Commentary Upon Proverbs, Chapter 27
THE XXVII. CHAPTER.
Preſumption or ſecuritie.1 Boaſt not of to morrovv, becauſe thou knovveſt not vvhat a day may bring forth.
Forget not thine infirmitie or mortalitie,See an example Iames. 4 13. neither ſet downe things to come ſo certainly in thine heart, as if that thou couldeſt do what thou wouldeſt. For where thou lookeſt for a furtherance, there may be an hinderance, neither canſt thou tell whether time to come will bring forth vntounto thee health or ſicknes, loſſe or gaine, life or death.
2 Let aſtrangers mouth praiſe thee, Vaine glorie.but not thine ovvne mouth, another mans lippes, but not thine ovvne.
Speake not thy ſelfe vaingloriouſly of thine owne wiſedome or good deedes, but let thoſe who neuer knew thee or are of no acquaintance with thee, commend thee, and ſtaie till thy neighbours praiſe thee.
3 A ſtone hath heauineſſe & ſand vveightineſſe, but the vvrath of a foole, is heauier then them both.
4 In anger is crueltie, Wrath. Rage.and in vvrath an ouerflovving, but vvho can ſtand before enuie?
See an example in the Iſraelites, to whom the Egyptians rage was more greeuous then their burdens.It is not ſo hard or greeuous a thing to carry heauy burthens, as to beare the diſpleaſure of a furious perſon. When anger doth but begin to ariſe, it preſently thirſteth for blood like the horſeleach. Now, when it increaſeth waxing greater and greater, it ouerthroweth the welfare, good name, and life of many. But when it commeth to the height, ſo that it groweth to fierceneſſe, ſpite & enuy, then as a flame it conſumeth all ſortes of perſons,Iob. 5 2. yea the foole himſelfe in whoſe boſome it reſteth.
5 Open rebuke is better then ſecret louelove.Secretloue.
6 The vvoundes of a friend are faithfull, but the kiſſes of an enemy are to be deteſted.
Reprouing of friends for their offences and wounding of them by ſharpe wordes, is better then either good will no way expreſſed, or outwarde ſignes of friendſhip tending to deceiue. For firſt,Leuit. 19 17. Mat. 18.15. God commandeth vsus to rebuke our brethren, ſecondly, ſharpe reproofes do winne men to repentance, laſt of all, as ſecret louelove engendreth ſuſpitions, ſo the flatterie of enemies worketh miſchiefe.
7 The ſoule which is full, Pſal. 141.5. Hunger.*Or treadeth vnderunder foote.deſpiſeth an houie combe, but to the hungry ſoule, euerie bitter thing is ſweet.
Hunger is the beſt ſauce, wherefore a moderation is to be vſed in meares and drinks, and all ſorts of delightes.
Changing of a mans dwelling or calling.8 As a byrd vvhichwhich vvandreth from her neaſt, ſo is a man vvhichwhich vvandreth from his place.
None is to leaue the ſtanding place whereunto God hath aſſigned him. For, euen as a ſilly bird which vnneceſſarily, by reaſon of a certain lightneſſe wherwith ſhee is carried, wandreth from place to place, doth not onelyonly by this meanes leaue her yoong ones in great danger, but wearieth her owne winges & hazardeth her owne life, meeting ſometimes with a net, ſometimes with a pellet: ſo, the perſon who rolleth from houſe to houſe, or raſhly chaungeth his charge or profeſſion, by this his inconſtancie greatly hurteth himſelfe and his, in often remoues meeting with manifold loſſes and troubles.
9 As an ointment and perfume reioyce the heart, ſo doth the *Hebrew. Sweetneſſe. Friendes. A friends counſaile is called ſweet, Pſalme the 55. Friendship is reſembled to an oiniment, Pſalm 153. That a friends counſaile doth much delight and is very good, may appeare in the example of Ionathan comforting Dauid in the Lord, and of Iethro aduiſing Moſes to appoint of ficers vnderunder him.ſweet aduiſe of a friend, [reioyce euerie one] rather then a mans owne counſaile.
10 Thy friend and thy fathers friend forſake thou not, neither enter into the houſe of thy brother in the day of thy calamitie: a neighbour neere, is better then a brother farre off.
Euen as there is great force both in a pretious ointment and perfume, vntounto the quickening of the ſpirits and comforting of the ſences: ſo, the aduiſe of a friend doth greatly eaſe & refreſh a perplexed and penſiue heart, but a man is not ſo fit or able (be he neuer ſo wiſe), by himſelfe or his owne cogitations, to comfort himſelfe when he is ſad. Seeing there is ſo great vſe of a faithfull friend, breake not off familiaritie or amitie with an old or tried acquaintance, but maintain friendſhip with him and vſe him in thy neceſſitie. Enter not then rather into the houſe of thy kinſman then of thy friend in the time of thine affliction, for nature is not too much to bee truſted, neither are brethren commonly kind, but vnnaturall rather to their brethren in aduerſitie.See an example in Ioſephs brethren. 1. Pet. 2.17. Cheriſh alſo neighbour-hood as a kind of friendſhip which is very neceſſary and profitable. For, one who is neere both in affection and place, may and will at a pinch helpe and pleaſure thee more, then a naturall kinſman far off in dwelling, albeit hee beare thee much good wil. As we ſay in our Engliſh prouerbe, if thou haſt a good neighbour, thou ſhalt hauehave a good God-morrow.
11 My ſonne, be wiſe & reioyce mine heart, Children.that I may be able to anſwere him, who would fayne reproch me with ſome matter.
O my child, by thine obedience and diſcretion, fulfill my ioy, that I may proue to the face of mine aduerſaries, who would gladly picke an hole in my coate and ſtaine me with ſome infamie, that I hauehave performed the dutie of a good father toward thee.
Wiſedome or warineſſe:12 The prudent man foreſeeing an euill hideth him ſelfe, [but] fooles going on ſtill are puniſhed.
The prudent eſcape daunger by their auoyding of perilous places and actions,See before. 22.3. where this ſentence is at large expounded. Suretishi. but the fooliſh by their ſimplicitie fall into euill.
13 Take his garment who hath bene ſuretie for a ſtrange man, and take a pledge of him, vvho hath become ſuretie for a ſtrang ewoman.
Make the raſh ſuretie ſmart for his follie,See the 20. chap 16. verſ. according as he deſerueth to do.
14 VntoUnto him who bleſſeth his friend, with a loud voyce, betimes in the morning, riſing vp early, a curſe ſhall be imputed.
Importunate flatterie.Impornate flatterie or flattering importunitie, is hatefull and often condemned by thoſe, toward whō it is expreſſed. To him who bleſſeth his friend, that perſon who ſaluteth or praiſeth his neighbour, with a loude voyce, after an importunate manner and ſo as all may heare,See an example in Abſalon. 2. Sam. 15. betimes in the morning, in a ſeaſon of good lucke as it were, riſing early, ſhewing him ſelfe with the firſt or before all other, to the end that he may ſeeme the chiefeſt well willer or valentine as it were, a curſe ſhall be imputed, in ſtead of a great reward looked for, ſhall for this his fauning and vnſeaſonable dealing, but be the more ſuſpected and ill ſpoken of.
15 A continuall dropping in the time of a moſt vehement ſhower, Women.and a contentious woman are alike.
16 [EueryEvery one] who hideth her, may as wel hide the wind, ſhe bewrayeth her ſelfe, as the ointment of the right hand.
As a great ſhower of raine wetteth thoſe who are in it, and rotteth the timber in houſes: ſo a brawling woman vexeth and hurteth her husband & family. Againe as none can ſtop or ſtay the blowing or whiſteling of the wind, nor yet hinder a ſtrong ointment held in the hād, from ſending forth a fragrant odour or perfuming the place wherein it is round about: ſo a contentious or brawling woman, cauſeth the houſe wherein ſhe is to ring with her ſcolding, neither can any ſtay her from outrage or outcryes.
17 As *Or as one sharpeneth iron with iron. See the ſame phraſe Heb. 10.24. and the ſame argument Eccleſiaſtes. 4.5.iron ſharpeneth iron, ſo the face of a friend ſharpeneth a man.
As if any whet iron with iron, he maketh it by this meanes bright and fit to cut withall, ſo, the countenance, preſence, and ſpeech of a friend, whetteth a and zeale.
18 He that keepeth his figtree, ſhall eate the fruite thereof, ſo, he that is ſeruiceable to his maſter, ſhall come to honour.
As the husbandman watching his trees with a vigilant eye,See like exhortations. Tit. 2.9. Ephe. 6.50. Colloſ. 3.21. a performance of this promiſe in Iacob Gen. 31.38. and in Ioſeph Gen. 39.1. &c. and pruning them with a diligent hand, taſteth at laſt of the ſweet fruites thereof: ſo, the ſeruant who is ready to pleaſe his maſter and tendant about him, ſhall at laſt by him, or by the Lord in heauen, be aduanced and bleſſed. Inferiors then or thoſe who are in ſubiection, whether ſeruants or ſubiectes or wiues or profeſſors of the word, muſt make this reckoning and account of their ſuperiours and rulers, that they are vntounto them their peculiar charge whereon they muſt attend, and the ſpeciall hope of their honour and preferment. They muſt therefore thinke and ſay thus with them ſelues, ſurely this is the figge tree that I muſt watch and keepe, this is that ſame oliue tree that I muſt looke vntounto: I muſt not ſuffer this to be ſpoiled or deſtroyed, I muſt nor ſuffer their goods to be waſted, their good name troden vnderunder foote, neither any of the graces of God, as much as lyeth in me, to decay in them.
19 As the water [ſheweth] face to face, ſo man to man [ſheweth] the heart.
As water, a certaine dimme kinde of glaſſe,This interpretation is confirmed by the ſignification of the Hebrew words, and by the conſent of the beſt expoſitors, as alſo by a like ſentence in the 19. Eccleſiaſiaſticus. 26. Iohn. 2.16. Afterward. 30. chap. ſheweth face to face, repreſenteth the countenance therein imprinted, to the countenance which beholdeth the ſame: ſo man to man ſheweth the heart, in like manner, one man maketh knowen his minde vntounto another.
20 The graue and deſtruction can neuer be full, ſo the eyes of man can neuer be ſatiſfied.
As the graue which conſumeth infinite carcaſes, is alwayes ready to receiue more, and as death which deſtoryeth all liuing things, maketh no end of deuouring: ſo the appetites and ſenſes of the couetous and worldly man, are neuer ſatisfied.
21 [As] the fining pot is for the ſiluer and the furnace for the gold: *Or ſo a mā for his prayſe. This interpretation is confirmed by a very like ſentence in this booke 12. chap. 8. verſe, and by another like ſaying in the booke of Sirach. Eccleſiaſticus. 27.5.ſo a mans prayſe is by his mouth.
Euen as ſiluer is tried and purified by the fining pot, and gold by the fornace: ſo a man is proued and praiſed by the ſpeech & according to the talke which proceedeth out of his mouth.
22 Though thou ſhouldeſt bray a foole in a mortar among barly vvith a peſtell, yet will not his fooliſhneſſe depart from him.
We are taught in this ſentence, that the wickednes of the reprobate is vncurable. Though thou ſhouldſt bray a foole in a mortar among barly with a peſtell, albeit thou ſhouldeſt take neuer ſo great paynes in reprouing or correcting a foole, yea if thou ſhouldeſt put him into priſon or into a mortar indeede: yet will not his fooliſhneſſe depart from him, neuertheſſe, the hardneſſe of his heart and his wickedneſſe will not be remoued from him. For the graines of corne would at the laſt be broken or ground to powder, but his obſtinacie or ſtubburneſſe will neuer be ouercome. One kinde of grinding which people in old time vſed, was, to put their parched corne into a mortar, & to beate it therein vntounto powder. VntoUnto this cuſtome the wiſe king alludeth in this place, inſinuating that no beating will amend an obſtinate wicked man. How true this is, may appeare not onelyonly in Pharao, whom all the plagues of Egypt could not better, but in that vnrepentant malefactor, who was crucified together with our Sauiour Chriſt Ieſus, whō neither the ſight of the ſonne of God, nor the reproofe of his fellow, nor his owne paynes which he ſuffred on the croſſe, could ſoften or amend.
23 Be diligent to know the ſtate of thy flock, and take heede to thine heards.
24 For is the hiddē ſtore for euer? and *Or crop of the yeare: ſo the ſame metaphor is vſed. Pſal. 65.12.will the garland last from generation to generation?
25 Aſſoone as the hay diſcouereth it ſelfe, and the tender blade appeareth, let the graſſe of the mountaines be got in.
26 The lambes ſhall be for thy cloathing, and the goates for a price of a field.
27 Moreouer, ſo much goates milke as is ſufficient, ſhall be for thy meate, for meate for thy familie, and foode for thy maydes.
Be diligent to know the ſtate of thy flocke, and take heed to thine heardes. See that thou be a good husband, with thine owne eyes looking to thy cattell, and conſidering dayly the cōdition and the number of them. For is the hidden ſtore for euer? &c. Great cauſe there is why thou ſhouldeſt looke to thy goods very carefully and painfully, ſeeing not onelyonly things marre vnleſſe an eye be had vntounto them, but the ſtocke ſpendeth, and the oportunitie of getting wealth and prouiding neceſſaries ſlideth away. Aſſoone as the hay diſcouereth it ſelfe, &c. Wherefore, aſſoone as it is time, mow downe thy graſſe, and lay it vp againſt winter, yea in generall vſe all good meanes aforehand, of prouiding againſt time to come. The lambes ſhall be for thy cloathing, &c. Be alſo a good ſauer and moderate in thine apparell and foode, for ſo of thine owne flocke thou ſhalt reap ſuch a cōmoditie, as that therof thou ſhalt hauehave skins to couer thee and wooll to keepe thee warme, beſides money wherewith thou mayeſt pay thy debtes, or purchaſe more land. Moroeuer, ſo much goates milke, &c. To conclude, be not onelyonly ſober in thine apparell and thriftie in thine expences, but ſparing in thy diet, and ſo thou ſhalt hauehave wherewith to feede and ſuſtaine, thy ſelfe and thy familie.
The intent of the ſpirit in theſe laſt ſentences is, not to preſcribe a generall rule to all men of apparel, or food, but onelyonly to ſhew, that ſuch as walke painfully fully in their calling ſhall not want their daily bread, but hauehave wherewith to maintaine themſelues and theirs.