evil-doers, who not only let sin draw them to itself, but go more than
halfway to meet it, needing no temptation, but drawing it to them
eagerly, and scoffing at the merciful warnings of fatal consequences,
comes first. Next is a woe on those who play fast and loose with plain
morality, sophisticating conscience, and sapping the foundations of law.
Such juggling follows sensual indulgence such as drunkenness, when it
becomes habitual and audacious, as in the preceding woe. Loose or
perverted codes of morality generally spring from bad living, seeking to
shelter itself. Vicious principles are an afterthought to screen vicious
practices. The last subject of the triple woes is self-conceit and
pretence to superior illumination. Such very superior persons are
emancipated from the rules which bind the common herd. They are so very
clever that they have far outgrown the creeping moralities, which may do
for old women and children. Do we not know the sort of people? Have we
none of them surviving to-day?

Then Isaiah comes back to his theme of drunkenness, but in a new
connection. It poisons the fountain of justice. There is a world of
indignant contempt in the prophet's scathing picture of those who are
'mighty' and 'men of strength,'-but how is their strength shown? They
can stand any quantity of wine, and can 'mix their drinks,' and yet look
sober! What a noble use to put a good constitution to! These valiant
topers are in authority as judges, and they sell their judgments to get
money for their debauches. We do not see much of such scandals among us,
but yet we have heard of leagues between liquor-sellers and municipal
authorities, which certainly do _not_ 'make for righteousness.' When
shall we learn and practise the lesson that Isaiah was reading his
countrymen,--that it is fatal to a nation when the private character of
public men is regarded as of no account in political and civic life? The
prophet had no doubt as to what must be the end of a state of things in