Chapter XXIX.

If, then, the whole earth has been cursed in the deeds of Adam and of those who died in him, it is plain that all parts of the earth share in the curse, and among others the land of Judea; so that the words, “a good land and a large, a land flowing with milk and honey, cannot apply to it, although we may say of it, that both Judea and Jerusalem were the shadow and figure of that pure land, goodly and large, in the pure region of heaven, in which is the heavenly Jerusalem.  And it is in reference to this Jerusalem that the apostle spoke, as one who, “being risen with Christ, and seeking those things which are above,” had found a truth which formed no part of the Jewish mythology.  “Ye are come,” says he, “unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels.”1665    Heb. xii. 22.  And in order to be assured that our explanation of “the good and large land” of Moses is not contrary to the intention of the Divine Spirit, we have only to read in all the prophets what they say of those who, after having left Jerusalem, and wandered astray from it, should afterwards return and be settled in the place which is called the habitation and city of God, as in the words, “His dwelling is in the holy place;”1666    Ps. lxxvi. 2; English version, “In Salem is His tabernacle.” and, “Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, beautiful for situation, the joy of the whole earth.”1667    Ps. xlviii. 1, 2.  It is enough at present to quote the words of the thirty-seventh Psalm, which speaks thus of the land of the righteous, “Those that wait upon the Lord they shall inherit the earth;” and a little after, “But the meek shall inherit the earth, and shall delight themselves in the abundance of peace;” and again, “Those who bless Him shall inherit the earth;” and, “The righteous shall inherit the land, and dwell therein for ever.”1668    Ps. xxxvii. 9, 11, 22, 29, 34.  And consider whether it is not evident to intelligent readers that the following words from this same Psalm refer to the pure land in the pure heaven:  “Wait on the Lord, and keep His way; and He shall exalt thee to inherit the land.”

Εἴπερ οὖν "ἡ" πᾶσα "γῆ" αὐτὴ "ἐπικατάρατος ἐν τοῖς ἔργοις" ἐστὶ τοῦ Ἀδὰμ καὶ τῶν ἐν αὐτῷ ἀποθα νόντων, δῆλον ὅτι καὶ πάντα τὰ μόρια αὐτῆς μετέχει τῆς ἀρᾶς, ἐν οἷς ἐστι καὶ ἡ Ἰουδαία γῆ· ὥστε μὴ δύνασθαι ἐφαρμόζειν αὐτῇ τὸ "Εἰς γῆν ἀγαθὴν καὶ πολλήν, εἰς γῆν ῥέουσαν γάλα καὶ μέλι", κἂν συμβολικῶς σκιὰ εἶναι ἀποδεικ νύηται ἡ Ἰουδαία καὶ ἡ Ἱερουσαλὴμ τῆς καθαρᾶς ἐν καθαρῷ κειμένης οὐρανῷ γῆς ἀγαθῆς καὶ πολλῆς, ἐν ᾗ ἐστιν ἡ ἐπουράνιος Ἱερουσαλήμ· περὶ ἧς διαλαβὼν ὁ ἀπόστολος, ὡς συνεγερθεὶς "Χριστῷ" καὶ "τὰ ἄνω" ζητῶν καὶ νοῦν εὑρὼν οὐδεμιᾶς ἐχόμενον ἰουδαϊκῆς μυθολογίας φησίν· "Ἀλλὰ προσεληλύθατε Σιὼν ὄρει καὶ πόλει θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ καὶ μυριάσιν ἀγγέλων πανηγύρει." Ἵνα δέ τις πεισθῇ μὴ παρὰ τὸ βούλημα τοῦ θείου πνεύματος ἡμᾶς λέγειν περὶ τῆς παρὰ Μωϋσεῖ γῆς ἀγαθῆς καὶ πολλῆς, ἐπιστησάτω πᾶσι μὲν τοῖς προφήταις, διδάσκουσι τὴν εἰς Ἱερουσαλὴμ ἐπάνοδον τῶν πεπλανημένων καὶ ἀποπεπτω κότων ἀπ' αὐτῆς καὶ ἁπαξαπλῶς ἀποκαθισταμένων εἰς τὸν καλούμενον τόπον καὶ πόλιν τοῦ θεοῦ παρὰ τῷ εἰπόντι ὅτι "Ἐν εἰρήνῃ ἁγίᾳ ὁ τόπος αὐτοῦ", λέγοντι δὲ καὶ τό· "Μέγας ὁ κύριος καὶ αἰνετὸς σφόδρα ἐν πόλει τοῦ θεοῦ ἡμῶν, ὄρει ἁγίῳ αὐτοῦ, εὐρίζονι ἀγαλλιάματι πάσης τῆς γῆς." Ἀρκεῖ δ' ἐπὶ τοῦ παρόντος παραθέσθαι τὰ ἀπὸ τοῦ τριακοστοῦ καὶ ἕκτου ψαλμοῦ, οὕτως ἔχοντα περὶ τῆς τῶν δικαίων γῆς· "Οἱ δ' ὑπομένοντες τὸν κύριον αὐτοὶ κληρο νομήσουσι γῆν" καὶ μετ' ὀλίγα· "Οἱ δὲ πραεῖς κληρονο μήσουσι γῆν καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης" καὶ μετ' ὀλίγα· "Οἱ εὐλογοῦντες αὐτὸν κληρονομήσουσι γῆν" καὶ πάλιν· "Οἱ δίκαιοι κληρονομήσουσι γῆν καὶ κατασ κηνώσουσιν εἰς αἰῶνα αἰῶνος ἐπ' αὐτῆς." Ὅρα δ' εἰ μὴ τὸ καθαρὰν εἶναι ἐν καθαρῷ τῷ οὐρανῷ τὴν γῆν δηλοῦται τοῖς ἀκούειν δυναμένοις τῶν οὕτως εἰρημένων ἐν τῷ αὐτῷ ψαλμῷ· "Ὑπόμεινον τὸν κύριον καὶ φύλαξον τὴν ὁδὸν αὐτοῦ, καὶ ὑψώσει σε τοῦ κατακληρονομῆσαι γῆν."