pain and disappointment. The prevention also of the abuse, and that alone, which can be effectual, is pointed out. This consists of a separation of emolument from chance, or of the adoption of the maxim, that no youth ought to be permitted to lay a wager, or to reap advantage from any doubtful event by a previous agreement on a moneyed stake. Now, if the reader be not disposed to go the length which the Society does, by the abolition of such amusements, he will at least have had the advantage of seeing that there may be evil in them, and where it lies, and the extent (if he will only look at the historical instances cited) to which it may proceed, and its infallible prevention or its cure.

The next subject, among customs, which offers itself to our view is the practice of Music; and this comes before us in two forms, either as it is instrumental or vocal.

With respect to instrumental, it is no where insisted upon that its origin is evil, or that it is not productive of a natural delight, or that it does not soothe and tranquillize the passions, or that it may not be innocently used, or that it may not be made under

under limitations a cheerful companion in solitude. But it is urged against it, that it does not tend, like many other studies, to the improvement of the mind; that it affords no solid ground of comfort, either in solitude or affliction; that it is a sensual gratification; and that sensual gratifications, if indulged in leisure-hours, take up the time, which should be devoted to those of a higher nature, that is, intellectual and moral pursuits. It is urged against it, again, ́ that, if abused, it is chargeable with a criminal waste of time, and a criminal impairing of health; that this abuse, in consequence of proficiency being insisted upon, (without which it ceases to be delightful) is at the present day almost inseparable from its use; and that where the abuse of a thing, either in consequence of fashion, or its own seductive nature, or any other cause, is either necessarily or very generally connected with the use of it, watchfulness to avoid it is as much a duty in Christian morals, as it is a duty against the common dangers of life.

On vocal, again, we observe a proper distinction made. We find that the singing is

no

no more criminal than the reading of a song, being but another mode of expressing it, and that the morality of it therefore will depend upon the words and sentiments it con tains. If these are indelicate, or unchaste, or hold out false and corruptive ideas, as has been shown to be the case with a variety of songs, then singing may from an innocent become a vicious amusement. But it has been observed, that youth seldom make any discrimination or selection with respect to songs; but that they pick up all that come in their way, whatever may be the impropriety of the words or sentiments which they may contain.

Now if the reader, whether we speak of instrumental or vocal music, should not be willing to discard this science as the Quakers do, he will at least have learned some good from the observations, which the work will have held out to him on this subject. He will see that evil may unques tionably be produced by the cultivation of it. He will see the absolute necessity of guarding his children against the learning of it to professional precision, as it is now unfortunately taught, to the detriment of their

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their health, and of the acquisition, on ac count of the waste of time which it occasions, of more important knowledge. He will see also the necessity of great vigilance with respect to the purity of the words and sentiments, which may be connected with it.

The important custom, which is brought next before us, is that of attendance at the Theatre. Here we are taught, that, though dramatic pieces had no censurable origin, the best of the antient moralists condemned them. We are taught, that even in the most favourable light, in which we can view them, they have been thought objectionable; that is, that, where they have pretended to teach morality, they have inculcated rather the virtue of heathenism, than the strict, though mild, morality of the Gospel; and where they have attempted to extirpate vice, they have done it Father by making it appear ridiculous, than by teaching men to avoid it as evil, or for the love of virtue. We are taught that, as it is our duty to love our neighbour and to be solicitous for his spiritual welfare, we ought not, under a system which requires simplicity and truth, to encourage him to be what he is not, or to personate a charac

ter

ter which is not his own. We are taught, that it is the general tendency of the diversions of the stage, by holding out false morals and prospects, to weaken the sinews of morality; by disqualifying for domestic enjoyments, to wean from a love of home; by accustoming to light thoughts and violent excitements of the passions, to unfit for the pleasures of religion. We are taught that diversions of this nature particularly fascinate; and that, if they fascinate, they suggest repetitions. And, finally, we are taught that the early Christians on their conversion, though before this time they had followed them as among the desirable pleasures of their lives, relinquished them on the principles now explained.

The next custom, which comes to us in order, is Dancing. This is handed down to us under two appearances; either as it is simple, or as it is connected with preparations and accompaniments.

In viewing it in its simple state, it is no where contended, if it be encouraged on the principle of promoting such an harmonious carriage of the body or use of the limbs as may be promotive of health, that it is objec