elonging 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 enquiring into the truth of this trait 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 benevolence, when once rooted
in the heart, will grow like a fruitful plant, from whatever causes it
may spring, and enlarge itself in time. 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 shewn 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 attended-to by the Quakers, 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 th