Proverbs 27

" ARGUMENT, [a. This chapter begins with a most useful -admonition of the inconstancy and uncertainty of all things here below; like to which there are a great many in other authors,.which several writers have collected (but’ I shall not trouble the reader withal), particularly Melancthon: who observes, thatthe wise man here teaches us modesty; and prohibits these two great vices — confidence in ourselves, or any thing we have; and rash undertaking necessary things, out of a foolish hope they mil succeed according to our desires. Wise and good men should only meddle within the bounds of their calling; and depend also on God for his blessing: but not attempt things without just cause, presuming they can carry them as they please. Thus Pericles (says he) made an unnecessary war for a slight reason; which many then judged to have been neglected: and Alcibiades in liko manner passed over into Sicily: and Hannibal made war upon the Romans: and Pompey would needs try his fortune (as they called it) in war, when he might have kept peace upon honest conditions. All these" were destructive to their countries, andthb proverb was verified in them, Marmot, parata Xoyi^ovrat $1 Im^vfJiiag, Vain men devise vain things, according as their desires lead them. [6] And there is nothing more foolish than the vanity of praising themselves; which follows in the next verse, (yer. 2.) and is noted by all authors; who have many sharp sayings about it, which I also pass over. But. shall take notice (because it is still more useful) what the same good man Melancthon observes upon the third verse, that " fools and unskilful people are more apt to bo angry than others:" because they consider not the infirmity of mankind, and that there are many errors of others which ought to bo borne withal, and cured after a gentle manner: whence that true saying, Jmperito nurvquam quicquam injastius est. But as goodness is most eminent in God; who himself bears with many evils m us, and commands us to forgive and it shall be forgiven • us; so wise men bend their minds to goodness and lenity; remembering the common infirmities of all men, their own as well as others’. Nor can there be a more lively picture of the implacable spirit of a fool, than thatw T hich our Saviour himself hath drawn in the gospel; of a cruel servant, who, when he had been forgiven sixty ton of gold by his master, would not forgive his fellow-servant a hundred pence, (Matt, xviii.). This sentence of Solomon therefore, saith he, admonishes us to avoid the company of fools, qui neque cognoscere neque ignoscere norunt; as well as to be so wise ourselves as to moderate our passions and to be mindful of human weakness. For nihil magnum quod non est placidam, as Seneca. speaks, like unto which he adds other sayings out “of Homer and Pliny. [c] In the next verse but one some tbink the wise man speaks of such friends as are too tender and delicate; and for fear of offending others, have not the courage to tell them of their errors: whom the great Lord Bacon follows; and thinks Solomon prefers an open enemy bofore such a friend: which I do not take to be the meaning; but shall here set down his excellent observation upon these words: (Adv. of Learn, book viii. chap. 2. parab. 29.) " The parable (saith he) reprehends the soft nature of such friends as will not use the privilege which friendship gives them, in admonishing their friends with freedom and confidence, as well of their errors as of their dangers. For what shall I do? (says such a tender-hearted friend) or which way shall I turn myself? I love him as dearly as any man can do another: and if any misfortune should befal him, I could willingly pawn my own person for his redemption. But I know his dis^. position; if I deal freely with him, I shall offend him; at least make him sad: and yet do him no good..And I shall sooner estrange him from my friendship,.than re- * claim him from thoso courses, upon which his mind is resolved: such a friend as this, Solomon here represents as weak and worthless, and says, that a man may reap more profit from a manifest enemy than from such an effeminate friend. For he may, perhaps, hear that by way of reproach from an enemy, which, through too much indulgence, was faintly whispered by a friend.” [d] And one great reason why men are loath to tell others of their faults, is, because they are wont to take it heinously. If men were more willing to receive reproof, others would more faithfully give it: of which the wnso man therefore admonishes us, ver. 6. where the word rt<itarothis so difficult that it admits various.interpretations: some of which I have expressed in the Paraphrase. And made ver. 7. a caution against the immoderate en-’. joyment of pleasures: which commend themselves to us by their rarer use. Asthenext, (ver. 8.) is a caution against unsettledriess of mind, and discontent with our present condition; which not only spoils all our pleasures, but often carries men restlessly to their ruiri: where Melancthon suggests this useful meditation, that there is no condition of life, no function, without its cares, troubles, and dangers; which make men soon weary of it: according to the ancient saying, " Optat ephippia.bos piger, optat arare caballus." But the wise man would have us understand, that nothing is more dangerous than this; and therefore to take care, lest, tired and broken with disgusts, we lightly desert that kind of life to which we are rightly called. All the ancient wisd(?m hath observed, that such desultory humours never thrive: about which they have many proverbs, with which I shall not fill these papers. [e] After this follow some, advices about friendship, • and other things; which have been noted before, in the foregoing parts of this book. And then he seems, (ver. 14.) to lay open the guise of flatterers, who hope to cully favour with their benefactors,, by extolling their bounty with extravagant praises. So I have expounded that verse, not merely of those that praise others, but praise them for their kindness to themselves: as the word baraJc properly imports. The intention of which is only to get. still more from them: which is commonly the end of all those that praise others immoderately, for their rare qualities and perfections; hoping thereby to make them extraordinary kind to them, above all other men. Thus the Lord Bacon hath observed about this matter: whose gloss: upon these words is this, (in the forenamed place, parab* 33.) " Moderate and seasonable praises, uttered upon occasion, conduce both to men’s fame and fortune; but immoderate, streporous, and unseasonably poured out, profit nothing: nay, rather, according to the sense of this parable, they do much prejudice. For, first, they manifestly betray themselves, either to proceed from too much affection, or from studious affectation; whereby they may rather ingratiate themselves with him whom they praise by false commendations, than adorn his person by just and deserved attributes: secondly, sparing and modest praises commonly invite such as arc present to something of their own to the commendation: contrariwise, profuse and immodest praises invite the hearts to detract and takeaway something that belongs to them: thirdly (whicti is theprincipal point), too much magnifying a man stirs up envy towards him: seeing all immoderate praises look like a reproach to others, who merit no less" But beside this, I cannot quite pass by the gloss which some have made upon these words: who by jaschkem bab-, boker (which I have applied only to their too much assiduity in praising others, as if one should say, from morning to night) understand making too much haste to praise men; when it is, as we speak, but early days ivith them: and they have made no progress in those virtues for which they arc commended. And then the sense is, There is nothing more dangerous than to cry up men too soon for their parts or for their virtues, before they be sufficiently tried, and have made a due improvement: for this, instead of doing them service, proves many timQs their ruin: making them, that is, entertain a vain opinion of their own worth, and grow idle, or negligent, &c. and so dwindle away to nothing. [/] What he saith afterward of a railing wife, “(ver. 1G.) may be thus expressed in short: There are three things that cannot be concealed, because they betray themselves: the wind, a strong perfume, and a scolding wife: ■ with which some join the next verse, (ver. 17.) as a remedy for the mischief, of a brawling wife; and thus render it: As iron is easily joined with iron, so is a man with his equal. And therefore the best way for a man to avoid the trouble of a bad wife is, not to choose one for his consort because she is rich, or because she is beautiful only; but because she is like him in humour, and inclination, and condition, &c. Thus the Tigurine version: and De Dieu to the same purpose; who makes this proverb no more than that of like to like; which best agree together. But this is too narrow; and therefore I have followed our, and indeed all the ancient translations: who take this to be of the same signification with another old. saying, One man is nobody j and therefore God hath formed us to have a communion with eaph other: the necessity of which is expressed in abundai^e of ancient aphorisms; which admonish us to confer with others, and to hearken to the counsel and judgment of the wise. And daily experience shews us how dangerous it is,?Stoj3ovXev«v, to be a man’s oivn counsellor, and what is said of artificers may be applied unto all; Every man is his own worst master. To which purpose Melancthon alleges that of Euripides, ofitXla tract rixvaq, conversation brought forth arts: when men, that is, not only observed one another’s works, but conferred their thoughts together, and assisted one another’s inventions. And he pertinently observes, that " the Christian doctrine, in the beginning? of the Reformation, was opposed by those who would not* hearothers, but skulked like bats that fly the light, and devised new opinions out of their own heads, abhorrent from the approved form of doctrine. Tales multi nunc sunt, &c. There are many such now-a-days, who glory that they are avrodtdatcrot,. and admire their own dreams; refusing to hearken to the sound judgment of other men. But let us (saith he) be obedient to. such precepts as this; which includes in it, first, modesty, in consideration of our own frailty; and then prudence, in advising with those who may teach us that of which we are ignorant.” Thus he observes out of Synesius, that Apelles was wont to make Lysippus, the statuary, judge of all his pictures: and Lysippus, on the other side, made Applies judge of all his statues, before they would expose them, to be seen by others. ■ ■ \g\ The next verse but one, (ver. 19.) is understood so variously by interpreters, that it is a labour to number their expositions: some of which aro directly contrary to the other. For, according as they take the face to be represented in water, \ either perfectly, or so lubricously and moveably, that it is hard to discern what sort of face it is: so they make it either easy, or impossible, to understand the hearts of other men. Melancthon took it in the latter sense; inculcating the old. wholesome lessons, Mi/xvnao amarruv, and " Quos credis fidos, eftuge, tutus eris," &c. But now it is generally expounded the 2U2 other way: and some expound it of men’s own hearts, and some of the hearts of other men. I have in the Pa- • raphrase expressed two of those interpretations, which I looked upon as most simple. And think fit hereto mention that of Castalio, who applies it to a man’s self in this manner: " As a man may know what kind of face he hath, if he will look into the water; so he may know what kind of man he is, if lie will examine his conscience." And this of Maldonatc, who is alone (as far as I can find) in his exposition, which is this: " As a man’s face may be seen in the water; so his heart, or his, inward affections, may be seen in his countenance:" taking man, in the conclusion of the sentence, for the outward man,?. e. his countenance: and making the Hebrew run tli us: " As a man’s face is answerable to that face which appears in the water: so his heart is answerable to his countenance." The Lord Bacon, as I have expressed it in the beginning of my Paraphrase oh this verse, takes the end of this parable to be, u to distinguish between the mind of wise men and of those that are not wise: comparing the former to waters, or glasses which receive and represent the forms and images of things; whereas the other arc like to earth, or rude and unpolished stone, wherein nothing is reflected. And the mind of a wise man (which is so capable that it observes and comprehends an infinite diversity of natures and customs) is the more aptly compared to a glass or mirror; because in a glass he can sec his own image, together with images of other men: which his eyes cannot do alone without the help of a glass." And so this parable, it seems to me, may not unfitly be expounded after this manner: — A man may see himself while he looks upon other men; as well as know other men by considering his own inclinations. [h] This preface is already so long, that I must not mention the various interpretations of the twenty-first verse. I have expressed that which is nearest to our translation; and seems to be the truest touchstone of this sort, wherebyto try the goodness or badness of men’s minds. Some of which are so incorrigible, he shews in the next verse, that -the sorest afflictions will not amend them. [i] And then, in conclusion, he presses every one to diligence about his own business: and especially commends the pastoral care, which men should have about’ their flocks and their herds: which arc the best sort Of possessions, he shews, in several regards. First, because most durable, for they are always increasing of themselves; (ver. 24.) secondly, because easily preserved without much labour, or fraudulent arts; God himself providing liberally for them; (ver. 25.) thirdly, because most profitable; yielding all things necessary for food and raiment, (ver. 2G, 27.) [£] Where he mentions, particularly in the last verse, the K milk of the goats, and of no other creature: because they had abundance of them, and their milk was in daily use, both for meat and for medicine. And for medicine the ancients preferred it before’all other, as most moderate and temperate. So Galen and Paulus iEgincte; the last of which writes thus: " Woman’s milk is the" most temperate of all other; next to that goats; and next to that ass’s; then sheep; and lastly, cow’s milk." From whence it was (Bo’chartus conjectures, w r ho hath heaped up a great deal on this subject, lib. ii. de Sac. Animal, cap. nit. par. i.) Jupiter, a king in Crete about Abraham’s time (and looked upon afterward as the greatest god), is said to have been nourished by a goat: that is, by the best of nourishments. Ver. 1 4 JL$ OAST not thyself of to-morrow; for thou hwwest not what a day may bring forth.’] Be not so confident of thy present power, riches, or any thing else, as to grow presumptuous, and brag what thou wilt do or enjoy hereafter: for thou canst not be secure of this very day (wherein thou makest such large promises to thyself of the future), which may produce something, for any thing thou knowcst, that shall spoil all thy designs, and frustrate all thy expectations, which thou hast for to-morrow. See Arg. [a] loath the most delightful: so poverty hath this advantage of plenty, that it disposes men to be thankful for the smallest blessings, thongh mixed with care and trouble; when the richer sort, if they be not very careful, are apt to be unsatisfied with, nay, to nauseate, their most delicious enjoyments, upon which they have a long time surfeited. [chap, xxviik incurable, that though, unto reproofs, and chidings, and thrcatenings, you should add stripes and blows; nay, beat and knock them, like wheat in a mortar; bruising their bodies (as we speak) till they are black and blue, they would not grow a whit the wiser or the better for it.

Proverbs 27:2

Let another man praise thee, and not thine own mouth; a stranger, andnot thine own lips. Be not so blinded with self-love, as to praise thyself; which is both indecent and imprudent, for others will only the more undervalue thee: but take care to do praiseworthy things, which will force commendations even from strangers and foreigners, who cannot be thought too partial to thee; for this will make thee truly honourable.

Proverbs 27:3

A stone is heavy, and thesand weighty;bntafooVs wrath is heavier than them bothJ. We feel there is heaviness in a stone, and that a bag of sand is a weighty load; but neither of them is so intolerable as the effects of a fool’s wrath, which cannot be shaken off so soon as they may be: for he cannot easily be appeased by us, nor can he moderate himself; till his anger hath carried him to the most barbarous cruelty. See Arg. [b]

Proverbs 27:4

Wrath is cruel, and anger is outrageous; but who is able to stand before envy?. And yet envy is’ still worse than this; for though in a fury a man hath no pity, but is transported by his violent passion beyond all bounds (like an inundation of waters), yet his wrath appearing openly, it may be avoided, and in time it is composed and allayed; nay, perhaps he repents of it: but envy (or a desire of revenge) is a lurking evil, which increasesdaily without remorse; and is more exasperated by time, till it finds some means or other to do the mischief it desires.

Proverbs 27:5

Open rebuke is better than secret love. He that takes an ingenuous liberty to tell others plainly of their faults, and rebuke them freely, when need requires, to their face, is a better friend, and more valuable (though perhaps he pleases them less), than ho that hath more of the passion of love in his heart, but makes it not known by such good effects..Sec Arg. [c] -. *

Proverbs 27:6

Faithful are the wounds of a friend: but the kisses of an enemy are deceitful. Just reproofs, though never so smart and severe from one that loves us, ought to be thankfully accepted, because they proceed from his care of us, and fidelity to us; but the most tender expressions of kindness from arc enemy ought to be suspected to be false and treacherous; especially when he heaps them upon us in great abundance, and with such earnestness and seeming passion, that we had need to pray him to forbear, and pray God to preserve us from being too credulous. See Arg. id]

Proverbs 27:7

The full soul doatheth a honey-comb; but to the hungry sold every bitter thing is sxveet. As hunger makes men relish the most distasteful food, ^Yhen full stomachs

Proverbs 27:8

As a bird that ivandereth from her nest; so is a man that ivandereth from his place. Men seldom change for the better; but as a bird that forsakes its nest exposes itself to danger, and cannot easily settle again: so he whose levity, or discontent, makes him rashly leave his country, or trade, or office, wherein he was well placed, too often undoes himself, but rarely mends his condition. See Arg. [d]

Proverbs 27:9

Ointment and perfume rejoice the heart; so doth the sweetness of a mans friend by hearty counsel. As balsam and fragrant perfumes marvellously refresh and comfort the natural spirits when they droop and are tired: so doth the very presence of a true-hearted friend, and much more his faithful counsel, rejoice a man’s soul; especially when he is at such a loss, that he knows not how to advise himself.

Proverbs 27:10

Thine man friend, and thy father’s friend, forsake not; neither go into thy brothers house in the day of thy calamity: for better is a neighbour that is near, than a brother afar off.] Forsake not therefore a friend, whom thou, or thy father before thee, hath, tried and found sincere; but betake thyself to him when thou art in distress, rather than to thy natural brother or kinsman, if he be not also thy friend: and above all other, choose a friend near thee, if it be possible; foT as a main that is closely joined unto us in near affection, is better than one of. our nearest kindred, whose heart is not knit to us; so a good neighbour neaT at hand, is better than eithe friend or brother who is so far off that we may perish before he comes to our assistance.

Proverbs 27:11

My son, be wise, and make my heart glad, that I may answer him that reproacheth me. My dear child, if thou hast uny love for him, that was the’instrument of giving thee a being, let such precepts as these make thee wise and good: which will both give me the highest joy, and furnish me with an answer unto such, as are apt to object tho. child’s miscarriages to want of care in his parents.

Proverbs 27:12

A prudent man foreseeth the evil, and hideth Jiimself: but the simple pass on, and are punished. He whose long experience and observation of things have made him cantious and circumspect, foreseeing a calamity l>eforc it comes, withdraws himself in good time from the danger/ into a place of safety; but inconsiderate and credulous persons are so easily abused by crafty men, that they not only quite overlook the mischief which even they intend against them, and go on securely in their accustomed track till it overtakes them; but make haste to fall into it, notwithstanding any caution that is given them..

Proverbs 27:13

Take his garment that is surety for a stranger, and take a pledge of him for a strange woman. It is a great weakness to trust him who is so rash, as to be bound for one whose ability and honesty are utterly unknown to him; especially for a woman wliose way of life makes her credit justly suspected:’ therefore have nothing to do with such an inconsiderate person; without the utmost security that he can give thee for the payment of what he owes thee.

Proverbs 27:14

lie that blesseth his friend with a hud voice, rising early in the morning, it shall be counted a curse to him. He that spends all his time in nothing else but proclaiming his praises extravagantly, who hath bestowed great benefits upon him, disparages ratheT than comniends his benefactor; in doing so much for a base flatterer: who magnifying rather his own deserts than the other’s bounty, incurs hereafter his just displeasure. See Arg. [e]

Proverbs 27:15

A continual dropping in a very rainy day and a contentious woman arc alike. He is in an ill case, the roof of whose house is so Tuinous, that in a very rainy day, when he shall be wet if he go abroad, cannot be dry at home: and he is no better that hath a scolding wife, who torments him herself if he stay at home; and makes him tormented with the jeers of others if he go abroad.

Proverbs 27:16

Whosoever hideth her hideth the wind, and tlte ointment of his right hand, which bewrayeth itself. For it is altogether as impossible for him to keep the wind from blowing, and from being heard when it blows; or to enclose a fragrant perfume in his hand, so that it shall not be smelt; as to make her hold her tongue, or to conceal her bawling humour, which she herself proclaims. See Ar g.[f]:’: V

Proverbs 27:17

Iron sharpeneth iron; so a man sharpeneth the countenance of his friend. As nothing is more natural, so nothing is more powerful, than society: for as iron is sharpened and brightened by iron, so one wit whets another, one friend encourages and cheers another; nay, all sorts of passions are stirred up x and men arc made either good or. bad by mutual conversation. See ATg. [f]

Proverbs 27:18

Whoso keepeth the fig-tree shall eat the fruit thereof; so he that waiteth on his master shall be honoured. As he that diligently looks after the fig-tree (especially whilst it is young and tender), and preserves it from suffering by drought, by vermin, or by wild beasts, &c. shall at last eat of its pleasant fruit; so he that faithfully defends his master’s person or reputation, and takes care his estate be not wasted, shall, in due time, be largely rewarded by Irim for hi$ integrity. Ver- 19. As in wattrface answereih to face; so the heart of man to mari.]The inclinations and designs of other-men* appear as plainly to the mind of those that aTe wise, as their foces appear to themselves in the wat^r:‘where, as every man will find such a countenance represented to him (whether sour or smiling) as he brings when he looks into it; so he ought to.expect no other affections from others, but such as he expresseth towards them. See Arg. [g]

Proverbs 27:20

Ilell and destruction are never full; so the eyes of man are: never satisfied. The appetite of man is as in j satiable as his eyes, which still desire some new sight: and are as far from being filled with all that they have seen, as the infernal places with all the souls they have received;’; or the grave with all the bodies it hath devoured/

Proverbs 27:21

As the fining-pot for silver, and the furnace for gold; so is a man to his praise. As gold and silver are tried by putting them into the fire; which discovers whether they be pure or adulterate: so a man is discovered what he is, by trying how he can bear praises, commendations, and great applauses; which will presently shew cither tho virtue ortho vanity of his mind. See ATg. [A] Ver/ 22. Tliough thou should bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.]: Tho folly and wickedness of some men are so

Proverbs 27:23

Be thou diligent to know the state of thy flocks, and look well to thy herds. Whether thou be a private person or a prince, let me advise thee to look after thy business thyself; and not to trust merely to thy servants and ministers: but go sometimes and take an exact survey of the state of thy affairs; and more particularly make it part of thy care to visit thy flocks and thy herds, and know in what case they are. See Arg. [i]

Proverbs 27:24

For riches are not for ever; and doth the croivn endure to every generation?. For as no riches are so durable as these, which increase and multiply continually, so the greatest estate, even in these, unless it be well managed, will in time be brought to nothing: nay, the crown itself will not continue to many generations, without due care to preserve its revenue; of which these ought to be thought the best and most lasting portion.

Proverbs 27:25

The hay appeareth, and the tender grass sheweth itself, and herbs of the mountains are gathered. For the’ maintenance of which the earth brings forth plentifully, without any moTC pains of thine, than only in the springtime to drive the flocks and herds into pastures; and to look after them, when the earth brings forth grass and young herbs for their food; and to gather hay in due season, which even the mountains afford, for their fodder and winter provision. Ver. 2G. Tlie lambs are for thy clothing, and the goats are the price of thy field.] And if thou takest care to preserve them, they will preserve thec: for the sheep and the lambs will afford thee wool to make thee clothes; and with (he price of thy goats thou mayest purchase a field for the sowing of corn to make thee bread.

Proverbs 27:27

And thou shall have goats’ milk enough for thy food, for the food of thy household, and for the maintenance of thy maidens. And both of them, especially the goats, will yield thee milk enough for thy own food, and for the sustenance of all thy family, both men-servants and maidens; who may hence be provided with all things necessary for their livelihood. See Arg. [k]