he has been translated in the Spirit of Christ. Now this Word which became man does repent at the vanity and wickedness of men; that its children of the new Covenant will not give willing obedience to the Spirit of Christ. 1
Therefore this prophetical mouth does now disclose and put forth itself for it is the time of its manifestation, and proclaims the great deluge of God's anger, and the flaming sword of Elias, who also was translated into the Mystery; for he must draw forth his sword in the turba.
1 Suffer the Spirit of Christ to draw them.
28. Let this be told you, Babel: he complains mightily against your bestial unchastity and tyranny; against your own usurped power, force and violence wherewith you art proud and wanton, and hast thereby set up yourself in God's government. He will drown you with your tyranny and bestial wantonness in the fire of anger. Seeing you wilt not repent you of your vanity, therefore he repents through you, with the turba; and will drown your turba, that so his repenting may be made manifest in his children, and also his refreshing comfort and consolation might be manifested out of his repentance.
29. for without God's repenting there is in us no true sorrow or repentance for the vanity; for the natural spirit desires not to repent, yea, if it could be more wrathful, malicious, evil and vain, it would please, love and delight itself therein; for it is nature's spirit, strength and might. But the Word of God, which in the creation did impress and give itself into the human ens for a sovereign powerful [and holy] life, the same [incorporated engrafted Word of life], if it be stirred and moved, doth repent and grieve that it has such an evil beast in nature on it; that says, It repents me that I have created the evil beast in nature.
30. But this sorrow is not a sorrow to annihilation, as if he would have no more to do with the creature, but it is a sorrow which sads and moves God's heart, viz. the holy divine Word, and sets the natural spirit a time for to repent, that so it might enter into divine sorrow; but ifit does not, then he will drown the natural spirit in its evil will and ways, as came to pass in the deluge.
31. God said, The earth is corrupt, and full of perverseness; and the end of all flesh is come before me, I will destroy them. Here again is a great mystery, in that God said, the earth was corrupt before him; that all flesh had corrupted its way; and that the earth was filled with perverseness through them [and lo: he would destroy them] .
The earth was afore with Cain accursed according to the vanity's property; but now he says also in this place, all flesh has corrupted its way, the end of all flesh is come before me. This is not so mean and slight a thing as one would look on it to be; for the spirit complains against all flesh, that all things were become vain in his sight, and full of perveseness.
32. Now says reason, a beast does not sin, it does according to its nature's property; how can any perverseness be attributed to it?
So far does reason go, and further it knows not; also it understands nothing of the divine Mystery.
It understands nothing of the formed Word that has formed itself through the nature of time. It says only, God has created and made: and considers not that all things are created in the Word, that the Word has introduced and compacted itself into an ens. Also it will know nothing of the eternal spiritual nature of divine manifestation; it understands nothing of the ground or original of the outward visible world, with its creatures;
when it says, God has made all things out of nothing, then it means that he has so spoken it forth, and yet it is wholly blind and senseless in it. It looks only upon the outward colour, and knows not from whence it takes its original; thus it is only learned in the external colour, and prats of the painted work of the outside and shell; and concerning the ens whence the colour arises, it is dumb and senseless.
he has been translated in the Spirit of Christ. Now this Word which became man does repent at the vanity and wickedness of men; that its children of the new Covenant will not give willing obedience to the Spirit of Christ. 1
Therefore this prophetical mouth does now disclose and put forth itself for it is the time of its manifestation, and proclaims the great deluge of God's anger, and the flaming sword of Elias, who also was translated into the Mystery; for he must draw forth his sword in the turba.
1 Suffer the Spirit of Christ to draw them.
28. Let this be told you, Babel: he complains mightily against your bestial unchastity and tyranny; against your own usurped power, force and violence wherewith you art proud and wanton, and have thereby set up yourself in God's government. He will drown you with your tyranny and bestial wantonness in the fire of anger. Seeing you will not repent you of your vanity, therefore he repents through you, with the turba; and will drown your turba, that so his repenting may be made manifest in his children, and also his refreshing comfort and consolation might be manifested out of his repentance.
29. for without God's repenting there is in us no true sorrow or repentance for the vanity; for the natural spirit desires not to repent, yea, if it could be more wrathful, malicious, evil and vain, it would please, love and delight itself therein; for it is nature's spirit, strength and might. But the Word of God, which in the creation did impress and give itself into the human ens for a sovereign powerful [and holy] life, the same [incorporated engrafted Word of life], if it be stirred and moved, does repent and grieve that it has such an evil beast in nature on it; that says, It repents me that I have created the evil beast in nature.
30. But this sorrow is not a sorrow to annihilation, as if he would have no more to do with the creature, but it is a sorrow which sads and moves God's heart, viz. the holy divine Word, and sets the natural spirit a time for to repent, that so it might enter into divine sorrow; but ifit does not, then he will drown the natural spirit in its evil will and ways, as came to pass in the deluge.
31. God said, The earth is corrupt, and full of perverseness; and the end of all flesh is come before me, I will destroy them. Here again is a great mystery, in that God said, the earth was corrupt before him; that all flesh had corrupted its way; and that the earth was filled with perverseness through them [and lo: he would destroy them] .
The earth was afore with Cain accursed according to the vanity's property; but now he says also in this place, all flesh has corrupted its way, the end of all flesh is come before me. This is not so mean and slight a thing as one would look on it to be; for the spirit complains against all flesh, that all things were become vain in his sight, and full of perveseness.
32. Now says reason, a beast does not sin, it does according to its nature's property; how can any perverseness be attributed to it?
So far does reason go, and further it knows not; also it understands nothing of the divine Mystery.
It understands nothing of the formed Word that has formed itself through the nature of time. It says only, God has created and made: and considers not that all things are created in the Word, that the Word has introduced and compacted itself into an ens. Also it will know nothing of the eternal spiritual nature of divine manifestation; it understands nothing of the ground or original of the outward visible world, with its creatures;
when it says, God has made all things out of nothing, then it means that he has so spoken it forth, and yet it is wholly blind and senseless in it. It looks only upon the outward colour, and knows not from whence it takes its original; thus it is only learned in the external colour, and prats of the painted work of the outside and shell; and concerning the ens whence the colour arises, it is dumb and senseless.
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