5995. Continuation about Zinzendorf and about Dippel 1
In a dream Zinzendorf was there looking at me, and at the same time Dippel, who looked like a wild stag chained up. Zinzendorf saw him and loosed his chains and set him on me. He rushed with fury, wanting to tear me apart and destroy me, but he was then torn apart by others. Then I came to a huge dog, chained up too, that also wanted to tear me up. But he rushed on a stag that was above me and ripped him badly. Afterwards this monstrous stag was put in chains in another place. The stag was Dippel. He appeared like this, and in chains, which too were appearances, because he is not allowed to go around and destroy people with his persuasion as he had in the world. Zinzendorf said that he had loved him but that he had noticed that subsequently he had withdrawn, and that he had been such that he wanted to tear and devour everyone and had done this in malicious tracts he wrote against everyone. This is what his character was like. I said that his style when he refuted others was seemingly full of knowledge and intelligence, but that when he disclosed his own sentiments he was almost a fool, as where he wrote about systems [of doctrine], about religious matters and about other things. It was his life's delight to refute everyone and cause disturbances.
[2] Furthermore, the Zinzendorfians say similar things about themselves as the Lord said about Himself, namely that they are sons of God, that they have been adopted, that they are without sins, that they are the life and the truth, that God is in them as in the Lord, that by doing and by deeds such life is meant, that one must not think about evils and good acts in life, no evil in them being considered by God. They are unwilling to have the good done in life, that is to say, good works, be the fruits of faith, because God gives no attention to right living but to faith; and [they say] that works accomplish nothing. They make all good works meritorious. The good things they do for each other they call the good acts of friendship. They call their life blameless because it is living through faith.
Footnotes:
1. See footnoted information on him in passage 5962.
5995. ZINZENDORF AND DIPPEL, CONTINUED.
In a dream, Zinzendorf was looking at me, and then, at the same time, Dippel, who appeared like a wild stag chained up. Zinzendorf saw him, and loosed his chains, and set him on to me. He rushed with fury, desiring to mangle and destroy me; but he was then mangled by others and then I came to a huge dog, also chained up, which likewise was to tear me but he rushed upon the stag which was above me, and roughly handled him. Afterwards, that enormous stag was chained up elsewhere. The stag was Dippel. He appeared thus, and chained up - which also was an appearance - because he is not allowed to go about, and destroy people by his persuasion, as he did in the world. Zinzendorf said that he had loved him, but had discovered that he afterwards receded, and was of such a character as to want to tear and devour all - which, also, he had done by writings of a virulent nature - and [was] opposed to all. Such was his disposition. It was said by me that his style, when he confuted others, was as if full of knowledge and intelligence but, that, when he disclosed his own sentiments, he was almost idiotic, as where he discoursed of systems, religious topics, and other matters. The delight of his life was to refute all and to excite disturbances.
Moreover, the Zinzendorfians say of themselves the like of what the Lord says of Himself, namely, that they are the sons of God, [that] they are adopted, that they are without sins, that they are the life and the truth, that God is in them as [He was] in the Lord, that by doing and deeds is meant such a life, consequently, that no thought must be exercised concerning evils and goods of life and that no evil in them is regarded by God. They are unwilling for the goods of life, or good works, to be the fruits of faith, because life [they hold] is attended to by God, but faith and works count for nothing. They make all good works meritorious. The goods which they perform to one another they call good offices of friendship. They call their life blameless, because it is alive through faith.
5995. Continuatio de Zinzendorf et de Dippelio
In somno fuit Zinzendorf, me videns, et tunc simul Dippelium, qui apparuit sicut ferus cervus in vinculis, hunc vidit Zinzendorf et solvit vincula ejus, et in me immisit, qui irruit cum furore, volens me dilacerare et perdere, sed is tunc ab aliis dilaceratus est, et tunc veni ad immanem canem etiam in vinculis, qui etiam me laceraret, sed is irruit in cervum quod supra me, et illum male tractavit, post cervus ille immanis missus est in vincula alibi; cervus erat Dippelius, apparuit sic, et in vinculis, quod etiam apparentia, quia non licet ei circumire et populum perdere persuasione, ut in mundo, dixit Zinzendorf quod illum amaverit, sed quod animadverterit illum postea recessisse, et quod talis fuerit, ut omnes vellet lacerare et devorare, quod etiam fecerat scriptis malignis, et contra omnes, tali genio erat, dicebatur a me quod stylus ejus cum alios refelleret esset sicut plenus scientia et intelligentia, sed cum ipse retegeret sua sensa, quod fere fatuus esset, ut ubi de systematibus, de religiosis et de aliis rebus; jucundum vitae ejus fuit omnes refutare et turbas excitare.
[2] Praeterea Zinzendorfiani simile dicunt de se, quod Dominus de se, nempe quod sint filii Dei, [quod] adoptati sint, quod sint absque peccatis, quod sint vita et veritas, quod Deus sit in illis ut in Domino, quod per facere et facta, intelligatur vita talis, ita quod non cogitandum sit de malis et bonis vitae, quod non spectetur aliquod malum apud eos a Deo: non volunt quod bona vitae seu bona opera sint fructus fidei, quia non a Deo attenditur vita sed fides, et quod opera nihil faciant; omnia bona opera faciunt meritoria; bona quae mutuo faciunt, vocant bona amicitiae, vocant vitam suam inculpatam quia est viva per fidem.