Ver. 17.-The mercijitl man. It would be our duty to be merciful if wo suffered thereb~-, and indeed we can never be truly merciful solely from motives of self-interest, since genuine mercy must spring from sympathy. Nevertheless, we sadly need all aids to righteousness-the lower as well as the higher; and therefore it may be meful for us to consider how much it makes for our own profit that we should be merciful. I. THE MERCIFUL MAN WILL OBTAIN MERCY FROM OTHER MEN. We never know in what straits the future may find us. Proud in our independence to-day, we may be in abject need before long, or at least in circumstances which make our welfare largely dependent on others. We are so much members one of another that it is not for our own good that we should injure one another. Be is in the most precarious position who has provoked er.emit>s by his cruelty. Let him beware of the turn of the tide of fortune. The tyrant calls forth the assassin. Employers who grind down their work- people cause that very indifference to their interests of which they complain. If generosity wins friendship, surely it is a valuable grace. None love so much as they who have been forgiven much. II. O1''LY THE MERCIFUL MAN WILL OBTAIN MERCY FROM Goo. This is an absolute JJrinciple the importance of which is too little recognized. In the Old Testament God tells us that he desires "mercy, and not sacrifice" (Hos. vi. 6); i.e. that the practice of the former, rather tban the offering of the latter, is the ground of acceptance by him. Ch1ist signalizes mercy by giving it a place in the Beatitudes, and saying that the blessmg of the merciful is that they shall obtain mercy (Matt. v. 7); calls upon us to love our enemies (Matt. v. 44); inserts in his model prayer one sole condition-that God" forgives us our debts as we have forgiven our debtors" (Matt. vi. 12); and tells ns that our offerings to God must be preceded by our forgiveness of men (Matt. v. 23, 24). Therefore the cruel man troubleth his own flesh, for he excludes himself from the enjoyment of God's mercy-the one essential of his eternal welfare. "Consider this- That in the course of justice, none of us Should see salvation: we do pray for mercy: And that same prnyer should teach ue all to render The deeds of mercy." III. THE MERCIFUL MAN IS BLESSED IN THE VERY EXERCISE OF MEBOY. 1. T/18 exercise of mercy is pleasing. The temptation to l,atred promises a devilish pleasure; but it is a delusive promise. Once the pas8ion is indulged, it works pain in the soul. The expression of rage is no sign of pleasure. Cruelty makes a bell within, and peoples it with demons that tor~ure the man hiIJ?-sel~ even mo1:e than its vic~ims. By_a sinaular law of nature the exercise of mercy begms m the pain of self-sacrifice, but 1t ~oo~ bears fruit in inward peace and gladness. 2. The exercise of mercy is elevating and e'Tlnobling. Cruelty degrades the soul. Charity refines, exalts, sanctifies. The glory of God 1s in his mercy. "Wilt thou draw near the nature of the gods? Draw near them then in being merciful: Sweet mercy is nobility's true badge." Thus, to quote one more familiar saying of Shakespeare's, we find that mllrcy "Is twico blees'd., It bleseee him that gives u.nd him that takes."
Ver. 24.-Meanness. The Book of Proverbs is sometimes accused of taking too low and worldly a view of conduct, and of giving u~due importance to prudential, self- r•'"ardi1w duties. Whatever truth there may be m these charges-and no doubt the .N;w Te;tament does describe ~o pure and lofty an ideal of life as to leave t.he morals on. XI, 1-31.] THE PROVERBS. 223