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 to "instruction in Divine things," "to rest from labors" and to "meditation on the things that relate to salvation and eternal life."

This, then, is to be our guide as to the manner of spending the Day. We are not to spend it in earthly and worldly labor; we are not to spend it in sport and amusement: it is a day consecrated to the Lord: it is a day for meditation on the things that concern our salvation: it is a day for spiritual instruction. Nor let us imagine—as some have supposed—that we shall ever become so perfect, or that the world will even become so spiritualized, as not to need to set apart particular days for the worship of the Lord, and for meditation on Divine things. For we are taught in the Writings of the New Church, that even in the heavens, and among the angels, where there is the perpetual Sabbath of the soul—that is, a state of perpetual love and charity, and of interior worship of the Lord—nevertheless there are special days set apart for meeting together in public worship, and for instruction in the truths of the Divine Word. From those Writings we learn, that in the heavens there are temples or houses of worship, as on earth, and that there are preachings in those temples; thus that the angels are ever receiving more and more instruction in Divine truth, and so are forever perfecting —for higher truth leads to higher good. Now, if this is the case even in heaven, and amongst those who are already saved, let us never imagine that we poor creatures