stones, as in one lump, or as on a heap. Concerning which, Moses writeth thus: Am Anfang schuff Gott Himmel unb Erden. In the beginning created GOD heaven and earth. 53. These words must be considered exactly, what they are. For the word (Am) conceiveth itself in the heart, and goeth forth to the lips, but there is captivated and goeth back again sounding, till it cometh to the place from whence it went forth. 54. This signifieth now, that the sound [voice of God] went forth from the heart of God, and encompassed the whole place or extent of this world; but when it [the place] was found to be evil, then the sound returned again into its own place. 55. The word or syllable (An) thrusteth itself out from the heart, and presseth forth at the mouth, and hath an afterpressure [or murmuring sound]; * but when it is spoken forth, then it closeth itself up in the nidst or centre of its seat with the upper gums [palate], and is half without and half within. * "afterpressure," that is, a lingering emphasis. St M. aptly renders this, " une longue trace," " a long track or trail." 56. This signifieth that the heart of God had a loathing against the corruption, and so thrust away the corrupted being from himself, but laid hold on it again in the midst or centre at the heart. 57. As the tongue breaketh off or divideth the word or syllable, and keeps it half without and half within, so the heart of God would not wholly reject the kindled Salitter, but the malignity, malice and impulse of the devil; and the other part should be reedified or built again after this time.
58. The word or syllable (fang) goeth swiftly from the heart out at the mouth, and is stayed also by the hinder part of the tongue and the gums: and when it is let loose, it maketh another swift pressure from the heart, out at the mouth. 59. This signifieth the sudden rejection at the riddance and thrusting out of the devils, together with the corrupted Salitter; for the strong and swift spirit thrusteth the breath strongly away from it, and retaineth the true tone of the word or expression with it at the hindermost gum, and that is the true spirit of the word or syllable. 60. This signifieth that the corrupted fierceness is thrust out eternally from the light of God, but the inward spirit, which is loaded therewith against its will, shall be set again in its first house. 61. The last afterpressure (ang) signifieth that the innermost spirits in the corruption are not altogether pure, and therefore they need a sweeping away, purging or consuming of the wrath in the fire, which will be done at the end of this time. 62. The word (Schuff) conceiveth itself above and under the tongue, and shutteth the teeth in the upper and lower gums, and so presseth itself close together, and being held together, and spoken forth again, then it openeth the mouth again swiftly, like a flash. 63. This signifieth the astringent spirit's strong driving together of the corrupted Salitter, as a lump on a heap. 64. For the teeth retain the word, letting the spirit go forth leisurely between the teeth. This signifieth that the astringent quality holdeth the earth and stones firmly and fast together; and yet, for all that, letteth the spirits of the earth spring up, grow and bear blossoms out of the astringent spirit; which signifieth the regeneration or restitution of the spirits of the earth. 65. But that the mouth is swiftly opened again after the word is ended, it signifieth, concerning the deep above the earth, that God the Lord will nevertheless dwell there, and reserve his regimen for himself, and hold the devil as a prisoner in the wrathfire. 66. The word (Gott) conceiveth itself in the midst or centre, upon the tongue, and is thrust thither out of the heart, and leaveth the mouth open, and stayeth sitting on its royal seat, and soundeth without and within; but when it is spoken forth, then it maketh another pressure between the upper teeth and the tongue. 67. This signifieth that when God created heaven and earth, and all the creatures, he nevertheless remained in his divine, eternal, almighty seat, and never went away from it at all, and that HE alone is ALL. The last pressure signifieth the sharpness of his spirit, whereby in a moment he effecteth all in his whole body. 68. The word (Himmel) conceiveth itself in the heart, and is thrust forth to the lips, there it is shut up, and the syllable (mel) setteth the lips open again, and is held on the middle of the tongue, and so the spirit goeth forth on both sides of the tongue out of the mouth. 69. This signifieth that the innermost birth is become shut up from the outermost by the horrible sins, and is incomprehensible to the outward corrupted birth or geniture.
stones, as in one lump, or as on a heap. Concerning which, Moses writes thus: Am Anfang schuff Gott Himmel unb Erden. In the beginning created GOD heaven and earth. 53. These words must be considered exactly, what they are. For the word (Am) conceives itself in the heart, and goes forth to the lips, but there is captivated and goes back again sounding, till it comes to the place from whence it went forth. 54. This signifies now, that the sound [voice of God] went forth from the heart of God, and encompassed the whole place or extent of this world; but when it [the place] was found to be evil, then the sound returned again into its own place. 55. The word or syllable (An) thrusts itself out from the heart, and presses forth at the mouth, and has an afterpressure [or murmuring sound]; * but when it is spoken forth, then it closes itself up in the nidst or centre of its seat with the upper gums [palate], and is half without and half within. * "afterpressure," that is, a lingering emphasis. St M. aptly renders this, " une longue trace," " a long track or trail." 56. This signifies that the heart of God had a loathing against the corruption, and so thrust away the corrupted being from himself, but laid hold on it again in the midst or centre at the heart. 57. As the tongue breaks off or divids the word or syllable, and keeps it half without and half within, so the heart of God would not wholly reject the kindled Salitter, but the malignity, malice and impulse of the devil; and the other part should be reedified or built again after this time.
58. The word or syllable (fang) goes swiftly from the heart out at the mouth, and is stayed also by the hinder part of the tongue and the gums: and when it is let loose, it makes another swift pressure from the heart, out at the mouth. 59. This signifies the sudden rejection at the riddance and thrusting out of the devils, together with the corrupted Salitter; for the strong and swift spirit thrusts the breath strongly away from it, and retains the true tone of the word or expression with it at the hindermost gum, and that is the true spirit of the word or syllable. 60. This signifies that the corrupted fierceness is thrust out eternally from the light of God, but the inward spirit, which is loaded therewith against its will, shall be set again in its first house. 61. The last afterpressure (ang) signifies that the innermost spirits in the corruption are not altogether pure, and therefore they need a sweeping away, purging or consuming of the wrath in the fire, which will be done at the end of this time. 62. The word (Schuff) conceives itself above and under the tongue, and shutts the teeth in the upper and lower gums, and so presses itself close together, and being held together, and spoken forth again, then it opens the mouth again swiftly, like a flash. 63. This signifies the astringent spirit's strong driving together of the corrupted Salitter, as a lump on a heap. 64. For the teeth retain the word, letting the spirit go forth leisurely between the teeth. This signifies that the astringent quality holds the earth and stones firmly and fast together; and yet, for all that, letts the spirits of the earth spring up, grow and bear blossoms out of the astringent spirit; which signifies the regeneration or restitution of the spirits of the earth. 65. But that the mouth is swiftly opened again after the word is ended, it signifies, concerning the deep above the earth, that God the Lord will nevertheless dwell there, and reserve his regimen for himself, and hold the devil as a prisoner in the wrathfire. 66. The word (Gott) conceives itself in the midst or centre, upon the tongue, and is thrust thither out of the heart, and leaves the mouth open, and stays sitting on its royal seat, and sounds without and within; but when it is spoken forth, then it makes another pressure between the upper teeth and the tongue. 67. This signifies that when God created heaven and earth, and all the creatures, he nevertheless remained in his divine, eternal, almighty seat, and never went away from it at all, and that HE alone is ALL. The last pressure signifies the sharpness of his spirit, whereby in a moment he effects all in his whole body. 68. The word (Himmel) conceives itself in the heart, and is thrust forth to the lips, there it is shut up, and the syllable (mel) setts the lips open again, and is held on the middle of the tongue, and so the spirit goes forth on both sides of the tongue out of the mouth. 69. This signifies that the innermost birth is become shut up from the outermost by the horrible sins, and is incomprehensible to the outward corrupted birth or geniture.
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