10. Now the cry of the Sodomites was come before the above, 3 viz. before and into the first Principle, where the above 3 does conceive or comprehend itself out of the Nothing in the first eternal beginning; viz. to a nature and formation of the powers or Word; and God's formed Word or voice, out of the Father's and Son's property, out of love and anger (which had betrothed itself by promise to be a Christ to man, and formed itself into a divine ens) heard the cry in the property of the anger, wherewith he is a judge of the wicked ens, or ungodliness.
3 Or, highness.
11. Therefore said the Father, / will come down that I may see whether it be so or no. That is, he came down, that is, out of the above, 4 with that formed Hearing of these three men in the ens, which God had formed to be judge of the world, which was to become the Christ.
4 Or, from on high.
12. For this ens was to be creatural in the person, therefore it was formative, in an angelical manner, in the conceived Word of the promise; and therewith it came from above, that is, out of the above, viz. out of God; out of the unchangeable God; and with his love heard first in Abraham into the ens of the Covenant, into the aim or limit of his Covenant. And with the anger, viz. with the hearing of the fire, he heard into the iniquity and vanity of man; and saw with the anger what they did; that is, his wrath saw essentially into the iniquity and vanity of man, in manner as an incentive fire should arise in any piece of wood [or fuel], and would devour the wood. So likewise God looked with his anger-eye in the formed ens (through the same judicial Word in Christ's ens, wherein he will judge the world) into the wicked infection and will of the children of Ham at Sodom and Gomorrah.
13. For when God had set before him, in Abraham, the new birth of his holy children out of his love ens; he also set before him the judgement in his anger ens, how he would, through this Christ, prove the wicked in the fire.
14. And the judgement upon Sodom is a figure of the Last Judgment; as the three men which came before Abraham were a figure of our new angelical humanity, where God dwells in man; so was also his anger in the wicked. And we see here, that God will judge the devils, and all wicked men, by the children of the saints; as he now did represent the figure of the judicial office in a humanity of three, and destroyed Sodom and Gomorrah from the world.
15. Also God said to Abraham, How can I hide from Abraham the thing which I dol It was hidden unto the earthly Abraham, but unto the heavenly, out of God's ens, God would not hide it. And here he set forth the figure of his love, and his anger, viz. the humanity of Christ in the great humility and love, and his truth and righteousness in the two angels.
16. For thus says the text in Moses: And Abraham stood yet before the Lord (viz. before these three men, which he here calls only one), and came near to him, and said, Wilt thou also destroy the righteous with the wicked? Per-adventure there be fifty righteous within the city: wilt thou also destroy them; and not spare the place for the fifty righteous that are therein ?
That be far from you to do so, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from you: that thou, who art the Judge of the whole earth, shouldst so judge (Gen. xviii. 22-25).
17. This is now the very excellent and pregnant figure; how Abraham (in. the ens of faith in Christ's person and spirit) comes before God, viz. before the triune God, before the severe righteousness of God; and will reconcile and atone the Father; and prays for his children, which dwell among the company of the wicked; that his Father would be pleased to spare that place (where yet righteous people dwell) from rebuke, and draws his mercy into his righteousness, and says, Thou wilt not so judge, thou who art the Judge of the whole world.
18. This figure is nothing else but God in his righteousness, and
God in Christ with his mercy. Here the two types stand both together; what else should it mean, that a man would withhold God from doing what he please?
10. Now the cry of the Sodomites was come before the above, 3 viz. before and into the first Principle, where the above 3 does conceive or comprehend itself out of the Nothing in the first eternal beginning; viz. to a nature and formation of the powers or Word; and God's formed Word or voice, out of the Father's and Son's property, out of love and anger (which had betrothed itself by promise to be a Christ to man, and formed itself into a divine ens) heard the cry in the property of the anger, wherewith he is a judge of the wicked ens, or ungodliness.
3 Or, highness.
11. Therefore said the Father, / will come down that I may see whether it be so or no. That is, he came down, that is, out of the above, 4 with that formed Hearing of these three men in the ens, which God had formed to be judge of the world, which was to become the Christ.
4 Or, from on high.
12. For this ens was to be creatural in the person, therefore it was formative, in an angelical manner, in the conceived Word of the promise; and therewith it came from above, that is, out of the above, viz. out of God; out of the unchangeable God; and with his love heard first in Abraham into the ens of the Covenant, into the aim or limit of his Covenant. And with the anger, viz. with the hearing of the fire, he heard into the iniquity and vanity of man; and saw with the anger what they did; that is, his wrath saw essentially into the iniquity and vanity of man, in manner as an incentive fire should arise in any piece of wood [or fuel], and would devour the wood. So likewise God looked with his anger-eye in the formed ens (through the same judicial Word in Christ's ens, wherein he will judge the world) into the wicked infection and will of the children of Ham at Sodom and Gomorrah.
13. For when God had set before him, in Abraham, the new birth of his holy children out of his love ens; he also set before him the judgement in his anger ens, how he would, through this Christ, prove the wicked in the fire.
14. And the judgement upon Sodom is a figure of the Last Judgment; as the three men which came before Abraham were a figure of our new angelical humanity, where God dwells in man; so was also his anger in the wicked. And we see here, that God will judge the devils, and all wicked men, by the children of the saints; as he now did represent the figure of the judicial office in a humanity of three, and destroyed Sodom and Gomorrah from the world.
15. Also God said to Abraham, How can I hide from Abraham the thing which I dol It was hidden unto the earthly Abraham, but unto the heavenly, out of God's ens, God would not hide it. And here he set forth the figure of his love, and his anger, viz. the humanity of Christ in the great humility and love, and his truth and righteousness in the two angels.
16. For thus says the text in Moses: And Abraham stood yet before the Lord (viz. before these three men, which he here calls only one), and came near to him, and said, Wilt you also destroy the righteous with the wicked? Per-adventure there be fifty righteous within the city: will you also destroy them; and not spare the place for the fifty righteous that are therein ?
That be far from you to do so, to slay the righteous with the wicked; and that the righteous should be as the wicked, that be far from you: that you, who art the Judge of the whole earth, should so judge (Gen. xviii. 22-25).
17. This is now the very excellent and pregnant figure; how Abraham (in. the ens of faith in Christ's person and spirit) comes before God, viz. before the triune God, before the severe righteousness of God; and will reconcile and atone the Father; and prays for his children, which dwell among the company of the wicked; that his Father would be pleased to spare that place (where yet righteous people dwell) from rebuke, and draws his mercy into his righteousness, and says, You will not so judge, you who art the Judge of the whole world.
18. This figure is nothing else but God in his righteousness, and
God in Christ with his mercy. Here the two types stand both together; what else should it mean, that a man would withhold God from doing what he please?
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