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a state of recompence for suffering Brutality, we will fuppofe there is none; and from this very suppofition, we rationally infer that cruelty to a brute is an injury irreparable.

Compare the whole of both the cafes together, and the difference is striking. The injured man has a tongue that can utter his complaints; he can appeal to the laws of his country; he may obtain redress from his own fpecies; or, if overlooked here, and debarred or denied the juft and common claims of humanity, he can make his further appeal to the righteous Judge of all the earth, and under the fevereft oppreffions can lift up his head with hope and confidence,

fidence, in expectation of another ftate, wherein he fhall be comforted, for all the days in which he hath fuffered adverfity. But on the other hand, the injured brute hath neither speech to plead for him, nor law to protect him, nor hope of future rècompence to fupport him. His present life (for any thing we know) is the Whole of his existence; and, if he is unhappy here, his lot is truly pitiable; and the more pitiable his lot, the more base, barbarous, and unjust in man, must be every inftance of cruelty towards him. To fuffer pain and mifery from the hand of man merely because he IS a Brute, he ought not. To fuffer pain as Punishment he cannot: for punishment is due only.

to

to Demerit; and demerit, being of a moral nature, can be attributed only to rational beings, when they act in a manner unbecoming the station, in which the providence of GOD hath placed them. Demerit therefore (according to our own favourite principle that Man only is rational) is peculiar to men; and is never more confpicuous, than when we despise or abuse the inferior and irrational part of the creation; for in no inftance do we more betray our weakness, debase our pride, and act beneath the dignity of our exalted station.

When a man boafts of the dignity of his nature, and the advantages of his ftation, and then and

from

from thence infers his right of oppreffion of his inferiors, he exhibits his folly as well as his malice.

What should we think of a ftout and strong Man, that should exert his fury and barbarity on a helpless and innocent Babe? Should we not abhor and deteft that man, as a mean, cowardly, and favage wretch, unworthy the ftature and ftrength of a man? No lefs mean, cowardly, and favage is it, to abuse and torment the innocent Beaft, who can neither help himself nor avenge himself; and yet has as much right to happiness in this world as a child can have: nay, more right, if this world be his only inheritance.

Again, what dignity or diftinction have We, that we did not receive from the great Giver of all

good? It is true that man is fuperior to a brute. But then,

But then,

Who maketh thee, O man, thus to

differ? And what haft thou that 'thou didst not receive? Now if 'thou didst receive it, why doft 'thou glory, as if thou hadst not ' received? Have we not all one

‹ Father, and hath not one GOD 'created us?' He that made thee

a man, could have made thee a brute. Now if thou art a Man, be thankful, and fhew thy fuperiority by mercy and compaffion; elfe thou debaseft thy reason, and art as low, if not lower than the brute whom you opprefs. You confefs, that a

* 1 Cor. iv. 7.

+ Mal. ii. 10.

brute

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