Come out from among them, both manhood and youth, Ye servants of Jesus! rejoice in your Lord, Yet mercy bows down to the penitent heart, L. BEAUTY. Exulting beauty! phantom of an hour! And slander stains thy cheek with sorrow's bitter tear. Bespangled o'er with silv'ry dew, Glow with warm tints of Tyrian hue, Where no rude winds or beating storms invade; No more it scatters sweets around, No more its sparkling tears begem the ground; Scorch'd by the burning glare of day, Faints, at the sultry glow of noon, Droops its enamell'd head—and blushing, dies away. LOVE. When lovers meet in adverse hour, The darkly closing clouds between. I have always observed your outrageously-religious, amidst their severity to their neighbors, manifest a discontent with themselves. The rapturous blaze of devotion is more allied to vanity than to happiness; like the torches of the great, it distresses its owner, while it flames in the eye of the public; the other, like the rushlight of the cottager, cheers the little family within, while it seeks not to be seen of the world. IMPORTANT IMPROVEMENTS IN WEAVING. A model of an improved patented loom has been exhibited in Baltimore by a gentleman of Montgomery county, Virginia, the principles of which have been applied to many looms, and the practice is demonstrated by the simplicity of the thing itself. The proprietor says, and gentlemen who have examined it give him full credence, that without extraordinary exertion, it drives the shuttle more than fifty times in a minute, weaving cloth a yard and a half wide. The common shuttle is used and the quill fixed in the old way. The cost of fixing it to the usual loom does not exceed five dollars. It is applicable to all sorts of weaving. IMPROVEMENT IN THE FLY SHUTTLE. Thomas Somers, at colonel Ware's manufactory near Augusta, Georgia, has made an important improvement in the Fly Shuttle. This improvement consists in a simple and cheap additional apparatus for throwing the shuttle, by which, cloth of 10 or 12 quarters wide may be wove with more ease (so far as relates to throwing the shuttle) than the common width by the most approved method heretofore used. It is now in operation, weaving cotton blankets 10 quarters wide, the texture of which is probably surpassed by none made in any part of the world. The utility of the improvement, is only equalled by the simplicity of its construction. Every improvement of this kind has a tendency to render us independent of foreign supplies. RECEIPT TO DYE COTTON YARN DEEP BLUE. Take one pound of logwood chipped fine or pounded, boil it in a suficient quantity of water, until all the substance is out of it, then take about half a gallon of the liquor, and dissolve one ounce of verdigris, and half an ounce of allum in it, boil your yarn in the logwood water one hour, stirring it, and keeping it loose. Take out your yarn, mix the half gallon that contains the verdigris and allum, then put in your yarn into the mixture, and boil it four hours; stirring it and keeping it loose, all the time, and taking it out once every hour, to give it air, after which dry it, then boil it in soap and water, and it is done. The above will dye six pounds of cotton yarn, an elegant deep blue. After which put in as much yarn into the same liquor and boil it three hours, stirring as before, and you will have a good pale blue, or boil hickory bark in your liquor, and you will have an elegant green. AN EFFECTUAL WAY TO DESTROY HOUSE FLIES. Take a small quantity of horned, spurred, or what some farmers call sinutty rye, and twice or three times the quantity of boiling water : after steeping it well, turn off the liquor, and sweeten it well. This, if rightly prepared, and placed where the flies will most readily find it, is sure to destroy every one, in a few hours, which partakes of it. The above was communicated to the editor of the Albany Gazette, that people might have an opportunity of knowing by experience the baneful effects of that species of grain. THE HEAVENLY DOCTRINE OF THE NEW JERUSALEM. (In continuation from page 388.) XI.....OF MERIT. 107. To do good actions with a view to establish our own merits, or to be thought meritorious, is to be influenced in our good actions by the love of recompense and not of goodness; for whosoever is desirous to be thought meritorious, is desirous also to receive a recompense for his merits. A person in such a case hath no regard to, and findeth no delight in, the satisfaction of doing good, but in the prospect of receiving a recompense; and this is not a spiritual, but a carnal and natural state of heart. 108. To do good actions, which are really so, it is necessary to do them from a love of goodness, that is, for the sake of goodness only. Persons under the influence of such love are unwilling to hear of merit; for they love to do good, and find their happiness therein; and vice versa, they feel an uneasiness at the very supposal that they do it from any selfish motives. It is in this case as in the case of friendship, and other connexions of relationship. A man doeth good to his friends because they are his friends; and to his brethren because they are his brethren, and his wife and children because they are his wife and children, and to his country because it is his country; and therefore in these cases he doeth good from a principle of friendship and of love. For the same reason it is usual with men of sense and understanding to protest, and endeavor to persuade others, that in the good which they do, they are not influenced by motives of self-interest, but by a real regard for the objects of their benevolence. 109. They who do good for the sake of reward, do it not from the Lord, but from themselves; because in regarding their own good they discover a principal regard for themselves; whilst the good of their neighbor, that is, of their fellow-citizens, of the society to which they belong, of their country, and of the church, is considered only as a means to promote that end. Hence it is, that in meritorious good, there is concealed a goodness which hath its foundation in the love of self and the love of the world; and such good is from man, and not VOL. II. No. 10. 56 from the Lord; and all good which is from man is not good, but evil, in proportion to the influence of self and of the world therein. 110. Genuine charity and genuine faith, have no desire to appear meritorious; for charity findeth its greatest delight in the exercise of goodness; and faith findeth its greatest delight in the perceptions of truth; wherefore they who are under the influence of such charity and faith know very well the nature and meaning of goodness, that it is not meritorious, whereas they who have no such charity and faith, cannot separate from goodness, the idea of merit or desert. 111. The Lord himself teacheth that we ought not to do good with a view to recompense or reward: "If ye love them which love you, what thank have ye? for sinners also love those that love them, &c. But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the highest," St. Luke vii. 32, 33, 34, 35. That man of himself can do no good, which shall have in it the real essence of goodness; we are further taught by the same divine authority in the gospel of St. John. "A man can receive nothing except it be given him from above," chap. iii. 27; and in another place, "Jesus said, I am the vine, ye are the branches; as the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me; he that abideth in me and I in him, the same bringeth forth much fruit, for without me ye can do nothing," chap. xv. 4 to 8. 112. Inasmuch as all goodness and truth are from the Lord; and nothing from man; and inasmuch as the goodness which is from man is not goodness, it is a plain consequence that all merit belongeth unto the Lord, and none unto man. The merit of the Lord is this, that he hath wrought salvation for mankind by his own power, and likewise that he continueth to save all those who do good from him. Hence it is that in holy scripture he is called just, or righteous, to whom the merit and righteousness of the Lord are imputed, and he is called unrighteous to whom are imputed his own righteousness and his own merit. 113. The satisfaction attending the love of doing good, separate from the consideration of recompense, is the reward which abideth to all eternity; for heaven and eternal happiness are insinuated by the Lord into the exercise of such disinterested goodness. 114. It is not inconsistent with a disinterested love of goodness to think, and to believe, that they who do good are admitted into heaven, and likewise that good is to be done with a view to gain admission into heaven. Men may act under the influence of such persuasion and belief, without regarding recompense as the end of their good actions, and without placing any merit in them; for they who do good from the Lord are so persuaded and do so believe. Nevertheless, if men think, believe, and act according to such principles, and yet are not in the love of goodness for its own sake, they regard recompense as the end of their good actions, and place merit in them, XII..... OF REPENTANCE, AND THE REMISSION OF SINS. 115. Whosoever will be saved must confess his sins, and do the work of repentance. |