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 inseparable 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,