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Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou prayest. Eccles. xxviii. 2.

Be ye kind one to another, tender-hearted, forgiving one another, even as God, for Christ's sake, hath forgiven you.-Ephes. iv. 32.

Put on, as the elect of God, holy and beloved, bowels of mercy, kindness, humbleness of mind, meekness, longsuffering, forbearing one another, and forgiving one another, if any man have a quarrel against any.-Col. iii. 12, 13.

The wisdom that is from above is first pure, then peaceable, gentle, easy to be entreated of, full of mercy.— James, iii. 17.

Charity shall cover the multitude of sins.-1 Pet. iv. 8.
The quality of mercy is not strained;

It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blessed:
It blesseth him that gives and him that takes.
"Tis mightiest in the mightiest; it becomes
The throned monarch better than his crown. . . .
It is an attribute to God himself;

And earthly power doth then show likest God's,
When mercy seasons justice....We do pray for mercy,
And that same prayer doth teach us all to render
The deeds of mercy.-Shakspeare.

As ye are stout be merciful.

To err is human, to forgive divine.-Addison.

Mercy to him that shows it, is the rule

By which Heaven moves in pardoning guilty man.
And he that shows none, being ripe in years,
And conscious of the outrage he commits,

Shall seek it and not find it in his turn.-Cowper.

Examples of justice must be made for terror to some, but examples of mercy should not be wanting as a comfort to others; the one procures fear, and the other love.— Lord Bacon.

Wilt thou draw near the nature of the Gods?
Draw near them then in being merciful:
Sweet mercy is nobility's true badge.-Shakspeare.

Good Heaven, whose darling attribute we find
Is boundless grace and mercy to mankind,
Abhors the merciless.-Dryden.

Ignoscito sæpe aliis, nunquam tibi.-Publius Syrus. Obsecro, adhibeatis in homines fortunis misericordiam, -Cicero.

Pectus est fons misericordiæ benignum.

Clementiam, mansuetudinem omnes boni præstabunt.— Seneca.

Clemens agricolas bonos imitabitur, qui non tantum rectas procerasque : arbores colunt, sed illis quoque, quas aliqua depravavit causa, adminicula quibus regantur applicant Alias circumcidunt, ne proceritatem rami premant : quasdam infirmas vitio loci, nutriunt: quibusdam, aliena umbra vitio loci, nutriunt: quibusdam, aliena umbra laborantibus, cœlum aperiunt.-Seneca.

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PART III.

THEMES IN WHICH ONLY THE REASONS AND

QUOTATIONS ARE SUGGESTED.

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1ST REASON.-Because it gives a relish even to the most unpalatable foods. In sieges and famines, the most disgusting and revolting foods are eaten, even with greediness. See Jer. xix. 9. Isa. ix. 20.

2ND REASON.-It brings an appetite to table to enjoy what is provided.

This idea differs from the preceding, because food may have an excellent relisa, and yet the eater have no appetite.

3RD REASON. The hungry man is not fastidious. FOOD is the thing required; its quality or delicacy are matters of minor importance.

4TH REASON. A craving appetite has a good digestion, which culinary sauces and rich condiments frequently destroy.

5TH REASON.-Self-preservation and self-love make food delightful to the hungry, and distasteful to the satiated. The hungry body preys upon itself, and the gloated body loathes food, being already oppressed with a surfeit.

6TH REASON.-Food eaten by the hungry relieves posi tive pain and organic derangement; and what sauce is so sweet as relief from pain, and a healthy action of the animal functions.

7TH REASON. The very act of mastication is a positive

pleasure to the hungry, independent of the nature or quality of the food eaten.

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QUOTATIONS. The full soul loatheth an honeycomb ; but to the hungry soul every bitter thing is sweet.Prov. xxvii. 7.

The things that my soul refuseth to touch are as sorrowful meat.-Job, vi. 7.

When Darius in his flight from Greece drank from a ditch defiled with dead carcasses, he declared "he had never drunk so pleasantly before," because he never before drank thirsting.

When bread is wanting, oaten cakes are excellent.— Maunder's proverbs.

It must be a delicate dish to tempt the overgorged epicure.-Southey.

A man who is not hungry is a fastidious eater.-Spanish proverb.

Plenty makes dainty.-Fielding's proverbs.

Hungry dogs will eat dirty puddings.-Ray's proverbs. Hunger makes hard bones sweet beans.-Ray's proverbs.

Il n'y a sauce que d'appétit.

En mangeant l'appétit se perd.

A la faim il n'y a point de mauvais pain.
Appetito non vuol salsa.

L'asino chi ha fame mangia d'ogni strame.

A ventre affamé, tout est bon.

Ventre affamé n'a point d'oreilles.

La fame e il miglior intingolo.

Jejunus raro stomachus vulgaria temnit.-Horace.

Optimum condimentum fames.-Socrates.

Constat parvo fames.

Optimum tibi condimentum est fames, potionis sitis.Cicero.

Manet hodieque vulgo tritum proverbium Famem efficere ut crudæ etiam fabæ saccharum sapiant.-Erasmus. Præter seipsam, cætera edulcat fames.-Antiphanes apud Stobaum.

CONCLUSION.

THEME LXXXIV. A blithe Heart makes a blooming Visage.

INTRODUCTION.

. 1ST REASON.-A cheerful temper promotes digestion; and that which promotes digestion is good for health.

2ND REASON.-It gives a sunshine to the face more pleasing than delicacy of tints or regularity of features.

3RD REASON.It wards off the wrinkles of care, the sickly hue of fretfulness, the muscular contortions of illtemper, and the haggard expression of discontent.

4TH REASON. It affects the muscles of the face in a most agreeable manner, disposing them into that wreathed and dimpled expression which is so pleasing to every beholder.

5TH REASON.-A blithe heart is contagious; and by infusing good-nature into the spectator, causes him to see everything tinted with what the French call a "couleur de rose."

6TH REASON.-Expression is far more captivating than beauty; and a blithe heart gives an expression of innocence, happiness, and health, which makes any visage appear blooming.

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