felt the divine assisting strength flow into them, if only they powerfully invoked it, turning towards its source as a babe towards its mother's breast. They have heard the "Peace be still" amid the wildest spiritual storms. They know that if they have been saved, it is not by their own strength nor by reasoning, but by this power from without.
They know the impotence, in action, of the merely reflective or spectator faculty. In this sense of the word "reason," they would agree with him who wrote "Your Heart is the best and greatest gift of God to you; it is the highest, greatest, strongest, and noblest Power of your Nature; it forms your whole Life, be it what it will; all Evil and all Good comes from it; your Heart alone has the key of Life and Death; it does all that it will; Reason is but its plaything; and whether in Time or Eternity, can only be a mere Beholder of the wonders of happiness, or forms of misery, which the right or wrong working of the Heart is entered into."7
William Law remarks that Jesus Christ, though he had all wisdom, yet gives but a small number of doctrines to mankind "whilst every moral teacher writes volumes upon every single virtue." It is, he adds, because our Lord "knew what they know not, that our whole malady lies in this, that the Will of our Mind is turned into this World, and that nothing can relieve us, or set us right, but the turning of the Will of our Mind and the Desire of our Hearts to God. And hence it is that he calls us to nothing but a total denial of ourselves and the Life of this World and to faith in him as the Worker of a new birth and life in us." On this one root of the whole matter Jacob Behmen insisted, expressing one truth in a thousand ways and through images, which to him are not images but the same process working in other spheres. His whole practical, moral teaching enforces the right direction of Desire. Mali mores sunt mali amores, said one who also truly saw; the profound Augustine. The hunger of the Soul must be turned to the source of eternal joy. All that is good and beautiful in nature or in the heart of man flows from that fountain. Desire is everything in Nature; does everything. Heaven is Nature filled with divine Life attracted by Desire.
PRELIMINARY NOTE
Before entering upon the Dialogues I have thought it well to insert some sentences taken from a treatise of Behmen's called "Regeneration," together with some taken from another treatise of his on "Christ's Testament" because they show well the spirit in which he thought and wrote. The freedom of thought and expression which he claims is, happily, far more readily accorded now than it was in his own day.
I have only one thing to add. In the eighteenth century English translation of Behmen's Works, all the substantives, as was then the frequent custom, are printed with capital letters. There is a philosophic basis for this practice, because a substantive is an attempt to denote a "thing in itself" and is therefore of greater weight than an adjective, which only expresses qualities which we attribute to it. To Behmen's Works this mode of printing seems especially appropriate. In our now too literary language, many words have become so trite and carelessly[Pg xxxviii] used that they have almost ceased to have reference to real existing things. But Behmen never uses words in this merely literary way, being indeed in nowise a man of letters. It might have been said of him, as indeed his enemies did at the time say, that which was said by the Jews of our Lord, "How knoweth this man letters having never learned?" When he speaks of the "glory" of God, he means something as real as if he spoke of the "leaves on that tree," and so with all his words. I was therefore somewhat inclined, in order to mark this, to adhere altogether to the old custom in this case, and though I have not done so, fearing it might annoy the eye of the unaccustomed reader, I have preserved the capital letters in many cases, where it is especially desirable to dwell on the expression of real existences by the words. It is of course an illogical compromise between two customs.
The title "Supersensual Life" is not altogether a good one, but it is that which is used in former editions of Behmen. The idea is rather of Life behind, than above, the life of sense.
A true Christian, who is born anew of the Spirit of Christ, is in the simplicity of Christ, and hath no strife or contention with any man about religion.
The Christendom that is in Babel striveth about the manner how men ought to serve God and glorify him; also, how they are to know him, and what he is in his Essence and Will. And they preach positively that whosoever is not one and the same with them in every particular of knowledge and opinion, is no Christian, but a heretic.
But a Christian is of no sect. He can dwell in the midst of sects, and appear in their services, without being attached or bound to any. He hath but one knowledge, and that is, Christ in him. He seeketh but one way, which is the desire always to do and teach that which is right; and he putteth all his knowing and willing into the Life of Christ. He sigheth and wisheth continually that the Will of God might be done in him, and that his Kingdom might be manifested in him. His faith is a desire after God and Goodness, which he wrappeth up in a sure hope, trusting to the words of the promise, and liveth and dieth therein; though as to the true man, he never dieth.
For Christ saith: Whosoever believeth in me shall never die, but hath pierced through from death to life; and, Rivers of living water shall flow from him, viz. good doctrine and works.
Therefore I say that whosoever fighteth and contendeth about the Letter, is all Babel. The Letters of the Word proceed from, and stand all in, one Root, which is the Spirit of God; as the various flowers stand all in the earth, and grow about one another. They fight not with each other about their difference of colour, smell, and taste, but suffer the earth, the sun, the rain, the wind, the heat, and cold, to do with them as they please; and yet every one of them groweth in its own peculiar essence and property.
Even so it is with the Children of God; they have various gifts and degrees of knowledge, yet all form one Spirit. They all rejoice at the great Wonders of God, and give thanks to the Most High in his Wisdom. Why then should they contend about him in Whom they live and have their being, and of whose substance they themselves are?
It is the greatest folly that is in Babel for people to strive about religion, so that they contend vehemently about opinions of their own forging, viz. about the Letter. When the Kingdom of God consisteth of no Opinion, but in Power and Love.
As Christ said to his disciples, and left it with them at the last, saying: Love one another as I have loved you: for thereby men shall know that ye are My disciples. If men would as fervently seek after love and righteousness as they do after opinions, there would be no strife on earth, and we should be as children of one father, and should need no law or ordinance. For God is not served by any law, but only by obedience. Laws are for the wicked, who will not enhance love and righteousness; they are, and must be, compelled by laws.
We all have but one Order, Law, or Ordinance, which is to stand still to the Lord of all Beings, and resign our wills up to him, and suffer his Spirit to play what music he will. And thus we give to him again as his own fruits that which he worketh and manifesteth in us.
Now if we did not contend about our different fruits, gifts, kinds, and degrees of knowledge, but did acknowledge them in one another, like Children of the Spirit of God, what could condemn us? For the Kingdom of God consisteth not in our knowing and supposing, but in Power.
If we did not know half so much, and were more like children, and had but a brotherly mind and goodwill towards one another, and lived like children of one mother, and as branches of one tree, taking our Sap all from one Root, we should be far more holy than we are.
Knowledge serves only to this end, viz., to know that we have lost the Divine Power in Adam, and are now become inclined to sin; that we have
Law's Works, vol. vii., p. 162.
