and merciful. The defects and neceffities of Brutes of humanity plead hard for pity and fupport. And the less they are able to vindicate themselves against the abuse of human power, the more they ftand in need of fuperior Interpo+ fition on their behalf. Though beneath the notice of Men, they are not beneath the notice of the GOD that made them. His Mercies are over all his Works. To check the fwellings of our pride, to prevent the abuse of our power, and to curb the impetuofity of our paffion and malice, He gracioufly condescends to reafon and to speak for thofe, who cannot reafon and fpeak for themfelves. He not only pleads the cause of all his creatures in general,

neral, by the teftimonies of his own Goodness and Mercy towards all, obfervable by the light of Nature, or recorded in his Holy Word; but he has likewife been pleased to give particular Laws, by Precept or by Example, for the regulation of our conduct towards those Brutes, who are more immediately within our power; and therefore are moft liable to fuffer by the abuse of it. What these particular Laws are, I purpofe now to confider. But I fhall first beg leave to make a short observation, which I recommend to, and hope is not unworthy of the notice of Chriftians, as it is a proof that the God of the Chriftians is a GOD that delighteth in Mercy. Bleed be GOD, even

the

the Father of our Lord Jefus Chrift, the Father of Mercies, and the God of all Comfort. 2 Cor. i. 3.

It has been the opinion of fome Chriftians, that the Law of MOSES was fuperfeded by the Gospel of JESUS. It is not my design here to enquire whether or how far this is true. But it is with fingular pleasure that I obferve as to the fubject of Mercy, and particularly of Mercy to Brutes, that however GOD may have been pleased to vary in his difpenfations towards Mankind, by obliterating an old Covenant to establish a new one, yet his Covenant for Brutes is invariably the fame. He leaveth them not without witnefs. Whe

ther God of the Jew, or God of

the Gentile, He ceaseth not to be the Father of Mercies, and the God of all comfort. The Laws of Mercy and Tenderness towards the Brutes, cnjoined in the Old Teftament, he tranfcribeth into the New Teftament, (as I fhall fhew in my procedure) and hath thereby inftructed us,―That notwithstanding we are the adopted Sons of God by Grace, we are not to forget that by Nature we are of the Duft of the Ground, as well as the Brutes; That the Virtues of Juftice, Mercy, and Humility, are ftill as effential to a Christian, as they were formerly to a Jew; and-That the Privileges of Chriftianity are not intended to cancel the Duties of Humanity.

THERE

THERE are Three Inftances of Regard, which the Creatures,

who are intrufted to our care, in confideration of their fervice, and dependance upon us, have an undoubted right to, and which on the principles of natural Religion they may justly demand of us; and these are FOOD, REST, and TENDER USAGE. Thefe three demands of Food, Reft, and Tender Ufage, the Goodness of the great GOD their Creator has been pleased to covenant for on their behalf, and to enjoin and ratify in his written Law.

I. As to the duty of giving them FOOD in due feafon, It is thus commanded in the fifth Book of Mofes, intituled Deuteronomy,