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.

SECT. III.

Trait of benevolence includes again a tender feeling toward 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 cha

racter 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-ope

rating 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, froin 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 zworld-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.

This trait is, I believe, almost as generally admitted by the world, as that of benevolence. It is a matter of frequent observation, that you seldom see an irascible Quaker. And it is by no means uncommon to hear persons, when Quakers are the subject of conversation, talking of the mysteries of their education, or wondering how it happens, that they should be able to produce in their members such a calmness and quietness of character.

There will be no difficulty in substantiating this second trait.