In looking into customs, the first that obtrudes itself upon our notice, is that of allowing to children those amusements, which, on account of the use of them, may be called gaming.  A view is offered to us here, which is divested of all superstition.  It is no where contended at random, in speaking against these, that their origin is objectionable.  It is no where insisted upon, that there is evil in them considered abstractedly by themselves, or that they may not be used innocently, or that they may not be made the occasion of innocent mirth.  The evil is candidly stated to arise from their abuse.  The nature of this evil is unfolded.  Thus the malevolent passions, such as anger, envy, hatred, revenge, and even avarice, are stirred up, where they should be particularly prevented, in the youthful breast.  A spirit of gaming, which may be destructive of fortune, health, and morals, is engendered.  A waste of time[56] is occasioned, inasmuch as other pursuits might be followed, which would be equally amusing, but conducive to the improvement of the mind.  The nature of the abuse is unfolded likewise.  It consists of making games of chance productive of loss and gain.  Thus they hold up speedy pecuniary acquisitions, and speedy repairs of misfortune.  Thus they excite hope and fear, and give birth to pain and disappointment.  The prevention also of the abuse, and that alone which can be effectual, is pointed out.  This consists of a separation of emolument from chance, or of the adoption of the maxim, that no youth ought to be permitted to lay a wager, or to reap advantage from any doubtful event by a previous agreement on a moneyed stake.  Now if the reader be not disposed to go the length which the Quakers do, by the abolition of such amusements, he will at least have had the advantage of seeing that there may be evil in them, and where it lies, and the extent (if he will only look at the historical instances cited) to which it may proceed, and its infallible prevention or its cure.

[Footnote 56:  This argument is usually applied to grown up people, but may be applicable to youth, when we consider the ingenious inventions of modern times, such as maps of dissected geography, historical and other games, which, while they afford pleasure, promote improvement.]

The next subject which offers itself to our view, is music, and this comes before us in two forms, either as it is instrumental or vocal.

With respect to instrumental, it is no where insisted upon that its origin is evil, or that it is not productive of a natural delight, or that it does not soothe and tranquilize the passions, or that it may not be innocently used, or that it may not be made, under limitations, a cheerful companion in solitude.  But it is urged against it, that it does not tend, like many other studies, to the improvement of the mind; that it affords no solid ground of comfort either in solitude or affliction; that it is a sensual gratification; and that sensual