THE AGE OF INVENTIONS.

Mr. Jacob Hunchberry, of Middletown, Penn. advertises a machine in complete operation, which contains in itself power sufficient to turn mills, forges, furnaces, all kinds of water works, and will enable vessels of every description to run against wind and tide. This man is said to have succeeded last winter in forming a machine that had power in itself to move-but was too feeble to be able to moye any thing but itself.

EFFICACY OF COTTON IN GOUT AND RHEUMATISM.

From the Augusta Herald.

We mentioned in some of our former papers the efficacy of Cotton in cases of burns; and since then several of our readers have, we believe, been eye witnesses to the utility of such an application in cases of such misfortune. We now, on the common principle of humanity, and from a desire with which we trust we are uniformly actuated, to contribute as far as we are able to alleviate the sufferings of the afflicted, mention some other cases in which the application of Cotton has been found remarkably beneficial, and which will be found well worthy the attention of those who are desirous of finding an easy remedy for excruciating torture. The cases to which we allude are those of Gout and Rheumatism-in attacks of these disorders, Cotton carded and laid upon the part affected has been found to afford a relief which could be obtained from no other application. Three cases have lately happened within the circle of our acquaintance, where persons had been attacked with one or the other of these complaints. The feet and legs swelled, and were so excessively painful and sore, that the patients could scarcely bear to have any one approach near them: but on the application of carded Cotton, they were immediately relieved from pain, the soreness subsided, and in a short time the disorder disappeared. In one case we were eye witnesses to the most complete relief from apparent severe pain, in less than one hour. And a recent case has come within our knowledge, of a person far advanced in years, who had been long subject to the Gout, and who having a return of the disorder, found his feet and legs so painful, that he could scarcely get an hour's rest day or night, but who on the recommendation of a person who had tried the remedy now suggested, was induced to have his feet and legs wrapped in carded Cotton, and in a few minutes, to his own astonishment and joy, he found the pain which had so distressed him was entirely removed. He fell asleep, had a good night's rest, and found himself in the morning as free from pain as if he had not been under the influence of the disease. The application is still continued, and with the same success.

We shall not attempt to explain the cause or reason why Cotton produces the salutary effects stated in these cases, any more than we shall in those of burns: it is sufficient for us to state the FACTS as they have come within our knowledge, and to leave others afflicted

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METHOD OF MAKING BUTTER....RAISING OF SUGAR.

in similar ways the liberty of trying this remedy or not, as they please. The circumstance of its being so simple, and so easily obtained, will no doubt be, with some, a sufficient cause for rejecting it; and those who choose rather to live in torture, than even to make trial of an easy application, we would by no means urge out of course they prefer. But even to such we would observe, that simple remedies are often found peculiarly beneficial, even in diseases which, like the Gout, sometimes set both science and physicians at defiance. We shall not presume to say that Cotton will remove the cause of the Gout, as we do not know how far its influence may extend in counteracting the violence of that complaint—but if it affords the patient a temporary relief from his sufferings, that alone is an object of no trifling importance-this effect in two or three cases we know it has produced-it may produce it in others—and as it is obviously a remedy perfectly safe and cheap, and one which may be beneficial, no subject of the diseases mentioned, we should suppose, could hesitate to give it a trial.

EXCELLENT METHOD OF MAKING BUTTER.

The day before churning, scald the cream in a clean iron kettle, over a clear fire, taking care that it does not boil over. As soon as it begins to boil, or is fully scalded, strain it, when the particles of milk which tended to sour and change the butter, are separated and left behind. Put the vessel into which it was strained in a tub of water, in a cellar, till next morning, when it will be ready for churning, and become butter in less than a quarter of the time required in the common method. It will also be hard, with a peculiar additional sweetness, and will not change. The labor in this way is less than in the usual method, as the butter comes sooner, and saves so much labor in working out the butter-milk. By this method good butter may be had in the hottest weather.

CULTIVATION OF THE SUGAR CANE.

We are pleased to learn, that some of the most respectable and wealthy planters of Georgia are engaged in raising the Sugar Cane, which is found, from some experiments, to succeed well, with less labor than in the West Indies, and promises great advantage to that part of the country; as not only a more profitable crop than rice, but as being much more conducive to the general health of the citizens.

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No. 8.

THE HEAVENLY DOCTRINE OF THE NEW JERUSALEM.

(In continuation from page 292.)

VIIL....OF PIETY.

85. It is commonly supposed that a spiritual life, or such a life as leadeth to heaven, consisteth in piety, in an external sanctity, and in a renunciation of the world: But piety, separate from charity, and an external sanctity separate from an internal sanctity; and a renunciation of the world, separate from a life in the world, do not constitute a spiritual life; nevertheless, piety, when it is derived from charity; and an external sanctity, when it is derived from an internal sanctity; and a renunciation of the world, when it is united with a life in the world, do constitute the truth and essence of a spiritual life.

86. Piety consisteth in meditating and discoursing on pious subjects, in giving much time to prayer with humiliation, in a constant and devout attendance on the public worship of God, in a frequent receiving of the holy sacrament, and in a right observance of all other parts of Divine worship, according to the ordinances of the church. But a life of charity consisteth in wishing well, and doing well to our neighbor, and in acting according to justice and equity, goodness and truth, in our several employments and callings. In a word, a life of charity consisteth in the performance of good and useful services. A life of charity, therefore, is the primary constituent of Divine worship, and a life of piety is a secondary one; of consequence, whosoever separates one from the other, that is, whosoever lives a life of piety, without living at the same time a life of charity, he is no true worshipper of God; his thoughts, though engaged about God, are not under the influence of God, but under the influence of self love; he reflecteth continually upon himself, and thinketh little about his neighbor; or if his neighbor doth at any time engage his attention, he thinketh very contemptibly of him, when he is not such a one as he would have him to be, and is not the same way of thinking with himself: His notions of heaven too are equally selfish; for he considereth its rewards in the same light as a mercenary considereth the wages of his hire; of consequence, his mind is filled with ideas of VOL. II. No. 8.

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his own particular merits, and self-importance, to the utter contempt and neglect of all useful services, and consequently of his neighbor; at the same time he is tinctured with a strong persuasion of his own spotless innocence, and freedom from sin. Hence it is evident, that a life of piety, separate from a life of charity, doth not constitute that spirituality of life, wherein the true worship of God consisteth. Compare here with what is written in St. Matt. chap. vi»7, 8.

87. An external sanctity resembleth such an uncharitable piety, but this hath no sanctity at all in it, unless it be attended with an internal sanctity: For the external man always derivcth its nature and quality from the internal man, inasmuch as it proceedeth from it, just as every action doth from the spirit which produceth it; wherefore an external sanctity without an internal sanctity is natural, and not spiritual; and for this reason we see that bad men can make the same pretences thereto with good men; nay, those persons, who make the whole of their worship to consist therein, are for the most part ignorant of the first principles of goodness and truth; when nevertheless goodness and truth, in all their varieties, contain the very essence of holiness, and were intended therefore to be understood, to be believed in, and loved, as proceeding from the Deity, and partaking of the Divine nature. An internal sanctity therefore consisteth in loving goodness and truth, justice and sincerity, purely for their own sakes; and in proportion as a man loveth them in such a disinterested manner, so far both he himself, and the worship which he payeth to God, partake of a spiritual nature; for so far also is he desirous to do them: But in proportion as a man's regard for goodness and truth, justice and sincerity, is not thus disinterested, so far both he himself, and also the worship which he payeth to God, are merely natural, and so far likewise he hath no inclination to know and to do them. External worship, separate from internal, may be compared with the life of mere* respiration in the human body, separate from the life of the eirculation of the blood flowing from the heart; but external worship, derived from internal, resembleth the life in the human body, when the respiration of air from the lungs, and the circulation of the blood from the heart, are united in their operations.

88. With respect to the renunciation of the world, it is generally supposed to consist in an entire separation from the things of the world, particularly its riches and honors; and in a continual meditation about God and salvation, and eternal life; and in spending one's time in prayer, and reading the Scriptures and other holy books; together with much self-chastisement and affliction. The renunciation of the world, however, doth not consist in these things; but to renounce the world is to love God and our neighbor; and God is loved when

*The propriety of this allusion can only be known to those who are well acquainted with the anatomy of the human body, and with the doctrine of correspondence, between things natural and things spiritual. Our author hath treated these subjects very clearly and comprehensively in other parts of his works; but to give the reader any just idea of his reasoning and conclusions thereupon, would far exceed the compass of a note.

we live according to his commandments; and our neighbor is loved when we are employed in useful services. Wherefore, to receive the life of heaven, it is expedient that a man live in the world, and that he be employed there in some useful business or calling: A life separate from such worldly engagements is a life of thought and faith only, separate from a life of love and charity; the consequence whereof is, that all good-will and good works towards our neighbor perish; in which case the spiritual life is like a house without a foundation, that in process of time either sinks into the ground, or becomes full of chinks and clefts, or is overturned by its own tottering weight.

89. That the worship of the Lord consisteth in doing good, is evident from these words of the Lord: "Whosoever heareth my words, and doeth them, I will liken him unto a wise man that built his house upon a rock; and every one that heareth these sayings of mine, and doeth them not, I will liken him unto a foolish man which built his house upon the sand, or upon ground without a foundation,” Matt. vii. 24 to 27. Luke vi. 47, 48, 49.

90. From hence it is manifest, that a life of piety is of no avail, and hath no acceptance with the Lord, but in proportion as it is united with a life of charity, for charity hath the pre-eminence, and giveth to piety its quality and its importance. It is manifested also, that an external sanctity deriveth its consequence and acceptance with the Lord from an internal sanctity, inasmuch as it deriveth from thence its true nature and quality. Lastly, it appeareth that a renunciation of the world only so far availeth, and is accepted before the Lord, as it is practised in the world; for to renounce the world is to remove selfishness and worldly love from the heart; and to act with justice and sincerity in every station, in every employment, and in every particular transaction; and to do this from an interior, that is, from an heavenly principle, which will then influence such actions, when men regard righteousness, justice and sincerity, as the laws of God, and as agreeable to that divine order which he hath established.

(To be continued)

LIFE OF EMANUEL SWEDENBORG.

(Continued from page 293, and concluded.)

Having mentioned the tender and affectionate manner in which Swedenborg took leave of his friend Mr. Robsam, the last time of his departure from Sweden, we shall now proceed towards the close of the life of this eminent and extraordinary man.

He embarked for Amsterdam towards the middle of the year 1770, as appears by his letter of the 12th June of that year, addressed to the universities and academies of Upsal, Lund, and Abo; on his arrival in that city, he superintended the edition of his last work, (entitled TRUE CHRISTIAN RELIGION, containing the universal Theology of the New Church) with an astonishing activity for a man of his years; as is remarked by a gentleman who resided there at the time, in a