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jects of creation. PASSIONS.-1. Admiration. Let it be employed upon God's attributes and works. 2. Anger. Let it be turned against myself for sin.-3. Contempt. Let it be of worldly pleasures and vanities. - 4. Covetousness. Let it be of the true riches, and of the best gifts. 5. Fear. Let me have a filial fear of offending God, a fear of coming short of the heavenly rest, of the misery hanging over the wicked.6. Grief. Let it be for my own sins, and those of others.→ 7. Gratitude. In reference to God, let it be exerted as in the case of the cleansed leper *: in reference to men, as in the case of Elisha towards the Shunamite +.-8. Hope. Let it be of the heavenly happiness, of attaining greater conformity to Jesus; of the further extension of Christ's kingdom; of mens' not being so wicked as they seem to be.-9. Jealousy. Let me have a godly jealousy of my own heart. 10. Joy. Let it arise from victory over my sins; over death. Let me rejoice in God, and in the progress of the truth. 11. Love. Let it be of God on account of what he is in himself, what he hath done for me, is doing for me, and will do for me; of the brethren, and of all mankind. 12. Revenge. Against myself for sin, and against. sin as my great enemy.. 13. Shame. Let shame arise in me on account of sins committed, duties omitted, the strength of indwelling sin, and my little knowledge of God. 14. Zeal. Let my zeal be for God's honour, and for good works. Sight. Let my eyes continually look up to God in prayer, faith, and humble dependence. Let them be employed in reading his word, and other pious and useful writings. Let them gaze upon his wonderful works of creation. Hearing. Let my ears be attentive to God's word read, or preached. Let them be swift to hear the instruction of the righteous. Smelling. Let the fragrance of every sweet flower, or other odoriferous substance, lead me, as it did the ancient Israelites, to return thanks to that God who could as easily have made every scent in nature ungrateful to my nerves. Taste. Let the pleasant flavour of my food lead me to thank the Lord who could, with equal ease, have made all my food nauseous. GIFT OF SPEECH. Let my tongue be talking of God, and for God; let it be employed in praying to him, and singing his praises; let my discourse be always gracious, wise, reasonable, and kind. Hands. Let them be raised towards Heaven in prayer; let them write for the instruction and comfort of my fellow-creatures; let them diffuse divine truth in the distribution of the Scriptures and other religious books; let them minister to the bodily necessities of the indigent. Knees. Let them bend at God's footstool. Fect. Let them go on the messages of God. J. H. D.

SENSES.

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Sir,

ON MODEST APPAREL:

To the Editor.

THERE are some practical points of religion which, I perceive, many professors are unwilling should be noticed;--such, particularly, is the article of dress. I confess, Sir, 1 maintain a very different opinion, an opinion founded on the word of God; in which I find plain directions given even as to the outward appearance of Christ's disciples.

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St. Paul, writing to Timothy, saith," Let women adorn themselves with modest apparel, with shamefacedness, and sobriety." Every serious Christian will readily admit this rule as plain and positive; nor can it be made to bend to the fashions of the times, or the example of the multitude. The only ques tion at any time will be, "Is this particular mode of dress immodest, or contrary to female and Christian decorum?"" Is it such as becometh women professing godliness?"-Now, Sir, is there any difficulty in answering such a question? Doth not even NATURE itself teach you, as St. Paul saith, Doth not even NATURE itself teach you, what is modest or immodest? Can that mode of dress be justified, which excites immodest thoughts in the mind of the beholder? and is not the prevailing fashion at this time of this description? I leave the answer to the conscience of every reader.

I am ready to allow that many young persons, who are happily ignorant, in great part, of the corruptions that abound in the world, are not fully conscious of the evil complained of, and are innocent of every base intention; but they ought to be informed, that such is the pernicious tendency of their practice, and that good men are grieved from day to day on this account; that, both in the domestic circle, and in the house of God, their eyes betray their heart into sin, and their consciences are bur dened with guilt. Will not pious women then abstain from the appearance of evil, avoid becoming (however unintentionally) the occasion of temptation, and differ, more widely than they now do, from the attire of loose and wanton persons, whose aim is to allure and destroy †?· A word to the wise is enough. OCULUS.

1 Tim. ii. 9.

We are at war with France, but not with its abominations. The present mode of dress (or rather of undress) is borrowed from our Infidel neighbours, who studiously imitate the dress of the ancient Greck, whose ar's epresented their figures as if clothed with wet drapery. A young lady at B, lately fell a sacrifice to this extreme vanity; for, by damp ing her clothes, that they might better display the form of her limbs, she caught a cold, which terminated in her death. O ye British females who fear God, stand at a distance from all these meretricious arts of dress, and adorn yourselves with meekness of spirit and good works!

Sit,

SCRIPTURE

BLASPHEMOUS ABUSE OF SCRIPTURE.

To the Editor.

I WAS glad to observe, in your last Number, a just reproof to those who lightly and irreverently make use of Scripturephrases in common conversation. This should be restrained in time, or persons may go as far as a wretch in the island of Jersey did. He was a notorious drunkard, he would often drink half a pint of neat Holland's at a time, and with these words in his mouth: :- "Be not drunk with wine, wherein is excess, but be filled with the Spirit." On other occasions, when drinking off a small glass, he would profanely quote these words: "Take heed that ye despise not one of these little ones." I mention this sad instance, to warn others against perverting and abusing that sacred book, which is able to make us wise unto salvation.

J. C.

ADMONITION

TO SLEEPERS IN A PLACE OF WORSHIP.

THE horrid habit of sleeping in some, is a source of infinite pain to others, and damps, more than any thing else, the vivacity of a preacher. Constant sleepers are public nuisances, and deserve to be whipped out of a religious assembly; to which they are a constant disgrace. There are some, who have regularly attended a place of worship for seven years twice a day, and yet have not heard one whole sermon in all that time. These dreamers are a constant distress to their preachers; and could sober reasoning operate on them, they would soon be reclaimed.

In regard to their health, would any but a stupid man chuse - such a place to sleep in? In respect to their character, what can be said for him, who in his sleep makes mouths and wry faces, and exhibits strange postures, and sometimes snorts, starts, and talks in his sleep, rendering himself ridiculous to the very children in the place? Where is his prudence, when he gives such occasion to malicious persons to suspect him of gluttony, drunkenness, laziness, and other usual causes of sleeping in the day-time? Where is his breeding? He ought to respect the company present. What an offensive rudeness to sit down and sleep before them! Above all, where is his piety and fear of God?

There will come a time in the existence of this wretched drone, in which he will awake and find the Philistines punishing the idler, who was shorn in his sleep.

Ministers have tried a number of methods to rid our assemblies of this odious practice. Some have reasoned, some have spoken louder, some have whispered, some have threatened to

name the sleeper, and have actually named him,-some have cried fire; some have left off preaching; Dr. Young sat down and wept; Bishop Abbott took out his Testament and read Greek. Each of these awakened the auditors for the time; but the destruction of the habit belongs to the sleeper himself: and if neither reason nor religion can excite him, why, he must sleep on, I think, till death and judgment awake him!

QUERIES.

IN the Memoir of C. Townsend, Esq. (see Mag. for December, 1803) we have the following sentence:-" He had formerly tried his fortune repeatedly in the lottery, in expectation of a large prize; but he made it the constant matter of his prayer that he might never have one, without a heart to use it to the glory of God." Your Correspondent will feel highly obliged by a reply to the following queries:-"Is it lawful for Christians to adventure in lotteries? Is it a commendable practice? Is it what a Christian minister should countenance or blame? or should he leave it as a matter wholly indifferent?"

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As it is the unavoidable lot of some tradesmen, especially in travelling on business, to be obliged to associate with ungodly men, it is an enquiry of much importance, How may a professing Christian best defend himself against the danger of evil company? An answer to this, by some of your judicious Correspondents, especially by one who knows the danger by experience, will be highly acceptable to A TRAVELLER.

ANECDOTE,

THE Gospel having been sent, by Lady Huntingdon's influence, to a place of public resort, it pleased God to bring nearly all the domestic servants of a noble personage under serious impressions. Their conversion was not merely to opinions; they lived under the influence of the gospel, and became distinguished for their exemplary conduct and zealous endea vours to promote the salvation of their neighbours. Their noble master being one day on the promenade, was jeered by some of the company, upon the revolution which had taken place among his servants, by a change of their religion. His Lordship replied," As to the change of their religion, or what their religious sentiments are, I cannot tell; but one thing I know, that since they have changed their religion, they have been much better servants, and shall meet with no opposition from me."How happy is it for hearers and professors of the gospel, when their good conduct puts to silence the ignorance of foolish speakers!

Obituary.

MRS. MARY BISHOP. On the 15th of March, 1804, died at Westbury, in Wilts, aged seventy-two, Mrs. Mary Bishop, relict of the Rev. Thomas Bishop, formerly pastor of a Dissenting congregation in that town. She had the honour of being related to a family who has furnished the church with many worthy ministers, some of whom of ficiated in the Establishment prior to the ejection in 1662; and after. wards severely suffered, with the ejected, during the reigns of Charles and James, till the revolution. Her immediate parents were respectable members of a Christian society at Ottery, St. Mary, in Devon. Under the superintendence of her mother, a woman of eminent piety in her day, and who, like Dorcas, died amidst the lamentations of the poor, she grew up, from childhood, in the knowledge of Christian truths, as well as in the prac. tice of every moral duty. At an early age she was prevailed on to join in the celebration of the Lord's Supper; but, as she has often de. clared, she then knew not the plague of her own heart, nor had any experimental acquaintance with the gospel of Christ. Her religion was the mere effect of education. Not long after her marriage, retired for accustomed exercises on a Sabbath evening, a ray of light pene. trated her mind, which discovered the method of becoming righteous before God by faith. She welcomed the divine illumination, and was enabled immediately to repounce her legal confidence. In proportion as light increased, the spirit of bondage departed. Her course of practice, as it had been strict, had been, likewise, destitute of plea. sure. An oppressive awe of God had been long the temper of her spirit: it was now tempered with love. As her views of the gospel became clearer, this awe and this love were more justly combined; forming that fear of God which is the true principle of obedience.

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While she had an habitual and realizing sense of the divine glory, she felt her obligations to divine grace. Solicitoas, by an universal conformity to his will, to please God, her Father, her Saviour, and Sanctifier, she kept her heart with all diligence; she conscientiously governed her tongue; she closely watched over her conduct. though, perhaps, she could not be more exact in the performance of duty than before, yet, as her mo tives and ends were now essentially changed, she enjoyed evangelical li berty. Sensible of personal insufficiency for the preservation and im provement of the spiritual life, she was daily an importunate suppli cant at the feet of God. No business, however pressing, would she permit to curtail, much less to set aside, the services of the closet. As it was her custom to vent her heart in an audible, though inarticulare, voice, her family witnessed the length, and often, indeed, the fervor of her devotion. On the Lord's Day she gave up herself wholly to divine engagements. From her closet she proceeded to the sanctuary, and from the sanctuary to the closet. In the evening, most ge, nerally for two hours, she was apart with God; reflecting on and ap plying the word that had been publicly dispensed, and imploring the divine blessing. Aware of the deceitfulness of the heart, she frequently, in her Lord's Day-evening retirement, examined the founda tion of her hope, or surveyed her temper and her conduct in different cases and circumstances, or pryed into the spring of her actions, or formed resolutions of more active service. In passing through the world, she was exercised with a va riety of tribulations; but none ever heard a murmuring word. She felt, however, what she disapproved. "O what a struggle," would she at times say, "have I had with my self!” The conflicts of her soul were visible in her countenance. Her eja

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