THE NEW JERUSALEM: THE PERFECTION OF BEAUTY: The joy of the whole earth. DESCRIBED In the book of the REVELATION; ILLUSTRATED In sundry Points, according to the spiritual sense; That devout minds may receive increase of light and consolation. IN A SERMON COMPOSED For the Learned Society of Astrologers, At their general Meeting, Aug. 14. Anno 1651. PSAL. 87.3. Glorious things are spoken of thee, O city of God. Dieu Rudimentis Linguae Persicae: Arcana Dei declarare, res quaedam est laudabilis. {αβγδ}. {αβγδ} : {αβγδ} LONDON, Printed by J.G. for Nath: Brooks, at the Angel in Cornhill. MDCLII. To the Learned Society of Artists, or Students in astrology. Gentlemen, IT may seem unto some unproper, that this Meditation concerning the New Jerusalem, being the highest matter in Christian Divinity, is dedicated unto you, against whose Profession some Divines have inveighed. But if what followeth, be duly considered, it may appear otherwise. Wigelius in that his excellent Treatise of astrology Theologized, saith: astrology is Philosophy itself, or it is the whole light of Nature, from whence ariseth the universal natural wisdom, or a solid, sincere, and exquisite knowledge of natural things: which light of Nature is twofold, external and internal: external in the macrocosm, internal in the microcosm. True astrology therefore being so noble a Science, the Sincere Professors and Students thereof are worthy of much honour. And whereas it is objected, That it is an Art to be rejected, because vanities are crept thereinto, may not by the same reason the study of sacred theology bee omitted, seeing that not a few errors have entred into books of the same? The holy Prophet David saith: The works of the Lord are great, sought out of all them, that have pleasure thererin. His work is honourable and glorious: and his righteousness endureth for ever. He hath made His wonderful works to be remembered. Psal. 111.3, 4.5. Moreover the God of heaven hath vouchsafed a special respect unto the well-minded Students in the stars, in that he made some such the first publishers of the Birth of His Son the Lord Jesus Christ. Of whom S. Basil writing on the Nativity of Christ, among other things delivereth, that they {αβγδ}, were addicted to the observing of Sublime things( matters in the Heaven.) And so Munster testifieth likewise, ● his Edition S. Matthew Hebrew. where he writeth: Hi magi nostri fuerunt praecipui siderum contemplatores, quorum Dominus misertus novam condidit stellam, quae ipsos ad Christum perduceret. Now as ye are conversant in considering the mystery of the stars, for to understand what the eternal God( blessed for ever) signifieth and worketh in and by them, that ye may make the right use thereof unto the welfare of mankind; so are you to have in due consideration the chief of all stars, the spiritual Star, whereof the holy Gospel maketh mention, the ●uk. 1.78, 79. Day-spring from on high, which hath visited us, to give light unto them that sit in darkness, and in the shadow of death, and to guide our feet into the way of peace: the Pet. 1.19. day-star which ariseth within our hearts: the tv. 2.26, 28. procedure, which is given to the overcomers, which keep Christs works unto the end, the which is the Lord Jesus Christ according to His eternal Divine Nature. Unto the knowledge of whose ● Tim. 3.16. great mystery, this present Meditation( how mean soever) may be furthersome unto you. The counsel given in the book of job is considerable hereunto and ever memorable, namely, Job 22.21, 22 See the marg. 2 John 7. signifieth, we should mind Christs spiritual coming into us. So the greek Text intimateth. And notice is taken by Occumenius, that whereas {αβγδ} is of the present tense, therefore more is meant than the first coming onely. And that such as understand not latin, may have some knowledge in the original greek, we have set forth in English an Introduction much helpful thereunto. Acquaint now thyself with God, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the Law from His mouth, and lay up his words in thine heart. Whereas the study of true Christianity being neglected, ill is ones estate, although he hath much other Learning: as the Apostle declareth, saying: though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have al faith, so that I could remove Mountaines, and have not Charity, I am Nothing. 1 Cor. 13.2. From my Lodging in the Old-Baily. Yours to be commanded in whatsoever God approveth, E. R. To the unpartial Reader. THe Discourse on the spiritual New Jerusalem, being a matter above the reach of mere 1 Cor. 2.14. natural understanding, will unto some seem a Act. 17.18, 19, 20. strange doctrine, like as did the preaching of JESUS& the Resurrection, unto certain Philosophers at Athens. Unto some others fearing God it will seem marvelous, for that they have not Acts 19.2. M●t. 4.16. Joh. 3.4, 5, 7, 9, 10. heard of any such thing to be attained in this life. And therefore it is necessary to demonstrate out of the holy Scriptures, That there is such a spiritual Being now enjoyable. It is said in Isa. 60.1, 2. Eph. 5.14. Isaiah, Arise, be enlightened, for thy light cometh, and the glory of the Lord is risen upon thee. For behold, the darkness shall cover the earth, and gross darkness the people, but the Lord shall arise upon thee, and His glory shall be seen upon thee. Christ said unto His Disciples, Joh. 14 16, 17, 18. The Spirit of truth the world cannot receive, because it seeth Him not, neither knoweth Him: but ye know Him, for he dwelleth with you, and shall be in you. Now the true people of God will like the noble Act. 17.11. 1 Joh. 4.1. 1 Thes. 5.20, 21. Bereans, receive the Word with all readiness of mind, and search the Scriptures daily, whether what is published, be according unto them, or no. It was said to the Church of Rev 3.12. Philadelphia, I will writ upon the Overcommer, the name of the city of my God, which is the new Jerusalem, which cometh down out of heaven from my God, Whence it is manifest, that at that time such a city was inheritable. To the G●l 4.25, 26. 〈◇〉 ● of the dual number, noting too Jerusa●ems. Galatians the Apostle mentioneth two Jerusalems, and saith, But Jerusalem, which is above, is free, which is the mother of us all. It is Heb 12.22. expressly signified, that some of the Hebrewes unto whom S. Paul wrote, were then come unto the heavenly Jerusalem. And what the said City is, it is not unworthy of consideration, what is delivered in Esd. 8.52, 53, 54. Esdras, where it is said, Unto you is Paradise opened, the three of life is planted, the time to come is prepared, plenteousness is made ready, a city is builded, and rest is allowed, yea perfect goodness and wisdom, &c. and in the end are shewed the treasures of immortality. In the which 2 Esd. 2.10. Melchisedech had it in him mystically, Heb. 7.2. Psal. 76.2. book ●t is written, I will give my people the kingdom of Jerusa●em. The which appeareth to be the kingdom so often promised elsewhere, which S. Paul saith is Rom. 14.17. righteousness, and Jerusalem is observed to signify the Vision of Peace or Perfection. peace, and joy in the holy Ghost. Whereof Christ saith, Luke 17.20. beholded, the kingdom of God is within you. The which is affirmed by Psal. 145.13. See in the marg. David, to be in every age, and throughout all generations. The spiritual Jerusalem is the city, which the Patriarks insisted on, Heb. 11. whose builder and maker is God. The Apostle calleth it an Ver. 16. heavenly one. Whereas by Jeremiah●t is said, Jer. 33.16. Jerusalem shall dwell safely, and this is the name wherewith she shall be called, The Lord our righteousness; ●nd the said name Jer. 23.5, 6. elsewhere is a name of Christ, it giveth to be considered, That the new Jerusalem in the mystery thereof is the Lord Jesus Christ, according to His eternal Divine Nature, in the greatest 1 Pet. 1.13. revelation of Him in this present world. The which may also appear, that after the Cities description, the spiritual Rev. 22.6, 7, 10, 12, 17, 20. coming of Christ is so mentioned and desired, as if it were expressed, If thou Lord Jesus dost ●ome spiritually into us, we have then within us the glorious City described unto us. For the Apostle saith, Col. 3.11. {αβγδ}. Christ is The All things in all. Moreover, whereas the new Jerusa●em is set among the Rev. 3.12.& Rev. 21.& Rev. 22. last Blessings, which God vouchsafeth in this life, and the Scripture ascribeth the last Divine operations to be from the holy Act. 2.17. Joh. 16.7, 8.13.14.15. Ghost, therefore this new Jerusalem in the spiritual sense thereof, is observed to bee also that which is called the holy Ghost, it being considered in the amplest measure thereof vouchsafed now unto the Saints. And that Really such Rom. 8.15, 16 2 Cor. 1.21, 22 Gal. 4 6. Eph. 1.13, 14. Isa. 32.15. Ezech. 39.29. Rom. 55. Spirit doth in Gods appoynted time come into the Spirit of his servants, very many Scripture: expressly testify. So that it is manifest, that the spiritual new Jerusalem is now attaineable through the grace of Almighty God. But whereas faith and hope are to be grounded upon the Word of God, therefore some Texts are to be mentioned, testifying of a real spiritual Being, that entereth into obedient souls. Rev. 3.20. Behold, saith Christ, I stand at the door and knock: if any man hear my voice, and open the door I will come in to him, and will sup with him, and he with me. If any man love me, he will keep my words; and my Father will love him, and We will Joh. 14.23. come unto him, and make our abode with him. he also saith: Verse 21. I will manifest myself unto him. It is often in the gospel, that God the Father, son, and holy Ghost, is now Eph. 4 6. Colos. 1 27. 2 Cor. 13.5. 1 Cor. 3.16.& 6.19. in his Saints here on earth. It standeth written in the margin of Psal. 68.18. Heb. in the Man. From whence( as from other Scriptures) we may perceive, And in ver. 20. it is in the vulgar latin, Portate Deuus in corpore vestro, bear God in your body. that if wee would know Christ so far forth as we ought, we are not to rest in the bare knowledge of the sacred 2 Cor. 5 16. Joh. 16.7. history of Him delivered by the Prophets, Evangelists and Apostles, but as Saint Paul saith, To know him, and the Phil. 3.10.11. 2 Tim. 2.11, 12 1 Pet. 3.21.& 4.1. Rom. 8 17. power of his resurrection, and the fellowship of his Sufferings, being made conformable unto his death, if by any means we may attain unto the resurrection of the dead. We are to consider, how Christ is now Gal. 1.16, 24 within us, and how he Eph. 2.6. may be in us, according as his gospel teacheth. And as the Apostle prescribeth, 2 Cor. 3.18. that we all with open face, as in the glass beholding the glory of the Lord, bee changed into the same Image, from glory to glory, even as by the Spirit of the Lord. It is true Christianity zealously to consider, what Christ Micah 6.8. Joh. 3.3.5. requireth of us. His Prov. 8.31. delight is to be with the Children of men, to live, 2 Cor. 6.16. Gal. 2.20. dwell, and walk in us, 1 Pet. 2.5. Heb. 3.6. That wee be now His house, Eph. 2.21, 22 Temple, Song 6.2. Garden, That he may Luke 19.27. now administer His Kingdom written us, that wee Psal. 37 4. delight ourselves in the Lord, and attain to Isa. 58.14. ride upon the high places of the Earth, and be fed with the heritage of Jacob our Father, to Rev. 2.17. eat of his hidden Manna, and to have the new name, which no man knoweth, saving he that receiveth it: and to have 1 Joh. 1.2, 3, 4 fellowship with the Father, and with his son Jesus Christ, that our joy may be full. And therefore the Apostle prayed for the Ephesians, that the eyes of their understanding being enlightened, they might know what is the hope of His calling, and what the Ephes. 1.16, 17, 18. riches of the glory of his inheritance in the Saints is: Ephes. 3.19. and to know the love of Christ, which passeth knowledge, that they might be filled with all the fullness of God. To conclude, it appeareth to be no matter of indifference, whether we mind the new Jerusalem, or no. Rev. 22.15. and 21.8. The Revelation declareth the ill spiritual estate of such, as either have it not within them, or are not preparing thereunto. Yea, the Rom. 8.14.9.13. Jer. 4.3, 4. Ezech. 18.31, 32 Rev. 3.16. Prov. 4.18, 19. 2 Thes. 1.8.10 Heb. 6.7, 8. Heb. 12.14. word of the Lord, even in every book of the same, witnesseth against all which are not endeavouring unto the same effect. Wherefore let us strive to he minded like Acts 13.22. David, said to be a man after Gods own heart, which shall fulfil all his will, who professed: Psal. 137.5, 6. If I forget thee,& Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy: Isa. 66.11.13 That we may suck and be satisfied with the breasts of her consolations: that we may milk out, and be delighted with the abundance of her glory. And so be comforted in Jerusalem. For Isa. 62.1. Zions sake let us not hold our peace, and for Jerusalems sake let us not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Ye that make Isa. 62.6, 7, mention of the Lord( saith the Prophet) keep not silence: and give him no rest, till he establish, and till he make Jerusalem a praise in the earth. The Psalmist writeth: Psal. 28.1, 5. Blessed is every one that feareth the Lord, that walketh in his ways. The Lord shall bless thee out of Sion: and thou shalt see the The arabic Text is {αβγδ} good things. So the greek is {αβγδ}, and the Vulgar latin hath it bona. good of Jerusalem, all the dayes of thy life. material or earthly Jerusalem hath been brought into desolation, but spiritual Jerusalem endureth for ever. And therefore David chiefly intended the inward, in sundry mentionings of Jerusalem, whereof the outward was sometimes a figure or shadow. And whereas Zeph 3.9. Zech. 14.9. 1 Cor. 1.10. Eph. 4.1, 2, 3, &c. Unity in the godly truth eternal, in that which all true Christian mindes do wish for to increase among mankind, the one onely way unto the said spiritual concord is by receiving into us more and more the new Jerusalem: for it is builded as a City, that is Psal. 122.3. compact together in itself, or that is at So readeth ●he ancient Translation. unity in itself, as saith the holy Prophet. They which partaked thereof were of Acts 4.32. one heart and of one soul. Such could say, 2 Cor. 12.18 Walked we not in the same spirit? Walked we not in the same steps? The godly Song set afore the beginning of the Psalm●s in metre called Veni Creator, expresseth much the spiritual Jerusalem. Now sundry of the good things of Jerusalem, which are Really enjoyed in this life, unto the unspeakable comfort of holy and righteous mindes, this ensuing Treatise declareth out of the word of the Lord; the which blessings and benefits be imparted and multiplied unto every devout one through Jesus Christ, Amen. edmond Reeve, Bachelor in Divinity, and instructor in all the Tongues pertaining thereunto. THE NEW JERUSALEM. Illustrated in sundry points, according to the spiritual sense, &c. REV. 21.2. And I John saw the holy city, new jerusalem, coming down from God out of heaven, prepared as a Bride adorned for her husband. AFore entrance be into the Interpretation of the Text, As Augus● See Polani S● tag. Theol. li 7. cap. 6. it is not impertinent to mention in brief some of the different understandings of S. Johns Description of the New Jerusalem. It hath been conceived by many, that it is wholly concerning the state of the Blessed, departed out of the body. And it is true, that much of their blessedness is therein signified. There are of Antiquity, which have understood some deliveries thereof, to be concerning Christs Church on earth: and it is Tyconius, ●mafius,& H● haec omnia ● hisce duobus pitibus refe● ad Ecclesia● terris. Aef●us in Apoc. related, that certain of them referred all things contained in the two last Chapters of the Revelation, unto the Church here on earth. Some of the As Mr. Brightman, some other● modern Writers have expounded the said Description, to be concerning the Christian Church, when as the Jews are become one with the same. But most high understanding Authors in mystical Divinity, deliver that there is a spiritual sense thereof, on the which at this present it shall be altogether insisted. And that some places are so to be understood, it is expressly signified in the Revelation itself, where it is said, Rev. 11. See Eph. ● 32. And their dead bodies shall lye in the street of the great city, which Spiritually is called Sodom and Egypt, where also our Lord was Crucified. All Interpreters as well Hebrew as greek and latin, do aclowledge that many Scriptures have a mystical sense. And they which teach that every place of Scripture hath a Sunt qui uni● cujusque loci ●cripturae Sacrae ●adruplicem ●nsum statuant, ●c. Polanus ●ntag. Theol. ●. 1. cap. 45. On Rev. 21. ●. ●he Depen●nce. forefold meaning, viz. literal, allegorical, tropological, and anagogical, do by Consequence grant, what is here affirmed. Yea Mr. Brightman teacheth likewise. For mentioning Ezechiels description of the Temple, f saith: The Prophet sheweth us that we are not to stick in the shell of the lutter, but the kernel of the Spirit is to be preached and called forth. Now S. John having in the Verse afore the Text, signified of his seeing of a new heaven and of a new earth, and that the first heaven and the first earth were passed away, and that there was no more sea, delivereth, what was then shewed unto him, namely, the said most glorious city. The consideration of the which D●pendance may give us to understand, that if we would apprehended this heavenly mystery, and now partake of the Comfort therof, we are to endeavour to be, as the gospel prescribeth, where it saith, ● Cor. 5.17. If any man be in Christ, he is a new creature: old things are past away, behold, all things are become new. That saying in Esdras is considerable hereunto, viz. Esd. 10.53, 55. I commanded thee to go into the field, where no foundation of any building was. For in the place wherein the Highest beginneth to show His city, there can no mans building be able to stand. Hence is it that we are so often put in mind of making a ●ec. 18.31. new heart and a new Spirit; and not to be conformed to this world: ●. 4.22, 23, but( as the Apostle saith) to be transformed by the renewing of our mind, that we may prove, what is that good, that acceptable and perfect will of God. Also it being added, and there was no more sea, it teacheth that if wee would now enjoy the said heavenly blessing, then the spiritual sea within mankind, is to cease in us more and more. The Apostle saith, ●om. 12.2. A meek and a quiet spirit is a thing before God of great price. David saith: ● Pet. 3.4. The meek will he guide in judgement: and the meek will he teach his way. mirach saith; ●sal 25.9. ●clus 4.19. Many are in high place, and of renown: but mysteries are revealed unto the meek. ● King. 19. ●3. ●l. 65.1. Also the Lord is in the still small Voice. And He is sometimes praised with the ●cording to Hebrew, ●ce is praise ●hee. See Dor f on {αβγδ}. ●2. 5.13. ●. 28.12. ●83. 3. silence of His servants, namely, when as the same is Requisite or enjoined unto them. There are four things to be considered in this portion of Scriprure. 1. Why it is said, I John saw the holy city, new Jerusalem. 2. Whether it is signified to come down from God out of heaven. 3. Sundry particular matters of the said most glorious City. 4. The profit or use of all the same. 1. Concerning the words, I John saw the holy City, &c. whereas the name John is here expressed, and Rev. 22.8.& 1.1.4.9. else where after some peculiar manner, and the name Signifieth the grace of the Lord, it teacheth, that they are to be spiritual Iohns, gracious Persons, to whom God will now vouchsafe an insight into the said spiritual and heavenly See Ezech. 40.2. Frame. Yea this is testified in the very beginning of this book, where it is written: Rev. 1.1. The Revelation of Jesus Christ which God gave unto them, to show unto His servants things, which must shortly come to pass, and he sent and signified it by his Angel unto His servant John. For none but 1 Cor. 2.14, 1 spiritual Iohns are capable of the mysteries of the gospel, as Christ said unto His obedient Disciples, Mat. 13.11. 1 Cor. 2.14. Refutation. It is given unto you to know the Mysteries of the kingdom, but not unto others. And this point is confirmed by many Scriptures, as Mat. 11.25, 26, 27. Dan. 12.10. and 9.13. Psal. 25.12.14. and 1 Joh. 4.7.8. &c. The use whereof is first for Refutation, to declare that they are in error, which suppose that they can comprehend the knowledge of this city by their natural wisdom and learning. The city is said to have a wall great, and Rev. 21.1 high: it is so high, as that none can look over it or into it. The Apostle saith: 1 Cor. 2.9.2 Eye hath not seen, nor the ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love Him. And there he writeth afore, That none of the Verse 8. Princes of this world knew the wisdom of God: for had they known it they would not have Crucified the Lord of glory. And then he sheweth, how the knowledge of such things cometh, saying: Verse 10. But God hath revealed them unto us by His Spirit, for the Spirit searcheth all things, yea the deep things of God. Experience in all ages teacheth, that they come not into the Eph. 4.13. unity of the Faith, and of the knowledge of the Son of God; but fall into some contrariety& much diversity which proceed not, in James 4.8. Jer. 4.14. 1 Joh. 3.3. Psal. 119 9. reproof. purification, as the holy gospel prescribeth. The second use is for reproof of such as strive not to bee spiritual Iohns, to be endowed with the Heb. 13.9. grace of the Lord, and with universal Christian 1 Pet. 2.9. margin. 2 Pet. 1.2. Phil. 4.8. Psal 119.6. virtues, and yet think that they shall see the said holy city, not considering that it is with them, as with those Women, of whom the Apostle speaketh, that being 2 Tim. 8.6, 7. laden with sins, and lead away with divers lusts, are ever learning; and never able to come to the knowledge of the truth. Whereas were the Exhortation onely hearkned unto, viz. ● Cor. 7.1. Having therefore these promises( dearly beloved) let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God, Christ would give us Eph. 5.14. light, the ●oh. 16.13. Spirit of truth will more and more come into us, and guide us into all truth, and teach us all things, which pertain unto ● Pet. 1.3. life and godliness. ●struction. A third use is for Instruction, that we for to see this glorious city descending out of heaven from God, do like John enter into spiritual The greek ●deth in Psal. ●. 5. {αβγδ}, he ●th disposed ●ensions in ● heart. ●ol. 1.3.2. ●il. 3.20. tv. 21.10. ●sa. 33.17. Ascension, with heart and mind to have our conversation in heaven: then( as Isaiah saith) our eyes shall Psal. 143.10. see the King in His beauty: wee shall behold the Land that is very far off, which David calleth the Eph. 1.17.18 Land of righteousness, which is this city and kingdom of the Lord. Concerning the seeing here mentioned, that it may the better be understood, it is to be noted, that the Scripture signifieth of eyes within the soul, the which being opened, there is that seen, which the eyes of the body behold not. The acts 26.18. Apostle prayed for the Ephesians, that the eyes of their understanding might be enlightened. And Saint Paul saith, ● Num. 24. ●4. he was sent to open the eyes of the Gentiles. Elisha prayed the Lord to open the eyes of his servants, that he might see. And the Text saith: Rev. 14.6.7. The Lord opened his eyes, and he saw that round about Elisha, which the eyes of his body perceived not. Also that is sometimes said to be seen, which is shewed to the understanding for to come to pass in his time. As John saith, ●he second ●nt of the ●xt. The Vulgar ●ine hath in ●k. 1.1. Nar●ionem, quae in nobis completae sunt, rerum, a declaration of the things, which are fulfilled in us. ● also Arias Montanus, the most great Divine John Arnet, in his first book of true Christianity, ●. 6. teacheth, that the whole New Testament is in some manner to be in us. I saw another Angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, &c. he understood, what should bee in the latter times. The second point to bee considered is, Whether the New jerusalem is signified to come down from God out of heaven? And that the verse immediately following doth declare, it being there said: And I heard a great voice out of heaven, saying, Behold the Tabernacle of God is with men, and he will dwell with them, and they shall bee His people, and God himself shall bee with them, and bee their God. The which words do expressly call the new jerusalem Gods Tabernacle, and declare that it descendeth into his holy ones here on earth. This the Lord by Ezechiel promiseth to His people saying: Exech. 37.26 27. I will set my sanctuary in the In ipsorum cordibus habitabo& inambulabo Trentel.& Iunius. midst of them for evermore. My Tabernacle also shall bee with them: yea I will bee their God, and they shall bee my people. And of such being of God within man, the Tabernacle made by Moses was also a signification. For as that consisted of three parts, so the 1 joh. 5.7. Gal. 3.2.4. Joh. 6.44. Rom. 5.1, 2. John 14.26. Three( the holy, blessed and glorious Trinity) have their operation within mans soul. The Father with the Law, the Son with the Faith, and the holy Ghost with all other things which pertain to godliness, and comfort everlasting. And it being added, Prepared as a Bride adorned for her husband, See the 18. workings of the holy Gho● reckoned up ● Polanus Syrt. 3. cap. 6. thereby among other things is shewed the exceeding great excellency thereof. It is called the Lament. 2. ● perfection of beauty; it is said to have the Rev. 21.11 John 50.2. Sundry particular matter of the City. The Cities Wall. The first precious ston. glory of God, and her light to bee like unto a ston most precious, even like a jasper ston, clear as crystal. So now in the third place, sundry particular matters of the said New Jerusalem are to be considered, as the Wall thereof. Whose foundations are garnished with all manner of precious stones, the which are observed to be Christian virtues. The first foundation is Jasper. Sundry observations about these Stones are t●ken out Mr. Brightman. This ston is noted to bee of an heavenly brightness, whose beauty it is easier to admire than for to declare. It is said to have a variety of sweetness in it, and therefore to signify the rich treasure of Gods gifts in his servants, such as are mentioned in the Epistle to the Corinthians, where it is said: 1 Cor. 12● 9, 10, 11. The second ston. To one is given by the Spirit, the word of Wisdom; to another the word of knowledge; to another faith, to another the gifts of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another divers kindes of Tongues, to another the Interpretation of Tongues. The second precious ston is sapphire, It is said to glister with golden points, and so to betoken godly pleasantness in manners and conversation. 1 Thes. 2. ● Such a virtue the Apostles professed and practised. It is said in the book of wisdom, Wisd. 8.1. wisdom doth reach from one end to another mightily: and sweetly doth she order all things. See James 3.17. Colos. 3.12, 13. The third ston The 3. ston. is a Calcedonie. And it is said to glister with a fiery brightness, and so to signify zeal and fervency in Christianity. The virtue of 2 Cor. 7.11. Galat. 4.18. Tit. 3.14. right zeal is much renewed in Scripture. It is that holy Mat. 3.11. fire with which the people of God become Baptized, when as they are baptized with the holy Ghost. Psal. 119.59.90. Psal. 139.21, 22, 23, 24. Psa. 101.3.4.8. Rev. 3.19. It doth burn up and consume more and more all evil thinkings, speakings and doings. The fourth precious ston The fourth ston. is an Emrald, the which is said to have a most pleasant greenness, so as nothing can more delight the eyes. And( saith Master Brightman) this greenness is the most Divine Prov. 3.13, 14, ●5. Wisd. 7.7, ●, 9, 10. knowledge of matters, on which the mind of man doth desire to bee fixed, more than on any thing else. And( saith he) it is placed next after Calcedonie, that so knowledge may accompany Rom. 10.2. zeal. The Apostle saith: 1 Cor. 14.20. Brethren, bee not Children in understanding, howbeit, in malice bee ye children, but in understanding bee men. The fift ston ●he fifth ston. is a Sardonix. It is said to shine, or to have such a lustre, as hath the nail of a man, growing on his finger, having whiteness mingled with redness. And it is observed to note out unto us the virtue of humanity and ingenuity, Phil. 2.15, 16. ●osh. 24.14. ● Cor. 1.12.& ●. 17. 1 Thes. ●. 3, 4, 5.10. sincerity and fairness of disposition. ● John 1.47. ●hil. 4.8 9. Nathaniel was endowed with this precious ston spiritually: for the Lord testified of him, saying: Behold, an Israelite indeed, in whom there is no guile. The sixth ston ●he sixth ●one. is a Sardius: and it is said to be read all over with a bloody colour: and that so it may signify a certain severity. It is observed to bee joined with the Sardonix, to very good purpose, lest perhaps Tit. 2.15. ●de 23. gentleness should wax vile and contemptible, for want of such a companion as this is. The commandement is, ● Cor. 14.40. That all things bee done decently and in order. It is also prescribed, Phil. 4.8. and the Mar●t there. that whatsoever things are venerable, be thought upon. The seventh ston and seventh ●ne. is a Chrysolite. It shineth throughout with a golden colour: and is noted to signify dignity and majesty. Gods Servants are to be endowed with ●ph. 4.14. ●ov 10.20. ●ach 28.25. ●ov. 15.28. weighty mindedness: and as they are not to overvalew themselves, so not to undervalew themselves overmuch. The Apostle Paul had to do with those, which did much undervalew him: and therefore he was constrained, sometimes to Rom. 11.13. Cor. 11.16. ● &c. declare his worth received of the Lord. The eighth ston The eighth ston. is a beryl. It is said to be sky coloured, and somewhat dark like water. And it is observed that the watery colour thereof betokeneth S. Paul beseeched the Corinthians by the meekness and gentlenes● of Christ. 2 Cor. 10.1. The Geneva note interpreteth gentleness to be that nature, which is inclined to mercy, rather than to rigour of justice. lenity and humility, such as water itself is, which will easily give place to every one. And so it is most meet company to follow the Majesty signified by Chrysolite, that so it may keep all within measure and compass. The virtue of lenity and humility is much held forth unto us in holy Scripture. It is said concerning Moses, that he was very Numb. 12.3. Sir. 45. 4. meek above all the men, which were upon the face of the earth. S. Peter saith: 1 Pet. 5. ● Be ye clothed with humility. And Christ hath commanded, saying: Matth. 11.29. Learn of mea, for I am meek and lowly in heart: and ye shall find rest unto your souls. The ninth ston The ninth ston. is a Topaz. One Writer saith, It hath in it the colours of all stones: and therefore it signifieth the study to be replenished with all virtues. Spiritual Topaz was in the high Priest Onias, concerning whom it is testified, 2 Mac. 15.1 It is remarkably said in 2 Mac. 31. That the holy city was inhabited with al● peace, and th● laws were kept very well, because of the godliness of Onias the High Priest, and his hatred of wickedne● He is praised {αβγδ} for hating of evil. Psal. 97.10. That he was a virtuous and good man, reverend in conversation, gentle in condition, well spoken also, and exercised from a child in all points of virtue. Zacharias and Elizabeth are signified to have been endowed with the same endeavour: for S. Luke writeth of them, That they were Luke 1.6. both righteous before God, walking in all the Commandements and Ordinances of the Lord blameless. The tenth ston The tenth ston. is a Chrysoprasus, which is said to be of a colour golden and green. And therefore it is observed to be the precious virtue the true and Psal. 92.12 13, 14. Isa. 40.31. lively faith in Jesus Christ. The Apostle saith, Gal. 5.6. That in Christ Jesus neither Circumcision availeth any thing, nor uncircumcision, but faith which worketh by love. The faith of the Thessalonians was said to 2 Thes. 1. grow exceedingly, and the charity of every one of them all towards each other for to abound. The eleventh ston The eleven● ston. is a Jacinct. It is said to be of the colour of water having in it the Sun-beams shining. And therefore it is noted to signify the Sir. 43. 33. ● 50. 29.& 51. Deut. 4.6, 7 Saints endowed with wisdom and prudence. It is the holy Commandement, that we should be Mat. 10.16. wise as Serpents, and harmless as doves. Solomon saith: Prov. 4.7. Wisdom is the principal thing: therefore get wisdom, and with all thy getting, get understanding Job delivereth, that God hath said unto Man: Job 28.28. Behold, the fear of the Lord, that is wisdom, and to depart from evil that is understanding. The twelfth ston ●he twelfth ●one. is an Amethyst, the which is said to have a purple colour. And whereas to wear purple was in old time the custom of the greatest personages, therefore this precious ston is observed to signify the It is red in and margin Isa. 24.23. ●here shall be ●ory before ●is ancients. ●hey are the ●iritual Eagles gathered to the body, and feeding thereon. Luke 17.37. They hear the joyful ●iritual sound. Psal. 89.15. They are raised up together with Christ, and made to sit toge●er in heavenly places in Christ Jesus. Eph. 2.6. supreme solace in Christianity, attainable in this world, the which S. John professed to have enjoyed, when as he said: 1 John 1.1, 2, 3, 4. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with the Son Jesus Christ. And these things writ we unto you, that your joy may be full. Venerable So Haraeus●th related on ●ev. 21. in his ●dition of the ●lgar Bible ●th Expositi●s. ●ther exposi●s deliver ●her observa●ns on the ●d stones; ● unto the ●omoting of ●rtue, and so ●y are profit●le. Beda writeth, that in the Jasper is signified the ●sal. 51.18, ●. liveliness of faith; in the sapphire, the height of heavenly hope; in the Chalcedony, the flamme of inward Charity; in the Emerald, the confession of a strong faith in adversity; in the Sardonix, the Saints humility among the virtues; in the Sardius, the honoured blood of Martyrs; in the Chrysolite, spiritual preaching among Miracles; in the beryl, the perfect operation of the Preachers; in the Topaz, their fervent contemplation; in the Chrysoprasus the work and likewise the reward of the blessed Martyrs; in the Jacinct, the Teachers heavenly mounting up unto high things, and by reason of the weak, a low descending unto human things; in the Amethyst, a remembrance always of the heavenly Kingdom, in the mind of hmmble ones. Whereas David in the confession of his sins prayed for the buildings up of the ●sal. 51.18, ●. walls of Jerusalem adding that then God should be pleased with the Sacrifices of righteousness, is it not mystically signified, that the wall in the spiritual Jerusalem within David had suffered some Psal. 51.12. decay, he giving way unto his lusts and evil desires; and that the virtues of Chastity, Temperance, &c. being repaired in him, he should then offer unto the Lord an Mal. 3.3. offering in righteousness? 2. There may next be considered the pearl of the Cities gates. The Gates pearl. The Text is: The twelve gates were twelve pearls, every several gate was of one pearl. It is true, what some do mention in expounding this place, that Christ is the Christ is the foundation. 1 Cor. 3.11. And yet Esr● is called, the ● foundation o● the coming out of Baby● Ezra 7.9. See the margin. The Apostle sait● Christ is bef● all things, a● by him all things consi● In all things He hath the preheminen● Col. 1.17, 1● Gate and the pearl. And He is the most precious of all pearls, which God the Father hath given unto the Church, Most great is the mystery of Christ: He is said to be The all things in all. But S. John describing this glorious City, doth ascribe unto Christ for to be the spiritual Temple within the same. We may therefore see, how the Holy Ghost elsewhere hath expressed, what spiritual gates there are. David saith: Psal. 118.20. Open to me the gates of righteousness: I will go into them, and I will praise the Lord. So readeth the ancient Translation, and also the Geneva. This is the gate of the Lord, the righteous shall enter into it, So that righteousness is signified to be a gate also. And that Christian righteousness is also an heavenly pearl, it may appear from the testimony thereof, which Christ giveth; where he saith: Matth. 7.12. whatsoever ye would that men should do unto you, do ye even so to them: for this is the Law and the Prophets. If ye( saith S. John) that Christ is righteous, know ye, that every one which doth John 2. righteousness, is born of Him. In this the children of God are manifest, and the children of the Devil: 1 John 3.10. whosoever doth not righteousness, is not of God, neither he that loveth not his brother. 3. The Ange● In the third place we may have some meditation on Angels at the gates. The Apostle saith: Heb. 1. 14● Are they not all ministering spirits, sent forth to minister for them, which shall be heirs of salvation? And where he mentioneth, that the Hebrews were then come unto the heavenly Jerusalem, he addeth also, Heb. 12. 2● to an innumerable company of Angels. It is written in Zech. 3.6, ● Zechariah, that the Angel of the Lord protested unto Joshua the high Priest, saying: Thus saith the Lord of Hosts: If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge mine house, and shalt also keep my Courts, and I will give thee walks to walk among those that stand by. Those standards by are interpnted In the Ch●dee paraphra● it is Seraphi● {αβγδ} Angels. John 1. 5● Whosoever hath the new Jerusalem descending into him, shall more and more have some measure of understanding in the Scriptures deliveries concerning the Ministration of Angels. Mr. Brightman On Rev. 21. ●. observeth it to be signified, that in the new Jerusalem men shall have a most sweet taste of the familiar conversing of the Saints among the holy Angels. 4. In the next place there may be considered the City itself. ●he City it ●f. It is said to be of pure gold, like unto clear glass. And whereas gold is the most excellent of metals, there is to be noted, what virtue is the most excellent in the life and conversation of mankind, and so we may perceive, what the said spiritual gold is. 1 Cor. 12. ●. The Apostle having reckoned up to the Corinthians sundry of Gods gifts, willeth them to covet earnestly the best; adding, And yet I show unto you a more excellent way. The which he ● Cor. 13. immediately afterward declareth to be the way of Charity, showing the necessity thereof, and sixteen properties of it, and ●erse 13. ● Joh. 4.16. ●8, 12. ●h. 5.2. ●ob 22.25. concludeth, saying: now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity. Whose excellency S. John signifieth, where he saith: and the mar●t there, and ● Translati● of Iunius. God is Charity, and he that dwelleth in Charity, dwelleth in God, and God in him. Who is also said to be His peoples gold as it is written in the book of Job. Yea, and the Almighty shall be thy a gold, and thou shalt have plenty of silver. 5. Now concerning the Cities Street, and Cities ●et. it is said to be pure gold, as it were transparent glass. Mr. Brightmans words hereon are very m●morable, viz. ●n Rev. 21. ●. And on ●se 17. They ●ll do no●ng at their ●n pleasure, ●l as their ●es list, but ●y shall re●ct the will God in all ●gs, as if ● were the ●gels of ●d: and in ● sort they ●l fulfil the and will of ● most pro●ously through the guidance of Gods spirit, which shall led them into the land of righteous●. The Streets be the high ways, wherein the Citizens meet together, when they have ought to do one with another. Even as therefore the ways of a man are the actions about which a man is conversant, so those streets of the city are those public duties and traffickings, whereabout the citizens are employed diligently for the maintaining of this bodily life. The holy Ghost saith, That all these shall be holy, pure, clean, precious; for the place, wherein men shall meet to dispatch these affairs, is made of pure and glittering gold, as above, verse 18. How holy and unblameable shall this city be, wherein the common conversation of men, than which nothing useth to be more filthy and defiled, shall be free from all filthy wickedness. Now shall justice run down through the streets like a river, and true godliness shall shine forth in all the affairs of men. The Authors of the Book called Zions joy, &c. Another saith: This golden lustre is said to be as clear as glass, thorough shining with brightness, that all men may clearly see the graces& favour of God, and even God Himself shining in the Saints, and so are the very streets of this holy city, where the Saints converse, of the same golden brightness of life and conversation in all their dealings, without such fraud and circumventions, as now the world is full of. 6. The cities Temple may next be considered. S. John saith: The Temp● I saw no Temple therein: for the Lord God Almighty, and the Lamb, are the Temple thereof. Ezech. 11● God said unto the house of Israel: Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be unto them as a little Sanctuary, in the countries where they shall come. It is said in Isaiah; Isaiah 54. ● All thy children shall be taught of the Lord, and great shall be the peace of thy children. S. John said to the Ancients in Christ: 1 John 2.27. Ye have an Unction from the holy one, and ye know all things. But the Anointing which ye have received of Him, abideth in you: and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lye: and even as it hath taught you, ye shall abide in Him. 7. The city hath a special light; The Citie● light. for the glory of God doth lighten it, and the Lamb is the light thereof. David saith; Psal. 45. 1● The Kings daughter is all glorious within. Where the Psal. 24. ● 9, 10. King of glory entereth, there is abundance of spiritu●l glory. It is to be observed, that as the light which cometh down from the James 1. 1● Father of lights is termed a 2 Pet. 1. 1● Rev. 2.28. ● star, so is it also called a sun, a Moon, and a candle. David saith: Psal. 84. 1● The Lord God is a Sun and a Shield: the Lord will give grace and glory: no good thing will He withhold from them that walk uprightly. Isaiah saith to the people of God: Isa. 60. 2● Thy Sun shall no more go down, neither shall thy Moon withdraw itself: For the Lord shall be thine everlasting light. It was said unto 2 Esdr. 14● Esdras: I will light a candle of understanding in thine heart. And( saith our Saviour) a Mat. 5.1 candle is not lighted to be put under a Bushel; but on a Candlestick, and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 8. The city hath a river. It is a pure river of water of life, The Cities river. clear as crystal, proceeding out of the throne of God, and of the Lamb. Christ said to the woman of Samaria: ●hn 4.13, Whosoever drinketh of the water, that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up unto everlasting life. Who also ●hn 7.38, pronounced: He that believeth in me, as the Scripture hath said, out of his belly shall flow rivers of living waters. S. John saith, This spake He of the Spirit, which they that believe on Him, should receive. As the Lord giveth ●hn 8.12. light of life in mind and conversation; so doth He ●ev. 22.1. water of life. In Ezechiel it is ●zek. 47.3, ●. signified, to be at the first as waters but up to the ankles; afterward to become as waters up to the loins. But at length to be as waters to swim in, a river that cannot be passed over. and Cities ●. 9. The city hath a constant food, the which is said to be the three of life, which beareth twelve manner of fruits, and yieldeth her fruit every month. It is signified to be a ●ev. 2.7. three in the midst of the Paradise of God. And a sanctified soul is a spiritual Paradise, as may appear from the Scripture, ●ong 8.13. O thou that dwellest in the gardens, the companions harken to thy voice: cause me to hear it. It is true that Christ is the three of life, He is( as was aforesaid) The all in all. Now here for the more distinct expressing of matters, we are to consider, what holy Writ also saith, that the three of life is. Solomon saith: ●ov. 3.18. The wisdom of God is a three of life to them that lay hold upon her. He writeth also: ●ov. 11.30. The fruit of the righteous is a three of life. And the said wisdom hath furnished her Table, saying. ●rov. 9.5. Come, eat of my bread, and drink of the wine which I have mingled. ●. 24.19. Come unto me all ye that be desirous of me, and fill yourselves with my fruits. Twelve manner of fruits the three of life beareth: for the Apostle saith: ●ph. 3.10. Manifold is the wisdom of God, and ●ph. 3.8. unsearchable are the riches of Christ, which He communicateth more and more in His time. The three of life( as the ●ov. 11.30. Text teacheth) is the fruit of the righteous, it is a nature, which is spiritual, upright, and just. The Lord Christ said unto his Disciples: ●hn 15.16, I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain. Herein is my Father glorified, that ye bear much fruit, so shall ye be my Disciples. Who said, ●hn 4.34. My meat is to do the will of Him that sent me, and to finish His work. and Cities ●sick. 10. There is physic also in the city. It is said: The leaves of the three of life are for the healing of the Nations. As the three is spiritual, so are the leaves also. The infinite wisdom of God, which knoweth all maladies in the mind of mankind, hath There is ● balm in Gile● ●ther are Sp●tual Physitia● Jer. 8.22. means for the curing of every one of the same in the nations, that fear his great and glorious name. The Lord saith to Malachi: Mal. 4. 2● Unto you that fear my name, shall the Sun of righteousness arise with healing in his wings. David signifieth it to be unto the praise of the Lord, healing Psal. 103.3 all his diseases, and that his youth was renewed like the Eagles. It is said for the healing of the Nations. Such as have received the city into themselves, are in a comfortable measure of spiritual health. Isaiah saith, Isa. 33. ● The Inhabitant shall not say, I am sick. But such as are strangers have need of Rev. 3. 1● Acts 26. 1● eye salue, that they may see, in what condition they are, whiles they are( as the Apostle describeth) Eph 2.12 without Christ, being aliens from the Commonwealth of Israel, and strangers from the Covenants of Promise, having no hope, and without God in the world. 11. The citizens have a delightful prospect. It is written, The Cities ptospect. they shall see Gods face. The Apostle saith; 2 Cor. 4. ● God who commanded light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. And David saith: Psal. 17. ● As for me, I will behold thy face in righteousness. God in His time, in some measure and manner vouchsafeth unto His holy ones, to have within their spirits a certain beholding of Him, which though it be as through a 2 Cor. 3. glass, yet it is unexpressably joyful. It is written, that the Lord hath 2 Chro. 2● 1 Kings 3. ● and 9.2. Gen. 12.7 Acts 26. 13● 15, 16. appeared at sundry times, and in divers manners to his servants here on earth, unto their great consolation. Job attained at length to say: Job 42. ● I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Jacob said. Gen, 32. ● I have seen God face to face, and my life is preserved. David said: Psal. 27.4 One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord, and to inquire in His Temple. Ps. 63.1, ● It is wor● the noting, ● some of the ●cient Genti● are signifie● have apprehended, that there is now some manner and measure of seeing God attainable, ● also of knowledge of holy Angels. Polanus in his Synt. lib. 1. cap. 1. saith: Per Theurgicas conse●tiones idoncum sicri animum Gentiles credebant, ad susceptionem spirituum Angelicorum,& ad D●videndum. He therefore saith elsewhere: O God, thou art my God, early will I seek thee: my soul thirsteth for thee, my fl●sh longeth for thee, in a dry and thirsty land, where no water is: To see thy power and thy glory, so as I have seen thee in thy Sanctuary. S. Stephen being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Acts 7.55, 56. ●he Cities ●ntinulng. 12. It is a continuing city. There is added in conclusion of the Dsecription, Rev. 22.5. They shall reign for ever and ever. New Jerusalem is a Heb. 12.28. Kingdom, that cannot be shaken, it is a city invincible. It is said in Isaiah: ●sa. 26.1. We have a strong city, salvation will God appoint for walls and bulwarks. Isa. 38.20, ●, 22. Thine eyes shall see Jerusalem a quiet habitation, a Tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. But there the glorious Lord will be unto us a place of broad rivers and streams, wherein shall go no galley with oars, neither shall gallant ship pass thereby. For the Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us. It is said, the city Rev. 21.16. lieth four square: and one delivereth this ●t is among ● larger Gene● notes. note thereon, that a four-square figure hath equal sides, and outright corners; and therefore the Grecians call by this name those things that are steady, and of continuance, and perfect. And now in the fourth and last place there is to be considered the use and profit of the whole. A saying therefore in Esdras may first be mentioned, viz. ●he fourth ● last matter rout the Text. ● Esdras 7.6, ●8, 9, 10. A city is builded and set upon a broad field, and is full of all good things. The entrance thereof is narrow, and is set in a dangerous place to fall, like as if there were a fire on the right hand, and on the left a deep water. And one only path between them both, even between the fire and the water, so small that there could but one man go there at once. If this city now were given to a man for an inheritance; if he never shall pass the danger set before it, how shall he receive this inheritance? Even so also is Israels portion. There have been even in every age some, which have endeavoured to Another me●rable. Simi●de is afore ●sess 3, 4, 5. and narrow is ● be gon tho● for to come ●o the broad. ●t. 7.13, 14. ●t is almost ●redible, that ●re have been so many divers opinions about the Summum bonum, as Varro relateth, He is said ● have collected 188. thereabout. find out the Summum Bonum in this life, to comprehend in what understanding and meditation the mind of man may enjoy most content: and some have conceived it to be one thing, and others another. But they which observe the harmony of the universal Scripture hereunto, and consider unto what Being now, every of the courses bringeth, do plainly perceive, that the enjoying of the spiritual Jerusalem is the sovereign Good attainable in in this world. Solomon saith: Eccles. 2.3. I sought in mine heart to give myself unto wine,( yet acquainting my heart with wisdom) and to lay hold on folly, till I might see what was that Good for the Sons of men, which they should do under the heaven, all the dayes of their life. And he afterward writeth; Verse 12, 13● 14. Let us hear the conclusion of the whole matter; Fear God, and keep his Commandements; for this is the whole duty of man. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. Ecclus. 23. 2● mirach saith: And they that remain shall know, that there is nothing better then the fear of the Lord, and that there is nothing sweeter than to take heed unto the Commandement of the Lord. Wherefore for to enter into the said Spiritual city, S. John after the Description declareth the way thereinto, saying: Rev. 22. 14● Blessed are they that do His Commandements, that they may have right to the three of life, and may enter in thorough the gates into the city. The study of all the Mat. 19.16, 1● 18, 19. Sir. 1.5. everlasting precepts is the paths thereinto. David saith: Ps. 119. 16● Great peace have they which love thy Law, and nothing shall offend them. Whereas they which Ps. 1.2. Psal. 119.97. delight not in the Law of the Lord, though they have a sound bodily health, and abundance of earthly wealth, yet they are void of the Isa. 57. 20● 21. Rev. 14.11. Psal. 11.6. peace of God in their consciences, they( as Isaiah saith) are like the troubled Sea, when it cannot rest, whose waters cast up mire and dirt. The Apostle saith: Rom. 2.8, 9. John 3.36. Tribulation and anguish, indignation and wrath is upon every soul of man that doth evil. And they which harden their hearts, and go on in disobedience, and sit in the seat of the scornful, at length( as Isaiah delivereth) become to have bread within them the gnawing worm, which death not; and to have a fire kindled within them, which goeth not out. Isa. 66.24. The Hebrew there signify not literally have transgressed, but transgressing; it speaketh of the present. {αβγδ} See Prov. 9.18. Mat. 3.10. They are in a spiritual Hell, whiles they are in the body. We are required to humble ourselves for to Micah 6.8. ●en 6.9 and ● 22. walk now with God, in the company of whose holy Spirit there is comfort unexpressible. But if He seeth us to set our affection on earthly riches or bodily 2 Tim. 3.4. Heb. 12.10. pleasures more then on Him, and do neglect ● Pet. 1.4. partaking of his holiness, and growing in the Christian nature, and ●amess 4.8. drawing nearer and nearer unto him in holy understanding and upright Conversation, that saying of David is to be remembered: ●sal. 73.27, 28 For lo, they that are far from thee shall perish: thou destroyest all them that go a whoring from thee. We are to consider, that we came to be on the face of the earth, for to Acts 17.26, ●7, 28. seek the Lord( as Saint Paul teacheth) if haply we might feel after Him and find H●m, though He be not far from every one of us. For in Him we live, and move, and have our being. Also now to endeavour to Eph. 4.24. ●ol. 3 10. live in His image and likeness, which is heavenly wisdom, righteousness, and true holiness. And to Phil. 3.14. press toward the mark, for the prise of the high calling of God in Christ Jesus. We are not to make it our chiefest care, how to Hab. 2.6. lad ourselves more and more with thick day( as the Lord speaketh in Habakkuk) much less to Phil. 3.19. ●ol. 3.2. ●al. 62.10. set our whole hearts on thick day( as innumerable do, and at lest perceive that they lived not in a right mind:) for Christ pronounceeth him to be a Tim. 6.17, ●, 19. ●at. 6.19, 20, ●. Luke 12.20, ●. ●od requireth ●at every one ●m his youth ● do increase ● spiritual ●hes, together ●th a due en●avour for and necessary ●ngs of this and. ●ut. 31.12, ●. ●cles. 12.1. ●hes. 6.4. and 2 Tim. 3.15. Psal. 84.7. and 2 Thes. 3.8. and 1 Tim. 5.8. fool, that layeth up treasure for himself, and is not rich towards God. The first thing therefore that every one is to do, that would lay a firm foundation for his spiritual welfare now and everlastingly, is thoroughly to know his own Isa. 44.20. ●m. 3.40. heart, to examine and search unto what it is inclined, whether towards 1 Cor. 6.17. and 2.16. and 2 Cor. 4.10, 11. Nosce teipsum. union with the creator( blessed for ever) with His Spirit, mind, and life; or whether for to cleave unto somewhat which is not the creator. Jeremiah saith Jer. 17.9, 10. the heart of man is deceitful above all things, and desperately wicked: who can know it? The Lord searcheth the heart, and trieth the reins, even to give every man according to his ways, and according to the fruit of his doings. Solomon saith: Prov. ●. 8. The wisdom of the prudent is to understand his way. It is to see how it agreeth with all Gods word, how we are decreasing in what is not good, and how we increase in the Christian virtues, and how we do now enjoy more and more the promises or the blessings, that are bestowed in this 1 Tim. 4.8. life. The one only cause, why there is so much difference, is, because we judge others, afore we have Mat. 7.5. 1 Cor 11.31. duly judged our own selves by Gods Psal. 119.9. 2 Tim. 3.16, 17. Rom. 15.4. 1 Cor. 4.5. universal Scripture. It is a great property in the fall of man, 2 Tim. 3.2. Self-love, a good Luke 18.9. and 16.15. opinion of ones own spiritual estate, afore he hath thoroughly examined it. He that would enjoy now the Spiritual City, may obey the Apostles counsel: 1 Cor. 3.18, 19. If any man among you seem to bee wise in this world, let him become a fool, that he may bee wise. It was a charge laid against Moab; Jer. 48.11. Moab hath been at ease from his youth, and he hath Zeph. 1.12. Gen. 12.1. settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his sent is not changed. And saith the Prophet: Jer. 5 25. Jonah 2.8. Our sins have withholden good things from us. It is signified therefore that they in So it is red in the vulgar latin Text. Sap. 5.14. Talia dixerunt in inferno hi, q● peccaverunt. See Wisd. 5.3, 4, 5, 6, 7, 8. Hell, repenting and groaning for anguish of spirit, shall say with themselves: Wee have erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us. Wee wearied ourselves in the way of wickedness and destruction: Yea, wee have gone thorough deserts, where there lay no way: but as for the way of the Lord. wee have not known it. What hath pride profited us? or what good hath riches with our vaunting brought us? The way unto the New Jerusalem spiritual, in which the patriarches, Prophet● and Apostles, and all the people of God, have ever walked, and so in this life enjoyed it, is i● plain and perfect manner declared in the Treatis● entitled. A way unto true Christian unity. The next thing is to Psal. 16.8, 9● 10, 11. Jer. 3.17. set the new Jerusalem spiritual before our eyes, to be a mark whereat to aim and to press towards it, meditating on the good things therein, and to use all means furthering the passing thereinto. Also not to insist much on Mat. 7.13, 1● great company in the journey, but to Acts 2.40. 1 Tlm. 4.16. save our own selves, to get as soon as may be into the city for the increase of our own Prov. 9.12. Deut. 10.13. and 6.21. good. For it is a land flowing with Numb. 12.13.27. milk and hony: a land which the Lord God careth for: Deut. 28. 1●● It is continually fulfilled in the spiritual sense. the eyes of the Lord God are always upon it, from the beginning of the year even unto the end of the year. And so now Heb. 12.22, 23, 24. M. Bright. on Rev. 21.2. I●terpreteth Jerusalem there mentioned to the Hebrews, for to be here on earth: so some others als● coming unto mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels; to the general assembly, and Church of the first born, which are written in heaven, and to God judge of all, and to the spirits of just men made perfect: and to Jesus the mediator of the new covenant; and to the blood of sprinkling, that speaketh better things than that of Abel, wee shall ● Mark 4.26.28 Numb. 17.8. more and more receive the knowledge of all these, unto that Isa. 29.19. increase of holy joy, and have faith and hope for enjoying the Eph. 4.13. fullness there of for evermore. Pray for the Peace of Jerusalem: they shall prosper that love thee. Psal. 122.6. AN APPENDIX Concerning astrology. GOD Almighty himself( blessed for ever) having said: Job 38 Knowest thou the Ordinances of Heaven? canst thou set the Dominon thereof in the Earth? giveth to be understood that there is an appointed Course for the Heavenly bodies, and that they have a great operation in natural things here on earth. Junius in his annotation on the verse doth thus expound: An coeli cursum& effecta in inferiora moderari potes, quae instituerat D●us? The which also the Lord hath expressed, where afore He said: Job. 38. 3● Canst thou bind the sweet Influences of the So it is r●dred in th● margin. seven stars? or loose the bands of Orion? Castellio interpreteth the sweet Influences to be the pleasantness of the Spring time, whereof those stars are Instruments. And Junius saith on the bands of Orion, That with them he is wont to bring( or cause) showers, tempests, and colds. Ver. 32. It is also said: canst thou bring forth the twelve So in m signs in their season, &c. Or canst thou guide Arcturus with his sons? It is written, that they fought from Heaven, the stars in their courses Jud. 5.20 fought against Sisera. The which Junius signifieth to be by ra●nes, winds, hails, storms. The Lord also saith: Hos. 2. 2● I will hear the Heavens, and they shall hear the earth. In the book of Daniel it is written: Dan. 4.3 God doth according to his will in the Army of Heaven, and among the inhabitants of the earth. Seeing then that the heavenly bodies have dominion in the earth, as God hath signified, sundry of His servants have been conversant in meditating on the same, according to the Scripture. Ps. 111. ● The works of the Lord are great, sought out of all them, that have pleasure therein. Doth not Job declare to have had some knowledge in the Stars saying: Job 9.9. Which maketh Arcturus, Orion, and Pleiades, and the chambers of the South. Solomom delivereth, that among other matters of wisdom, Wis. 7. 1● 18, 19. which God gave unto Him, he received the knowledge of the Positions of the stars. And he signifieth, that the power and virtue of the lights of Heaven is so great, as that men have been Wisd. 1● astonished in the consideration of the same. And he writeth: ●se 5. By the greatness and beauty of the creatures proportionably, the maker of them is known. The Apostle saith: ●m. 1.20. The invisible things of Him from the Creation of the World are clearly seen, being understood by the things that are made, even His eternal Power and Godhead. The Jews report of Abraham, that he was an excellent looker into the Stars. So ●his greater ●ean Lexi. Buxtorfius delivereth to be the meaning of their saying {αβγδ} astronomy( or ● there he ●preteth ●aid Word. astrology) was in the mind of Abraham. They have also a delivery considerable hereunto concerning the stars operations in things here on earth: {αβγδ} That is, Shindler●e roote thou hast not any herb below, unto the which there is not a star in the Firmament, and that star striketh it, and saith unto it, grow thou. ●ut. 33.14. Moses mentioneth of precious things brought forth by the Sun, and of precious things put forth by the moon. He teacheth, that God set lights in the Firmament of Heaven, and among other causes, that they should be for ●n. 1.14. signs, and for seasons, and for dayes and yeeres. And now whereas true astrology doth abundantly declare Gods wonderful works in Nature, it is therefore a Science much to be honoured for the excellency of the Learning. But yet some Object against it, whose mistake we will endeavour to discover, that Truth may appear the more plainly. It is Objected, That whereas in Deut. 18.10. the using of divination is forbidden, and that divining is a part of astrology, therefore the said Art is unlawful. Answer. As there is an unlawful divining, such as is acted by help of the ill Spirit; so is there also a Prov. 16.. margin. ● 44.5.15. lawful divining. It is said in Micah 6.3. Therefore night shall be unto the Prophets, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine. It is much considerable, what is writtren in Isa 3.1.2. That the Lord would take from jerusalem, the mighty man, and the man of War, the Judge, and the Prophet, and the Diviner, &c. Here the Diviner is set among those, which were of a lawful condition. The word is rendered Prudent. The Chaldean Praphrase hath it {αβγδ} one which is asked and counseled withall concerning matters to come, as Shindler the reputed most learned interpreter of the Nobler Eastern Tongues hath expounded, The Lord Christ declareth, ●t. 16.2.3. ● 2.24, 25. that in some natural things there may be of foretelling, what is likely to come to pass as sometimes by the evening to conjecture of the day following, &c. Moreover, it is observed, that such were the children of Issachar, concerning whom it is written, 1 Chr. 12● that they were men which had understanding of times, to know what Israel ought to do. And the Scripture saith, all their brethren were at their commandement, they followed the words of their mouth. In his co●ment on th● place. Osiander saith: Hebraice, Scientes intellectum temporum, ad cognoscendum( id est) qui norant, quomodo in bello opportunitate& occasione temporis utendum esset: ut sciretur in exercitu, quid pro re nata facere deberet populus Israel. In bello enim pleraque consilia extemporalia sunt. Obj. The arabic Translation hath rendered the Hebrew word, he that exerciseth astrology. Therefore the said Art is there forbidden. Answ. No Version is of sufficient Authority to prove or disprove by, in matters of controversy, but the original Scripture only. The five books of Moses are extant also in the samaritan Tongue, and in the Persian: the Gospel is set forth in the Syrian and Ethiopian. And good use may be made of these ancient Translations for the illustration of many a point. The mul●tude of Tr●slations into latin, she● how men k● in part. 1 Cor. 13.9. But whereas translators do sometimes render Texts according to the Divinity of the country wherein they dwell; and sometimes they express matters according to their own private affection, and sometimes in difficult sayings, they knowing not the mind of the holy Ghost, do interpret unperfectly, therefore no doctrine is to bee grounded upon their mere Translation. Yet the Learned have a special consideration of the See Helvi●de authorita● Targumim. Chaldean Version of Moses and the Prophets; and of the See Trosti his Preface his edition thereof. Syrian of the Evangelists and the Apostles, in regard of their antiquity, and also of the greek called the Septuagint, and of the Vulgar latin. But that which we are to insist on, is the Hebrew, Chaldean, and greek, which the Divinely Inspired men wrote, and is in the Church preserved unto this day. From the arabic Version therefore nothing can be concluded, forasmuch as also in the Hebrew word there is no maner of signification of astrology, there is no importing of star therein. Obj. But the next word an observer of times must needs bee an Astrologer, because there are of the learned Iewes, Which understand it so. Ans. The rabbis do not agree about the Interpretation of sundry Hebrew words: and therefore being at such difference among themselves the private opinion of any one of them is of no authority. ● Pagnins ●me, at Gemination of letters in a Word doth lessen the signification, saith R. Abraham; but R. David saith, it doth increase the same, certain nouns ending in ai are by the Chaldee rendered plurally; ● in Buxt. ●. at pa. 79. ●ird or ●th edition. ●t. 18.15. ●. 3.22, 23. but R. Solomon would have them to be singular. D. Forster in the preface afore his Learned Hebrew Dictionary undertaketh to demonstrate great imperfection to be in the Iewes, as concerning the interpretation of the sacred Hebrew. Moreover, the Learned Hebrician Buxtorfius rendereth the word praestigiis utens, praestigiator, a juggler. he saith: The wise ancients derived the word from {αβγδ} an eye: and that they have written {αβγδ} That Megnonem turned an observer of times, is he that holdeth the eyes, that dazzles the eyes of the beholder. And therefore he hath set the word as a Derivative from the primitive— {αβγδ} an eye. But though the word be red an observer of times; yet pure astrology is not spoken against thereby. It speaketh of such observing of times which the wicked Canaanites used, in whom the ill Spirit ruled and reigned. And that there is some lawful observing of times, continual experience teacheth it, in Physitians, Husbandmen, mariners, &c. Who by observing of times about matters in the common course of Nature, do prevent many inconveniencies and dangers, which they foresee likely to come to pass. Wee will conclude this answer with Learned Osianders delivery on the Hebrew word, who writeth: Hi creduntur esse ii, qui certis incantationibus homines, aut jumenta curaturos se promittunt: item qui horas observant, non Physice, juxta motum Lunae aliorumve planetarum: said superstitiose, nulla evidente ratione. Tales sunt etiam, qui in magna sexta feria, neque equum calciare sinunt; neque terram aratro proscindere, quod utrumque infaustam falso opinentur. Obj. Only Christ the great Prophet, and they to whom he gives the divinely inspired gift of prophecy, must foretell things to come: no art may undertake it; for it is opposite unto Christ. Ans. There is prophecy concerning Matters spiritual, and prophesy concerning Matters natural. astrology teacheth, what is likely to come to pass in things according to the set course of Nature. Cor. 12.28.4.11, 12, 13. It is true also, God hath given unto his people his Christ, and he hath ordained Ministers to teach. We have also his most holy Colos. 3 16. Word, unto every tittle and jot whereof we are duly to John 12.48. 1 Pet. 1.19. attend; and Saint Paul signifieth, we should strive to Col. 1.25. Mat. 3.15. Rom. 8.4. fulfil the word of God: but yet there are many particular cases in worldly matters, in which what to do, the Sacred Scripture expresseth not, as in Matters of Physiche, Husbandry, the Sea, and such like. Obj. It is said: Isa. 2.6. Therefore thou hast forsaken thy people, because they are soothsayers like the philistines, &c. Therefore for their astrology, &c. God had forsaken them. Ans. If it can be proved, that Soothsaying is any part of true astrology, then the argument holdeth against it. But whereas it cannot bee so demonstrated; therefore the Objection is voided of power. Obj. It is said: Isa. 44.25. That frustrateth the tokens of the liars, &c. That is of Astrologers. Ans. If it can be proved, that true astrology hath in it any lying tokens, that any lying tokens are grounds in the said Art or Science, then there is some likelihood of truth in the Application: but whereas it cannot be proved, therefore the Inference is not true. Obj. It is said: Isa. 47.13. Let now the Astrologers, the Starre-gazers, the monthly Prognosticators stand up, &c. Sure enough here Astrologers expressly, and under several other names and notions also are bitterly inveighed against. Ans. Let us see whether the Hebrew Word signifieth Astrologers, It is rendered in the margin, Viewers of the Heavens. And others are viewers of the Heavens besides Astrologers, as Astronomers, natural Philosophers, &c. But Objection is, That it is a viewing of the heavens for to declare some matter to come to pass thereby. And is it a sin, to view the heavens, for to see what is likely to fall forth, according to the common course of Nature, and in natural things? Obj. But the next speech Starre-gazers hath the word stars therein: and therefore it must needs mean Astrologers. Ans. The Hebrew is {αβγδ} which Shindler turneth videntes in stellis, seers in the stars. It appeareth, that it is not absolutely forbidden unto any for to look into the Stars: for then Astronomy itself were unlawful. The last speech is the monthly Prognosticators. The margin saith the Hebrew is, that give knowlede concerning the Moneths. And is it unlawful to make a Prognostication, to set down concerning every month in the year, what is considerable according to the common course of nature? It is manifest, that the holy Prophet Is●●●h doth not signify, that to view the heavens, or to look into the stars, or to give knowledge concerning the moneths( for so the Hebrew Text speaketh) are matters of sin and wickedness; but he findeth fault with those which were conversant in these exercises, that they used not them aright. Is it good reason to say, that the profession of physic is unlawful, because some practising therein do abuse that honourable Science? Obj. It is said: Jer. 10.2. learn not the way of the heathen, and be not dismayed at the signs of Heaven, for the heathen are dism●yed at them. Here astrology is forbidden. Ans. The scope and drift of the Prophets words is, that the People of Israel should not so stand in awe of the signs of heaven, as the heathen were. For many of the heathen looked no higher then the Firmament. They considered not, that there is an eternal Almighty God Psal. 103.19. ruling over all. The Lord saith by Amos: Amos 4.7. I have withholden the rain from you, when there were yet three moneths to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not, withered. Deut. 28.23. ●evit. 26.19. God denounced to the Israelites, that for their Transgressions He would make the heaven over their head to be brass, and the earth under them to be iron. He would change Natures course, according to his holy and righteous pleasure. And whereas he will do so sometimes, His people are not so to fear the judgements signified in the heaven as do the heathen, which know not the God of Israel, as if there were no way to escape them; but to remember, what the Lord saith by Ioel, Joel 3.16. See and Translati● in the Mar●nt. that though he doth roar out of Sion, and the heavens and the earth shake, He will be the place of repair or harbour to his people, and the strength of the children of Israel. Zephaniah therefore teacheth them their duty, saying: Zeph. 3. i, 2, 3 seek righteousness, seek meekness; it may be ye shall be hide in the day of the Lords anger. Wee conclude this answer with Osianders words on the Text: Ne discatis impietatem gentium, quoe non modo meteora inusitata,& motus syderum observant, atque ex iis de futuris eventibus pronunciant, verum etiam ita metuunt a constellationibus, ut earum effectus evitare non posse existiment. Haec enim Gentium est impietas, nec popu●um Dei decet. Non damnatur Astrologia pura,( quae nihil habet de magia) si modo quis Astrologicas praedictiones pro conjecturis, non autem pro vaticiniis certis habeat. Obj. In Dan 2. Astrologers are name among Magicians and Sorcerers; therefore their profession is unwarrantable also. Ans. The word there rendered Astrologers; in the last Translation, is by Shindler otherwise expounded. he saith {αβγδ} signifieth a Philosopher, an Astronomer and physician, which by the Pulse and Urine can judge of the Bodies passions, which dreams do imitate or follow. R. Abraham also doth so expound the word. Avenarius observeth, that {αβγδ}, wise, answereth to the said Hebrew word. Learned Encycl. P● 140. Alstedius doth in like manner where he writeth: {αβγδ} sapiens. Hinc {αβγδ}, nisi malis {αβγδ} sapienter cogitavit. To conclude this answer. If there were any one Hebrew Word, which properly signifieth an Astrologer, why then do the See in Bu●torfs greater Chaldaicall Lexicon. rabbis use the words {αβγδ} and {αβγδ} in Heb: letters, as {αβγδ} an Astrologer, and {αβγδ} astrology? In the holy Bible printed Anno 1540. to be red in Churches, and continued therein many yeeres( for ought which can be found) there is not any the least mention of the word Astrologer, Astrologian or astrology. And it may be observed, that in sundry Translations, the words rendered Astrologers and Astrologians are otherwise interpnted. Obj. It is said in Act. 19.19. Many of them which used curious Arts, brought their books together, and burnt them before all men. And they were books of astrology. And therefore astrology is damnable. Ans. If it can be proved, that among the said curious Arts, true astrology was one, then it would follow, that it is unlawful. But whereas that cannot bee, therefore that Text maketh nothing against the same. The syriac Text hath it {αβγδ} which Treme●l us rendereth Magicam artem exercentes. And Jun●us in his annotation thereon saith: Lucas {αβγδ} vocat {αβγδ}, amuleta& periapta quaelibet Magica, quorum Scientiam& artem libris expresserant. Recte itaque Syrus& Arabs interpretes de rebus Magicis interpretati sunt. In his Tr●tise concerni● astrology i● his Encyclop● Alstedius that late Learned Writer delivereth thus concerning astrology: qui illam superstitionis damnant, usum per abusum tolli putare videntur, admodum sophistice. Utilitas autem ipsius ind manifesta est; quod eclipses, tempestates,& alia infinita per hanc scientiam p●aedicantur. Hinc Astronomia traditur propter Astrologiam,& ad eam refertur tanquam ad finem& {αβγδ}. Cut enim docemus& discimus sphaeram& theorias planetarum? anon, ut vires stellarum cognoscamus,& res futuras, quatenus per nostram imbecillitatem fieri potest, praedicamus? Whereof the sum is, that though the profession of astrology hath been abused by some, yet the lawful use of it is not ●herefore to bee taken away. For what is there, how good soever, that hath not been abused? Many are the profits of it about natural matters pertaining unto this life, and therefore it is to bee duly respected. FINIS.