There are, on the contrary, circumstances, which have a tendency to produce an opposite effect.

I see, in the first place, no reason why the general spirit of benevolence to man in his temporal capacity, which runs through the whole Society, should not be admitted as having some power in checking a bitter spirit towards him in his religious charac

ter.

I see, again, that the sufferings which individuals of this community so often undergo on account of their religious opinions, ought to have an influence with them in making them tender towards others on the same subject. Virgil makes the Queen of Carthage say to Æneas,

"Haud ignara mali, miseris succurrere disco;"

or, "Not unacquainted with misfortunes myself, I learn to succour the unfortunate."-So one would hope, that the Quakers, of all people, ought to know how wrong it is to be angry with another for his religion.

With respect to that part of the trait, which relates to speaking acrimoniously of other sects, there are particular circumstances in the customs and discipline of the Society, which seem likely to prevent

it.

It is a law of the Society, enforced by their discipline, as I shewed in a former volume, that no member is to be guilty of detraction or slander. Any person breaking this law would come under admonition, if found out. This induces an habitual caution or circumspection in speech, where persons are

made the subject of conversation. And I have no doubt that this law would act as a preventive in the case before us.

upon

It is not a custom, again, with the Quakers to make religion a subject of common talk. They, who know them, know well how difficult it is to make them converse either faith or their own upon the faith of others. They believe that topics on religion, familiarly introduced, tend to weaken its solemnity upon the mind. They exclude such subjects also from ordinary conversation, upon another principle. For they believe that religion should not be introduced at these times, unless it can be made edifying. But if it is to be made edifying, it is to come, they conceive, not through the medium of the activity of the imagination of man, but through the passiveness of the soul under the influence of the Divine Spirit.

SECTION III.

Trait of benevolence includes, again, a tender feeling towards the brute-creation-Quakers remarkable for their tenderness to animals-this feature produced from their doctrine, that animals are not mere machines, but the creatures of God, the end of whose existence is always to be attended to in their treatment-and from their opinion as to what ought to be the influence of the Gospel, as recorded in their own summary.

THE Word Benevolence, when applied to the character of the Society, includes also a tender feeling towards the brute-creation.

It has frequently been observed by those, who are acquainted with its members, that all animals belonging to them are treated with a tender consideration, and are not permitted to be abused; and that they feel in like manner for those, which may be oppressed by others; so that their conduct is often influenced in some way or other upon such

occasions.

It will be obvious, in inquiring into the truth of this quality in the character of the Quakers, that the same principles, which I have described as co-operating to produce benevolence towards man, are not applicable to the species in question. But benèvolence, when once rooted in the heart, like a healthy

plant, from whatever causes it may spring, will in time enlarge itself. The man, who is remarkable for his kindness towards man, will always be found to extend it towards the creatures around him. It is an ancient saying, that "a righteous man regards the life of his beast, but the tender mercies of the wicked are cruel."

But, independently of this consideration, there is a principle in the Quaker-constitution, which, if it be attended to, cannot but give birth to the trait in question.

It has been shown in the first volume, on the subject of the Diversions of the Field, that the Quakers consider animals not as mere machines to be used at discretion, but in the sublime light of the creatures of God, of whose existence the use and intention ought always to be considered, and to whom rights arise from various causes, any violation of which is a violation of a moral law.

This principle, if they attend to it, must, as I have just observed, secure all animals, which may belong to them, from oppression. They must so consider the end of their use, as to defend them from abuse. They must so calculate their powers and their years, as to shield them from excessive labour. They must so anticipate their feelings, as to protect them from pain. They must so estimate their instinct, and make an allowance for their want of understanding, as not to attach to their petty mischiefs the necessity of an unbecoming revenge. They must act towards them, in short, as created

for special ends, and must consider themselves as their guardians, that these ends may not be perverted, but attained.

To this it may be added, that the printed Summary of the Religion of the Society constantly stares them in the face, in which it is recorded what ought to be the influence of Christianity on this subject.

"We are also clearly of the judgment, that, if the benevolence of the Gospel were generally prevalent in the minds of men, it would even influence their conduct in the treatment of the brute-creation, which would no longer groan the victims of their avarice, or of their false ideas of pleasure."