Translator's Note

What this writing is As Froehlich writes in the fore­word, these are brief "leftover" thoughts, likely from his sermons and private meditations. The fore­word and the closing indicate that these thoughts were collected and put in order by Froehlich himself. The entries are not in chronologi­cal order and are partly organized by theme.

Froehlich's circumstances at the time of this writing The dated entries in Spiritual Breadcrumbs were written be­tween 1829 and 1831. Part I con­tains entries dated in all three years, while Part I I contains only one date (7 November 1829) at the closing.

Froehlich's spiritual awakening and conversion, according to his own written accounts, had tak­en place several years before in 1825. Despite official opposition in the state Protestant church to Froehlich's doctrine, in Decem­ber 1828 he nonetheless was installed as a vicar of the state church in Leutwil (Canton Aar-gau) where a local awakening soon took place. He was called before the church council in September 1830, both due to his preaching and his rejection of a newly introduced rationalis­tic catechism, and was expelled from his clerical position in the state church in June 1831. He first served communion in a separate gathering in Leutwil in 1832.

Where this writing came from The typewritten version used as the basis of this translation was originally in the possession of Emma Schoffter of Zurich, one of the Schoffter sisters who tran­scribed Froehlich's diaries and other writings from hand-written script. (See the preface to Froeh­lich's previously published writ­ings such as Evidence.) The Her­itage Center obtained this writing, among others, from the ETC/ Zurich archive in 2012 and it was translated to English in 2013.

About this translation The intent is to provide a literal but understandable reproduction hav­ing the same format and appearance of the writing as it was discovered. The first page of the typewritten source document is shown on the following page for comparison. Where a word or phrase is followed by a synonym or alternative in parentheses—such as "the 3 rd com­mandment (prohibition)"—these are Froehlich's own clarifications and not insertions of the transla­tor. The numbering, frequent use of underlining for emphasis, and other syntax are also from the orig­inal, as are the Biblical references and other citations. Froehlich's own title for this work ("Spiritual Bread­crumbs: fallen from the Lord's ta­ble and gleaned by a poor hungry one") and his foreword have been retained. The only additions are the end notes and the following index, which points out a few groups of related entries.

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Serial Entries Having Common Themes

Parti

Infant Baptism §§ 21-26 The Law, Especially the Ten §§ 61-85 Commandments Prayer, Especially the Lords Prayer §§ 98-110

Part II

Baptism and Regeneration §§ 73-86

Foreword When one is richly satisfied at one time at the Lord's table with the bread that comes from heaven and gives life to the world, he should diligently set aside the remaining fragments for another time. This I have done here. My basket is small; others gather much larger baskets full. But in the end: "He that had gathered much had nothing over; and he that had gathered little had no lack." - It depends on faith. -

- S H F -

1. (21 December 1829) The promises given to the poor sinner through the Gospel form the following order of salvation, which finds its foundation in the story of the Creation, having seven levels:

a. Calling and self-recognition' (the first day—the school of Moses and of John) brings the first division: between light and darkness.

b. Faith and self-denial (the second day—the school of John and of Christ) brings the second division: between the waters un­der the firmament and the waters above the firmament; that is, between the old and the new man (flesh and spirit, or soul and spirit). (Hebrews 4:12, Psalm 85:11-13, John 1:51).

c. Rebirth and regeneration (the third day—the school of Christ and of the Holy Spirit) brings the third separation: between the dry land and the water; that is, between the knowledge of Christ and the experience of Christ, or between the likeness of God in heaven (insofar as we grasp and hold to Christ through faith) and the likeness of God in the heart (insofar as Christ is glorified in us through the Holy Spirit).

d. Justification (the fourth day) brings the fourth separation: be­tween the sun and the moon; that is, between the justification of life (insofar as the man is justified before God in Christ) and the righteousness of life (insofar as Christ is justified before men in the Christian).

e. Sanctification (the fifth day) brings the fifth separation between the fish in the water and the birds of the sky; that is, between the deepest humility and the highest assurance in God. Both must exist together—the deeper the tree strikes its roots, the higher it raises its branches, and only by both means will it become strong, stable and fruitful.

Humility proves itself in a three-fold way:

(1) before men (without ambition, John 5:44; without vain­glory, Philippians 2:3; without shouting, Matthew 12:19)

(2) in one's self (the feeling: " I am nothing, I must become a fool in order to become wise," et cetera)

(3) before God, especially in suffering (Isaiah 53:7; fish do not speak)

Assurance proves itself in a childlike, joyful confidence in the Father in this life and a living hope for the life to come (Hebrews 6:19).

f. Sealing (the sixth day) brings the separation between animal and man; that is, the embodiment of the whole man, according to spirit, soul and body in the complete likeness of Jesus Christ (Ephesians 4:13; I Thessalonians 5:23 and so on).

g. Glorification (the seventh day) is the conclusion of the entire life of faith, the Sabbath and rest day, the thousand-year reign of Christ on the earth and so forth (Hebrews 4:9).

2. He who is still under the Law considers himself to be the sac­rifice condemned to death, but Christ is the end of the Law, the Lamb of God who bore the curse instead of the sinner; whoever believes on Him is righteous before God. (Romans 10)

3. The participation of the Gentiles in the crucifixion of Jesus (John 18:31 ff) took place out of the predetermined counsel of God, so that they might also take part in the reconciliation that took place through Christ for all the children of Adam. Participa­tion in the guilt established and opened for them the participa­tion in the blessing.

4. (18 October 1829) Virtue is not worth anything merely because it is the opposite of vice. Reason would say that the reprobate is rejected of God and the virtuous man is acceptable to Him. But it is not so, otherwise the virtuous Pharisees would have been most beloved of the Lord and the reprobate publicans and others would have been the most disdained by Him—and it is exactly the opposite. That is not the rule that applies with God; the natural­ly virtuous are the farthest from Christ. Virtue is only the avoid­ance of great vice, and thus a whited sepulchre that on the inside is full of mold and filth. Thus it is all the same if I say a "virtuous man" or a "hypocrite"; there could be no hypocrites if they did not have an appearance of godliness, and this appearance of god­liness is human virtue. Sanctification through the Spirit of Christ, indeed the entire work of conversion and regeneration of man, has no greater enemy than human virtue. Not vice, but virtue blocks the Saviour from the path to the heart. Virtue is in a word the Pharisees' righteousness; but the leaven of the Pharisees is hypocrisy. (Matthew 5:20 ff; Luke 12:1, etc)

5. (4 November 1829) By way of comparison, the history of mankind in its entirety (and as to every individual) is like a fabric whose quality is modified according to the greater or lesser in­fluence of God upon the activities of men. Sometimes the warp of this fabric is human but the weft is of God; sometimes it is reversed so that the warp is of God and the weft is of man. Of one they say proverbially: "Man proposes and God disposes." But of the other Stephen says to the Jews: "Ye stiff-necked and uncir-cumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye." So now neither the one nor the other is right, but solely in Christ is the fabric made right, for in Him both the warp and the weft are divine. To that end the Son of God had to become the Son of Man and in Him shall the lost children of men become children of God.

6. (26 December 1829) " I speak from experience"—so say the wise of this world. They thus ascribe great importance to their experience, believing that without experience they could not speak so well on this or that. They are quick to give experience