VerE. 4, 5.-The wise treatment of folly. These two verses need not be to.ken as mutually contradictory. Tbey balance one another. I. IT IS DIFFICULT TO ANSWER I'OLLY. Whichever way we take it, we are in dnnger of blundering. If we meet it on its own ground we may share its ~hame. If we treat it soberly we may only incur ridicule, Both courses are beset with difficulties. Thi~ is especially true of folly in the biblical sense of the word, according to which it is not so much stupidity as wilful perverseness, light-hearted but depraved, It is not easy to find any point of attachment through which to influence this condition of soul. We need great grace in endeavouring to recover the thoughtless, foolish evil-livers. The sad may be approached throngh their troubles, but the frivolous elude our grasp. II. IT Id A FATAL MISTAKE ·ro IllIITA'rE THE FOLLY OF THE FOOLISH. St. Paul would become all things to all men in tbe hope that he might by any means save somt. But he would never descend to frivolity; that would have been lowering to his true dignity a.ij a servant of Christ. It is not necessary to bo always grave. We may arontie and intere~t thoughtles~ people by using methods that would not be desirable OH. x:t.vr. 1-28.] THE PROVERBS. 50G
or acceptable in the case of earnest men and women. Assuredly there is no virtue in pretence, pomposity, pride, a stilted style, etc. But it can never be right nor wise to say or do anything that wonld lower the majesty of truth and righteousness or decrrade the ideal of Christian conduct. It may be possible to "draw" crowds by snch "'more than questionable methods, but it is certainly impossible to "raise" them by such means, and what is the use of massing people together under pretence of religious work when our course of action is not likely to inspire the reverence which is the root of religion ? It would be a. far more successful method, as well as a. more worthy one, to have much humbler aims in regard to numbers, but much higher ones in regard to the spiritual character of our work. III. IT IS NECESSARY TO TREAT THE FOOLISH IN REGARD TO THEIR FOLLY, We are not to give back foolish answers to foolish questions, nor to attempt to attract the frivolous by frivolous methods. But, on the other hand, it is not wise, nor is it right, to treat foolish people as though they were serious and thoughtful. 'fhus, if questions are raised in mockery, it is our duty to treat them accordingly, and therefore to refuse to answer them. If it is evident that an inquirer is not in earnest it is not for his good nor for the honour of truth to meet him with the language which would be suitable for an honest truth-seeker. To do so would be to cast pearls before swine. It may be well to meet folly with gravity and to rebuke frivolity. This is answering a fool according to his folly, in the right way; for it is taking note of his folly and directing attention to it. Mockery should not go unchastised. Insincerity ought to he exposed. Pompous folly is sometimes best met by ridicule. Thus Erasmus castigated hypocritical pretences to piety with the keen rapier of his wit. It is wise to prick a wind-bag.
Ver. 12.-Self-conceit. I. ITS CHARACTER. Self-conceit is just the cherishing of an undue opinion of one's own worth, powers, character, or attainments. This is not pride, because pride need not make special pretences, so long as it asserts itself with dignity, while self-conceit is concerned with the actual contents of the mental life. This is not vanity, for it is not merely a desire to be admired; it may, and probably will, stimulate this desire; but possibly it will be too proud to cherish it. Self-conceit is absorbed with an inordinate conception of its possessor's own inner wealth. It makes a weak man believe that he can carry the gates of Gaza like a second Samson, and a foolish man think that he can solve the riddle of the Sphinx. It ls profoundly honest in this. No Don Quixote could be more grave in the service of an illusion than the self-concf,i.Led man in pursuit of his hopeless aims. II. ITs MISCHIEF. 1. It blinds to self-knowledge. It stands between a man nod a. true vision of his condition and character. It substitutes its own inventions for the facts of his inner life. Instead of seeing himself as he is, the conceited man only sees himself as he is painted by his besetting weakness. He mistakes the flattering picture for a photographic likeness. 2. It shuts tl1e door on true knowledge. 'l'he conceited man will not learn, for he will not believe in his own ignorance. He starts with a consciousness of omniscience. 3. It refuse.~ to follow guidance. In his exn.lted opinion of himself the poor deluded self-worshipper declines to be guided by those who aru far more capable than he fo. Tho captain dispenses with the pilot, the patient doctors himself, the suitor conducts his own case; in religious matters the self-conceited man prefers his own notions to the teachings of :_;rophets and apostles. His "view~" out- weigh Bible truths. Ill. ITS CAUSES. 1. It springs from silf-love. Dwelling much on one's own excellences geneirates an inordinate conception of them. Love is a flatterer, and self- love flatters self. 2. It is nourished in ignorance. It is usually through a lack of perception of the narrowness of the horizon that the self-conceited man believes so much in himself. His village is the world. In looking at a panornma the picture seems to retreat into a great distance, whereas it is but a few feot from the observer. 3. It is sheltered by indolence. 'l'he conceited man will not rouse himself to inquire. IV. 1TB REMEDIES. These must follow tho diagnosis of the dise11se and its causes, 1. Enlarged knowledge. As knowledge grows, the consciousness of ignorance increases. 2. Failure. Give it time, and self-conceit will work its own cure, through humiliating disast~rs. 3. Grace. A vision of the truth and righteousness of God and an endow- ment of the gmce of Divine wisdom tl.nd goodness will humble a man into shame 1it 60G THE PROVEHBS. [CH. XXVI. 1-28,
his own previous self-conceit. So Ni1YJdemus was humbled when Christ sent him back to his cradle.