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 then, whether we speak of instrumental or vocal music, if the reader
should not be willing totally to discard this science as the Quakers
do, he will at least have learnt some good from the observation which
the work will have held out to him on this subject. He will see that
evil may unquestionably 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 health, and of the acquisition 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 subject, which is brought next before us, is that of the
theatre. Here we are taught, that, though dramatic pieces had no
censurable origin, the best of the ancient 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
refined virtue of heathenism, than the strict though mild morality of
the Gospel; and where they have attempted to extirpate vice, they have
done it rather 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 character 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 excitement 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 no