even of those that in Zion seem to heed us not, some perchance shall remember in a distant land, and so be saved from falling. But, come, thou knowest this even as I, though sorrow for a moment had hidden it from thine eyes. With the blessing of God we do not labour in vain.” “Friend, thou comfortest well; and in my soul I know that these thy words are true, and that our work is of God, and that our children’s children shall see the reward of all our labours. But as for this generation many there be that scorn and few that hear.” “Be our zeal the greater then!” responded Joseph, “What saith the prophet?--_Precept on precept, line upon line_; and for us therefore ‘Proverb on proverb,’” The older man smiled at him gently, pleased by the words and spirit of his friend: “Thou art a true friend and wise counsellor, ben Abijah. And now let us leave this place, and, if it seem good to thee, let us pass through the streets and take note of them that buy and sell; for the heat is not yet upon us and the markets are full this day. Comest thou with me?” “I come gladly. Thou shalt see--we shall find one here, one there, that hath need of our wisdom; and perhaps to-day we shall even catch the ear of the multitude, and many will give heed both to hear and to receive our teaching.” CHAPTER VII Men and Manners Students of the Old Testament do not require to be told that the universalism of the _Book of Proverbs_ is a remarkable fact. But even those whose knowledge of Jewish history is not exact, and who have not made a comparative study of the post-exilic writings, need have no difficulty in perceiving how strange it is, if they will give the briefest consideration to the following points. Just how free are these sayings from indications of the national aspirations or religious peculiarities of the Jews? Never once in the whole _Book of Proverbs_ is mention made of Israel or of any synonym for Israel! Not a word is said of the nation’s past history or present fears and hopes; the word “prophet” never once occurs, although the influence of prophetic teaching is frequently manifest; Priests, Levites, Temple and even Jerusalem are absolutely ignored; “sacrifice” is mentioned four times in disparagement; _To do justice and judgement is more acceptable to the Lord than sacrifice_ (Pr. 21^{3}; cp. 15^{8}; 17{1{(mg)}}; 21^{27}): and “offerings” once incidentally: _I have peaceofferings with me_ (Pr. 7^{14}). Even the divinely appointed Law is passed silently by; it is neither commended nor condemned. True, the word “law” is often found in _Proverbs_, but the law which men are there bidden to observe is not the precepts, ritual or moral, of the great Pentateuch, not the Law of Moses, but the doctrine laid down by the Sage and his _confrêres_! Ben Sirach differs from the Sages represented in _Proverbs_ to this extent that once or twice he identifies the Law of Moses with the Divine Wisdom, and asserts that Wisdom has chosen Zion for her