and the bitter qualities. 107. But when it cometh forth upon the tongue, then the tongue and the upper gums close the mouth; but when the spirit thrusteth at the teeth, and will go forth, then the tongue openeth the mouth at the teeth, and will go forth before the word, and at the mouth doth as it were leap forth for joy. 108. But when the word breaketh through, then the mouth within openeth wide, and the word conceiveth itself once more with its sound behind the astringent and the bitter qualities, and rouseth them up, as if they were lazy sleepers in the darkness, and goeth forth suddenly out at the mouth. 109. Then the astringent quality drayleth [Drail, to trail] after it, as a drowsy man who is awakened from sleep; but the bitter spirit which goeth forth from the fire flash lieth still, and heareth or regardeth not, neither doth it move. These are very great things, and not so slight matters as the countryman supposeth. 110. Now, that the spirit first conceiveth itself at the heart, and breaketh through all watches and guards till it come upon the tongue, unperceived or unobserved, signifieth that the light brake forth out of the heart of God, through the corrupted, outermost, fierce, dead, bitter and astringent birth or geniture in the nature of this world, incomprehensibly both as to death and the devil, together with the wrath of God; as it is written in the Gospel of St John, [John i. 5.] The light shineth in darkness, and the darkness comprehended it not. 111. But that the tongue and the upper gums close the mouth, when the spirit cometh upon the tongue, signifieth that the seven qualifying or fountain spirits of nature in this world, at the time of the creation, were not mortified and dead through the wrath of God, but were lively, active and vigorous. For the tongue signifieth or denoteth the life of nature, in which standeth the animated, soulish and holy birth or geniture: For it is a type [prefiguration or resemblance] of the soul. 112. But that the spirit suddenly affecteth the tongue, when the spirit cometh upon it, whereupon it leapeth for joy, and will go before the spirit forth at the mouth, signifieth that the seven qualifying or fountain spirits of nature, (which are called the astral birth), when the light of God, (which is called the day), rose up in them, suddenly gat the divine life and will, and so highly rejoiced; as the tongue in the mouth here doth. 113. But that the fore gums widen inward, and give room for the spirit to do as it pleaseth, signifieth that the whole astral birth yielded itself very friendly and courteously to the will of the light, and did not awaken the fierceness in it. 114. But that the spirit, when it goeth forth at the mouth, conceiveth itself yet once more behind the astringent quality upon the tongue at the hindermost gums, and awakeneth or rouseth up the astringent quality, being as it were asleep, and then goeth suddenly forth at the mouth: 115. It signifieth, I. That the astringent spirit indeed must hold, preserve and image or frame all in the whole nature, but this is [only] after the spirit of the light hath first formed it, and that then the light first awakeneth the astringent spirit, and giveth all into the hands thereof to hold or preserve it.
116. And that must be, because of the outermost comprehensibility or palpability, which must be held and sustained by the astringent fierceness, else nothing would subsist in its body, neither could the compressed, compacted earth and stones subsist, but would be again a broken, thick, muddy and dark Salitter, such as at first moved in the whole deep. 117. It signifieth also, II. That this Salitter, at last, when the spirit hath done with its creation and work in this world, shall be roused up and revived at the Last Judgment Day. 118. But that the spirit conceiveth itself behind the astringent quality, and not in the astringent quality, and so awakeneth or rouseth it up, signifieth that the astringent nature will not comprehend the light of God in its own proper way, but shall rejoice in the light of the grace, and be awakened or raised up thereby, and perform the will of the light; as the bestial body of man effecteth and performeth the will of the spirit, and yet these are not two severed things. 119. But that the bitter spirit lieth still, and neither heareth nor comprehendeth nor apprehendeth the work of the spirit, signifieth that the bitter wrathfire, which ariseth in the flash of fire at the time of the birth or geniture of the light, is not awakened by the light, neither comprehendeth it, but lieth captive, imprisoned in the outermost birth or geniture, and must give leave to the spirit of light to do its work in nature, how it pleaseth, and yet can neither see nor hear nor comprehend the work of the light. 120. Therefore no man ought to think that the devil is able to tear the works of the light
and the bitter qualities. 107. But when it comes forth upon the tongue, then the tongue and the upper gums close the mouth; but when the spirit thrusts at the teeth, and will go forth, then the tongue opens the mouth at the teeth, and will go forth before the word, and at the mouth does as it were leap forth for joy. 108. But when the word breaks through, then the mouth within opens wide, and the word conceives itself once more with its sound behind the astringent and the bitter qualities, and rouses them up, as if they were lazy sleepers in the darkness, and goes forth suddenly out at the mouth. 109. Then the astringent quality drayls [Drail, to trail] after it, as a drowsy man who is awakened from sleep; but the bitter spirit which goes forth from the fire flash lies still, and hears or regards not, neither does it move. These are very great things, and not so slight matters as the countryman supposes. 110. Now, that the spirit first conceives itself at the heart, and breaks through all watches and guards till it come upon the tongue, unperceived or unobserved, signifies that the light brake forth out of the heart of God, through the corrupted, outermost, fierce, dead, bitter and astringent birth or geniture in the nature of this world, incomprehensibly both as to death and the devil, together with the wrath of God; as it is written in the Gospel of St John, [John i. 5.] The light shines in darkness, and the darkness comprehended it not. 111. But that the tongue and the upper gums close the mouth, when the spirit comes upon the tongue, signifies that the seven qualifying or fountain spirits of nature in this world, at the time of the creation, were not mortified and dead through the wrath of God, but were lively, active and vigorous. For the tongue signifies or denots the life of nature, in which stands the animated, soulish and holy birth or geniture: For it is a type [prefiguration or resemblance] of the soul. 112. But that the spirit suddenly affects the tongue, when the spirit comes upon it, whereupon it leaps for joy, and will go before the spirit forth at the mouth, signifies that the seven qualifying or fountain spirits of nature, (which are called the astral birth), when the light of God, (which is called the day), rose up in them, suddenly gat the divine life and will, and so highly rejoiced; as the tongue in the mouth here does. 113. But that the fore gums widen inward, and give room for the spirit to do as it pleases, signifies that the whole astral birth yielded itself very friendly and courteously to the will of the light, and did not awaken the fierceness in it. 114. But that the spirit, when it goes forth at the mouth, conceives itself yet once more behind the astringent quality upon the tongue at the hindermost gums, and awakens or rouses up the astringent quality, being as it were asleep, and then goes suddenly forth at the mouth: 115. It signifies, I. That the astringent spirit indeed must hold, preserve and image or frame all in the whole nature, but this is [only] after the spirit of the light has first formed it, and that then the light first awakens the astringent spirit, and gives all into the hands thereof to hold or preserve it.
116. And that must be, because of the outermost comprehensibility or palpability, which must be held and sustained by the astringent fierceness, else nothing would subsist in its body, neither could the compressed, compacted earth and stones subsist, but would be again a broken, thick, muddy and dark Salitter, such as at first moved in the whole deep. 117. It signifies also, II. That this Salitter, at last, when the spirit has done with its creation and work in this world, shall be roused up and revived at the Last Judgment Day. 118. But that the spirit conceives itself behind the astringent quality, and not in the astringent quality, and so awakens or rouses it up, signifies that the astringent nature will not comprehend the light of God in its own proper way, but shall rejoice in the light of the grace, and be awakened or raised up thereby, and perform the will of the light; as the bestial body of man effects and performs the will of the spirit, and yet these are not two severed things. 119. But that the bitter spirit lies still, and neither hears nor comprehends nor apprehends the work of the spirit, signifies that the bitter wrathfire, which arises in the flash of fire at the time of the birth or geniture of the light, is not awakened by the light, neither comprehends it, but lies captive, imprisoned in the outermost birth or geniture, and must give leave to the spirit of light to do its work in nature, how it pleases, and yet can neither see nor hear nor comprehend the work of the light. 120. Therefore no man ought to think that the devil is able to tear the works of the light
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