gn" of the new type or order. "The man who has the Christ-Life in
him does not quarrel; he does not go to law for temporall goods; he
does not kill; he lets his coat and cloke go rather than oppose
another."[12] "If Christ were of the seed of Adam, He would have the
{144} nature and inclinations of Adam. He would hang thieves, behead
adulterers, rack murderers with the wheel, kill hereticks, and put
corporeally to death all manner of sinners; but now He is tender, kind,
loving. He kills no one. The Lamb kills no woolf."[13] Weigel goes
the whole bold way in his revolt from legalism, and he accepts the
principle of love as a structural principle of the society which Christ
is forming in the world: "Where the Life of Christ is, there is no
warre made with corporall weapons." "The world wars but Christ doth
not so. His warfare is spiritual." "He that maketh warre is no
Christian but a woolf, ana belongs not to the sheepfold nor hath he
anything to expect of the Kingdom of God, nor may the warrs of the Old
Testament, of the time of darknesse serve his turne, for Christians
deal not after a Mosaicall, earthly fashion, but they walke in the Life
of Christ, without all revenge." "We walk no longer under Moses but
under Christ."[14]

The Christian man, however, even with his new "nativity" and with his
re-created spirit of love, differs in one respect from Christ. Christ
is wholly heavenly, His Nature is woven throughout of spiritual and
divine substance. There is no rent nor seam in it. Man, on the other
hand, is double, and throughout his temporal period he remains double.
By his new "nativity" man can become inwardly spirit though he remains
outwardly composed of flesh.[15]

Before the "fall" Adam was unsundered from God. It was sin which made
the cleft or rent which separated God and man. Through Christ, the new
and heavenly Adam, the _junction_ may be formed again in man's inner
self, and once again God and man in us may be unsundered. The flesh is
not destroyed, but it ceases to be the dominating factor. It serves
now merely as the "habitation" of an invisible spirit, and it exists
for the spirit, not the spirit for it.[16] Not only is the body a
{145} "habitation" for the Christ-formed soul, but the world now
becomes to the enlightened soul an Inn for a transient guest rather
than a permanent abiding-place: "like as in an Inne there is meat set
before the guest and bedding is allowed to him, even so Ch