Quakers hold such sentiments, they can never patron*ise such songs; and that if those who are taught or allowed to sing, generally lay hold of all the songs that come into their way, that is, promiscuously and without selection. The Quakers will have a strong ground as a christian society, or as a society, who hold it necessary to be watchful over their words as well as their actions, for the rejection of vocal music.

SECT. IV.

The preceding are the arguments of the early Quakers -new state of music has produced new ones-instrumental now censurable for a waste of time-for leading into company-for its connection with vocal.

THE

HE arguments which have hitherto appeared against the admission of music into education, are those which were nearly coeval with the society itself. The incapability of music to answer moral ends, the sensuality of the gratification, the impediments it might throw in the way of religious retirement, the impurity it might convey to the mind, were in the

mouths of the early Quakers. Music at that time was principally in the hands of those, 'who made a livelihood of the art. Those who followed it as an accomplishment, or a recreation, were few and these followed it with moderation. But since those days, its progress has been immense. It has traversed the whole kingdom. It has got into almost all the families of rank and fortune. Many of the middle classes, in imitation of the higher, have received it; and, as it has undergone a revolution in the extent, so it has undergone another in the object of its practice. It is learned now, not as a source of occasional recreation, but as a complicated science, where perfection is insisted upon to make it worthy of pursuit. In this new state therefore of music new arguments have arisen on the part of the Quakers, which I shall now concisely detail.

The Quakers, in the first place, are of opinion, that the learning of music, as it is now learned, cannot be admitted by them as a christian society, be cause, proficiency being now the object of it, as has been before observed, it would keep them longer employed, than is consistent with people, who are commanded to redeem their time.

They believe also that music in its present state, has an immediate tendency to leading into the company of the world. In former times, when music was

followed with moderation, it was esteemed as a companion, or as a friend: it afforded relaxation after fa

tigue, and amusement in solitary hours. It drew a young person to his home, and hindered him from following many of the idle diversions of the times. But now, or since it has been practised with a new object, it produces a different effect. It leads into company. It leads to trials of skill. It leads to the making up of festive parties. It leads, for its own gratification, to the various places of public resort. Now this tendency of leading into public is considered by the Quakers as a tendency big with the dissolution of their society. For they have many customs to keep up, which are quite at variance with those of the world. The former appear to be steep and difficult as common paths. Those of the world to be smooth and easy. The natural inclination of youth, more prone to self-gratification than to self-denial, would prefer to walk in the latter. And the influence of fashion would point to the same choice. The liberty too, which is allowed in the one case, seems more agreeable than the discipline imposed in the other. Hence it has been found, that in proportion as young Quakers mix with the world, they generally imbibe its spirit, and weaken themselves as members of their own body.

The Quakers again, have an objection to the learning of instrumental music on account of its almost in

separable connection with vocal, in consequence of which, it leads often to the impurity, which the latter has been shewn to be capable of conveying to the mind.

This connection does not arise so much from the circumstance, that those, who learn to play, generally learn to sing, as from another consideration. Musical people, who have acquired skill and taste, are desirous of obtaining every new musical publication, as it comes out. This desire is produced where there is an aim at perfection in this science. The professed novel reader, we know, waits with impatience for a new novel. The politician discovers anxiety for his morning paper. Just so it is with the musical amateur with respect to a new tune. Now, though many of the new compositions come out for instrumental music only, yet others come out entirely as vocal. These consist of songs sung at our theatres, or at our public gardens, or at our other places of public resort, and are afterwards printed with their music, and exposed to sale. The words therefore of these songs, as well as the music that is attached to them, fall into the hands of the young amateur. Now as such songs are not always chaste, or delicate, and as they frequently contain such sentiments, as I have shewn the Quakers to disapprove, the young musician, if a Quaker, might have his modestey fre

quently put to the blush, or his delicacy frequently wounded, or his morality often broken in upon, by their perusal. Hence, though instrumental music might have no immoral tendency in itself, the Quakers have rejected it, among other reasons, on account of its almost inseparable connection with vocal.

SECT. V.

Objection anticipated, that though the arguments, used by the Quakers in the preceding chapters, are generally fair and positive, yet an exceptionable one seems to have been introduced, by which it appears to be inculcated, that the use of a thing ought to be. abandoned on account of its abuse-explanation of the distinction, made by the Quakers, in the use of this argument.

IPURPOSE to stop for a while, and to make a distinction, which may now become necessary, with respect to the use of what may appear to be a Quakerprinciple of argument, before I proceed to a new subject.

It may have been observed by some of my readers,