Buying and selling in the public stocks of the kingdom is, under particular circumstances, discouraged also.  Where any of the members of the society buy into the stocks, under the idea, that they are likely to obtain better security, or more permanent advantages, such a transfer of their property is allowable.  But if any were to make a practice of buying or selling, week after week, upon speculation only, such a practice would come under the denomination of gaming.  In this case, like the preceding, it is evident, that money would be the object in view; that the issue would be hazardous; and, if the stake or deposit were of great importance, the tranquillity of the mind might be equally disturbed, and many temporal sufferings might follow.

The Quakers have thought it right, upon the same principle, to forbid the custom of laying wagers upon any occasion whatever, or of reaping advantage from any doubtful event, by a previous agreement upon a monied stake.  This prohibition, however, is not on record, like the former, but is observed as a traditional law.  No Quaker-parent would suffer his child, nor Quaker-schoolmaster the children entrusted to his care, nor any member another, to be concerned in amusements of this kind, without a suitable reproof.

By means of these prohibitions, which are enforced, in a great measure, by the discipline, the Quakers have put a stop to gaming more effectually than others, but particularly by means of the latter.  For history has shewn us, that we cannot always place a reliance on a mere prohibition of any particular amusement or employment, as a cure for gaming, because any pastime or employment, however innocent in itself, may be made an instrument for its designs.  There are few customs, however harmless, which avarice cannot convert into the means of rapine on the one hand, and of distress on the other.

Many of the games, which are now in use with such pernicious effects to individuals, were not formerly the instruments of private ruin.  Horse-racing was originally instituted with a view of promoting a better breed of horses for the services of man.  Upon this principle it was continued.  It afforded no private emolument to any individual.  The by-standers were only spectators.  They were not interested in the victory.  The victor himself was remunerated not with money, but with crowns and garlands, the testimonies of public applause.  But the spirit of gaming got hold of the custom, and turned it into a private diversion, which was to afford the opportunity of a private prize.

Cock-fighting, as we learn from AElian, was instituted by the Athenians, immediately after their victory over the Persians, to perpetuate the memory of the event, and to stimulate the courage of the youth of Greece in the defence of their own freedom; and it was continued upon the same principle, or as a public institution for a public good.  But the spirit of avarice seized it, as it has done the custom of horse-racing, and continued it for a private gain.