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First remove some prejudices against dealing with this subject.

1. This is a trifling subject, which is unworthy of being made a matter of grave and deliberate consideration. But if this subject constitute a matter of moral and religious obligation at all, it is not to be thrust out of view because it is not of the most universal and commanding importance. It belongs to the great duty of mercy, and pertains to the exercise of dominion, one of the high and peculiar distinctions belonging to human nature.

2. The outcry against cruelty to animals is a mere piece of sentimentalism or affectation, and that what is so called is little if at all felt by the creatures that are pitied. But many of the animals exceed ourselves in their susceptibility of impressions, having acuter powers of hearing, a more enlarged and distinct vision and a keener smell. There is a difference between a tyrannic exercise of power and a mild and gracious management of the lower creatures. What shall we say of acts of gratuitous cruelty, of unmitigated tyranny, and of unrighteous injury?

3. It is urged that this subject cannot be treated from the pulpit with the hope of much good. It is surely a part of the benevolent work of the pulpit to turn the kindly feelings of humanity towards the brute creation, and thereby to rescue them from the tormenting cruelty which would embitter their existence and sport with their lives. State some arguments to enforce the duty of abstaining from the cruel treatment of the inferior animals.

I. KINDNESS TO THE BRUTE CREATION IS A COMMAND OF GOD (Exodus 23:5; Deuteronomy 22:6; Deuteronomy 25:4). The will of God for the treatment of His irrational creatures is —

1. That labouring animals are to be well fed and cared for in return for their toil and work.

2. That every animal in a situation of oppression, peril, or insuperable difficulty is to be relieved, assisted, and delivered; and that without any regard to whom it may belong, though to your worst enemy.

3. That no animal is to be tormented merely for our pleasure, or have its rational instincts thwarted, or its accustomed and long-acquired habits denied. Every one must admit the equity and justice of these rules.

II. AN ARGUMENT AGAINST CRUELTY TO ANIMALS IS PRESENTED BY THE EXAMPLE OF GOD. We are required to be merciful as our Father in heaven is merciful. This extends to our treatment of the inferior animals, since God shows us an example of mercy in His dealing with them (Psalm 147:8, 9). But ample as is the evidence which the brute creation furnishes of the goodness of God, we do not see them enjoying at present all the happiness which God intended that they should possess. They are involved in sufferings consequent upon the fall of man, being committed, as it were, to the same fortune with us. We ought to take pity on them the more on this account as our blameless fellow-sufferers, and diminish, as far as we can, the necessary evils of their lot. This is to resemble our heavenly Father.

III. ANOTHER ARGUMENT MAY BE DEDUCED FROM THE TENDENCY OF SUCH CRUELTY TO HARDEN THE HEART AND TO INJURE THE TEMPER AND FEELINGS OF THOSE WHO HABITUALLY COMMIT IT. A man who is cruel in the treatment of his animal cannot be a good husband, a kind parent, a humane neighbour, or a gentle and tender friend. Men cannot change their dispositions like their dress; whatever disposition they encourage, it will become habitual and natural. Cruelty to animals makes men sullen, rude, ferocious, wrathful, apt to strike, impatient of contradiction, and prone to every evil work.

IV. CRUELTY TO ANIMALS IS A MEAN AND CONTEMPTIBLE VICE TO WHICH THERE IS NO TEMPTATION. Almost any sin can say more for itself than this can. What but a love of vulgar and low excitement gives zest to sports in which animals are baited, tormented, mangled, and destroyed?

V. THE CRYING INJUSTICE OF SUCH CRUELTY MAY BE URGED. We have no right to abuse the inferior creation, although we have a right to use them. Some of the causes which lead to the commission of cruelties upon the brute creation are, mere thoughtlessness and wantonness; avarice; love of excitement, from which come the strifes and conflicts of the bear-garden, the race-course, the chase, the cock-pit, etc.

(John Forbes.)

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KJV: A righteous man regardeth the life of his beast: but the tender mercies of the wicked are cruel.

WEB: A righteous man respects the life of his animal, but the tender mercies of the wicked are cruel.