The word benevolence, when applied to the character of the Quakers, includes also a tender feeling towards the brute creation.
It has frequently been observed by those who are acquainted with the Quakers, 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 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 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."
CHAP. IV.
Second trait is that of complacency of mind or quietness of character—This trait confirmed by circumstances in their education, discipline, and public worship, which are productive of quiet personal habits—and by their disuse of the diversions of the world—by the mode of the settlement of their differences—by their efforts in the subjugation of the will—by their endeavour to avoid all activity of mind during their devotional exercises—all of which are productive of a quiet habitude of mind.
A second trait in the character of the Quakers is that of complacency, or evenness, or quietness of mind and manner.