high metaphors, and other flights of imagination, might not be omitted with considerable advantage in such cases, is likewise to be reserved for the consideration of my Readers. It is not to be doubted, that in whatever proportion these articles have been accumulated before marriage, there frequently occurs, at no great distance from the honey-moon, a sensible decrease in the spirituality of Goddesses and Angels. The torments which fancy represented as excruciating, now become tolerable; irresistible charms cease to be dangerous to the beholder, and the flame burns with a prosaic dulness. Some of those ladies who have lately made so distinguished a figure in Westminster Hall, were once, I am assured,

Angels ever bright and fair," and were wor shiped with all the rites which imaginary idolaters have decreed to ideal divinities.

It would not be difficult to prove, that the pleasures of Imagination have been extended to many other pursuits, in which men think themselves very rational and serious; nor would it be more difficult to demonstrate, that the disappointments with which Imagination punishes her worshipers, might be avoided, by making a fair estimate of the value of the objects pursued. Ambition, avarice, preferment,

vanity, and pride, are the topics on which fancy most generally riots, but which perhaps would appear unworthy of her flights, if their true value were ascertained. Whoever examines the nature of any of those objects on which his heart has been fixed, will probably find, that the felicity of the acquisition, and the bitterness of the disappointment, are equally imaginary.

THE PROJECTOR. No 86.

September 1808.

"TO THE AUTHOR OF THE PROJECTOR.

SIR,

"YOUR venerable predecessors in Queen Aune's reign did not think it beneath them to take notice of matters pertaining to the Church, as far as respected a proper behaviour in that place; from which I draw two inferences, first, that it was then the fashion to go to church, and secondly, that a becoming demeanour in that place was thought worthy of public no

tice. Now, Sir, as I have not such a bad opinion of the present age as to suppose that either of those practices are obsolete, I conceive that you will have no objection to introduce a few hints on the same subject, if I may trust the general tenour of your lucubrations. Having been long in the habit of going to church, and considering such habit as an indispensable obligation (an opinion which in my youthful days was not thought singular), I flatter myself that I am qualified by observation and experience to furnish you with such information as will be authentic, and may be acceptable. But, as I have no inclination to dictate to you in your proper province, or to set up for a general reformer, I prefer throwing the few observations I have to offer into a form which I hope will be thought respectful and polite to all parties concerned. I have good reason to suppose that the dictatorial manner will have no chance to succeed in a case where it is not in our power to follow it up with any degree of effectual discipline or lasting controul, Be pleased, therefore, Mr. PROJECTOR, to inform your readers that what I have got to say is submitted with all due deference to the opinion of those who may happen to think otherwise.

“I would, then, observe, in the first place, that the compilers of the Book of Common Prayer, having prefixed a General Confession and Absolution to the morning and evening service, there appears no very urgent reason why the people should not come to church until a considerable time after those prayers have been put up. But I shall not enlarge on this part of my subject, because it would probably lead me into a long and perhaps pleasant dissertation on indolence. I am aware that many entertainments which promise excess and midnight revelling, are appointed purposely to be held on Saturday, because Sunday is accounted a Dies non, and therefore a few hours may be borrowed from it, without loss of time or hindrance of business.' I allow also, that what I complain of may not be practised out of any particular disrespect to the church service, but merely as a part of that general law which enjoins that all appointments should be kept late, or, in other words, that no person pretending in any degree to exist in genteel life should ever be in time on any occasion whatever. Sanctioned, therefore, as this practice is by the highest authorities, it would ill become me to object to it, if I did not apprehend that the advocates for lateness

have forgot that there is a material difference in the two cases, which ought to suggest a different practice. If a party, for example, determine to keep a dinner engagement as late as possible, they have the satisfaction of knowing that the rest of the company must wait for them, and the dinner be nearly spoiled by the delay. But in the case now before us, the clergyman is under an obligation to begin at a fixed hour, and there is, I believe, no instance of putting back the prayers in compliment to those who are absent. Whether, if the same punctuality were enjoined in other engagements, any of the party would be willing to give up the first course, or be content to pop in one by one when the dinner is half over, I leave to their sober consideration, and proceed to other matters.

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When, for any reason, persons are detained until the service is one third, or one half over, it is not absolutely necessary that they should, immediately on entrance, inform their friends why they were detained. The Rubrick has not appointed that the clergyman should make a stop for this purpose; and if he does not, there must be a clashing of subjects not of the most reverent kind. I do not say that apologies for such delays are unnecessary; but it is the