So, then, the patriotism of all great men has carried a conscience for their country's sins. But while this is always more or less a burden to the true patriot, there are certain periods in which his care for his country ought to be this predominantly, and need be little else. In a period like our own, for instance, of political security and fashionable religion, what need is there in patriotic displays of any other kind? but how much for patriotism of this kind--of men who will uncover the secret sins, however loathsome, and declare the hypocrisies, however powerful, of the social life of the people! These are the patriots we need in times of peace; and as it is more difficult to rouse a torpid people to their sins than to lead a roused one against their enemies, and harder to face a whole people with the support only of conscience than to defy many nations if you but have your own at your back, so these patriots of peace are more to be honoured than those of war. But there is one kind of patriotism more arduous and honourable still. It is that which Isaiah displays here, who cannot add to his conscience hope or even pity, who must hail his country's enemies for his country's good, and recite the long roll of God's favours to his nation only to emphasize the justice of His abandonment of them. II. THE WILD GRAPES OF JUDAH (v. 8-24). The _wild grapes_ which Isaiah saw in the vineyard of the Lord he catalogues in a series of Woes (vv. 8-24), fruits all of them of love of money and love of wine. They are abuse of the soil (8-10, 17[4]), a giddy luxury which has taken to drink (11-16), a moral blindness and headlong audacity of sin which habitual avarice and drunkenness soon develop (18-21), and, again, a greed of drink and money--men's perversion of their strength to wine, and of their opportunities of justice to the taking of bribes (22-24). These are the features of corrupt civilization not only in Judah, and the voice that deplores them cannot speak without rousing others very clamant to the modern conscience. It is with remarkable persistence that in every civilization the two main passions of the human heart, love of wealth and love of pleasure, the instinct to gather and the instinct to squander, have sought precisely these two forms denounced by Isaiah in which to work their social havoc--appropriation of the soil and indulgence in strong drink. Every civilized community develops sooner or later its land-question and its liquor-question. "Questions" they are called by the superficial opinion that all difficulties may be overcome by the cleverness of men; yet problems through which there cries for remedy so vast a proportion of our poverty, crime and madness, are something worse than "questions." They are huge sins, and require not merely the statesman's wit, but all the penitence and zeal of which a nation's conscience is capable. It is in this that the force of Isaiah's treatment lies.