The Nature of heavenly Contemplation; with the Time,
Place, and Temper fittest for it.
§ 1. The duty of heavenly contemplation is recommended to the reader;
§ 2. And defined § 3-6. (I.) The definition is illustrated: § 7. (II.)
The time fittest for it is represented, as, § 8. (1.) Stated; § 9-12.
(2.) Frequent; § 13. and (3.) Seasonable, every day, and particularly
every Lord's day; § 14-17. But more especially, when our hearts are
warmed with a sense of Divine things; or when we are afflicted or
tempted; or when we are near death: § 18. (III.) The fittest place for
it, is the most retired; § 19. (IV.) And the fittest temper for it, is,
§ 20. (1.) When our minds are most clear of the world; § 21. (2.) And
most solemn and serious.
§ 1. Once more I entreat thee, reader, as thou makest conscience of a
revealed duty, and darest not wilfully resist the Spirit; as thou
valuest the high delights of a saint, and the soul-ravishing exercise of
heavenly contemplation; that thou diligently study, and speedily and
faithfully practise, the following directions. If, by this means, thou
dost not find an increase of all thy graces, and dost not grow beyond
the stature of common Christians, and art not made more serviceable in
thy place, and more precious in the eyes of all discerning persons, if
thy soul enjoy not more communion with God, and thy life be not fuller
of comfort, and hast it not readier by thee at a dying hour; then cast
away these directions, and exclaim against me for ever as a deceiver.
§ 2. The duty which I press upon thee so earnestly, and in the practice
of which I am now to direct thee, is, "The set and solemn acting of all
the powers of thy soul in meditation upon thy everlasting rest." More
fully to explain the nature of this duty, I will here—illustrate a
little the description itself,—then point out the fittest
time,—place,—and temper of mind for it.
§ 3. (I.) It is not improper to illustrate a little the manner in which
we have described this duty of meditation, or the considering and
contemplating of spiritual things. It is confessed to be a duty by all,
but practically denied by most. Many that make conscience of other
duties, easily neglect this; they are troubled if they omit a sermon, a
fast, or a prayer in public or private; yet were never troubled that
they have omitted meditation perhaps all their lifetime to this very
day; though it be that duty, by which all other duties are improved, and
by which the soul digesteth truths for its nourishment and comfort. It
was God's command to Joshua, _This book of the law shall not depart out
of thy mouth, but thou shalt meditate therein day and night, that thou
mayest observe to do according to all that is written therein_.[348] As
digestion turns food into chyle and blood, for vigorous health; so
meditation turns the truths received and remembered into warm affection,
firm resolution, and holy conversation.
[Footnote 348] Joshua i, 8.
§ 4. This meditation is, the acting of all the powers of the soul. It is
the work of the living, and not of the dead. It is the work of all
others the most spiritual and sublime, and therefore not to be well
performed by a heart that is merely carnal and earthly. They must
necessarily have some relation to heaven, before they can familiarly
converse there. I suppose them to be such as have a title to rest, when
I persuade them to rejoice in the meditations of rest. And supposing
thee to be a Christian, I am now exhorting thee to be an active
Christian. And it is the work of the soul I am setting thee to, for
bodily exercise doth here profit but little. And it must have all the
powers of the soul, to distinguish it from the common meditation of
students; for the understanding is not the whole soul, and therefore
cannot do the whole work. As in the body, the stomach must turn the food
into chyle, and prepare for the liver; the liver and spleen turn it into
blood, and prepare for the heart and brain; so in the soul, the
understanding must take in truths, and prepare them for the will, and
that for the affections. Christ and heaven have various excellencies,
and therefore God hath formed the soul with different powers for
apprehending those excellencies. What the better had we been for
odoriferous flowers, if we had no smell? Or what good would language or
music have done us, if we could not hear? Or what pleasure should we
have found in meats and drinks, without the sense of taste? So, what
good could all the glory of heaven have done us, or what pleasure should
we have had in the perfections of God himself, if we had been without
the affections of love and joy? And what strength or sweetness canst
thou possibly receive by thy meditations on eternity, while thou dost
not exercise those affections of the soul, by which thou must be
sensible of the sweetness and strength? It is the mistake of Christians,
to think that meditation is only the work of the understanding and
memory; when every school-boy can do this, or persons that hate the
things which they think of. So that you see, there is more to be done
than barely to remember and think of heaven; as some labors not only
stir a hand, or a foot, but exercise the whole body, so doth meditation
the whole soul. As the affections of sinners are set on the world, are
turned to idols, and fallen from God, as well as their understanding; so
must their affections be reduced to God, as well as the understanding;
and as their whole soul was filled with sin before, so the whole must be
filled with God now. See David's description of the blessed man, _His
delight is in the law of the Lord, and in his law doth he meditate day
and night_.[349]
[Footnote 349] Psalm i, 2.
§ 5. This meditation is set and solemn. As there is solemn prayer, when
we set ourselves wholly to that duty; _ejaculatory prayer_, when in the
midst of other business, we send up some short request to God, so also
there is solemn meditation, when we apply ourselves wholly to that work;
and transient meditation, when in the midst of other business we have
some good thoughts of God in our minds. And as solemn prayer is either
set in a constant course of duty; or occasional, at an extraordinary
season; so also is meditation. Now, though I would persuade you to that
meditation, which is mixed with your common labors, and also that which
special occasions direct you to; yet I would have you likewise make it a
constant standing duty, as you do by hearing, praying, and reading the
Scriptures; and no more intermix other matters with it, than you would
with prayer, or other stated solemnities.
§ 6. This meditation is upon thy everlasting rest. I would not have you
cast off your other meditations; but surely, as heaven hath the
pre-eminence in perfection, it should have it also in our meditation.
That which will make us most happy when we possess it, will make us most
joyful when we meditate upon it. Other meditations are as numerous as
there are lines in the Scriptures, or creatures in the universe, or
particular providences in the government of the world. But this is a
walk to mount Sion; from the kingdoms of this world, to the kingdom of
saints; from earth to heaven; from time to eternity; it is a walking
upon sun, moon, and stars, in the garden and paradise of God. It may
seem far off; but spirits are quick; whether in the body or out of the
body, their motion is swift. You need not fear like the men of the
world, lest these thoughts should make you mad. It is heaven, and not
hell, that I persuade you to walk in. It is joy, and not sorrow, that I
persuade you to exercise. I urge you to look on no deformed objects, but
only upon the ravishing glory of saints, and the unspeakable
excellencies of the God of glory, and the beams that stream from the
face of his Son. Will it distract a man to think of his only happiness?
Will it distract the miserable to think of mercy, or the prisoner to
foresee deliverance, or the poor to think of approaching riches and
honor? Methinks it should rather make a man mad, to think of living in a
world of woe, and abiding in poverty and sickness, among the rage of
wicked men; than to think of living with Christ in bliss. _But wisdom is
justified of all her children._[350] Knowledge hath no enemy but the
ignorant. This heavenly course was never spoke against by any, but those
that never knew it, or never used it. I fear more the neglect of men
that approve it, than the opposition or arguments of any against it.
[Footnote 350] Luke viii, 35.
§ 7. (II.) As to the fittest time for this heavenly contemplation, let
me only advise, that it be,—stated,—frequent,—and seasonable.
§ 8. (1.) Give it a stated time. If thou suit thy time to the advantage
of the work, without placing any religion in the time itself, thou hast
no need to fear superstition. Stated time is a hedge to duty, and
defends it against many temptations to omission. Some have not their
time at command, and therefore cannot set their hours; and many are so
poor, that the necessities of their families deny them this freedom;
such persons should be watchful to redeem time as much as they can, and
take their vacant opportunities as they fall, and especially join
meditation and prayer, as much as they can, with the labors of their
callings. Yet those that have more time to spare from their worldly
necessities, and are masters of their time, I still advise, to keep this
duty to a stated time. And indeed, if every work of the day had its
appointed time, we should be better skilled, both in redeeming time, and
in performing duty.
§ 9. (2.) Let it be frequent, as well as stated. How oft it should be, I
cannot determine, because men's circumstances differ. But in general,
Scripture requires it to be frequent, when it mentions _meditating day
and night_. For those, therefore, who can conveniently omit other
business, I advise, that it be once a day at least. Frequency in
heavenly contemplation is particularly important.
§ 10. To prevent a shyness between God and thy soul. Frequent society
breeds familiarity, and familiarity increases love and delight, and
makes us bold in our addresses. The chief end of this duty is, to have
acquaintance and fellowship with God, and therefore if thou come but
seldom to it, thou wilt keep thyself a stranger still. When a man feels
his need of God, and must seek his help in a time of necessity, then it
is great encouragement to go to a God we know, and are acquainted with.
"O!" saith the heavenly Christian, "I know both whither I go and to
whom. I have gone this way many a time before now. It is the same God
that I daily converse with: and the way has been my daily walk. God
knows me well enough, and I have some knowledge of him." On the other
side, what a horror and discouragement will it be to the soul, when it
is forced to fly to God in straits, to think, "Alas! I know not whither
to go. I never went the way before. I have no acquaintance at the court
of heaven. My soul knows not that God that I must speak to, and I fear
he will not know my soul." But especially when we come to die, and must
immediately appear before this God, and expect to enter into his eternal
rest, then the difference will plainly appear; then what a joy will it
be to think, "I am going to the place that I daily conversed in; to the
place from whence I tasted such frequent delights; to that God whom I
have met in my meditation so often. My heart hath been at heaven before
now, and hath often tasted its reviving sweetness; and if my eyes were
so enlightened, and my spirits so refreshed, when I had but a taste,
what will it be when I shall feed on it freely?" On the contrary, what a
terror will it be to think, "I must die, and go I know not whither; from
a place where I am acquainted, to a place where I have no familiarity or
knowledge!" It is inexpressible horror to a dying man, to have strange
thoughts of God and heaven. I am persuaded the neglect of this duty so
commonly makes death, even to godly men, unwelcome and uncomfortable.
Therefore I persuade to frequency in this duty. And as it will prevent
shyness between thee and God, so also,
§ 11. It will prevent unskilfulness in the duty itself. How awkwardly do
men set their hands to a work they are seldom employed in? Whereas
frequency will habituate thy heart to the work, and make it more easy
and delightful. The hill which made thee pant and blow at first going
up, thou mayest easily run up, when thou art once accustomed to it.
§ 12. Thou wilt also prevent the loss of that heat and life thou hast
obtained. If thou eat but once in two or three days, thou wilt lose thy
strength as fast as it comes. If in holy meditation thou get near to
Christ, and warm thy heart with the fire of love, and then come but
seldom, thy former coldness will soon return; especially as the work is
so spiritual, and against the bent of depraved nature. It is true, the
intermixing of other duties, especially secret prayer, may do much to
the keeping thy heart above; but meditation is the life of most other
duties, and the view of heaven is the life of meditation.
§ 13. (3.) Choose also the most seasonable time. All things are
beautiful and excellent in their season. Unseasonableness may lose the
fruit of thy labor, may raise difficulties in the work, and may turn a
duty to a sin. The same hour may be seasonable to one, and unseasonable
to another. Servants and laborers must take that season which their
business will best afford: either while at work, or in travelling, or
when they lie awake in the night. Such as can choose what time of the
day they will, should observe, when they find their spirits most active
and fit for contemplation, and fix upon that as the stated time. I have
always found that the fittest time for myself is, the evening, from
sun-setting to the twilight. I the rather mention this, because it was
the experience of a better and wiser man; for it is expressly said,
_Isaac went out to meditate in the field at the eventide_.[351] The
Lord's day is exceeding seasonable for this exercise. When should we
more seasonably contemplate our rest, than on that day of rest which
typifies it to us? It being a day appropriated to spiritual duties,
methinks we should never exclude this duty which is so eminently
spiritual. I verily think this is the chief work of a Christian Sabbath,
and most agreeable to the design of its positive institution. What
fitter time to converse with our Lord, than on the Lord's day? What
fitter day to ascend to heaven, than that on which he arose from earth,
and fully triumphed over death and hell. The fittest temper for a true
Christian, is, like John, to _be in the Spirit on the Lord's day_.[352]
And what can bring us to this joy in the Spirit, but the spiritual
beholding of our approaching glory? Take notice of this, you that spend
the Lord's Day only in public worship; your allowing no time to private
duty, and therefore neglecting this spiritual duty of meditation, is
very hurtful to your souls. You also that have time on the Lord's Day
for idleness, and vain discourse, were you but acquainted with this duty
of contemplation, you would need no other pastime; you would think the
longest day short enough, and be sorry that the night had shortened your
pleasure. Christians, let heaven have more share in your Sabbaths, where
you must shortly keep your everlasting Sabbath. Use your Sabbaths as
steps to glory, till you have passed them all, and are there arrived.
Especially you that are poor, and cannot take time in the week as you
desire, see that you well improve this day; as your bodies rest from
their labors, let your spirits seek after rest from God.
[Footnote 351] Genesis xxiv, 63.
[Footnote 352] Revelation i, 10.
§ 14. Besides the constant seasonableness of every day, and particularly
every Lord's day, there are also more peculiar seasons for heavenly
contemplation. As for instance,
§ 15. When God hath more abundantly warmed thy spirit with fire from
above. Then thou mayest soar with greater freedom. A little labor will
set thy heart a going at such a time as this; whereas, at another time;
thou mayest take pains to little purpose. Observe the gales of the
Spirit, and how the Spirit of Christ doth move thy spirit. _Without
Christ we can do nothing_; and therefore let us be doing, while he is
doing; and be sure not to be out of the way, nor asleep when he comes.
When the Spirit finds thy heart, like Peter, in prison, and in irons,
and smites thee, and says, _Arise up quickly and follow me_; be sure
thou then arise, and follow, and thou shalt find thy _chains fall off_,
and all _doors will open_, and thou wilt be at heaven before thou art
aware.
§ 16. Another peculiar season for this duty is, when thou art in a
suffering, distressed, or tempted state. When should we take our
cordials, but in times of fainting? When is it more seasonable to walk
to heaven, than when we know not in what corner of earth to live with
comfort? Or when should our thoughts converse more above, than when they
have nothing but grief below? Where should Noah's dove be but in the
ark, when the waters cover all the earth, and she cannot find rest for
the sole of her foot? What should we think on, but our _Father's house_,
when we have not even the husks of the world to feed upon? Surely God
sends thy afflictions to this very purpose. Happy art thou, poor man, if
thou make this use of thy poverty! and _thou that art sick_, if thou so
improve thy sickness! It is seasonable to go to the promised land, when
our burdens are increased in Egypt, and our straits in the wilderness.
Reader, if thou knewest what a cordial to thy griefs the serious views
of glory are, thou wouldst less fear these harmless troubles, and more
use that preserving, reviving remedy. _In the multitude of my_ troubled
_thoughts within me_, saith David, _thy comforts delight my soul_.[353]
_I reckon_, saith Paul, _that the sufferings of this present time, are
not worthy to be compared with the glory which shall be revealed in
us._[354] _For which cause we faint not, but though our outward man
perish, yet the inward man is renewed day by day. For our light
affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory, while we look not at the things
which are seen, but at the things which are not seen; for the things
which are seen, are temporal; but the things which are not seen, are
eternal._[355]
[Footnote 353] Psalm xciv, 19.
[Footnote 354] Romans viii, 18.
[Footnote 355] 2 Corinthians iv, 16-18.
§ 17. And another season peculiarly fit for this heavenly duty, is, when
the messengers of God summon us to die. When should we most frequently
sweeten our souls with the believing thoughts of another life, than when
we find that this is almost ended? No men have greater need of
supporting joys than dying men; and those joys must be fetched from our
eternal joy. As heavenly delights are sweetest, when nothing earthly is
joined with them; so the delights of dying Christians are oftentimes the
sweetest they ever had. What a prophetical blessing had dying Isaac, and
Jacob, for their sons? With what a heavenly song, and Divine
benediction, did Moses conclude his life? what heavenly advice and
prayer had the disciples from their Lord, when he was about to leave
them? When Paul was _ready to be offered up_, what heavenly exhortations
and advice did he give the Philippians, Timothy, and the Elders of
Ephesus? How near to heaven was John in Patmos, but a little before his
translation thither? It is the general temper of the saints, to be then
most heavenly, when they are nearest to heaven. If it be thy case,
reader, to perceive thy dying time draw on, O where should thy heart now
be, but with Christ! Methinks thou shouldst even behold him standing by
thee and shouldst bespeak him as thy father, thy husband, thy physician,
thy friend. Methinks thou shouldst, as it were, see the angels about
thee, waiting to perform their last office to thy soul; even those
angels, which disdained not to _carry into Abraham's bosom_ the soul of
Lazarus, nor will think much to conduct thee thither. Look upon thy pain
and sickness, as Jacob did on Joseph's chariots, and let thy _spirit
revive_ within thee, and say, "_It is enough, Christ is yet alive;
because he lives, I shall live also_."[356] Dost thou need the choicest
cordials? Here are choicer than the world can afford; here are all the
joys of heaven, even the vision of God, and Christ, and whatsoever the
blessed there possess; these dainties are offered thee by the hand of
Christ, he hath written the receipt in the promises of the gospel; he
hath prepared the ingredients in heaven; only put forth the hand of
faith, and feed upon them, and rejoice, and live. The Lord saith to
thee, as to Elijah, _Arise, and eat, because the journey is too great
for thee_. Though it be not long, yet the way is miry; therefore obey
his voice, arise and eat, _and in the strength of that meat_ thou mayest
_go to the mount of God_; and, like Moses, _die in the mount whither
thou goest up_; and say, as Simeon, _Lord, now lettest thou thy servant
depart in peace; for mine eye_ of faith _hath seen thy salvation_.[357]
[Footnote 356] John xiv, 19.
[Footnote 357] Luke ii, 29, 30.
§ 18. (III.) Concerning the fittest place for heavenly contemplation, it
is sufficient to say, that the most convenient is some private
retirement. Our spirits need every help, and to be freed from every
hinderance in the work. If in private prayer, Christ directs us to
_enter into our closet, and shut the door_, that _our Father may see us
in secret_,[358] so should we do in this meditation. How often did
Christ himself retire to some mountain, or wilderness, or other solitary
place? I give not this advice for occasional meditation, but for that
which is set and solemn. Therefore withdraw thyself from all society,
even the society of godly men, that thou mayest awhile enjoy the society
of thy Lord. If a student cannot study in a crowd, who exerciseth only
his invention and memory; much less shouldst thou be in a crowd, who art
to exercise all the powers of thy soul, and upon an object so far above
nature. We are fled so far from superstitious solitude, that we have
even cast off the solitude of contemplative devotion. We seldom read of
God's appearing by himself, or by his angels, to any of his prophets or
saints in a crowd; but frequently when they were alone. But observe for
thyself, what place best agrees with thy spirit; whether within doors,
or without. Isaac's example in _going out to meditate in the field_,
will, I believe best suit with most. Our Lord so much used a solitary
garden, that even Judas, when he came to betray him, _knew_ where to
find him: And though he took his disciples thither with him, yet he _was
withdrawn from them_ for more secret devotions:[359] And though his
meditations be not directly named, but only his praying, yet it is very
clearly implied; for _his soul is_ first made _sorrowful_ with the
bitter meditations on his sufferings and death, and then he poureth it
out in prayer.[360] So that Christ had his accustomed place, and
consequently accustomed duty, and so must we; he hath a place that is
solitary, whither he retireth himself, even from his own disciples, and
so must we; his meditations go further than his thoughts, they affect
and pierce his heart and soul, and so must ours. Only there is a wide
difference in the object; Christ meditates on the sufferings that our
sins had deserved, so that the wrath of his Father passed through all
his soul: But we are to meditate on the glory he hath purchased, that
the love of the Father, and the joy of the spirit, may enter at our
thoughts and revive our affections, and overflow our souls.
[Footnote 358] Matthew vi, 6.
[Footnote 359] John xviii, 2. Luke xxii, 41.
[Footnote 360] Mark xiv, 35.
§ 19. (IV.) I am next to advise thee concerning the preparations of thy
heart for this heavenly contemplation. The success of the work much
depends on the frame of thy heart. When man's heart had nothing in it to
grieve the Spirit, it was then the delightful habitation of his Maker.
God did not quit his residence there, till man expelled him by unworthy
provocations. There was no shyness or reserve, till the heart grew
sinful, and too loathsome a dungeon for God to delight in. And was this
soul reduced to its former innocency, God would quickly return to his
former habitation; yea, so far as it is renewed and repaired by the
Spirit, and purged from its lusts, and beautified with his image, the
Lord will yet acknowledge it as his own; Christ will manifest himself
unto it, and the Spirit will take it for his temple and residence. So
far as the heart is qualified for conversing with God, so far it usually
enjoys him. Therefore, _with all diligence keep thy heart, for out of it
are the issues of life_.[361] More particularly,
[Footnote 361] Proverbs iv, 23.
§ 20. (1.) Get thy heart as clear from the world as thou canst. Wholly
lay by the thoughts of thy business, troubles, enjoyments, and every
thing that may take up any room in thy soul. Get it as empty as thou
possibly canst, that it may be the more capable of being filled with
God. If thou couldst perform some outward duty with a piece of thy
heart, while the other is absent, yet this duty above all I am sure thou
canst not. When thou shalt go into the mount of contemplation, thou wilt
be like the covetous man at the heap of gold, who, when he might take as
much as he could, lamented that he was able to carry no more; so thou
wilt find as much of God and glory as thy narrow heart is able to
contain, and almost nothing to hinder thy full possession, but the
incapacity of thy own spirit. Then thou wilt think, "O that this
understanding, and these affections, could contain more! It is more my
unfitness than any thing else, that even this place is not my heaven.
_God is in this place and I know it not._ This _mount is full of
chariots of fire_, but mine eyes are shut, and I cannot see them, O the
words of love Christ hath to speak, and wonders of love he hath to shew,
but I cannot bear them yet! Heaven is ready for me, but my heart is
unready for heaven." Therefore, reader, seeing thy enjoyment of God in
this contemplation much depends on the capacity and disposition of thy
heart, seek him here, if ever, with all thy soul. Thrust not Christ into
_the stable, and the manger_, as if thou hadst better guests for the
chief rooms. Say to all thy worldly business and thoughts, as Christ to
his disciples, _Sit ye here, while I go and pray yonder_. Or as Abraham
to his servants, when he went to offer Isaac, _Abide ye here, and I will
go yonder and worship, and come again to you_. Even as _the priests
thrust king Uzziah out of the temple_, where he presumed _to burn
incense_, when they saw _the leprosy_ upon him; so do thou thrust those
thoughts from the temple of thy heart, which have the badge of God's
prohibition upon them.
§ 21. (2.) Be sure to set upon this work with the greatest solemnity of
heart and mind. There is no trifling in holy things. _God will be
sanctified in them that come nigh him._[362] These spiritual, excellent,
soul-raising duties, are if well used, most profitable; but when used
unfaithfully, most dangerous. Labor therefore to have the deepest
apprehensions of the presence of God, and his incomprehensible
greatness. If queen Esther must not draw near, till _the king hold out
the sceptre_; think, then, with what reverence thou shouldst approach
Him, who made the worlds with the word of his mouth, who upholds the
earth as in the palm of his hand, who keeps the sun, moon, and stars in
their courses, and who sets bounds to the raging sea. Thou art going to
converse with Him, before whom the earth will quake, and Devils do
tremble, and at whose bar thou and all the world must shortly stand, and
be finally judged. O think! "I shall then have lively apprehensions of
His Majesty. My drowsy spirits will then be awakened, and my irreverence
be laid aside; and why should I not now be roused with the sense of his
greatness, and the dread of his name possess my soul?" Labor also to
apprehend the greatness of the work which thou attemptest, and to be
deeply sensible both of its importance and excellency. If thou wast
pleading for thy life at the bar of an earthly judge, thou wouldst be
serious; and yet that would be a trifle to this. If thou wast engaged in
such a work as David against Goliath, on which the welfare of a kingdom
depended; in itself considered, it were nothing to this. Suppose thou
wast going to such a _wrestling_ as Jacob's, or to see the sight which
the _three disciples saw in the mount_; how seriously, how reverently,
wouldst thou both approach and behold! If but an angel from heaven
should appoint to meet thee, at the same time and place of thy
contemplations; with what dread wouldst thou be filled? Consider then,
with what a spirit thou shouldst meet the Lord, and with what
seriousness and awe thou shouldst daily converse with him. Consider also
the blessed issue of the work, if it succeed: it will be thy admission
into the presence of God, and the beginning of thy eternal glory on
earth; a means to make thee live above the rate of other men, and fix
thee in the next room to the angels themselves, that thou mayest both
live and die joyfully. The prize being so great, thy preparations should
be answerable. There is none on earth live such a life of joy and
blessedness, as those that are acquainted with this heavenly
conversation. The joys of all other men are but like a child's play, a
fool's laughter, or a sick man's dream of health. He that trades for
heaven is the only gainer, and he that neglects it is the only loser.
How seriously, therefore, should this work be done?
[Footnote 362] Leviticus x, 3.