"One of the most striking proofs that Providence had gifted Vichern with an extraordinary genius for administrative philanthropy, and with uncommon wisdom for the training in children, was afforded by his adoption of the family system, which was afterwards so successfully imitated at the French and Dutch Mettrays. When the old Rauhe House was full with its twelve children, he did not think of enlarging it to hold more. He felt that this patriarchal number was quite sufficient for a man to bestow his parental affection and care upon. Though the children never called him by the title of 'father'-a hackneyed orphan-house term which he could not hear-yet nevertheless he loved them, and felt concerned about them as a father. But he perceived, too, that he would come to lose the feeling of a father if he allowed his family to swell beyond the range which nature had drawn for the duties of a parent. There was room enough for building a house for a second family, and he had no objection to enlarge the place for more houses; but to enlarge the house for more children-never! Upon this principle several familyhouses were successively built in the course of the ensuing years. There are 'The Swiss House,' and 'The Green Fir,' The Golden Bottom,' and 'The Beehive,' and several others, all peopled with little families of boys and girls. The custom is introduced of celebrating the anniversary of the foundation of each home in a festival way. Then the house is adorned with wreaths and flowers. The history of the foundation, and of course events concerning the home, are read; and thus every family keeps up an interest in its own dwelling place, while at the same time all the children every year hear an account of the origin and prrogress of the entire institution."

6

This feature of the Rauhe House is an exceedingly interesting one. Those who know how much parental love and care, and all the family affections, have to do with the storing up of remains in the young mind, cannot but desire to see all public establishments entrusted with the charge of the young partake as much as possible of the family spirit and arrangement.

All the institutions described in this interesting book, with the exception of one, are conducted on religious principles. And we have no doubt that this is right. The religious element is an important one, and cannot be dispensed with in education, without serious detriment to the well-being of the young. A testimony to its value is given in a touching incident recorded in connection with Father Zeller's school, at Beuggen, near Basle, with which we will conclude this rather long notice of a book, a perusal of which at this festive season may open the hand, as well as warm the heart, towards the miserable objects which such institutions as these are designed to succour and elevate:

"Mr. Zeller's high estimation of the Bible and its influence upon the school proceeded from relevant causes. First, his experience of the insufficiency of Pestalozzi's principle caused him to look to the Bible as the only satisfactory corrective. Undoubtedly Pestalozzi's system of teaching and training was a great step between the unsubstantial and flippant teaching of the eighteenth century, and the more

solid, reasonable, and humane school teaching of the present time. The great love for the people, the poor people,' which characterised Pestalozzi's life and all his undertakings, however unsuccessful, could not but deeply impress such a heart as Zeller's; nor could he fail to admire the genius which knew so well how to open up the Book of Creation to the children, in order to impress them with true ideas of the real nature of things. But a genius like Zeller's could not fail to discover the defect that lay at the bottom of Pestalozzi's system. Pestalozzi wanted the children, as it were, continually to bathe in the rivers of creation, but Zeller wanted them at the same time to bathe in the ocean of Divine truththe Scriptures. Nor was Pestalozzi opposed to this; he only lacked the required simplicity of sight to perceive how it could be effected. But he saw it realized at Beuggen, and he marvelled at it with joyful surprise. It was in July, 1826, that the patriarch visited Zeller's establishment. Upon entering the house, his way on both sides was lined by a row of children and pupil teachers, who welcomed him with a hymn. Moved to tears, the venerable grey-headed man walked up the broad flight of stairs to the large schoolroom, and took his place at the teacher's desk. An oak wreath was presented to him, but he put it on the head of Zeller's little son, saying, in a voice almost stifled with tears, Not to me! Not to me! This wreath becomes innocence!' He stayed four days at the establishment, and inquired minutely into its organization and the spirit in which it was conducted. And what was the impression made upon his mind? When walking through the house, he constantly said to himself, as overwhelmed with surprise, 'What a power! what a power!' It is also asserted that, after having seen Zeller's work, he said, 'I wish I could begin my labours over again.' This judgment of the grey-headed veteran in the noble army of educational philanthropists, whose whole life had been devoted to trying to reform society, was undoubtedly the highest panegyric that could be pronounced upon Zeller's work."

PRAYER.
(Concluded from January No.)

Not Apostles only, but all earnest Christians in all ages have borne witness to the signal efficacy of prayer. For modern instances I could refer you to many sources; let me take you now only to the writings of Swedenborg. In the "True Christian Religion" he gives a memorable relation, to which, first, I will invite your attention. He tells us there (T.C.R. 570.) of a novitiate spirit who, during his abode in the world, had meditated much about heaven and hell; and who, on arriving in the world of spirits, wanted very much to know where heaven and hell were. From the burning desire he had to get this information, he fell on his knees; and although Swedenborg was looking at him, he, not afraid, it seems, of being seen of men, prayed earnestly to the Lord to be instructed. No sooner had he prayed, than an angel appeared on his right hand, and gave him directions which, in the end, led to his obtaining what he was in search of. Prayer, the ultimation of the

heart's desire in language addressed to the Lord, is thus represented as being a means to an end,-a means which, when resorted to, was instrumental in gaining that end. And before dismissing this case of prayer answered by angelic ministration, let me ask you to look at the somewhat remarkable conclusion of it. The relation proceeds to tell how angels from heaven appeared in a clear, bright light, and how this light, descending spirally, brought along with it a garland, and placed it on the head of the novitiate spirit. This was immediately followed by certain words issuing from the light, which were addressed to the novitiate spirit, and were these ::-"This laurel crown is given you because from your childhood you have meditated upon heaven and hell." It was for persistence in a habit of pious meditation that he received this heavenly crown.

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The second instance of the efficacy of prayer which I shall adduce from Swedenborg, occurs in the "Conjugial Love" (No. 75). "While I was meditating on conjugial love," he says, my mind was seized with a desire of knowing what had been the nature and quality of that love among those who lived in the golden age," &c. "I prayed to the Lord," he says, "that I might be allowed to converse with them." He prayed. He did not do as some do,-neglect to pray, on the pretext that the Lord is so good, and knows so well what we want, that we have no need to ask Him. On the contrary, he prayed in order that his curiosity might be gratified. It was thus, in this childlike, literal way that the man to whom first, after so many centuries, was opened the spiritual sense of the Word, understood practically the precept" Ask and ye shall receive; seek and ye shall find; knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened." And it was not till Swedenborg had prayed, that he obtained what he desired. The result was that an angel presented himself to him, and said "I am sent by the Lord to be your guide and companion."

Instances of this kind, showing that for particular boons, and not merely for vague general wants, prayer has power with God, are to be found in several of Swedenborg's memorable relations. I must allude here only to one or two more. In the "Intercourse of the Soul and Body," (No. 19.) he says:-"After these pages were written, I prayed to the Lord that I might be permitted to converse with some disciples of Aristotle, and at the same time with some disciples of Descartes and Leibnitz, in order that I might learn their opinions con

cerning the intercourse between the soul and the body." He prayed, and, as usual, his prayer was granted. "There appeared," he says, "nine disciples of these philosophers, besides the philosophers themselves." We are sometimes told that it is idle to pray for anything except what directly and obviously concerns eternal things. But what event of life is there, however minute, that may not have the most lasting and momentous issues dependent upon it? There is no circumstance too small, but that it may rightly be made matter of discourse with the Lord, if we have really dedicated our lives to Him :-so, it would seem, thought Swedenborg. It is hard to attach any great importance to the mere event of his having an interview with certain philosophers, and ascertaining how far their views of the doctrine of influx still diverged from his. But Swedenborg was anxious to know what their opinions were; to gratify his curiosity he prayed; and the gratification which was not obtained before he had prayed, came immediately afterwards.

But can it really make any difference whether we put or do not put into words, whether we ultimate verbally and vocally, or do not thus ultimate, our thoughts and desires in supplication to the Lord? Our liturgy tells us that the hidden worship of the heart ought at suitable seasons to be brought into fulness by a union with the open worship of the lips. When there is no open worship of the lips, then, prayer is not in its fulness; and surely, if it is not in its fulness, it is not in its power. Let me give you one more example, to enforce this argument. "There was shown me," says Swedenborg, (B. Ex. D. N. C. 120.) “a magnificent palace, with a temple in its inmost part, and in the midst of the temple was a table of gold, on which lay the Word, and two angels stood beside it. About the table were two rows of seats." After describing other accessories, he adds that suddenly there appeared a number of clergymen, sitting on the seats, and clothed in the garments of their sacerdotal office. "It was," he says, "a council convened by the Lord; and I heard a voice from heaven, saying-Deliberate:' but they said, 'On what?' It was said, 'Concerning the Lord the Saviour, and concerning the Holy Spirit.' But when they began to think on these things, they were without illustration."

Before I proceed further, suffer me to dwell a little on this scene. This was a council convened by the Lord specially to deliberate concerning the Lord and the Holy Spirit. They had not merely the Lord's silent sanction for this council; they had His express command, for they were convened by Him that they might deliberate. To comply was their intention and desire. It is evident that, as to their wills,

they were asking; as to their understandings, they were seeking; and as to their operative energies, they were knocking to this extent, that they had come there and had arranged all things in order to a discussion. Yet they were without illustration. They asked inwardly, but did not receive; they sought, but did not find; they knocked to some extent, yet it was not opened unto them. trifling formality, as some would deem it, They had not knocked yet in the right way. with the tongue at the gateway of expression. fulness, was not in power.

Why was this? One little
remained uncomplied with.
They had not knocked
Their prayer, not in

They wanted illustration. Had the apostle James the Less been there, he would have said, "If any man lack wisdom, let him ask it of God." (James i. 5.) But why ask, more than they were already asking? Did not the Lord know right well what it was they lacked? Had He not convened them on purpose to deliberate, and were they not willing and desirous to do so? Certainly; but still the illustration which He alone could give them, was withheld. It was withheld, as many a time I have withheld from my child something I knew very well the child very much desired. I saw it would be good for the child to overcome the little difficulty it felt in asking its father for the favour; and so I would not give it, though I wanted to give it very much, until the child came out full and square with the request. Just so, these people, as described by Swedenborg, wanted illustration. And what did the Lord make them wait to do? I continue the quotation :"When they began to think on these things, they were without illustration; wherefore they made supplication, and immediately light issued down out of heaven, which first illumined the hinder part of their heads, and afterwards their temples, and last of all their faces; and then they began their deliberation.”

In another passage (A.R. 376.) we get a glimpse of one reason why the Lord, who knows what we want, and even, in the case of highest prayer, puts our very petitions into our mouths, yet waits till we have actually asked before He grants what He desires to bestow. Some persons, I know, allow themselves to be diverted from praying by the reflection that prayer cannot alter Him who is unchangeable, or make Him more willing who is already unspeakably willing above all that we can ask or think. They forget that although prayer cannot alter the Lord, it can and does alter our relationship to Him. It cannot make Him more willing to help us; but it can (speaking humanly) make Him more able, in conformity with the laws of order. In A.R.