The criticism and correction of this doctrine belongs, as we have said, to the exposition of the book of Job. Here we are rather concerned to discover the permanent truth of which the theory is at once an imperfect and exaggerated expression. To begin with, there are sins which bring upon the transgressor a swift, obvious, and dramatic punishment. Human law deals thus with some sins; the laws of health visit others with a similar severity; at times the Divine judgment strikes down men and nations before an awe-stricken world. Amongst such judgments we might reckon the punishments of royal sins so frequent in the pages of Chronicles. God’s judgments are not usually so immediate and manifest, but these striking instances illustrate and enforce the certain consequences of sin. We are dealing now with cases in which God was set at nought; and, apart from Divine grace, the votaries of sin are bound to become its slaves and victims. Ruskin has said, “Medicine often fails of its effect, but poison never; and while, in summing the observation of past life not unwatchfully spent, I can truly say that I have a thousand times seen Patience disappointed of her hope and Wisdom of her aim, I have never yet seen folly fruitless of mischief, nor vice conclude but in calamity.”(364) Now that we have been brought into a fuller light and delivered from the practical dangers of the ancient Israelite doctrine, we can afford to forget the less satisfactory aspects of the chronicler’s teaching, and we must feel grateful to him for enforcing the salutary and necessary lesson that sin brings inevitable punishment, and that therefore, whatever present appearances may suggest, “the world was certainly not framed for the lasting convenience of hypocrites, libertines, and oppressors.”(365)