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I could not conscientiously advise any person to enter the New Church ministry until the prospects of support are greatly improved. There are not more than eight or nine societies in this country that are able to give even a moderate stipend; the rest are either without ministers altogether, or they are but poorly provided for.

Many means have been suggested for supporting the necessary expenses of divine worship. Some of our American brethren think that the ancient system of tything is incumbent on all members of the New Church. They also show their faith in such belief, by actually paying a tenth of their net income for religious purposes. If a tenth, or a twentieth, or even a thirtieth of the income of our people in this country were given, it would be amply sufficient for all our needs. But whatever plans may be devised, it must always be remembered that there must be no compulsion but self-compulsion. Freedom is the law of the New Jerusalem. The virtue of every gift arises from the freedom and disinterestedness of the giver. Let those tythe themselves who in their conscience think it right. Nothing is binding but conscience. Some wish to give in one way and some in another. Let all be gratified. All forms are good that end in goodness. We are, however, at liberty to suggest; but we need reminding of our duty much more frequently than we need new suggestions. But both are

good, if done in love.

It is a great complaint, that the burdens of the church are unequally distributed. There are a few in all societies who are the principal contributors, who are yet not always the most able. Others are either too indifferent, or too ungenerous, or too thoughtless, to bear their part. This is neither just nor generous. The church belongs to us all, and we are all equally bound to support it, and to make sacrifices on its behalf, according to the means that divine Providence has placed at our disposal.

Another complaint is, that those receivers who are isolated from any society do not help the church according to their ability. Perhaps this is not altogether well founded; there is, however, some just reason for it. It is probable that there are as many receivers not connected with any society, as there are in connexion with them, and yet the main support of the ministry, which is a public institution, as well as the Printing, Missionary, and Tract Societies, falls on the latter. We appeal to these friends whether this is right. If they are sincere, which we do not doubt, the church is theirs as well as ours, and they cannot be indifferent to its welfare any more than ourselves. It is an opinion which seems to prevail with many, that there is no call to support any [Enl. Series.-No. 25, vol. iii.]

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of these institutions, and especially that of the ministry, unless they personally and directly partake of their benefits. Inability to attend worship is supposed to be a sufficient reason for not contributing to its support. This, however, is not valid. An angel would not permit it to prevail. The church is not to be supported for ourselves alone. We seriously recommend all concerned to see how far conscience approves of such conduct.

But it is probable that after we have made every effort of which we are capable, we shall find ourselves short of needful funds, and that, therefore, it is as much our duty to economise as it is to give. And in making the following suggestions, I wish it to be distinctly understood. that they are made on grounds of necessary economy, and not from any disrespect to the present Editor. The Magazine makes a clear profit above the printing and publishing expenses of more than £50. per year. Now we once had a gratuitous editorship, and I cannot think it would be impossible to find one again. Up to 1840 (the Magazine from 1812 to 1830 being Quarterly, and from 1830 to 1840 Bi-monthly), I believe there was no paid editor, and with every respect to the present Editor (who has been allowed £40. per annum to enable him to purchase books, periodicals, &c. necessary to the efficient editing of the Magazine, and to pay the expenses of an extensive correspondence both foreign and English), I think that the Magazine was equal then to what it is now.

The labourer is, no doubt, always worthy of his hire, but where no one is paid according to the value of his services, which I believe to be the case in the New Church generally, we should turn our means to those purposes that are most pressing and most useful. If a gratuitous editor or editors could be obtained, it would be of great service. At the present moment the very existence of the ministry is in jeopardy; our oldest and most valued members of it are either passing into the eternal world or they are becoming incapacitated; others are without societies, and nearly without support. Something must be done in this direction, and done immediately, or the consequences may be most serious. A little help is all that is needed. There are several societies with whom the want of £10. or £20. per year makes all the difference between rising and falling, between employing a minister and not. I cannot see where the funds are to come from, that are adequate to the object proposed, unless from the source suggested, and subscriptions are nearly exhausted; they are moreover uncertain, and cannot be relied on for a series of years.

Now, the Conference has done little hitherto that is worthy of its position and influence. It is repeatedly asked, What is its use? and many have even advocated its abolition. Let it now, however, drop its

feeble routine, and as the Church is about to enter into its second century, let the Conference start into new life, and let it make, as one of its primary objects, the increase and sustentation of the New Church ministry, and it will then earn for itself a name and command a support which it has never yet possessed. And as one means of doing this, let it hand over the management and editorship of the Magazine to its ministers, and let its profits go for their benefit. The "Intellectual " has within it the means of sustaining and even increasing the number of our preachers far beyond what many contemplate, if rightly managed. The proceeds might be devoted to poor societies, to enable them to support respectable preachers, or to soothing the declining years of those who have spent their lives in our service; or-which would, perhaps, be better still-they might be devoted to both purposes.

If one person could not be found to undertake the gratuitous editorship, surely two or three might be induced to divide the labour amongst them. No doubt objections may be raised against a conjoint editorship, just as there can be against every thing else; but it should be remembered that nearly all the successful periodical literature, from the London daily to the penny weekly, is issued under the superintendence of more than one editor. The objection is not insurmountable. At all events, let us try. My own conviction is, that if the profits of the "Intellectual," like those of the "Christian Witness," were devoted to the above objects, it would be better supported in its literature and circulation than it is at present.

While I am engaged, I may as well express now what I have long thought on other matters. There does not seem to be much use, at least none that compensates for the expense, in those numerous reports that are distributed in Conference every year. Much of the matter is unimportant and ought never to be printed, while that which is really interesting obtains but little circulation in that form. The two Tract Societies have each reports, and yet they are so cramped for means that they are obliged to leave important uses undone. Each of these reports, especially the London one, costs as much as two "short and pithy tracts" would. Now, if we could persuade ourselves to abandon this practice, in the course of a few years an extensive series of the most useful tracts could be produced. This practice, moreover, is not only expensive, but it also scarcely answers any purpose. The report is published, it is presumed, that the state of the society may be known, but the limited circulation of these reports causes this use to be but very imperfectly performed. If any information is worth conveying to the church, it is worth conveying in the most extensive manner we are able. According

to this rule the "Intellectual" is the proper medium. I would therefore
suggest a total change in our present practice, not only with reports
generally, but with the Minutes of Conference. Why not take the
September or October* number of the "Intellectual," and make it the
Report of Conference, leaving out all useless matter, and printing the
addresses as original articles in another number; it would contain the
Minutes of Conference and an abstract of all the reports. which might
be presented in manuscript, and laid on the table for inspection during
Conference. By this arrangement considerable saving to every institu-
tion in the church would be effected, a wider knowledge of their state
and objects would be obtained, and no doubt increased support would be
the result. The money thus set at liberty would be found useful for
those other purposes, which our inability hitherto to perform has been
a source of regret to all.

If there be any persons with whom these suggestions find favour,
I should be obliged if they would communicate their views through the
Repository.

I am, yours, &c.,

R. EDLESTON.

SUMMARY OF THE SPIRITUAL SENSE OF THE BOOKS
OF GENESIS AND EXODUS, AS DERIVED FROM THE
ARCANA COELESTIA.

(Continued from page 415.)

THE BOOK OF GENESIS.
Chap. IX.

CONTENTS.-Concerning the state of the regenerate man and the dominion of the
internal over the external; that all things belonging to the external are sub-
servient to the internal, to ver. 3; that the goodnesses and truths of faith
must not be immersed in lusts, lest man perish, to ver. 6; that if this is
prevented, all things will prosper with him, ver. 7; concerning the state of
man after the flood, how the Lord could be present with him by means of
charity, so that he should no more perish as the former church had done,
to ver. 11; the bow in the cloud, as relating to the man of the church, to ver.
13; to every man in general, to ver. 15; and to every man in particular who
is capable of being regenerated, ver. 16; hence to every man within and
without the church, ver. 17; concerning the Ancient Church in general, to ver.
19; that desiring to investigate the truths of faith of itself, and by reasonings,

This was formerly attempted, but relinquished on account of the general
dissatisfaction it occasioned: The attempt, however, might be again made.—ED.

it fell into perversities, to ver. 21; in which state it derides the doctrine of faith itself, ver. 22; that they who are in internal worship, and in external thence derived, interpret such things charitably, ver. 23; that they who are in external worship separate from internal are most vile, to ver. 25; but may yet perform services of the lowest order in the church, to ver. 27. The duration and state of the Most Ancient Church, to ver. 29.

1. And God enriched the Church of Noah and the Ancient Church thence derived, with all the goods of charity and all the truths of faith, which now were to receive increase in the external man.

2. So that the internal man was to exercise dominion over the evils and falses and lusts of the external, and over all the falsities which belong to the reasoning principle, and come into possession of affections of goodness, and scientifics intellectual, rational, and sensual (all of which are sown in their respective memories), whence they would be called forth of the Lord by the internal man (for these things have their birth from things sensual, and come to man's sensation or perception during his life in the body, since they are the ground of his thought).

3. He was also to enjoy all pleasures wherein is good, with the delight thereof; nay, even those which he afterwards would regard as vile and refuse; in so far as they might be made to subserve the purposes of regeneration, and be enjoyed according to their uses.

4. But this new life which is of the Lord, was not to be mixed with the evil or excrementitious life which is of man (i. e., with his will principle or proprium, for profane things were not to be mixed together with holy).

5. Moreover it was revealed, that all violence offered to charity would punish itself; thus all hatred, revenge, cruelty, and especially profanation, which would punish itself both with regard to the will principle and the intellectual.

6. Thus also that he who extinguished charity, would condemn himself to death; since it was into charity, as the image of God, that man was created.

7. It was foretold also, that goodness and truth would increase in the interior man or in the rational principle, and increase also in the external man (according to the nature and quality of the affection of charity; thus that all things would succeed well if men were careful not to extinguish charity by hatreds and profanations).

8. With respect to the church of Noah and the three derivative churches, it was also revealed,

9. That the Lord's presence in the regenerate spiritual man and his posterity, would be in charity,

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