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not plough with an ox and an ass together." That is, thou shalt not yoke together animals of unequal sizes and unequal strength, which cannot work pleasantly together, and with like exertion and advantage. Will not the precept extend to the not putting animals of the same kind, but of unequal size and strength, into the same team?

4. In the twenty-fifth chapter of the same Book, (Deuteronomy,) at the fourth verse, we have this precept: "Thou shalt not muzzle the ox when he treadeth out the corn.” The tenderness of this precept is remarkable. Amongst the Jews it was customary, for the most part, not to thresh corn with a flail, as is the case in this country, but to have it trodden out by oxen; and, as the appetite of the ox would be particularly excited by having the corn within its sight and smell, so the cruelty of denying it to indulge that appetite would be

peculiarly aggravated. The great God of heaven and earth, therefore, "takes care for oxen," and interposes, and orders, that the ox shall not be muzzled: that is, that it shall be allowed freely to eat of the corn for which it has laboured in ploughing and bringing home, and now again in treading out. St. Paul, indeed, in quoting this passage, (1 Cor. ix.) to prove that those who labour in the Gospel should live by the Gospel, (verse 14,) says: "Doth God take care for oxen? or saith he it altogether for our sakes?" And adds: "For our sakes, no doubt it is written." That is, he hath not written it for the sake of oxen only, (as he has shown, in a variety of instances, that he cares for the least and lowest of his creation,) but he has written it to show, that, if he thus takes care of the meanest," how much more will he feed" man, who has so "little faith." (See MATT. vi. 25--34.)

5. In the sixth and the seventh verses of the twenty-second chapter of the Book of Deuteronomy, we have the following very remarkable passage: "If a bird's nest chance to be before thee in the way in any tree, or on the ground, whether they be young ones, or eggs, and the dam sitting upon the young or upon the eggs, thou shalt not take the dam with the young; but thou shalt in any wise let the dam go, and take the young to thee; that it may be well with thee, and that thou mayest prolong thy days." The humanity of this precept is no less remarkable than that of the former. During the time of breeding, the nature of birds, in the care of their eggs and of their young, is quite changed. The fearful become bold, and they who fled at the first approach of man, remain to cherish and to protect their offspring. Thus are they doubly exposed to danger, and, at their age, captivity would be more distressing, and perhaps end in

death. The great Creator and Governor of all, therefore, gives his law, in any wise to protect the parent birds; and, if the eggs should be taken for food, or the young to be reared for food in due time, in any wise the parent birds are to go free.

St. Paul, in the sixth chapter of the Epistle to the Ephesians, calls the fifth commandment, "Honour thy father and mother”—“ the first commandment with promise." The promise is, "That it may be well with thee, and thou mayest live long on the earth." (2, 3.) It is remarkable, that the very same promise is annexed to the command of "letting the dam go,"-" that it may be well with thee, and that thou mayest prolong thy days." Never, after this, let it be thought, that the taking of a bird's nest is a matter of indifference. Never let a bird's nest be taken out of wantonness, merely to gratify curiosity, as you would live

long and prosper.

The birds are parents, and our HEAVENLY FATHER feels like A PARENT

for THEM.

6. The conduct of Balaam, mentioned in the twenty-second chapter of the Book of Numbers, as far as relates to the beast upon which he rode, would afford sufficient matter of itself for a separate discourse. A few words only can now be said upon it. We here find

a prophet striking his beast in

anger, and, as

St. Peter says, "the dumb ass, speaking with man's voice, forbad the madness of the prophet." (2 PET. ii. 16.) The angel of the Lord, also, rebuked him, saying: "Wherefore hast thou smitten thine ass these three times? Behold, I went out to withstand thee, because thy way is perverse before me; and the ass saw me, and turned from me these three times: unless she had turned from me,

surely now, also, I had slain thee, and saved

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