as M. Reynaud has said, 'is properly neither Hebraic nor Druidical;' considering the Biblical names, says M. Reynaud, 'this system came from Noah, and belonged to all his descendants.' Noah and his descendants, as our readers know from the author of the Arcana Calestia, are indeed the Biblical types of the religious era of which we have been speaking. When, therefore, the Hebrews, on returning from Egypt, collected the monuments of the patriarchal age, on which they depended in order to retain the territory of Canaan as the inheritance of their fathers,when they shewed themselves faithful, at the beginning of their history, to that ancient architecture, they not only testified thereby, as M. Reynaud says, their historical descent from Abraham, Isaac, and Jacob, but also, as a typical people, under the providential guidance of the Lord, they shewed their connection, in the external form, with the religious era in which the church had possessed the knowledges of which this people, as their history proves, blindly inherited the external symbols. Destined to receive the types, or the representative external forms of a genuine internal worship, which properly exists in the pure affection of the TRUE and the GOOD, it was necessary that this people should be separated from the erroneous and false kinds of worship among the nations. By this means they also testified, at the same time,' as M. Reynaud further says, 'their hostility to the splendid buildings on the Nile and the Euphrates.' Indeed, it is evident that Egypt had perverted the ideas of religious truth which prevailed at the origin of their theology. In regard to spiritual things, as in their colossal structures, Egypt had heaped up hewn stones, and Babel had heaped up bricks, which, as artificial stones made by fire, are symbols not less profane and striking of the spiritual monstrosities of which Babel was guilty. Hence in Isaiah lxv. 3, a perverted worship is represented by burning incense upon bricks.'*

But is it right to suppose that the laws of spiritual correspondence should always consign architecture to this simple and elementary state? The book (the Bible) founded in an eminent sense on these laws, and which shew them to us in their highest perfection, teaches us the contrary. There is a feature in the Biblical records in respect to the symbolism, or correspondence of the stone, which might have escaped the attention of M. Reynaud, because it is not precisely rendered in any of the versions. When the people of Israel ceased to employ rough or unhewn stones, and also the Tent, or Tabernacle, in the worship of Jehovah, in order to build a splendid house, which should also be a type of a true system of worship, a particular circumstance produced

* See also Gen. xi. 3. A. C. 1296.

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again under a new form the ancient representative. The house,' it is said, 'was built of stone made ready before it was brought thither, so that there was neither hammer, nor ax, nor any tool of iron heard in the house while it was in building.' (1 Kings vi. 7.) The description of the temple given by the sacred historian, shews that the stone called entire, was not rough, unhewn stone; for it was brought ready made, such as was required for the structure of the edifice, in order that it might be built without employing any iron tool. Thus the mention of this fact in the divine record, is evidently intended to mark a conformity to the divine command, thus expressed in Deuteronomy xxvii. 2. 5, 6 :— When thou shalt have passed over Jordan, unto the land which the Lord thy God giveth thee, thou shalt build an altar unto the Lord thy God, an altar of stones; thou shalt not lift up any iron tool upon them;

thou shalt build the altar of whole stones'—a command which Joshua strictly followed when upon mount Ebal he built an altar. (Chap. viii. 30, 31.)*

The new form given to the representative is that which enters into the combination of symbolism with art, and thus is subservient to the most magnificent developments of religious architecture. The temple is a type of which every part should be representative of a spiritual edifice. In like manner the representative of the entire temple should consist of a determined plan, so that each part, and the elements of each part, should have their form perfectly and previously determined by the place which they should occupy in the entire building. Thus in a structure of stones, a typical image of all the beauties of a spiritual edifice may be represented. Thus also the human mind, under the direction of a heavenly influence, can be led to conceive spiritually of these types, and, in this manner, to arise to a perception of the beautiful in art, which, being the sublime product of the union of the GooD and the TRUE, mysteriously delights our whole being, and penetrates our inmost affections and thoughts, which it enlightens and warms with celestial light and warmth.

May Gaul at the present day learn to penetrate the meaning of the symbols which characterized the era of its primitive education, and also

* See A. C. 1298, 8941, 10406. It should be well observed, that in the three passages quoted, the condition of the stone denoted by being whole or entire, is rendered in the original by the same expression. It should also be observed, that this expression properly denotes the integrity of a thing which is exactly, fully, and perfectly what it ought to be. Thus this expression not only agrees with entire stones which have not been touched by any tool; but also with stones which have been perfectly adapted to a certain destination, and afterwards preserved intact in the integrity of that condition.

that of the entire human race; and may she be inclined to develop, with a full knowledge of their nature, those symbols which belong to a period more advanced! But above all, may France in her social and religious life, join to those symbols the glorious realities which they are intended to represent! Most precious and most extensive knowledge is offered to us for this purpose in the writings of Swedenborg, the new interpreter of the Word of God; to these writings, therefore, we would direct its attention.

MORAL AND RELIGIOUS TRAINING OF CHILDREN, OR HINTS TO PARENTS AND TEACHERS. (Continued from page 48.)

THERE is a gradation in the moral and religious training of children which is strikingly represented by what we see in their gradual mental development. We behold the child's attention first attracted to the parent; the mother receives the first smile and the first recognition. Then come the brothers and sisters, or the inmates of the same dwelling, and enjoy the innocent regards of the young immortal. At length, companions out of the family circle, as playmates, are sought for mutual amusement. Thus the circle of acquaintance keeps constantly extending, in order that new objects may be found on whom to exercise and develop the affections. The inmost circle of this infantine life, in which the parent receives the first smile and the first recognition, is the plane of love to the Lord; the second circle, in which the brothers and sisters, and the inmates in the household, are the objects of the innocent regards of the child, forms the plane of mutual love, which is the love of the neighbour as it exists in the highest heavens; and the third circle, in which objects out of the household are sought, constitutes the extended plane, on which is formed charity, or the love of the neighbour in the most general and extended sense.

In our former papers we have shewn, and illustrated by examples, how love to the Lord, as our Divine Parent, should, in the moral and religious training of children, be cultivated by parents; and, likewise, how mutual love and charity to the neighbour should be gradually developed. These examples were all taken from our common experience, and therefore easily recognised and applied.

Servants are frequent members of the household, and have much to do with children. The proper relation, therefore, between servants and

children belongs essentially to right moral and religious training. They often have more to do with children than the parents themselves; and that too, during a very important period of life, when children are most susceptible of impressions, and when principles are implanted which govern the entire life in after years. It is not so much the servant's behaviour to the child, as the child's behaviour to the servant, that should be especially watched and guided. Of course, by this remark, we do not mean to sanction any unfitness or improper conduct in the servant; on the contrary, all must admit, that servants attendant upon children should be of a highly moral and religious character, in order that example, which with children is so powerful a means of development, may be of the best possible kind. But to train the child so as to bring out every amiable, kind, gentle, and grateful affection towards the servant, is indispensable to right moral and religious culture. Thus, instead of having celestial "remains" of goodness from the Lord brought out in relation to servants, it too often happens that the opposite tendencies of hereditary evils, manifesting themselves in contempt for servants, and in tyranny over them, are excited and cherished. Now this is one of the most fertile sources of depraved culture in the training of children; and parents themselves, who often listen to the idle, groundless complaints of their children against servants, and unjustly take part with them against those of whom they complain, are the cause of that wretched state of disorder which in after life they, with bitter anxiety, deplore in their children. Let it, therefore, be deeply impressed upon the child that a servant, on account of the uses performed, is a most honourable character, deserving respect and gratitude, and that the Lord has said, He that would be the greatest among you, let him be

your servant."

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There was a certain mother who was constantly complaining of her servants;-one was too slow; another was too sharp and ill-tempered; a third was too clumsy in her proceedings, and did things so awkwardly that she could not be endured. Sometimes this mother would burst out in unworthy exhibitions of temper against her servants, and employ improper language; and all this in the presence of her children, who, of course, were unfavourably impressed in regard to the servants, and the manner in which they should behave to them. They at length thought that servants were scarcely to be ranked amongst human beings, and that they might be treated more like animals than men. This impression is extremely injurious to moral and religious culture; for in proportion as contempt for others is engendered in the minds of children, there is an end to all heavenly training, since contempt of others

springs from the inmost excitement of self-love, which is most deadly hostile to the love of the neighbour. Thus, although the children of this mother were waited upon by servants from morning till night;although their beds were made, their linen washed, their shoes cleaned, themselves dressed, their bread baked, their meals prepared,-in short, although every enjoyment and comfort was prepared for them by servants, yet they were never led to express feelings of thankfulness for the blessings they enjoyed. The consequence was, that they grew up with no sense of obligation to others, but rather with the idea that they had a prescriptive, imperious claim upon the services of others, something like the old-fashioned notion formerly entertained by certain kings, that they had a divine right to govern and to claim the service and the homage of others. Now it need not be said how utterly at variance all this (which too often occurs in family circles) is with the training of children for heaven. We are taught "to prefer one another in honour,” and we may be certain that this is one great principle of the heavenly life; it is inseparable from the love of our neighbour, since all genuine love is attended with honour and respect. Children, therefore, in their relation to servants, should be trained to gratitude and respect,-to acknowledge their services, and to cherish in their hearts a desire to reciprocate, and to render, in every possible way, mutual obligations in

return.

In very many schools, moral and religious training is far behind intellectual culture. This should not be; since a man is, as to his governing principles, not an intellectual but a moral being. It is not the understanding, but the heart, which is the essential principle of man, and all moral training has chiefly the heart, or will, as its field of culture. Now in this field two objects must be regarded, in order that the genuine fruits of moral culture may appear. The first is the repression of the tendencies to evil, which, under one form or another, owing to our fallen nature, are sure to be awakened; and the second is the exercise and culture of good affections and dispositions, which on every occasion should be brought out, nourished, strengthened, and confirmed.

A certain schoolmaster, who had a very numerous school, was one day appealed to in behalf of a poor young widow with three children, whose husband had formerly been a pupil in his school. The schoolmaster thought this a good opportunity of awakening the sympathies of his scholars, and of bringing out their affections in love for their neighbour. He accordingly related the case to the whole school, and at the same time instructed them, that charity consisted chiefly in doing, and not merely in feeling sympathy and wishing them good, but in communicating