in it sufficiently useful, to make it an object of education, or so useful, as to counterbalance other considerations, which make for its disuse.

The Quakers would think it wrong to indulge in their families the usual motives for the acquisition of this science. Self-gratification, which is one of them, and reputation in the world, which is the other, are not allowable in the christian system. Add to which that where there is a desire for such reputation, an emulative disposition is generally cherished, and envy and vain glory are often excited in the pursuit.

They are of opinion also, that the learning of this art does not tend to promote the most important object of education, the improvement of the mind. When a person is taught the use of letters, he is put into the way of acquiring natural, historical, religious, and other branches of knowledge, and of course of improving his intellectual and moral character. But music has no pretensions, in the opinion of the Quakers, to the production of such an end. Polybius, indeed relates, that he could give no solid reason, why one tribe of the Arcadians should have been so civilized, and the others so barbarous, but that the former were fond, and the latter were ignorant of music. But the Quakers would argue, that if music had any effect in the civilization, this effect would be seen in the manners, and not in the morals of mankind.

Musical Italians are esteemed a soft and effeminate, but they are generally reputed a depraved people. Music, in short, though it breathes soft influences, cannot yet breathe morality into the mind. It may do to soften savages, but a christian community, in the opinion of the Quakers, can admit of no better civilization, than that which the spirit of the supremebeing, and an observance of the pure precepts of christianity, can produce.

It

Music, again, does not appear to the Quakers to be the foundation of any solid comfort in life. It may give spirits for the moment as strong liquor does, but when the effect of the liquor is over, the spirits flag, and the mind is again torpid. It can give no solid encouragement nor hope, nor prospects. can afford no anchorage ground, which shall hold the mind in a storm. The early christians, imprisoned, beaten and persecuted even to death, would have had but poor consolation, if they had not had a better friend than music to have relied upon in the hour of their distress. And here I think the Quakers would particularly condemn music, if they thought it could be resorted to in the hour of affliction, in as much as it would then have a tendency to divert the mind from its true and only support.

Music, again, does not appear to them to be productive of clevated thoughts, that is, of such thoughts

as raise the mind to sublime and spiritual things, ab. stracted from the inclinations, the temper, and the prejudices of the world. The most melodious sounds that human instruments can make, are from the earth earthly. But nothing can rise higher than its own origin. All true elevation therefore can only come, in the opinion of the Quakers, from the divine source

The Quakers therefore, seeing no moral utility in music, cannot make it a part of their education. But there are other considerations, of a different nature, which influence them in the same way.

Music, in the first place, is a sensual gratification. Even those who run after sacred music, never consider themselves as going to a place of devotion, but where, in full concert, they may hear the performance of the master pieces of the art. This attention to religious compositions, for the sake of the music has been noticed by one of our best poets.

" and ten thousand sit,

"Patiently present at a sacred song,
"Commemoration-mad, content to hear,

O wonderful effect of music's power,
"Messiah's eulogy for Handal's sake!

COWPER.

But the Quakers believe, that all sensual desires should be held in due subordination to the pure principle, or that sensual pleasures should be discouraged,

as much as possible, as being opposed to those spiritual feelings, which constitute the only perfect enjoyment of a christian.

Music, again, if it were encouraged in the society, would be considered as depriving those of maturer years of hours of comfort, which they now frequently enjoy, in the service of religion. Retirement is considered by the Quakers as a christian duty. The members therefore of this society are expected to wait in silence, not only in their places of worship, but occasionally in their families, or in their private chambers, in the intervals of their daily occupations, that, in stillness of heart, and in freedom from the active contrivance of their own wills, they may acquire both directions and strength for the performance of the duties of life. The Quakers therefore are of opinion, that, if instrumental music were admitted as a gratification in leisure hours, it would take the place of many of these serious retirements, and become very injurious to their interests and their character as christians.

SECT. III.

Vocal music forbidden-singing in itself no more immoral than reading-but as vocal music articulates ideas, it may convey poison to the mind-some ideas in songs contrary to Quaker notions of moralityas in hunting songs-or in baccanalian-or in martial-youth make no selection—but learn all that fall in their way.

IT is an observation of Lactantius, that the "

'plea

sures we receive through the organ of the ears, may be as injurious as those we receive, through the organ of the eyes." He does not, however, consider the effect of instrumental music as much to be re

garded, "because sounds, which proceed from air, are soon gone, and they give birth to no sentiments that can be recorded. Songs, on the other hand, or sounds from the voice, may have an injurious influence on the mind.”

The Quakers, in their view of this subject, make the same distinction as this ancient father of the church. They have a stronger objection, if it be passible, to vocal, than to instrumental music. Instru