quench a flaming fire, and almsgiving will make atonement for sin_ (E. 3^{30}), with the much more frequent personal presentation: _Incline thine ear to a poor man and answer him with peaceable words gently. Deliver him that is wronged from the hand of him that wronged him_ (E. 4^{8, 9}). We discuss “Capital and Labour”; but the Jewish proverb says (Pr. 22^{2}; cp. 29^{13}) _The rich and the poor dwell together, The Lord God made them both_; and how deep the proverb goes, how swiftly it strikes home and excites the imagination. _Rich and poor together_, yes, in a sense--united within one city’s bounds; and yet how far apart they dwell from one another. How tragically far apart! But are they so greatly sundered as at first thought one imagines? In the things that matter ultimately--their manhood, womanhood; their tears and laughter; their loves; their sinning and repenting; their strength and health; their death and immortality? Perhaps there is just one meeting-place where rich and poor unite and stand absolutely equal; but it is there where earth and heaven fade away--the great white throne of God. Mark how the sense of the individual man, with whom eventually all our plans to remedy the mischiefs in the body politic must come to terms, permeates the following proverbs:-- _A good man leaveth an inheritance to his children’s children; But the wealth of the sinner is laid up for the righteous_ (Pr. 13^{22}). (No pious platitude this, but a keen-sighted observation of fact. It is seldom indeed that wealth is handed down through many generations, except in a morally “good” family; and on the other hand the sinner’s undisciplined children can usually be depended on to make ducks and drakes of their inheritance). _Whoso stoppeth his ears at the cry of the poor, He also shall cry, and shall not be heard_ (Pr. 21^{13}). _There is that scattereth and increaseth yet more; And there is that withholdeth that which is meet, and it tendeth only to want_ (Pr. 11^{24}). _Hast given the poor to eat and drink, accompany them on their way_ (C. 208). In the recognition of personal faults as the bane of society: _He that covereth a transgression seeketh love, But he that harpeth on a matter separateth chief friends._ (Pr. 17^{9}). _For the drunkard and the glutton shall come to poverty, And drowsiness shall clothe a man with rags_ (Pr. 23^{21}). These few maxims might be multiplied with ease, but they are sufficient for our purpose. Is it not clear how profoundly humanistic are these Jewish proverbs in their outlook on social affairs? Except our science be tempered by the same redeeming grace, we shall succeed on paper but fail in fact.