to examine these, we should find that such a system might easily be
formed. And if, again, we were to examine the sentiments contained in
many of these, by the known sentiments of the Quakers on the several
subjects of each, we should find that, as a highly professing people,
more objections would arise against vocal music among them, than among
other people.

Let us, for example, just glance at that class of songs, which in the
collection would be called hunting songs. In these men are invited to
the pleasures of the chase, as to pleasures of a superior kind. The
triumphs over the timid hare are celebrated in these with a kind of
enthusiastic joy, and celebrated too as triumphs, worthy of the
character of men. Glory Is even attached to these pursuits. But the
Quakers, as it will appear in a future chapter, endeavour to prevent
their youth from following any of the diversions of the field. They
consider pleasures as placed on a false foundation, and triumphs as
unmanly and inglorious, which are founded on circumstances, connected
with the sufferings of the brute creation. They cannot therefore approve
of songs of this order, because they consider them as disseminating
sentiments that are both unreasonable and cruel.

Let us now go to another class, which may be found in the same
collection; I mean the bacchanalian. Men are invited here to sacrifice
frequently at the shrine of Bacchus. Joy, good humour, and fine spirits,
are promised to those, who pour out their libations in a liberal manner.
An excessive use of wine, which injures the constitution, and stupifies
the faculties, instead of being censured in these songs is sometimes
recommended in them, as giving to nature that occasional stimulus, which
is deemed necessary to health. Poets too, in their songs, have
considered the day as made only for vulgar souls, but the night for the