Light, was accordingly manifested in the Soul, it presently saw itself with its will and works to be in Hell, in the Wrath of God, and found it was an ugly, misshapen monster in the Divine Presence and the Kingdom of Heaven: at which it was so affrighted, that it fell into the greatest anguish possible, for the Judgment of God was manifested in it.
What Christ said
Upon this the Lord Christ spake unto it with the Voice of his Grace, and said: Repent and forsake Vanity, and thou shalt attain My Grace.
What the Soul said
Then the Soul with its ugly misshapen image went before God and entreated for Grace and the pardon of its sins, and came to be strongly persuaded in itself that the satisfaction and atonement of our Lord Jesus Christ did belong to it. But the evil properties of the Serpent, formed in the Astral Spirit, or Reason, of the outward Man, would not suffer the Will of the Soul to come before God, but brought their lusts and inclinations thereinto.
But the poor Soul turned its countenance towards God, and desired Grace from him, even that he would bestow his Love upon it.
The Devil came to it again
But when the Devil saw that the Soul thus prayed to God, and would enter into repentance, he drew near to it, and thrust the inclinations of the earthly properties into its prayers, and disturbed its good thoughts and desires which pressed forwards towards God, and drew them back again to earthly things that they might have no access to him.
The Soul sighed
The central Will of the Soul indeed sighed after God, but the thoughts arising in the mind that it should penetrate into him, were distracted, scattered and destroyed, so that they could not reach the Power of God. At which the poor Soul was still more affrighted and began to pray more earnestly. But the Devil with his desire took hold of the kindled, fiery Wheel of Life, and awakened the evil properties, so that evil or false inclinations arose in the Soul, and went into that thing wherein they had taken most pleasure and delight before.
The poor Soul would very fain go forward to God with its Will, and therefore used all its endeavours; but its thoughts continually fled away from God into earthly things, and would not go to him.
Upon this the Soul sighed and bewailed itself to God; but was as if it were quite forsaken by him, and cast out from its Presence. It could not get so much as one look of Grace, but was in mere anguish, fear and terror, and dreaded every moment that the Wrath and severe Judgment of God would be manifested in it, and that the Devil would take hold of it and have it. And thereupon fell into such great heaviness and sorrow, that it became weary of all the temporal things, which were before its chief joy and happiness.
The earthly natural Will indeed desired those things still, but the Soul would willingly leave them altogether, and desired to die to all temporal lust and joy whatsoever, and longed only after its first native country, from whence it originally came. But it found itself to be far from thence in great distress and want, and knew not what to do, yet resolved to enter into itself, and try to pray more earnestly.
The Devil's Opposition
But the Devil opposed it, and withheld it so that it could not bring itself into any greater fervency of repentance.
He awakened the earthly lusts in its heart, that they might still keep their evil nature and false right therein, and set them at variance with the new-born Will and Desire of the Soul. For they would not die to their own Will and Light, but would still maintain their temporal pleasures, and so kept the poor Soul captive in their evil desires, that it could not stir, though it sighed and longed never so much after the Grace of God. For whensoever it prayed, or offered to press forward towards God, then the lusts of the flesh swallowed up the rays and ejaculations that went forth from it, and brought them away from God into earthly thoughts, that it might not partake of Divine Strength. Which caused the poor Soul to think itself forsaken of God, not knowing that he was so near it, and did thus attract it. Also the Devil tempted the poor Soul, saying to it in the earthly thoughts: