Annotations on the book of Ecclesiastes

But money answereth all things] LXX. [Greek or Hebrew]. Whereunto agreeth the Vulgar, pecuniae obediunt omnia, Money can command all things, to wit, which are measurable thereby. It being the Instrument and element of Commerce, as the Philosopher calleth it. Symmachus, [Greek or Hebrew]. Is profitable for all things, which may be bought therewith: or Exaudit omnia, It heareth the desires of men, when men desire such things as they outwardly want; If they have money, that ordinarily can answer this desire, and procure those things for them: a like expression we find, Hos. 2.21, 22.

But money answereth all things] LXX. 〈non-Latin alphabet〉. Whereunto agreeth the Vulgar, pecuniae obediunt omnia, Money can command all things, to wit, which are measurable thereby. It being the Instrument and element of Commerce, as the Philosopher calleth it. Symmachus, 〈non-Latin alphabet〉. Is profitable for all things, which may be bought therewith: or Exaudit omnia, It heareth the desires of men, when men desire such things as they outwardly want; If they have money, that ordinarily can answer this desire, and procure those things for them: a like expression we find, Hos. 2.21, 22.

V. 20. Curse not the King, no not in thy thought: and curse not the Rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.] Because by occasion of such ⟨p. 348⟩sins of mis-government in evil Princes, men might be very apt through impatience of spirit, to break forth into disloyal thoughts and affection towards them, however they might haply be by fear of danger restrained from seditious speeches, or rebellious practices: He therefore concludeth this whole Argument with a strict prohibition of all hard and undutiful thoughts and risings of heart against Rulers, notwithstanding their Errors in Government, and Corruptions in living, not so much as secretly in their hearts to wrong them, both for conscience sake, and for fear of wrath, as the Apostle likewise directeth, Rom. 13.5.

V. 20. Curse not the King, no not in thy thought: and curse not the Rich in thy bed-chamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.] Because by occasion of such ⟨p. 348⟩sins of mis-government in evil Princes, men might be very apt through impatiency of spirit, to break forth into disloyal thoughts and affection towards them, however they might haply be by fear of danger restrained from seditious speeches, or rebellious practices: He therefore concludeth this whole Argument with a strict prohibition of all hard and undutiful thoughts and risings of heart against Rulers, notwithstanding their Errors in Government, and Corruptions in living, not so much as secretly in their hearts to wrong them, both for conscience sake, and for fear of wrath, as the Apostle likewise directeth, Rom. 13.5.

Even in thy thought, or in thy conscience curse not the King] Entertain not any light, vain, contemptuous or dishonourable thoughts of him, do not wish any evil to his person, crown or Government, not so much as in thy inmost and most secret retirements, Exod. 22.28. 2 Pet. 2.10. Ps. 62.4. 1 Sam. 10.27. 2 Sam. 19.21. 1 Reg. 2.8. Isa. 8.21.

Even in thy thought, or in thy conscience curse not the King] Entertain not any l•ght, vain, contemptuous or dishonourable thoughts of him, do not wish any evil to his person, crown or Government, not so much as in thy inmost and most secret retirements, Exod. 22.28. 2 Pet. 2.10. Ps. 62.4. 1 Sam. 10.27. 2 Sam. 19.21. 1 Reg. 2.8. Isa. 8.21.

And left a man should presume so to do, ⟨p. 349⟩as conceiving thoughts to be free, and far enough out of the sight of the Governor to observe or avenge, He addeth the great danger like to ensue by means which they could not so much as imagine, or suspect.

[for a bird of the air shall carry the voice, and that which hath wings shall tell the matter] As if he had said, Thy thoughts and secret curses are heard in Heaven, by him who will certainly punish them, however secret they are kept from men. And the Lord can easily find our ways even by brute Creatures, to bring them to light: as he did rebuke the madness of Balaam by his ass, 2 Pet. 2.16. and punish the pride of Pharaoh and Herod by frogs, lice, and worms, Exod. 8.6, 17. Act. 12.23. We read how a flight of Cranes did discover the murder done upon the Poet Ibycus: and how Bessus, who had slain his father, overthrew a nest of swallows chattering, because, saith he, they accuse me for killing my father. As our Saviour saith in another case, If these should hold their peace, the very stones would cry out, Luke 19.40. So the Lord can by even dead and inanimate Creatures, discover wickedness. The earth it self, which drank blood in, shall disclose and reveal it, Gen. 4.11. Isa. 26.21. Hab. 2.11. The Chaldee by birds of the air, understand the ⟨p. 350⟩Angels of Heaven, who like winged Eagles shall make report of secret wickedness. Others understand it of fame, which is a swift, and as it were a winged Messenger; alluding unto that which is said of Princes, [Greek or Hebrew] ▪ That Princes have many Eyes, & many Ears, and long arms, that can see, and hear, and punish offences at at a greater distance.

[for a bird of the air shall carry the voice, and that which hath wings shall tell the matter] As if he had said, Thy thoughts and secret curses are heard in Heaven, by him who will certainly punish them, however secret they are kept from men. And the Lord can easily find our waies even by bruit Creatures, to bring them to light: as he did rebuke the madness of Balaam by his asse,

CHAP. XI.

IN the former Chapter he showed the excellent use of true wisdom, as a means of Tranquillity of mind, and remedy against the vanity of outward things, in ordering our behaviour aright towards Superiors for prevention of those dangers which their displeasure may subject us unto. In this Chapter he further discovereth the use thereof unto the same End of comfortable living, in ordering of our behaviour towards Inferiors, those especially that are in want.

IN the former Chapter he shewed the excellent use of true wisdome, as a means of Tranquillity of mind, and remedy against the vanity of outward things, in ordering our behaviour aright towards Superiors for prevention of those dangers which their displeasure may subject us unto. In this Chapter he further discovereth the use thereof unto the same End of comfortable living, in ordering of our behaviour towards Inferiors, those especially that are in want.

Concerning which, we have, First, the precept it self, concerning substantial and useful charity, vers. 1. with an effectual reason thereof, both drawn from a Metaphor of sowing and reaping seed, vers. 1.

Secondly, the manner and measure of this our charity, which is to abound towards all ⟨p. 351⟩that are in want, and that enforced by a reason drawn from the uncertainty of future Events; now thou art able; hereafter thou mayst be disabled, therefore do good while thou hast means so to do, and thereby provide friends to thy self against any evils which thou also mayst fall into, vers. 2.

Thirdly, Both those are illustrated by many similitudes, in the which he doth by way of Prolepsis prevent such objections as the covetous hearts of men are apt to make against this duty.

1. A man is apt to say, That he is nearest to himself, and must look after his own supplies, and leave others to look after theirs.

1. A man is apt to say, That he is neerest to himself, and must look after his own supplyes, and leave others to look after theirs.

To which he answereth, That as Clouds are not filled with waters to keep them to themselves, but to empty them upon the Earth: so Gods blessings are not deposited to men only for their own good, but as Stewards they are to dispense out of them unto others, vers. 3.

To which he answereth, That as Clouds are not filled with waters to keep them to themselves, but to empty them upon the Earth: so Gods blessings are not deposited to men only for their own good, but as Stewards they are to dispence out of them unto others, vers. 3.

2. It may be objected, If I must relieve seven and eight, take notice of the wants of many, It will be seven to one if much of this bounty will not be cast away upon unworthy and ungrateful persons, who will make no return either unto God or man for it.

To this he answereth, That as it is all one ⟨p. 352⟩to the master of a tree, whether it fall North or South, for either way it falls to the owners use and benefit: so that good which is done to any man in want, out of a desire thereby to honour God, and to help our neighbour, shall prove beneficial unto him that so doth it, whatever the person be unto whom it is done, vers. 3.

3. It may be objected, That it is not yet a season to be thus bountiful, there are many Impediments and discouragements thereunto, This charge, this loss; that affliction or danger, or expense lies upon me, when I am gotten over these, it will then be a fitter time to think on the wants of others, when I am secured against mine own.

3. It may be objected, That it is not yet a season to be thus bountiful, there are many Impediments and discouragements thereunto, This charge, this loss; that affliction or danger, or expence lyes upon me, when I am gotten over these, it will then be a fitter time to think on the wants of others, when I am secured against mine own.