family circle. The father of the family should consequently keep a watchful eye over this great and central point, and should strive and pray against every appearance of disunion and discord in the circle of which he is the king and the priest. This order, however, cannot subsist unless the father of the family himself punctually submits to all the requirements of order established in his household. If he ceases to yield an obedience to these requirements, and to exempt himself by flimsy excuses from punctually observing them, that he may live according to his own caprice, he ceases to be the father, and becomes the despot of the family.

The

Even the mind of a

Next to order and regularity come the duties of INDUSTRY. nature of industry, called in the language of the New Church writings, "the love of uses," is of the greatest moment. By the love of uses a man is kept, by the laws of correspondence, intimately associated with heaven, which is a "kingdom of uses." wicked man, whilst engaged in the performance of good uses upon earth, is, in some measure, kept for the time at least, in the order of heaven. Our heavenly Father has ordained, according to the laws of his own divine order, that man's life in the world should be sustained by industry. His daily bread is the product of industry, in like manner his raiment, habitation, &c. Hence industry, or the performance of uses, is the only means of securing our earthly good, support, comfort, and happiness. Competence, not wealth or affluence, is the condition of our support and comfort in the world; and this can only be attained by industry. Hence the great duties incumbent on the father of a family are those of training up his children to the performance of uses and to habits of industry. Our enlightened doctrines teach us that a life of use guided by religious principles, is a life of active charity, which consists in a faithful, upright, conscientious performance of our respective duties, and by no means in mere almsgiving, which can be performed as well by a wicked man as by a Christian. Hence to train children up to usefulness from religious principles of life and of action, is to train them up for heaven. No children are so much to be pitied by the eye of the spiritually-minded man as those who are brought up with ideas of inheriting competence and wealth, that they may be exempt from performing uses, that is, of engaging in some useful occupation in life. This unwise conduct on the part of parents, which has been so long prevalent in the world, is calculated to inspire the minds of children with contempt for the real uses to which our industry should be directed. It indicates that the natural mind only has been active in the training of youth,—that the love of

the world has been the prime mover in the important business, and that the wisdom of the spiritual mind has been precluded from this salutary employment. The laws of divine order do not require that parents should leave wealth to their children; they only require that they should train them to the full and proper use of their faculties and endowments, and that they should place them in a sphere of usefulness, in which, depending on the providence of the Lord, they may provide for themselves by engaging in the active duties of life. This is the way in which their happiness both in this world and in the next can be mainly secured.

In the family circle, every tendency to speak in a manner disrespectful and evil of others should be watched and prevented by the parents. Nothing is so much calculated to destroy the nascent germs of charity in the hearts of children as this tendency. Slander is generated by disrespectful talkativeness about others; which, like a viper, does all its mischief with the tongue. No remark should be heard by the parent, which, in the least, tends to cast a reflection upon the character of others, without the severest scrutiny; and he should look with abhorrence upon every tendency to speak lightly or "to take up a reproach" against the neighbour. In the last place, I would observe, that children should be trained by the parent to the great duty of self-examination. No duty so effectually guards the mind against inconsiderate and froward conduct, both as to actions and words, as this. It may be commenced in the early periods of childhood, by asking them what they have done during the day, whom they have seen, what they have said, &c., keeping their minds fixed on the necessity of adhering most firmly to the truth in every point, and thus forming veracity, or an habitual adherence to truth in the mind. By self-examination we execute, as it were, a judgment upon ourselves, and thus prepare ourselves to undergo the final judgment, which, as we know from the doctrines of the New Church, takes place soon after our entrance into the world of spirits. Thrice happy is he,-eternally, unspeakably happy is he, who, by the Christian duties of repentance, self-denial, and self-examination, is prepared to undergo this judgment, and to stand in the presence of the Son of Man!!

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If we would judge ourselves (says the apostle), we should not be judged" (1 Cor. 11, ver. 31); that is, if we would examine and prove ourselves, as the first term, rendered "judge," diexpivoμer, should be translated, we should not be condemned and punished, as the second term, "judged," expvousda, implies. This declaration of the apostle

plainly shews the great practical importance and usefulness of selfexamination, a duty which should be early commenced in the training of children, and which cannot be forgotten and neglected without great injury to moral and spiritual improvement. What has been stated in this paper is also peculiarly applicable to the schoolmaster, who undertakes to educate and to train youth to be good and useful in this world and to be eternally happy in heaven. In another paper I may probably say something on the mother of a family and her duties. Manchester. MINUS.

ON THE DESIGNATION “NEW JERUSALEM CHURCH.” To the Editors of the Intellectual Repository.

GENTLEMEN, PERMIT me to make a few cursory observations on the article in your last Repository, written by "An Old Member." From your note on that article I shall consult brevity, and do not intend to renew the subject. First; it appears to me that a distinctiveness of character between the New Church and the former church has not been sufficiently maintained, since it is abundantly evident from the writings of E. S. that no amalgamation can possibly take place between the two; and further, that they are spoken of as two distinct churches from their beginning. Nearly at the close of p. 173, we read, "The Christian Church, founded by the Lord and his apostles, in its genuine character, was the true Church. Of this the New Church is a continuation,” &c. Again, p. 174, we have a supposititious case, and the folly of " a plan to labour to establish a Christian Church superior to that established by the Lord himself, and of labouring to persuade mankind that the inspired apostles did not understand what they were doing." But, if the New Church is precisely the same as the first Christian Church, why is it called in the Apocalypse the New Jerusalem, and so frequently by E. S., the New Church? And why does he so frequently speak of the second coming of the Lord to establish a New Church instead of the former; i. e., instead of the first Christian Church? Again: We find that the former Christian Church is called "the old Church,” in distinction from the new (Brief Exposition, n. 82, 83). Moreover both the first Christian Church and the New Church signified by the New Jerusalem, are mentioned in the Word in the language of prediction in as distinct a manner, and with the same difference, as are the first and second advents of the Lord. Nay, the N. S. No. 30.-VOL. 3.

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former church was in the shade in comparison with the light of the New Church, as, by comparison, the light of the moon is with regard to that of the sun. In one part of the writings of E. S., the first Christian church then to be established by the Lord is described as "having the interiors of the Word opened unto them," to serve for the use of that church; and they did serve;-but "divine truths still more interior are revealed for the use of the New Church, which will be called the New Jerusalem." Herein is its superiority (however objectionable the term may appear), when compared with the light of the first Christian Church (Apoc. Exp. 948). In the same number he speaks of the former churches as distinct from each other, viz., "The Most Ancient Church, then the Hebrew, and afterwards the Israelitish; after this was the Christian; and now comes the New Church." Does not this appear to be totally different from the opinion of "An Old Member" (p. 175, 176)? Are his words to be understood in an unqualified sense, that "when the New Church commenced, even on the earth, it pleased the Lord to accommodate the prejudices of all in the spiritual world who could enter into it, as well as the rejectors of it, to assure them that by sending the identical disciples who first after him preached it on earth, to declare to them that this New Church was essentially the same as that first established by their labours in the world?" That inference is drawn from the event mentioned by E. S. of the Lord's sending his apostles or disciples to preach the gospel in the spiritual world; and thus from the passage quoted from T. C. R. 674, "the continuation of the Christian Church in the New Church, and the identity of the New Church with the primitive Christian Church," is again inferred (Intellectual Repository, p. 176). But if such inferences are correct, does it not appear that the definitions and marked distinctions described by E. S., must be considered as distinctions without a difference, or as no distinctions at all? And yet, twice in the same number, (Ap. Exp. 948,) E. S. speaks of “interior truths revealed by the Lord for the Christian Church: and now truths still more interior for (the same church? No.) the church which is to come." In the primitive Christian Church, the spiritual sense of the word was not known; the divine science of correspondences was not revealed. This was to be for the use of all who should be of the subsequently New Church. May we not hence infer, that when the twelve apostles, "now angels," were sent forth to preach the gospel, yea, to preach it anew, some sixteen centuries after they had departed hence, and about thirteen years after the last judgment in the spiritual world, they were prepared

to preach it from a new and higher degree of illumination than when in this world; not to accommodate it to unremoveable prejudices, but to instruct, from "superior" light, in the "divine truths still more interior, revealed for the use of the New Church?" For is it not at least probable, that although, when in this world, they taught, according to the ability given unto them, the worship of one God in the person of Jesus Christ, yet, that in them was now fulfilled the promise of the Lord, "The time cometh when I shall shew you plainly of the Father;" their state being not as when the oral information was given them by the Lord, "I have yet many things to say unto you, but ye cannot bear them now?"

I beg also to refer the respected writer of the article to the Brief Exp. 102, where the New Church, and the first or primitive Christian Church are mentioned as distinct churches, called the New Church and the former church; and this distinction occurs several times in the following number. Also, n. 104, where the first Christian Church is called "the Old Church," in contradistinction from the New Church. Hence again, the phrase (Ap. Exp. 870,) "The end of the former or Old Church, and the beginning of the new." Further, the primitive Christian Church is frequently stated by our author to be the fourth church that has existed on this earth; also, that the former is as the night," and "winter," and the "north;" and that "the morning is at hand; in other words, the dawning or beginning of a New Church;" and that "the New Church will be the crown of all churches, and endure for ages of ages," i. e. for ever (U. T. 757, 764, 786, 788; A. C. 10,355).

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Permit me to refer to p. 177, from line 22, where the writer of the article says, "the title new Christian heaven," is to him as objectionable 66 as New Christian Church, as thereby would be implied that a previous Christian heaven had been formed distinct from the new one." I will merely refer him to our author's explanation of the 14th, 15th, and 21st chapters of the Revelation, where he will see how the previous heaven was formed, and what is signified by the "new one;" also to the work on the Last Judgment, and its Continuation. The writer then says, "Neither do I find New Christian Heaven anywhere," &c. This is an oversight. If research was made in all our author's writings, it is probable the expression would be met with in many places. I will only refer to the following:-(Brief Exposition, last part of a memorable relation at the end,)" And they were conducted in a glorious manner to the New Christian Heaven, with which the church of the Lord on earth, which is the New Jerusalem, will be in conjunction."