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jeet of the Love and Mercy of GOD the universal Parent; who, as he is righteous in all his ways, and holy in all his works, will undoubtedly require of Man, fuperior Man, a strict account of his condułt to every creature entrusted to his care, or coming in his way; and who will avenge every in- . ftance of wanton cruelty and oppression, in the day in the which he will judge the world in Righ

TEOUSNESS.

As it is of no consequence to the Brutes, for whose fakes this treatise is published, what may be the different modes of faith or forms of worship amongst men, I have endeavoured to write it without any bias,

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prejudice, or partiality. And if some of my sentiments should not in all respects Square with those of my reader, I have only to defire that they may be read and interpreted with the same candour and charity with which they are written, as I do assure bim I have no design to offend any party whatsoever.

As to the manner in which this work is executed, let it be considered that, as it treats upon a subječt in which men of all ranks are conÇerned, it is necessary to pay fome attention to the capacities of those, who have not had the advantage of a liberal education ; and, on their account it is, that the Author has enlarged upon some points of duty in his illustration of some of the testimonies from Scripture; and if it is written so as to contribute to mollify one single heart, or to rescue but a fly or a worm from unnecessary pain, it would be a reflection upon the humanity of the learned to attempt an apology for the manner of it.

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But if I should seem to them to have mistaken, misapplied, or diftorted any text of Scripture, I hope no mistake, inaccuracy, or defeet, on my part, will be any obje&tion to the benevolent cause which I have espoused. Upon me be the reproach, Spare but the innocent brute. You are welcome to say, if you please, I have handled

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the word of GOD improperly, or injudiciously, but say not that I have handled it deceitfully; for I am conscious my intention is good; and, if I have deceived myself, it is a delightful deception, and I should be forry to be undeceived. But I presume I have deceived neither myself nor others : for, Mercy is a most amiable disposition of mind, admired even by those that will not pra&tise it ; and the cultivation of it in the lowest instances, and to the most infignificant obječts, can never be attended with any ill consequences to Society; nor has it any thing in it inconsistent with reason, or with our ideas of Justice. Rest it upon these common principles, and, though

I should

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I should have failed in my proofs from Revelation, my end is in part anfwered, and I am well pleased; but much happier

shall I be, if I have been able to prove, that Mercy to Brutes is as much a doctrine of divine Revelation, as it is in itself reasonable, amiable, useful, and juft.

Ê R R AT A. Page 14. li. 15. for barrs read bars--P. 42. li. 15.

for not be read not to be - P. 95. li. 5. for 20 read 29-P. 97. li. 6. for as read if-P. 98. li. 16. after Hebrew a comma-P. 109. li. 13. for 24 read 23-P. 114. at bottom, for ix read xiP. 148. li. 3. for that read when he-P. 158. li. 2. after likewise dele the comma-P. 1$9.

li. WATERING?-P. 164. line the last for in read at-P. 181. in note, line the last, after binding put a comma— P. 184. li. 20. for on read in

P. 190. 1. 12. for for read and-P. 256. li. 11. for neighbors read neighbor's - P. 264. line the laft, after muzzle put a comma-P. 266. line the laft, Cattle ? -P. 274. line 11. for in read upon.

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