joy, but in the anxious birth or geniture, perplexity and trouble. 87. For what I did hereupon undergo, suffer and endure from the devil and the hellish quality, which as well doth rule in my outward man as in all men whatsoever, this thou canst not apprehend, unless thou also dancest in this round. 88. Had not our philosophers and doctors always played upon the fiddle of pride, but had played on the musical instrument of the prophets and apostles, there would have been far another knowledge and philosophy in the world. 89. Concerning which, in regard of my imbecility, want of literature or learning and study, as also the slowness and dulness of my tongue, I am very insufficient, but not so simple in the knowledge. Only I cannot deliver it in profound language, and in the ornament of eloquence, but I rest contented with my gift I have received, and am a philosopher among the simple. Concerning the Creation of the Light in this World. 90. Here shut the eyes of thy flesh a little, for here they will profit thee nothing, seeing they are blind and dead, and open the eyes of thy spirit, and then I will rightly shew thee the creation of God. Observe: 91. When God had driven the corrupted Salitter of earth and stones, (which had generated itself in the outermost birth by the kindling), together on a heap as in a lump, then, for that cause, the third birth or geniture in nature in the deep, above the earth, was not pure and bright, because the wrath of God did yet burn therein. 92. And though the innermost birth or geniture was light and bright, yet the outermost, which stood in the wrathfire, could not comprehend it, but was altogether dark. 93. For Moses writeth, Und es war Finster auf der Tieffe. And it was dark on the deep. The word (auf) on, signifieth the outermost birth or geniture, and the word (in) signifieth the innermost birth or geniture. 94. But if the innermost birth had been dark, then the wrath of God had rested in this world eternally, and it would never have been light; but the wrath hath not thus touched or reached the heart of God. 95. Therefore he is a sweet, friendly, bounteous, good, meek, pure and merciful God, according to his heart in the innermost birth or geniture in the place of this world, and still continues so to be; and his meek love presseth forth from his heart into the outermost birth or geniture of the wrath, and quencheth the same, and therefore Sprach Er, He said, Es werde Licht, Let there be light. Here observe the sense in the highest depth. 96. The word (Sprach) or said, is spoken after the manner of men: Ye philosophers, open your eyes. I will, in my simplicity, teach you the Sprach Gottes, the speech, speaking or language of God, as indeed it must be.* * "as indeed it must be." St M. has, "as indeed it ought to be." 97. The word (Sprach)) conceiveth itself between the teeth, for they bite or join close together, and the spirit hisseth forth through the teeth, and the tongue boweth or bendeth in the middle, and setteth its forepoint, as if it did listen after the hissing, and was afraid. 98. But when the spirit conceiveth the word, that shuts the mouth, and conceiveth it at the hinder gums upon the tongue in the hole or hollowness, in the bitter and astringent quality. 99. There the tongue is terrified, trembleth and croucheth to the nether gums, and then the spirit cometh forth from the heart, and closeth the word, which conceiveth itself at the hinder gums, in the astringent and bitter quality, in the wrath, and goeth forth mightily and strongly through the fierceness, as a king and a prince, and also openeth the mouth, and ruleth with a strong spirit from the heart through the whole mouth within, and also without the mouth, and maketh a mighty and long syllable, as a spirit which hath broken the wrath. 100. Against which the wrath, with its snarling in the astringent and bitter quality, at the hinder gums in the hollow on the tongue, struggleth, and keeps its right to itself, and keepeth its seat in its place, and lets the meek spirit come forth from the heart, through itself [the wrath], and thundereth with its [the wrath's] snarling after the meek spirit, and so helps to form or frame the word, yet with its thundering cannot get away from its seat, but abideth in its hollow hole, as a captive prisoner, and appears terrible. This is a great Mystery.
joy, but in the anxious birth or geniture, perplexity and trouble. 87. For what I did hereupon undergo, suffer and endure from the devil and the hellish quality, which as well does rule in my outward man as in all men whatsoever, this you can not apprehend, unless you also dancest in this round. 88. Had not our philosophers and doctors always played upon the fiddle of pride, but had played on the musical instrument of the prophets and apostles, there would have been far another knowledge and philosophy in the world. 89. Concerning which, in regard of my imbecility, want of literature or learning and study, as also the slowness and dulness of my tongue, I am very insufficient, but not so simple in the knowledge. Only I cannot deliver it in profound language, and in the ornament of eloquence, but I rest contented with my gift I have received, and am a philosopher among the simple. Concerning the Creation of the Light in this World. 90. Here shut the eyes of your flesh a little, for here they will profit you nothing, seeing they are blind and dead, and open the eyes of your spirit, and then I will rightly show you the creation of God. Observe: 91. When God had driven the corrupted Salitter of earth and stones, (which had generated itself in the outermost birth by the kindling), together on a heap as in a lump, then, for that cause, the third birth or geniture in nature in the deep, above the earth, was not pure and bright, because the wrath of God did yet burn therein. 92. And though the innermost birth or geniture was light and bright, yet the outermost, which stood in the wrathfire, could not comprehend it, but was altogether dark. 93. For Moses writes, Und es war Finster auf der Tieffe. And it was dark on the deep. The word (auf) on, signifies the outermost birth or geniture, and the word (in) signifies the innermost birth or geniture. 94. But if the innermost birth had been dark, then the wrath of God had rested in this world eternally, and it would never have been light; but the wrath has not thus touched or reached the heart of God. 95. Therefore he is a sweet, friendly, bounteous, good, meek, pure and merciful God, according to his heart in the innermost birth or geniture in the place of this world, and still continues so to be; and his meek love presses forth from his heart into the outermost birth or geniture of the wrath, and quenches the same, and therefore Sprach Er, He said, Es werde Licht, Let there be light. Here observe the sense in the highest depth. 96. The word (Sprach) or said, is spoken after the manner of men: You philosophers, open your eyes. I will, in my simplicity, teach you the Sprach Gottes, the speech, speaking or language of God, as indeed it must be.* * "as indeed it must be." St M. has, "as indeed it ought to be." 97. The word (Sprach)) conceives itself between the teeth, for they bite or join close together, and the spirit hisses forth through the teeth, and the tongue bows or bends in the middle, and setts its forepoint, as if it did listen after the hissing, and was afraid. 98. But when the spirit conceives the word, that shuts the mouth, and conceives it at the hinder gums upon the tongue in the hole or hollowness, in the bitter and astringent quality. 99. There the tongue is terrified, trembls and crouches to the nether gums, and then the spirit comes forth from the heart, and closes the word, which conceives itself at the hinder gums, in the astringent and bitter quality, in the wrath, and goes forth mightily and strongly through the fierceness, as a king and a prince, and also opens the mouth, and ruls with a strong spirit from the heart through the whole mouth within, and also without the mouth, and makes a mighty and long syllable, as a spirit which has broken the wrath. 100. Against which the wrath, with its snarling in the astringent and bitter quality, at the hinder gums in the hollow on the tongue, struggls, and keeps its right to itself, and keeps its seat in its place, and lets the meek spirit come forth from the heart, through itself [the wrath], and thunders with its [the wrath's] snarling after the meek spirit, and so helps to form or frame the word, yet with its thundering cannot get away from its seat, but abides in its hollow hole, as a captive prisoner, and appears terrible. This is a great Mystery.
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