Christ was to
raise a new life like His own in every man, then every man must have
had originally in the inmost spirit of his life a seed of Christ, or
Christ as a seed of heaven, lying there in a state of insensibility,
out of which it could not arise but by the mediatorial power of
Christ.... For what could begin to deny self, if there were not
something in man different from self?... The Word of God is the hidden
treasure of every human soul, immured under flesh and blood, till as a
day-star it arises in our hearts, and changes the son of an earthly
Adam into a son of God." Is not this the Platonic doctrine of
_anamnesis_, Christianised in a most beautiful manner?

Very characteristic of the later Mysticism is the language which both
Boehme and Law use about the future state. "The soul, when it departs
from the body," Boehme writes, "needeth not to go far; for where the
body dies, there is heaven and hell. God is there, and the devil; yea,
each in his own kingdom. There also is Paradise; and the soul needeth
only to enter through the deep door in the centre." Law is very
emphatic in asserting that heaven and hell are states, not places, and
that they are "no foreign, separate, and imposed states, adjudged to
us by the will of God." "Damnation," he says, "is the natural,
essential state of our own disordered nature, which is impossible, in
the nature of the thing, to be anything else but our own hell, both
here and hereafter." "There is nothing that is supernatural," he says
very finely, "in the whole system of our redemption. Every part of it
has its ground in the workings and powers of nature, and all our
redemption is only nature set right, or made to be that which it
ought to be.[354] There is nothing that is supernatural but God
alone.... Right and wrong, good and evil, true and false, happiness
and misery, are as unchangeable in nature as time and space. Nothing,
therefore, can be done to any creature supernaturally, or in a way
that is without or contrary to the powers of nature; but every thing
or creature that is to be helped, that is, to have any good done to
it, or any evil taken out of it, can only have it done so far as the
powers of nature are able, and rightly directed to effect it.[355]"

It is difficult to abstain from quoting more passages like this, in
which Faith, which had been so long directed only to the unseen and
unknown, sheds her bright beams over this earth of ours, and claims
all nature