Perhaps not a few of the Wise wore an air of superiority to their neighbours; some may have given God thanks that they were not as other men; but assuredly not all fell victims to what was for them a natural temptation, and justice demands that full weight be assigned to the numerous sayings in which they castigate Vanity or praise Humility. For instance, _When pride cometh_, said they, _then cometh shame, but with the lowly is Wisdom_ (Pr. 11^{2}). To be temperate in body and mind, energetic, peaceable, honest and truthful, teachable, sincere, loyal and honourable--evidently the Wise made no small demand on human nature. But above and beyond these qualities, and very wonderful in the old Oriental world, are these virtues, which the Wise expected good men to possess and show--consideration for others, helpfulness, mercy, kindness of word and deed, and even forgiving love. They declare that, _Whoso mocketh the poor reproacheth his Maker, and he that is glad at calamity shall not go unpunished_ (Pr. 17^{5}). The righteous ought to be a guide to his neighbour (Pr. 12^{26}); and (as an arresting passage insists) the obligation must not be shuffled off or wilfully ignored: _Deliver them that are carried away unto death and them that are tottering to the slaughter see that thou hold back. If thou sayest, “Behold we knew not this,” doth not He that weigheth the hearts consider it? And he that keepeth thy soul doth He not know it? And shall he not render to every man according to his work_ (Pr. 24^{11, 12})? As regards the broad social applications of this proverb, the deep guilt of all nations leaves little to choose between them. But taking the command on its more intimate and individual aspect, does it not utter a warning that the average Briton has peculiar need to hear? For our national character is such that we hate interfering with another man’s way of life; we are even shy of rebuking the young. There is, of course, a virtue in our natural tolerance, for men cannot be school-mastered into mending their ways. But conscience will admit that much of our non-interference is mere shirking of duty, a passing-by on the other side. If we were less frightened to warn or to help others, less anxious how our words would be received and whether we might be snubbed and made uncomfortable or called a Pharisee, it may be that, whenever we did so warn or help, we should do it with a better grace and therefore more effectually. Since nine out of ten are wont to err on the side of silence, we reiterate the injunction ... _them that are tottering to the slaughter see that thou hold back_. There are times when diffidence may be a sin, and the fear of contention cowardice.