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.
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.