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attendant upon the ministry of the Rev. T. Goyder, of whom he was wont to speak with great satisfaction. Upon leaving the army he retired to Attercliffe, his native place, to a competent patrimony, which had been in the possession of his family for many generations. Here, learning that some receivers of the New Church doctrines were living at Darnley, about two miles off, he joined them, and, till circumstances occasioned his removal from that neighbourhood, he continued an earnest and zealous member of the small society in that village. By a series of distressing worldly misfortunes, Mr. G. was obliged to leave Attercliffe, and about four years ago he came to York, and opened a school. Here he became acquainted with a few receivers of the New Church, and they formed themselves into a society, January 1, 1843. Mr. G. was of a studious and retired character, but when fitting occasion offered, he appeared bold and energetic in expounding or defending the truths of the New Church. To those of congenial sentiments his conversation was exceedingly edifying, and to all his manners were engaging. His removal has been felt as a great loss. Though during a tedious and painful illness he manifested none of those raptures which are often thought to indicate a state of preparation for heavenly society, yet his behaviour throughout was that of a consistent Christian; and to the last he avowed his firm adherence to the heavenly truths which he had so long professed. He has left a widow and an orphan daughter to deplore his loss. H. W.

Died, at Liverpool, on the 2nd of March, aged 74 years, Capt. Duncan Dougall, for some years a highly respected member of the Russell-street New Church Society in that town. He had, for a long time, been prevented by illness from attending divine worship on the Lord's Day, but was, nevertheless, most affectionately attached to the good cause, taking the greatest interest in its success; and always felt delighted when any information could be supplied him in answer to his constant inquiries as to its progress in this, or in any other part of the Lord's vineyard. He had been confined to his bed several months, during which period a gradual decay of the mortal frame became more and more perceptible; yet his vigour of mind appeared to be unimpaired, conversing, as he would, most

rationally, and interiorly, on the sublime verities of the true Christian religion, which had been stored up in his interior memory in days that were past, and by which he regulated his life, until he finished his Christian course. In his habitual readings with his surviving widow, (between whom, it was evident, a heavenly marriageunion of mind existed,) he had read three times through the 12 volumes of the A. C.; and would often express his gratitude to the Lord that he had been able to retain in his interior memory those scriptural and heavenly truths, with their illustrations, which were, in a time of need, brought forth for use in times of spiritual conflicts, and in states when he required more than earthly consolation,-for thus he was strengthened with strength in his soul." In depths of bodily suffering, which was borne with exemplary patience, and being conscious that his dissolution was drawing nigh-his was the language of humble resignation:-" Not my will, but the will of the Lord be done." He has terminated his pilgrimage on this diurnal sphere,safely crossed the ocean of time, where the waves and billows roll; and entered the society of the blessed. A funeral discourse was delivered on the solemn event, on the 9th instant, at the above place of worship.

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His surviving widow, who, it has pleased the Lord should tarry a little longer here below, and who is fast approaching the

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age of three score years and ten," has for several years been in the situation described by Milton, where he says,"With the year

Seasons return; but not to me returns
Day, or the sweet approach of even or morn,
Or SIGHT of vernal bloom, or summer's rose,
But cloud instead."

But the mind is not "barren of good," nor the understanding in darkness as to the more brilliant light of spiritual truth; and her converse is both delightful and edifying. She is mercifully strengthened in mind by the One inexhaustible source of light and comfort,-for "the Father of the fatherless, and the Husband of the widow, is the Lord in his holy habitation."—J.C.

Died of consumption, on the 20th of March, 1845, aged 25, Herbert Nicholson Wornum, a steadfast disciple in heart and life of the goods and truths of the New Jerusalem. The deceased was the fourth son of Robert Wornum, Esq., of 2, Camden-street, Camden Town, London.

Cave and Sever, Printers, 18, St. Ann's-street, Manchester.

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CHRISTIAN FIDELITY, IN THE ORDINARY DUTIES OF LIFE, THE ONLY PATH TO HEAVEN.

(BY THE LATE REV. J. CLOWES.)

Ir is a common and a dangerous imagination, wherewith many amongst us, it is to be feared, do greatly deceive ourselves, in our spiritual concerns, to suppose that if God were to call us in some extraordinary manner, to perform some extraordinary work for his sake, and to his glory, though we are inattentive to his ordinary calls, and the ordinary works which he requires of us, yet we should obey his extraordinary call, and set ourselves with all diligence and fidelity to perform such an extraordinary work. This imagination is as old as the time of Naaman the Syrian, who, when he came to Elisha to be cured of his leprosy, fancied he should have received from the prophet some command of an extraordinary nature; and he seemed prepared, in such a case, to have rendered a due obedience; but when he was commanded only to wash seven times in the river Jordan, he thought this a matter of too little consequence either to require his attention or to remove his disorder. He turned from Elisha full of rage and resentment, and was with difficulty pacified by this expostulation of his servants :-" If the prophet had bid thee do some great thing wouldst thou not have done it; how much rather, then, when he saith to thee, Wash and be clean ?" The temper of this Syrian captain did not die with him, but is still alive in the hearts of the generality of Christians. Most of us, it is to be feared, despise and overlook the little calls of God, and the little services which he requires of us, and which would cure all the disorders of our souls, whilst we fancy how faithful and how obedient we should be in our attention to greater calls and to greater services. How many people, for example, imagine they could readily forsake all that they have for the kingdom of heaven, if they were called to do it by some particular voice from heaven, who yet find great reluctance, when they N. S. No. 67.-VOL. VI.

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are called upon by common charity and humanity, to part with the smallest pittance for the Lord's sake!

How many people, again, fancy that if Jesus Christ were to come again into the world and call them now to follow him in the regeneration, as he formerly called his first disciples, they should submit patiently, and without complaint, to all sorts of trials, hardships, and sufferings, in such a glorious vocation, who yet, when they meet with trials, hardships, and sufferings in the course of their ordinary duties, are full of impatience, fretfulness, and discontent. How common is it, again, for us to imagine that we could willingly suffer martyrdom in defence of the Gospel, if we were to be called, like the martyrs of old, to such a great sacrifice; when yet in the ordinary sacrifice of our evil affections and attachments-in enduring the spiritual martyrdom for sin-in dying daily to our own wills, our own selfish humours, and our own worldly desires, which is the true martyrdom to which God calleth us every day, we are peevish, faithless, and disobedient to the call!

It would be endless to state in what divers ways, and in what a variety of cases, we are thus deceived by the great adversary of souls in our own hearts,—one fancying how much he should love God, if he were in one station,—another, how much he would mortify his evil lusts, if he were in another,—a third, what a great saint he would be, if he were called in some particular way of eminence to the service of God; when in the meantime we despise and overlook the ordinary calls of God, and the ordinary services which his wisdom and love do daily impose upon us.

Now, it was this foolish and deceitful imagination of heart which, amongst other things, our Lord meant to suppress when he said, “He that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much." From these words we learn the following lessons of plain, practical, and useful instruction:-The stations of life in which we are all respectively placed by the Providence of God-the ordinary duties which those several stations require of us—the grace afforded us from the Lord to fulfil those duties in obedient love, charity, and humility—these are the things in which every Christian is called to be faithful; and if we are faithful in these things which are least, we are then faithful also in much; but if we are unjust in these things which are least, we are unjust also in much. For these things are called small and little by our Lord, not because they are so in reality, but because they appear so unto us. We fancy, alas! that we could promote the glory of God, and our own salvation, better in some other station than that in which Providence hath placed us; we imagine that to fulfil our ordinary duties in love, in charity, and

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humility, is but a low and little way of serving God, and that we might become greater saints, and holier Christians, in some higher and more glorious services; but this, as I observed, is a false appearance, and a deceitful judgment suggested by the adversary of our souls attempting to deceive and destroy us.

Our Lord, therefore, saith expressly, "He that is faithful in that which is least, is faithful also in much." He doth not say,

If a man be faithful in that which is least, such a one would be faithful also in much;" but, he saith directly, "he is faithful also in much;" intimating hereby to us, that the things which we call little do by faithfulness become great, and that which is least becometh much, if it be done to the glory of God, and in a spirit of faithfulness and love towards him.

We need not, therefore, wait for great and extraordinary occasions to glorify God, and promote our own eternal salvation; for the things whereby God may be most glorified, and ourselves most securely saved, are very near at hand, and are brought every day to our doors. These things are the ordinary duties of our respective stations faithfully fulfilled; and to be faithful in fulfilling them is to discharge them aright in a spirit of love, of charity, and of humility, looking to the Lord.

These appear, indeed, to be but little things, and as it were, of consequence insufficient to promote so high a work as the glory of God and the salvation of our souls; but that they appear so is owing not to their real littleness, but to the weakness of our judgments concerning their true magnitude and importance. For if they are made a faithful and right use of, they may become the means of advancing us every day in the ways of salvation. They are the groundwork and foundation, so to speak, upon which the love of God chooses to stand, and on which it is desirous to operate in us, and through us. By these things, therefore, if we are not wanting to ourselves in them, we may have daily communion with God, with angels, and the kingdom of heaven. For what, let me ask, is greatest? What is highest in the kingdom of God? Is it not, as our Lord himself declares, to become as little children? that is, in the humility, in the simplicity, in the innocence of children, to obey our Father which is in heaven, by fulfilling the daily work which he giveth us to do, in love towards him and towards one another.

And it were much to be wished that this character of true greatness, of true religion, and of the essentials of salvation, were engraven more deeply upon the minds of all Christians; for it can scarcely be conceived how much we all suffer in our spiritual interests for want of

faithfulness to the Lord in what we call little things. We are waiting for some extraordinary occasions to show our love towards Him, and in the meantime we omit to improve that measure of grace and love which he daily affords us for ordinary occasions. We think to climb up into heaven by some high and signal services, and in the meantime we miss the path to the true heavenly kingdom, which we might every hour find by mortifying our own aspiring tempers, and cultivating that grace of the Lord in us which is humble, meek, patient, and charitable, in the most ordinary uses.

This was what made our Lord say, "If ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches?" that is, if we have not been faithful in all our ordinary duties, such as the common business of our callings, the use of our time and our fortunes, our eating and drinking, our conversations and amuse ments, and other such things signified by the unrighteous Mammon, to regulate them all by the spirit of true religion, and the love of God, who then will commit to our trust the true riches? that is, how shall we attain the spirit of true religion, and the grace and love of God in our hearts; who will give these true riches to us if we neglect to use and improve them in the regulation of the daily duties of our lives?

Hence we learn that the true key to the kingdom of heaven, and to the possession of its riches, is to be faithful to the Lord's Divine Word, mortifying our own selfish wills and lusts, and influencing us in all our daily actions and duties, to perform them in a spirit of heavenly love, righteousness, wisdom, and humility.

GENEALOGY OF JESUS CHRIST.

Translated from La Nouvelle Jerusalem Revue. By N. C. TOULE. (And extracted from the Boston New Jerusalem Magazine for March, 1845.) Matthew i. 1 to 17-Luke iii. 23 to 38.

In calling our attention to the fact, that in the index of the works of Swedenborg we nowhere find the subject of the genealogy of Jesus Christ treated of, one of our brethren asks what we think of the silence of our author upon a point that presents so many difficulties, and espe cially of the reason of the little agreement of the two genealogies between themselves. As this observation has been or may be made by many other persons, we have deemed it proper to publish, in this Review, the researches to which we have been led, in order to answer the inquiry of our correspondent.

We will premise, that if Swedenborg preserves silence upon the subject of the two genealogies of Jesus Christ given by Matthew and

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