as man's, much discipline is often necessary to bring them to it: the horse and the ass must be brought to bear the bit, the ox his yoke, and the dog to know what is allowable for him and what is not. The means by which these are to be accomplished are to be a due mixture of kindness and severity. Kindness in the general, a well-placed severity when needed. As, in the education of children, it is possible, by sparing the rod, to spoil the child, (PROV. xiii. 24.; xxii. 15.; xxiii. 13, 14.; xxix. 15.) so may animals be spoiled in their education, for want of proper correction. "The fear of you, and the dread of you," (GEN. ix. 2.) was imposed, by the Great Creator and Governor, upon beast towards man, when he committed them into his hands after the flood. But an exhortation rather to restrain than to exert severity is what is now most needed. And, it may be affirmed, in general, that gentleness and patience are the great requisites in the discipline of animals, as well as of children and of men. And, while we are gentle with them, we must teach them to be gentle too. The practice of mankind is too much the other way. Instead of endeavouring to make animals dwell in "harmony and family accord," (COWPER'S TASK, b. vi. l. 379.) they are generally set against each other, and man delights to see them worry and tear, rather than "lie down together" in love and happiness. In this view of the subject, it deserves our consideration, how far those amusements may be lawful, which consist in making animals pursue, and worry, and destroy one another? None of them can be followed without a mixture of cruelty, properly so called. Are they, then, proper for those, who are the creatures of a benignant Creator, and redeemed by a loving Saviour, and whose ruling principle is commanded to be LOVE? It may be said, indeed, it is said,—that, constituted as the world now is, with many animals not rendering service to man, but interfering with his rights and his comforts, it is necessary and lawful to destroy them. The defence is, certainly, in great measure, true; and the destroying them lawful: but it will admit of great variation as to the manner of it. To take life, even from the obnoxious, should give us concern, rather than be a cause of exultation and pleasure; and it should be the endeavour of every one to give the least degree of pain to the sufferer, whenever he is obliged to put to death, and to show no satisfaction, no triumph in the act. The amiable poet, whom I have twice before quoted in these discourses, seems to draw the true line on this difficult and distressing question. He says, I would not enter on my list of friends, (Though grac'd with polish'd manners and fine sense, Yet wanting sensibility,) the man Who needlessly sets foot upon a worm. And charg'd, perhaps, with venom, that intrudes, A visitor unwelcome, into scenes Sacred to neatness and repose-th' alcove, The chamber, or refectory-may die: A necessary act incurs no blame. Not so, when, held within their proper bounds, Who, when he form'd, design'd them an abode. Or safety, interfere, his rights and claims As God was free to form them at the first, TASK, b. vi. 1. 560-587. III. Before we proceed to the subject of food, it may be observed, that God has not entrusted the providing his animals with clothing to the care, the generosity, and the mercy of man. "They are provided by Him," says an excellent writer "On the Duty of Mercy and Sin of Cruelty to Brute Animals,” “ with better and more durable garments than all the art of man can furnish them with. In this they have the advantage of us: and if they were as capable of pride as men are, they would put this endowment and array of nature |