ties of these desolations. About the mouths of the caves may be seen the bones, and portions of the skins of sheep, goats, buffaloes, and camels; while the intolerable stench from some of the dens confirmed the evidence which these indications offered."-Notes of the Pictorial Bible on Isaiah xiii. 19-22. We need not be much surprised at the opposite representations which we receive of human nature, for certainly the most puzzling inconsistencies, and the most glaring contrarieties, are daily presented to our view. We see such striking contrasts of selfishness and of generosity, of cruelty and of kindness, of low profligacy and exalted virtue, that we have some difficulty in persuading ourselves that beings of such opposite dispositions can belong to the same family, though they are possessed of the same bodily organization. In consequence of these strange varieties, we are entertained with the most opposite views and theories of the nature of man, some representing him as little better than an incarnation of the principle of evil, whilst others delight to extol his lofty faculties and sublime attainments. From all this it is very evident that there is some grievous irregularity in human nature; whilst it is no less apparent that there is no small inconsistency in the limited views which men take of the faculties and capabilities of their nature. The ill success of all theories on this subject might well deter any one from committing himself by a similar attempt; and, at any rate, it is evidently irrational to speculate, till we have fairly examined what is professedly given as an authoritative statement on the subject, and as an explanation of the perplexing inconsistencies of human nature, as well as pointing out the way by which it may recover its forfeited honours. And, on this deeply important subject, there is, at least, one point on which all are agreed, viz., that man is born in absolute ignorance. Never was this fact. more prominently brought into view than in the present day; and never were greater efforts made to remedy and remove the evils of ignorance. But another fact, not less certain, nor less important to be known, is often entirely overlooked by the professed reformers and improvers of human nature, viz., the fact, that man is not only born without holiness and religious feeling, as he is born without knowledge, but that he is born with feelings and tendencies directly opposed to the reception of spiritual knowledge; it is the last thing he will discover the use of; its necessity must be impressed on the mind by a foreign impulse. This important truth is studiously kept out of view by the greater part of those who are crying out so loudly for the removal of ignorance as the only bar to human improvement. Almost all the systems patronized by the advocates of education in the present day, proceed on the supposition that the mind may thrive on mere natural knowledge, and that a man's well-being is secured when he possesses the means and resources of temporal comfort. They forget that "man lives not by bread alone," and that other knowledge than that which is conversant about "the things which are seen and temporal," is necessary even for the temporal comfort of beings made for immortality. But if we consider the history of man as it is presented to us in the oldest record in existence, and which speaks authoritatively on the subject, we shall find, even in the lowest humiliation of his nature, the rudiments of lofty intellect, and the germ of feelings which require higher and purer gratifications than this world can afford. Let us not waste our time, then, in vain lamentations over the infirmities of our nature; let us rather consider the resources which God has provided for their removal, and for the introduction of substantial hopes; and then, like the apostle, we will be able to glory in our infirmities, that the power of Christ may rest upon us ;" and then, too, we shall see that God has employed every means short of absolute compulsion to force us into the path which leads to happiness and immortal life. In the state of happiness and innocence in which the Scriptures inform us man was placed, when he was first planted on this world, of which condition we find some memorials in the records of all nations, he must have felt and known that his happiness consisted in obeying the will of heaven; he then had the feelings of a grateful and dutiful child, who recognises the extent of his father's love in the ample provision made for his comfort. Disobedience would instantly introduce very different feelings; the consciousness of ingratitude, and the necessary withdrawal of privileges which had been so grossly abused would beget fear and distrust, and, in the case of the first offenders, would necessarily produce infinitely more dismay than can be excited in their descendants, who have sin as their natural inheritance, and never perceive its excessive enormity till the light of the divine law beams upon their minds. Then, indeed, there will be consternation and terror, but, "hope springs eternal in the human breast," and plans and expedients are continually employed to obtain peace of mind by the dismissal of the fears which alarm the conscience; hence, numberless pretenders are ever ready with their endless prescriptions to meet the question, which every human being must anxiously seek to answer, "How shall I come before the Lord; shall I come with incense, or with calves of a year old; shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?" These queries show the anxiety with which the great question has been agitated; and the small impression which it excites in modern times, probably arises from the doctrine, universally admitted throughout Christendom, that a ransom has been paid and accepted, which thousands and tens of thousands consider as relieving them from the necessity of "working out their salvation with fear and with trembling." Thus, whilst all mankind are ready to cry out, "Who will show us any good?" they do not perceive the full bearing of the question, nor recognise that it announces the unwelcome truth, that, in us, by nature, dwelleth no good thing. Yet why should this be an unwelcome truth? Do we not find a parallel to it in the natural condition of man, who, though born to be the visible sovereign of this world, is, by nature, the most helpless of all the visible works of God. Behold the origin of him who, in process of time, assumes the airs of the lord and master of this earth! He would very willingly persuade us that such great results must have arisen out of some high and dignified beginning. But let us examine his pretensions; born in ignorance, cradled in infirmity, nurtured in sorrow, disciplined by stripes, and trained amidst toil and care; behold, in this process, the steps by which the greatest have risen to those distinctions which make themselves and the world almost forget that they are made of the ordinary stuff of humanity. When man, then, acquires his natural power by such a tedious process, and from beginnings of such absolute ignorance and helplessness; when he must pass so many years of apparently unprofitable existence, and be so long a burden rather than a benefit to society, can we, with these facts before our view, reasonably expect that he should step, all at once, into the riches of religious knowledge, and the advantages of spiritual improvement? No such results can reasonably be expected. Religion is much more foreign to his nature than ordinary knowledge; however awkward he may be in learning the proper use of his bodily organs or intellectual powers, still every fresh attempt improves his facility; he easily retains what he has learned, and public applause makes him anxious to excel. No such recommendations lie on the side of religious attainments; there is no visible glory to be obtained by them; they are in little repute with the mass; and public 702 discouragement, added to natural disinclination, pro- | duces great backwardness in seeking the honours of religious fame; it is a kind of glory which the natural mind has no relish for. Worldly fame is acquired by braving all dangers, by following out the indomitable purposes of the will, in spite of all opposition, by triumphing over, and trampling on a prostrate foe. Spiritual achievements are of a totally different character; their glory consists in thwarting the headlong feelings of our nature, and the selfish affections of our hearts, and in exercising a rigid self-denial wherever the feelings and interests of others are concerned. This is a warfare of a new kind, which, receiving no encouragement from the example of the world, and as little from the natural proclivity of our own minds, is rendered both difficult and irksome, and must be sustained by other resources than those which supply our usual principles of action; but as we have seen that man's natural power, and his intellectual attainments also, are great in proportion to the difficulties which have been surmounted, may we not expect that the greater difficulties connected with our spiritual condition, when overcome by the weapons which are furnished from the armoury of heaven, will lead to still more splendid results, and to a still more glorious victory? Yes, "blessed is the man that overcomes." The reward of his victory is as superior to that of the conqueror of public enemies or private competitors, as the spiritual rewards of immortality are superior to the But how, it may be asked, perishing rewards of time. can any one be expected to engage in such a perilous contest, where so many difficulties, discouragements, and dangers, are to be encountered and endured? Here, however, let it be remembered that we do not go on this warfare" on our own charges;" the plan of the campaign and the weapons of our warfare are supplied by the Captain of our Salvation; and if carefully studied and energetically employed, we shall be more than conquerors over all our enemies; "For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong-holds," and subduing the power of our enemies. Is not this sufficient encouragement to engage heartily in the work of the Lord? A victory obtained without difficulty is attended with little glory, and the adventurous sons of men are often excited to achievements which have nothing but their difficulty to recommend them, and from which they expect no reward but empty But he that glory and the perishing breath of fame. successfully fights the battles of the Lord, which consist chiefly in contending with himself, and “bringing | every thought into obedience to the law of Christ," shall receive a reward very different from the barren and fading laurels which deck the brow of the earthly conqueror; the contest of the Christian is with invisible enemies, and his rewards, though invisible, are, nevertheless, invaluable, and such as he would not exchange for a thousand worlds such as this which we inhabit, and for the possession of which we risk our immortal hopes, without ever receiving any adequate compensation of worldly felicity. He is always the happiest and most dignified man who cares least for the world, and seeks gratifications which the world neither can give nor take away. The true dignity of human nature, then, is not to be sought for in animal indulgences, these are merely means for the accomplishment of purposes totally opposite in their end and tendency to the animal propensities of man. He who seeks nothing higher than the gratification of the senses is at best only a superior beast, and his indulgences and his pleasures shall, like those of the animals which he has studied to resemble, be buried in the corruption of the tomb; his name and his memorial shall be blotted out from the recollection of his nearest relatives; the record of the sensualist shall perish, unless it be remembered to his everlasting dis Man, even in the lowest state of human nature, is superior, in point of natural resources, to the lower animals; this is proved by his keeping them every where in subjection, and making them subservient to his accommodation and comfort. But before he can reach the true dignity of his nature, and vindicate his connection with heaven, he must have some portion of that wisdom which cometh from above, which is pure, and peaceable, and full of mercy and good fruits. These are not the characteristics of the wisdom which is of this world, which is selfish, sensual, unfeeling; and he has no profitable or permanent connection with heaven till he is enabled, by the grace of God, to "put off concerning the former conversation, the old man, and to be renewed in the spirit of his mind, putting on the new man, which after God is created in righteousness and true holiness." At the same time, it will be well to remember that, whilst we are commanded not to be conformed to the world, we are not required to be unworldly, that is to say, we are not to seek notoriety by peculiarity of manners, nor to fly off from general practices which are in their nature harmless or indifferent. But here every man must judge for himself, taking for his guide the Word of God, only he should be specially jealous of every feeling that trenches on brotherly kindness and charity. Among the marked distinctions between man and the lower creatures, none is more striking than this, that the other creatures are in their highest state of perfection when they obey, without restraint, the inThe eagle pouncing on the stincts of their nature. helpless lamb, the tiger reeking with blood, the sow wallowing in the mire, are in their most characteristic attitudes and positions; which mark at once the intention of their creator, for the fulfilment of which they need no instructor; appetite is their prompter, nature is their guide; they are most interesting, and display most fully the resources of their nature, when sepa rated entirely from the teaching and control of man; and an animal taught to perform feats for the amusement, or the emolument of its owner, is in its highest state of degradation, inasmuch as it has lost its natural character, and is converted into a humble drudge, to relieve the labour which is the punishment of man's transgressions. I admit that man has a charter from heaven for his dominion over the lower animals, and he is endowed with powers which enable him to keep them all in subjection, that they may not invade his province as lord paramount among the visible works of God; but that, in any instance, he should transfer to them the labour and drudgery which he entailed upon himself by sin, of which all other creatures are inca pable, is a matter that may be questioned; indeed, it does not appear that he has any right to that dominion which he exercises, unless he employs it in such a way as to improve the condition and comforts of the creatures which God has subjected to his power. But whilst the other creatures are degraded by teaching, man stands diametrically opposed to them in this respect, and is the most helpless, or the most noxious of all creatures, unless his natural propensities are restrained, and in some instances, entirely subdued. Who can dispute this fact, and with the admission of it, who can hold up his face and contend for the natural dignity of man ? The dignity of human nature is not natural; it is a plant of foreign growth, requiring long time before it is acclimated and naturalized; it is an honour achieved by "the Son of man," and left as a legacy to all who can count kindred with him, by manifesting that they have been begotten again by his Spirit. Behold the lord of this visible world when he first appears on the theatre of his future empire! Born without any instinct but that of sucking his mother's milk, subjected to a pupillage of nearly twenty years, before he can pretend to independence, even then, headlong, and impetuous, and devoid of counsel, he requires to have his energies directed by the wisdom of age, to show how useless strength and power are without the guid ance of experience and knowledge. But the helplessness of man shows the wisdom and power of God; his lengthened immaturity tends to strengthen the bonds of the family union, and suggests the necessity, and supplies the means of combination and concert for the protection and comfort of every community, great or small, into which society may be divided. Such is the constitution of human society by the appointment of heaven; but what is the inference which we are to draw from all this? Shall we conceive, that merely by pointing out the machinery, so to speak, which God employs in completing the mental and corporeal constitution of our nature, we have explained the process, and shown exactly how the results must arise by the necessary operation of these principles and feelings? Alas! the body will never reach maturity, without the sustaining power of Him in whom we live, and move, and have our being; and our minds will never approach to the maturity of wisdom, much less to the energy of spiritual life, unless they are under the influence of a principle not only different from, but contrary to the usual bent and current of our feelings? Instead of being drawn to God by any principle of natural attraction, we are repelled by an antagonist feeling, by that powerful principle of earthly attraction which binds our hearts so powerfully to the present world; we may advance in natural knowledge, in refined taste, in metaphysical acumen, nay, even in establishing, on natural principles, the power and obligation of many of the moral duties, for they can be demonstrated to be absolutely necessary for the temporal well-being of man, still there is no religion here; we have not yet come within sight of the heavenly temple, we are entire strangers to the incense which must be offered on its altar, for there is not, as yet, a single spiritual feeling within our hearts. Who then will show us any good? Who will remove the veil which intercepts our view of the divine perfections? The oracles of God alone can solve these questions, and they do so without ambiguity, for they direct us at once to Him who is the way, and the truth, and the life; declaring that "in Him was life, and the life was the light of men." John i. 4. CHRISTIAN TREASURY. Look to your Sentiments. He that never changed any of his opinions, never corrected any of his mistakes; and he that was never wise enough to find out any mistakes in himself, will not be charitable enough to excuse what he reckons mistakes in others.-WHICHCOTE. let us sing in the heights of Zion." Jer. xxxi. 11, 12. I remember it is said, (Isa. xxiv. 16.)" From the uttermost parts of the earth have we heard songs, even glory to the righteous," that is unto Christ Jesus the righteous. It is, as I conceive, a promise of an echo that should be heard among the Gentile nations upon the publication of the year of redemption among them. An echo of praise should be heard rebounding to heaven, upon the utterance of this joyful sound which you have been hearing this day, and the days bygone. O, therefore, let songs be heard among you, from this wing of the earth, glory, glory, glory, to Christ Jesus the righteous. Glory to him who, though he be the mighty God, yet was made of a woman, took on him my nature, that he might become my kinsman, and have the right of my redemption. Glory be to him who, though he be the great Lawgiver, was made under the law, that I might not sink under the curse and condemnation of it for ever. Glory to him who laid the foundation of the house of mercy, which shall be built up for ever, and has brought me within the walls thereof, and given me a name and a place there, even an everlasting name that shall not be cut off. Glory to him that has rent the veil of the temple from top to bottom, so that I see now there is no impediment on God's part to hinder my access unto God and glory. Glory to that righteous One who has become the Lord my righteousness, having magnified the law and made it honourable; and the Lord is well pleased for his righteousness' sake. Glory to him who has finished transgression, and made an end of sin, and it is so much ended, that it shall never have power to condemn me; he condemned sin in the flesh; and therefore "there is no condemnation to them that are in Christ Jesus." Glory to the great Redeemer that has confirmed the covenant, and made it sure with his own blood, so that the mountains shall depart and the hills be removed, but his covenant of peace shall never depart. Glory to him that entered the territories of death, the king of terrors, and came forth like a renowned conqueror, carrying the keys of death and hell in his hand. Glory to him that has quenched the flames of wrath with his own blood that would have consumed me for ever, and that through him, God is a God of peace, and is declared to be so by the resurrection of Christ Jesus from the dead, so that I can now take up that song, (Isaiah xii. 1, 2,) “Though thou wast angry with me, thine anger is turned away, and thou hast comforted me. The Lord is become my salvation." O glory to the righteous One, who, as he was delivered for my offences, is also risen again for my justification, and I am discharged of my debt in him; he being justified, I am acquitted, and can say, "Who can lay any thing to my charge?" O glory to Christ Jesus the righteous, that because he lives I shall live also, and though worms shall destroy this body, yet, in my flesh I shall see God." O glory be to him that is ascended up to heaven as my forerunner, and to be an advocate for me with his Father, and my Father, with his God, and my God; and I look for him to come the second time without sin to my everlasting salvation. Thus I say let these, or the like songs, be sent up as echo of praise from the innermost parts of the earth.-EBENEZER ERSKINE. 66 The Christian a King. He that can overcome fulness of estate by abstinence, overcome injuries by patience, overcome blaspheming enemies by innocence, yea, overcome God himself by penitence, and hold that Almighty hand by humble confidence, as Jacob wrestled with the angel and prevailed, he is a king indeed, and shall be called Israel,-a potent prince with God. ADAMS. Suitable Reflections for a Sacramental Thanksgiving day. Now, upon a thanksgiving day celebrate the praises of your great Redeemer, who had the care of your redemption so much at his heart. "The Lord redeemed Jacob, and ransomed him from the hands of those that were stronger than he; therefore come and | grant.-OLD AUTHOR. All is God's. The things we part with are not our own. The power to part with them at God's call, is a greater privilege than the right to possess them by his SACRED POETRY. THE EMIGRANT'S DAUGHTER. "THE way is long," the father said, While through the western wild he sped With eager searching eye; "Cheer ye, my babes," the mother said, As frowned the evening sky. On the rough floor their simple bed On leathern hinge the doors were hung, But hearts, with pure affection warm, And there the wife her husband cheered, Still, the lone man his toil pursued, As peering through some refted rock, The blushing sweetbriar grows! And when, with serious air, No more the forest feared his stroke,- Beneath the whirlwind's eye. His youngest girl, his fondest pride, How desolate she stands ! Who hastes his throbbing head to hold? That blessed daughter, meek of heart, That gasp, that groan,-'tis o'er, 'tis o'er ! Oh! Thou, who feed'st the raven's nest, MRS L. H. SIGOURNEY. MISCELLANEOUS. The Influence of Music upon Serpents.-The wonderful effect which music produces on the serpent tribes, which is alluded to in the Sacred Writings, is confirmed by the testimony of several respectable moderns. Adders swell at the sound of a flute, raising themselves up on the one half of their body, turning themselves round, beating proper time, and following the instrument. Their head, naturally round and long like an eel, becomes broad and flat like a fan. The tame serpents, many of which the Orientals keep in their houses, are known to leave their holes in hot weather, at the sound of a musical instrument, and run upon the performer. Dr Shaw had an opportunity of seeing a number of serpents keep exact time with the Dervishes in their circulatory dances, running over their heads and arms, turning when they turned, and stopping when they stopped. The rattlesnake acknowledges the power of music as much as any of his family, of which the following instance is a decisive proof: When Chateaubriand was in Canada, a snake of that species entered their encampment; a young Canadian, one of the party, who could play on the flute, to divert his associates, advanced against the serpent with his new species of weapon. "On the approach of his enemy, the haughty reptile curled himself into a spiral line, flattened his head, inflated his cheeks, contracted his lips, displayed his envenomed fangs, and his bloody throat; his double tongue glowed like two flames of fire; his eyes were burning coals; his body, swoln with rage, rose and fell like the bellows of a forge; his dilated skin assumed a dull and scaly appearance; and his tail, which sounded the denunciation of death, vibrated with so great rapidity as to resemble a light vapour. The Canadian now began to play upon his flute, the serpent started with surprise, and drew back his head. In proportion as he was struck with the magic effect, his eyes lost their fierceness, the oscillations of his tail became slower, and the sound which it emitted became weaker, and gradually. died away. Less perpendicular upon their spiral line, the rings of the fascinated serpent were by degrees expanded, and sunk one after another upon the ground, in concentric circles. The shades of azure, green, white, and gold, recovered their brilliancy on his quivering skin, and slightly turning his head, he remained motionless, in the attitude of attention and pleasure. At this moment, the Canadian advanced a few steps, producing with his flute sweet and simple notes. The reptile, inclining his variegated neck, opened a passage with his head through the high grass, and began to creep after the musician,, stopping when he stopped, and beginning to follow him again, as soon as he moved forward." In this manner he was led out of their camp, attended by a great number of spectators, both savages and Europeans, who could scarcely believe their eyes, when they beheld this wonderful effect of harmony. The assembly unanimously decreed, that the serpent which had so highly entertained them, should be permitted to escape.-CARPENTER's Scripture Natural History. CONTENTS.- The Office of Reader in the Christian Church. Part I. By the late Rev. J. Scott.-A Plain Remonstrance on Family Worship. By Rev. H. Ralph, LL.D.-Moses Mendelsohn; or, the Decline and Fall of Rabbinism on the Continent of Europe. -The Martyrdom of John Diaz.-A Discourse. By Rev. A. Hamilton. A.M.-Scriptural Researches, No. XVIII. Part I. By Rev. J. Esdaile, D.D.-Christian Treasury. Extracts from Whichcote, Erskine, Adams, and Old Author.-Sacred Poetry. Emigrant's Daughter." By Mrs L. H. Sigourney.-Miscellaneous. The Published by JOHN JOHNSTONE, 2, Hunter Square, Edinburgh: J. R. MACNAIR, & Co., 19, Glassford Street, Glasgow; JAMES NISBET & Co., HAMILTON, ADAMS, & Co., and R. GROOMBRIDGE, London; W. CURRY, Junior, & Co., Dublin; and W. M'COMB, Belfast; and sold by the Booksellers and Local Agents in all the Towns and Parishes of Scotland; and in the principal Towns in England and Ireland. Subscribers in Town, will have their copies delivered at their own residences regularly, by leaving their addresses with the Publisher. Subscription (payable in advance) per quarter, of twelve weeks, 1s. 6d., and the other periods in proportion. THE SCOTTISH CHRISTIAN HERALD, CONDUCTED UNDER THE SUPERINTENDENCE OF MINISTERS AND MEMBERS OF THE ESTABLISHED CHURCH. " THE FEAR Of the Lord, THAT IS WISDOM. No. 141. SATURDAY, NOVEMBER 10, 1838. THE DOG. AS MENTIONED IN THE SACRED WRITINGS. PART II. BY THE LATE REV. DAVID SCOT, M. D., Professor of Oriential Languages in the University of St. Andrews. In the Sacred Writings, the term dog, or dogs, is sometimes bestowed on men who resemble them in character and dispositions. To some dogs, for instance, is intrusted the care of houses, and thieves are prevented from breaking into them by the barking of those dogs; but if dogs lose their voices in warm climates, as some assert, they become of no use in guarding property. In like manner, watchmen were stationed on the walls of cities, and they were ordered to warn the citizens when danger approached, or threatened; and because the watchmen of whom Isaiah speaks, lvi. 10, neglected this duty, he calls them "dumb dogs that cannot bark." As the same persons, however, were attentive enough to their own interest, and even guilty of the most flagrant rapacity, he calls them, in the 11th verse of the same chapter, "greedy dogs." This animal requires a great deal of food, because it takes a great deal of exercise; besides, it lives chiefly on animal food, which is quickly digested. It has also been charged with foul feeding. To be sure it does not feel that delicacy as to diet which men feel; but, with no justness can it be pronounced more unclean in its diet than any of the inferior animals which devour flesh. Its uncleanliness is censured, because contrasted with the cleanliness of men, whose company it keeps; and unless men had chosen such a companion, it would not have been so much observed. The foul feeding of dogs is confirmed by the precept of Moses, Exod. xxii. 31, "Ye shall not eat any flesh that is torn of beasts in the fields. Ye shall cast it to the dogs." See Matt. xv. 26; Mark vii. 17. When the dog vomits from sickness or surfeit, he swallows anew what he has vomited; and men who return to the indulgence of their lusts, after they have abandoned them, are thus spoken of hy Peter, 2 Epist. ii. 22, "It hath happened to them according to the true proverb, the dog has return VOL. III. PRICE 1d. ed to its vomit, and the sow that was washed to its wallowing in the mire." In conformity to the ordinary judgment of men, that the sow is filthy, and the dog filthy as well as irritable, our Lord says to the disciples, Matt. vii. 6, "Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you:" that is, you are not to prescribe the lessons of true wisdom to men of profane and profligate habits, who will spurn at and reject them; or explain the doctrines of the Gospel to, or press its duties upon those who, under the government of angry and furious passions, would insult, strike, or kill you. In this passage from Matthew there are four clauses. The first and the last refer to the dog, and the two middle to the swine. Such kind of references are not uncommon in the Sacred Writings, and deserve the attention of those who peruse them. We are indebted to Dr Jebb for the remark, and it is calculated to throw light and consistency on the passage. The irritability of the dog, thus called to our notice, furnishes a frequent ground of complaint. It has been long ago remarked, that two dogs cannot live peaceably in the same house; and in the streets of a city, if dogs abound, one of the most common and disagreeable occurrences is their fighting with one another. That all the blame may not fall upon the dogs, the low-minded, idle, and mischievous of our own race, have great delight in encouraging them to worry one another. This irritability of the dog has given occasion to Solomon's remark, Prov. xxvi. 17, "He that passeth by, and meddleth with strife belonging not to him, is like one that taketh a dog by the ears." That is, as the dog will not allow such familiarity without biting, so he that interferes with people in strife, will be reckoned a principal in the business, and not come off without his share of abuse or blows. Dogs are exceedingly harsh to strangers, and towards beggars they exercise a deadly hatred. Some householders retain them for the sole purpose of repelling vagrants, and it would be well if they did not sometimes drive away friends. The disposition of the dog to bark at or attack all except those of the family, Moses had in his eye, |