A Portraiture of Quakerism (Vol. 1-3). Thomas Clarkson
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through a clearer medium. It is then, the Quakers believe, that the creation is open to him, and that he finds his creator has made nothing in vain. It is then that he knows the natures of things; that he estimates their uses and their ends, and that he will never stretch these beyond their proper bounds. Beholding animals in this sublime light, he will appreciate their strength, their capacities, and their feelings; and he will never use them but for the purposes intended by providence. It is then that the creation will delight him. It is then that he will find a growing love to the animated objects of it. And this knowledge of their natures, and this love of them, will oblige him to treat them with tenderness and respect. Hence all animals will have a security in the breast of every christian or renovated man against oppression or abuse. He will never destroy them wantonly, nor put them to unnecessary pain. Now the Quakers are of opinion, that every person, who professes christianity, ought to view things as the man, who is renovated, would view them, and that it becomes them therefore in particular, as a body of highly professing christians, to view them in the same manner. Hence they uniformly look upon animals, not as brute-machines, to be used at discretion, but as the creatures of God, of whose existence the use and intention ought always to be considered, and to whom duties arise out of this spiritual feeling, independently of any written law in the Old-Testament, or any grant or charter, by which their happiness might be secured.
The Quakers therefore, viewing animals in this light, believe that they are bound to treat them accordingly. Hence the instigation of two horses by whips and spurs for a trial of speed, in consequence of a monied stake, is considered by the Quakers to be criminal. The horse was made for the use of man, to carry his body and to transport his burdens; but he was never made to engage in painful conflicts with other horses on account of the avarice of his owner. Hence the pitting together of two cocks for a trial of victory is considered as equally criminal. For the cock, whatever may be his destined object among the winged creation, has been long useful to man in awakening him from unseasonable slumber, and in sounding to him the approach of day. But it was never intended, that he should be employed to the injury and destruction of himself, or to the injury and destruction of his own species. In the same manner the Quakers condemn the hunting of animals, except on the plea of necessity, or that they cannot be destroyed, if their death be required, in any other way. For whatever may be their several uses, or the several ends of their existence in creation, they were never created to be so used by man, that they should suffer, and this entirely for his sport. Whoever puts animals to cruel and unnatural uses, disturbs, in the opinion of the Quakers, the harmony of the creation, and offends God.
The Quakers in the second place, are of opinion that the renovated man must have, in his own benevolent spirit, such an exalted sense of the benevolent spirit of the Creator, as to believe, that he never constituted any part of animated nature, without assigning it its proper share of happiness during the natural time of its existence, or that it was to have its moment, its hour, its day, or its year of pleasure. And, if this be the case, he must believe also, that any interruption of its tranquillity, without the plea of necessity, must be an innovation of its rights as a living being.
The Quakers believe also, that the renovated man, who loves all the works of the creator, will carry every divine law, which has been revealed to him, as far as it is possible to be carried on account of a similarity of natures through all animated creation, and particularly that law, which forbids him to do to another, what he would dislike to be done unto himself. Now this law is founded on the sense of bodily, and on the sense of the mental feelings. The mental feelings of men and brutes, or the reason of man and the instinct of animals, are different. But their bodily feelings are alike; and they are in their due proportions, susceptible of pain. The nature therefore of man and of animals is alike in this particular. He can anticipate and know their feelings by his own. He cannot therefore subject them to any action unnecessarily, if on account of a similar construction of his own organs, such an action would produce pain to himself. His own power of feeling strongly commands sympathy to all that can feel: and that general sympathy, which arises to a man, when he sees pain inflicted on the person of any individual of his own species, will arise, in the opinion of the Quakers, to the renovated man, when he sees it inflicted on the body of a brute.
8 Book of Extracts.
9 The Quakers and the poet Cowper likewise, in their laudable zeal for the happiness of the brute-creation, have given an improper description of the nature of the crime of these diversions. They have made it to consist in a man's deriving pleasure from the sufferings of the animals in question, whereas it should have been made to consist in his making a pleasure of a pursuit which puts them to pain. The most abandoned sportsman, it is to be presumed, never hunts them because he enjoys their sufferings. His pleasure arises from considerations of another nature.
CHAP. VIII.
Objections started by philosophical moralists to the preceding system of education—this system a prohibitory one—prohibitions sometimes the cause of greater evil than they prevent—they may confuse morality—and break the spirit—they render the vicious more vicious—and are not to be relied upon as effectual, because built on a fake foundation—ignorance no guardian of virtue—causes, not sub-causes, are to be contended against—no certain security but in knowledge and a love of virtue—prohibitions, where effectual, produce but a sluggish virtue.
I have now stated the principal prohibitions, that are to be found in the moral education of the Quakers, and I have annexed to these the various reasons, which the Quakers themselves give, why they were introduced into their society. I have therefore finished this part of my task, and the reader will expect me to proceed to the next subject. But as I am certain that many objections will be started here, I shall stop for a few minutes to state, and to consider them.
The Quakers differ on the subject of moral education, very materially from the world, and indeed from those of the world, who having had a more than ordinarily liberal education, may be supposed to have, in most cases, a more than ordinarily correct judgment. The Quaker system, as we have seen, consists principally of specific prohibitions. These prohibitions again, are extended occasionally to things, which are not in themselves vicious. They are extended, again, to these, because it is possible that they may be made productive, of evil. And they are founded apparently on the principle, that ignorance of such things secures innocence, or that ignorance, in such cases, has the operation of a preventive of vice, or a preservative of virtue.
Philosophical moralists on the other hand, are friends to occasional indulgences. They see nothing inherently or necessarily mischievous, either in the theatre or in the concert-room, or in the ball-room, or in the circulating library, or in many other places of resort. If a young female, say they, situated in a provincial town, were to see a play annually, would it not give her animation, and afford a spring to her heart? or if a youth were to see a play two or three times in the year, might not his parents, if they were to accompany him, make it each time, by their judicious and moral remarks, subservient to the improvement of his morals? neither do these moralists anticipate any danger by looking to distant prospects, where the things are innocent in themselves. And they are of opinion, that all danger may be counteracted effectually, not by prohibitory checks and guards, but by storing the mind with knowledge, and filling it with a love of virtue. The arguments therefore, which these will advance against the system of the moral education of the Quakers, may be seen in the following words.
"All prohibitions, they contend, should be avoided, as much as possible, in moral education; for prohibitions may often become the cause of greater immorality, than they were intended to prevent. The fable of the hen, whose very prohibition led her chickens to the fatal well, has often been realized in life, there is a certain curiosity in human nature to look into things forbidden. If Quaker youth should have the same desires in this respect as others, they cannot gratify them but at the expence of their virtue. If they wish for novels, for example, they must get them clandestinely. If to