what may, nevertheless, have been written with the best intentions; in such case, we must request our friends to bear with us; assuring them, that, although we may inadvertently err, our decision will be the result of mature and impartial deliberation, and that we shall not fail to sympathise in the disappointment we may occasion. In the general plan of the work we have no wish to innovate. As, however, our space is extended, we shall be happy to admit some varieties, especially calculated to interest and edify the youth belonging to the church, provided they have reference, more or less directly, to the progress of the world towards just views in natural and spiritual science. We are of opinion that the communications in general should possess a character, which, if it would not exclude them from other publications, would at least but rarely be found there. When remarks on the views of other denominations of Christians are made, we trust our contributors will, as far as possible, avoid whatever is calculated to give offence, either in matter or in manner, and devote their energies not so much to the destruction of error, as to the advocacy of the truth; for the best means of dispersing darkness is to exhibit light. We respectfully solicit early and authentic reports of the proceedings and meetings of the various Societies and Institutions, notices of books in the press, and information of every kind that will prove interesting to the church at large. We shall also be glad to have our attention directed to modern or other publications, containing passages that may serve to illustrate or corroborate the views of the New Church. As the interests of the work have suffered from the late period at which it has sometimes been supplied to the booksellers, we wish, in order to prevent a recurrence of the inconvenience, to impress upon our friends, that their papers should be sent the first week in each month; and that information of a temporary nature, to secure its insertion, should be sent, at the latest, by the 20th. J. H. SMITHSON, H. BUTTER. December 9, 1839. The Intellectual Repository, although, comparatively, of limited circulation, has long possessed a respectable character, even in a literary point of view; while, in reference to the subjects discussed in its pages, no other similar work could compare with it, either for the soundness of its principles-in harmony both with enlightened reason and the Word of God,—or for its cheering and consistent views of the eternal world. The period has arrived when the Lord has indeed, and even in the apprehension of all reflecting men, begun to "make all things new," and to establish His church on a lasting foundation; but, in the allwise workings of his providence, he graciously condescends to make use of means, at times, to all appearance, the most insignificant, to accomplish his great purpose-the eternal blessedness of his rational creatures; and no one can doubt that, among these means, the Intellectual Repository is destined to perform an important, if not a prominent part. Many of the members of the New Church are possessed of talents in abundance, from the exercise of which they may at once derive unalloyed satisfaction, and confer lasting, yea, eternal benefit, on their differently gifted brethren. We trust then, that our friends of literary attainments will see the propriety of affording us their cordial support in our labors. A wide range of subject lies open before them: the worlds of matter and of mind; the concerns of time and of eternity; science in all its ramifications; in a word, “ things new and old.” The Magazine too is often the only vehicle by which the sincere seeker after truth, or the novitiate recipient, can have his doubts removed, and his difficulties explained. We would also wish to encourage, rather than check, the attempts of young writers; and for this purpose would devote a portion of the work to their contributions. While we anticipate a high degree of pleasure from the honorable post we are thus called upon to fill, we are sensible we must not expect it to be of an unmixed character. Our principal duty will be to decide which of the materials supplied to us shall be published. This we will do to the best of our judgement, earnestly looking to the Lord to guide us aright, and keeping steadily in view the one object, which, we doubt not, most of our contributors regard as sincerely as ourselves the prosperity of the New Church, individually and collectively. It will, however, occasionally happen, that we shall feel bound to reject, as containing matter that we fear would lead to unprofitable controversy, or that from some other cause is objectionable, -- what may, nevertheless, have been written with the best intentions; in such case, we must request our friends to bear with us; assuring them, that, although we may inadvertently err, our decision will be the result of mature and impartial deliberation, and that we shall not fail to sympathise in the disappointment we may occasion. In the general plan of the work we have no wish to innovate. As, however, our space is extended, we shall be happy to admit some varieties, especially calculated to interest and edify the youth belonging to the church, provided they have reference, more or less directly, to the progress of the world towards just views in natural and spiritual science. We are of opinion that the communications in general should possess a character, which, if it would not exclude them from other publications, would at least but rarely be found there. When remarks on the views of other denominations of Christians are made, we trust our contributors will, as far as possible, avoid whatever is calculated to give offence, either in matter or in manner, and devote their energies not so much to the destruction of error, as to the advocacy of the truth; for the best means of dispersing darkness is to exhibit light. We respectfully solicit early and authentic reports of the proceedings and meetings of the various Societies and Institutions, notices of books in the press, and information of every kind that will prove interesting to the church at large. We shall also be glad to have our attention directed to modern or other publications, containing passages that may serve to illustrate or corroborate the views of the New Church. As the interests of the work have suffered from the late period at which it has sometimes been supplied to the booksellers, we wish, in order to prevent a recurrence of the inconvenience, to impress upon our friends, that their papers should be sent the first week in each month; and that information of a temporary nature, to secure its insertion, should be sent, at the latest, by the 20th. December 9, 1839. J. H. SMITHSON, H. BUTTER. THE TWELVE HEBREW NAMES OF THE LORD, IN THE OLD TESTAMENT WORD, WITH THEIR SIGNIFICATIONS. 1. 1 Jehovah—Is, was, and is to come; Esse and Essence in himself, the one and only good.-Isa. xlii. 8, "I am Jehovah; that is my name." : 2. Jehovah Tzebaoth-The Lord of Hosts, of heaven and the church.-Isa. liv. 5, "Thy Maker is thy husband; Jehovah Tzebaoth is his name." 3. Adonai Jehovih-The essential divinity in the Humanity.-Isa. xl. 10, "Behold, Adonai Jehovih shall come in strength; he shall feed his flock like a shepherd.” 4. Jah-The divine truth itself.-Ps. lxviii. 4, "Extol him T that rideth upon the heavens by his name Jah.” 66 5. Ehjeh-I am.-Exod. iii. 14, Say unto the children of Israel, Ehjeh has sent me unto you." 6. El-Omnipotence.—Exod. vi. 3, “And I appeared unto Abraham by the name of El." 7. 7 Eloah-Divine truth powerful in operation.—Deut. xxxii. 15, "Then he forsook Eloah which made him." 8. Elohim-Divine truths in infinite variety, effecting the purposes of the divine goodness.-Gen. i. 1, "In the beginning Elohim created the heavens and the earth." 9. "Adonai―The divine-human Lord.—Gen. xviii. 3, “ And Abraham said,-My Adonai, if now I have found favor in thy sight." 10. Shaddai-All-sufficient; Consoler after temptations.Gen. xvii. 1, "The Lord said unto Abram, I am God Shaddai.” Gnelyon—The Most High.-Ps. ix. 2, “I will sing to 11. :: thy name, Gnelyon." 12. Gibbor-The Hero.-Isa. ix. 6, "And his name shall be called Gibbor." M. S. ON IDOLATROUS WORSHIP. www Most of those who are even only moderately well acquainted with the ancient classics, or who have attended, in ever so trifling a degree, to Greek and Roman antiquities, must be fully aware that the religious rites of the Israelitish people possessed scarcely any other peculiarity than that of being offered to one Divine Being. For, as amongst these representatives of the true church, sacrifices and libations were presented upon the altar of Jehovah-the shadows of good things to come, when pure and vital christianity should be established in the world-so amongst the generality of those contemporary nations with whose history we are acquainted, similar acts of devotion were performed to their respective deities; and these served at least to keep up feelings of reverence and respect for what was invisible, and thus tended in some degree to prepare the minds of the worshipers for the reception of purer ideas and the performance of a more exalted worship, after their passage into the spiritual world. For, strange as it may appear to those who have not received the doctrines of the New Church, there is a positive spiritual benefit effected by worship, even when idolatrous, provided no better mode of worship is known; a benefit which places the mind of the worshiper in a far better state for the reception of genuine truth and goodness, and thus lays the foundation for the enjoyment of heavenly blessedness far more completely than is commonly supposed. That idolatrous worship, when performed in all sincerity of heart, does not exclude the worshiper from heavenly and divine communication, is strikingly evinced to us in the case of Abram. For "Abram was of one of the families of the nations which had not only lost the name of Jehovah, but also served other gods, and, instead of Jehovah, worshiped Shaddai, whom they called their god."-That they served other gods is plainly declared in Joshua: "Joshua said unto all the people, thus saith Jehovah, the God of Israel; your fathers dwelt beyond the river in old time, even Terah the father of Abraham and the father of Nahor; and they served other gods." That, instead of Jehovah, they worshiped Shaddai, whom they called their god, is plainly declared in Moses: "I appeared unto Abraham, Isaac, and Jacob, as god Shaddai*; but by my name Jehovah was I not known to them" (Exodus vi. 3). Hence it may appear what sort of person Abram was in his youth; viz. that he was like other gentiles, * Improperly translated Almighty, in the authorized version. |