Verse-by-Verse Bible Commentary
Ecclesiastes 11:5

Clarke's Commentary

Verse Ecclesiastes 11:5. As thou knowest not - the way of the spirit — Why God should have permitted such an such persons to fall into want, and how they came into all their distresses, thou canst not tell, no more than thou canst how their soul is united to their body, how it came to inform that body, or how the child was formed in the womb of its mother. Nor canst thou discern the end which God has in view in these things. He maketh all, every thing is open to him; and take heed lest, while pretending motives of scrupulosity and prudence, in not relieving the distresses of those thou pretendest to suspect to be unworthy, he does not see that a love of money is the motive of thy conduct, and a want of the bowels of mercy the cause why thou drivest this suspected beggar from thy door.

Bridgeway Bible Commentary

11:1-12:14 HAVE A POSITIVE ATTITUDE TO LIFE

Boldness in spite of uncertainty (11:1-8)

It is typical of the writer that he encourages a positive attitude to life. True, life may be uncertain, but that is no reason to refuse to act positively. Regardless of what people decide to do, they must work at it boldly in spite of the risks, expecting results in due time. However, they should not put all their goods or money into one project. Then, if they meet misfortune in one place, the rest of the investment will be safe (11:1-2).
The world of nature shows that there are many things in life that people can neither control nor alter. There is much they do not know. If they always wait till they are certain before putting their plans into action, they will never do anything (3-5). Rather their attitude should be positive and optimistic (6). Life is compared to the light of day, death to the darkness of night. People should therefore enjoy life to the full while the light of day lasts (7-8).

Coffman's Commentaries on the Bible

THE FIRST REMEDY

"Cast thy bread upon the waters; for thou shalt find it after many days. Give a portion to seven, yea, even unto eight; for thou knowest not what evil shall be upon the earth. If the clouds be full of rain, they empty themselves upon the earth; and if a tree fall toward the south, or toward the north, in the place where the tree falleth, there shall it be. He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. As thou knowest not what is the way of the wind, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the work of God who doeth all. In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not which shall prosper, whether this or that, or whether they both shall be alike good."

These six verses are, "The first remedy proposed by the author for the perplexities of life,"The Pulpit Commentary, Vol. 9b, p. 275. a life which he has repeatedly called "vanity of vanities." And what is this recommended remedy?

"Cast thy bread upon the waters, etc." For more than eighteen centuries, there was never any doubt about what was meant here. Franz Delitzsch noted, during the 19th century, that, "Most interpreters regard this as an exhortation to charity";C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), Vol. 6b, p. 391 and this writer is absolutely certain that the passage could not possibly mean anything else. Nothing could be any more stupid than the New English Bible rendition: "Send your grain across the seas, and in time you will get a return; divide your merchandise among seven ventures, eight maybe, since you do not know what disasters may occur on earth."From the New English Bible.

Ecclesiastes 11:1 and Ecclesiastes 11:2 here are parallel, Ecclesiastes 11:2 telling us exactly what is meant by, "cast thy bread upon the waters." "It means to give a portion to seven yea, even unto eight."James Waddey, p. 63. Why should this be called casting bread upon the waters? Simply because benevolence should be practiced without either any desire or expectation of ever getting it back, exactly as would be the case of casting bread into a raging river.

Similar admonitions to give to the poor abound in both the Old Testament and the New Testament. See Matthew 5:42; Matthew 5:46; Luke 6:38; Proverbs 19:7; Psalms 112:5, etc.

One must be amazed and outraged at what many recent interpreters and translators are doing to this plain Scripture.

Peterson wrote that the passage, "Advises the undertaking of business ventures."Broadman Bible Commentary (Nashville: Broadman Press, 1972), Vol. 5, p. 125. Fleming agreed that, "It refers to business ventures overseas trade."The New Layman's Bible Commentary, p. 749. Hendry likewise thought that he found here a recommendation for people to take risks in business enterprises, "He who will not venture until he is absolutely sure will wait forever."The New Bible Commentary, Revised, p. 576. All such views of this passage are absolutely ridiculous and should be rejected out of hand.

Even the radical and destructive critics of the International Critical Commentary did not subscribe to such foolish interpretations as these. Barton wrote back in 1908, "That bread cannot possibly mean merchandise";International Critical Commentary, Vol. 18, p. 181. and we find a similar contradiction of this popular error in the very first word of Ecclesiastes 11:2 (See below). Barton also noted that by far the most probably correct understanding of this place views it as, "An exhortation to liberality," pointing out the ancient Arabic proverb upon which the metaphorical words of the text are founded."Ibid.

"Give a portion to seven, yea, even unto eight," What is the measure of a scholar's blindness who will read the word "Give," here as, "Invest your money"? or, "Send your grain overseas"!? That is exactly the way the translators of Good News Bible rendered this verse! "Put your investments in several places, even many places."From the Good News Bible. Oh yes, there is a marginal reference in the American Standard Version indicating that the word translated give may also mean divide; but the three most dependable versions of the Holy Bible, namely, the KJV, the American Standard Version and the RSV, unanimously render the word GIVE. Besides that, the word divide never meant either distribute, diversify, or any similar thing.

Now it is true that a lot of corrupt translations and paraphrases are available; but all of them put together do not have one tenth of the authority of the three standard versions of the Holy Bible just cited.

The remaining verses in this first paragraph (Ecclesiastes 11:1-6) are all related to the admonition in the first two verses. Waddey, a very dependable and discerning scholar stresses this.James Waddey, pp. 63, 64.

The mention of the clouds with their rain reminds men that all of their wealth comes via the providence of God; and the mention of the fallen tree is a reminder that death terminates one's opportunity to give (Ecclesiastes 11:3).

"A wind-observer will not sow… a cloud-watcher will not reap" Barton's rendition in International Critical Commentary, Vol. 18, p. 183. This is Barton's rendition of Ecclesiastes 11:4. The application is simple enough. If one is never going to give charitable gifts until he is able to predict what good it will do in this or that case; or, if he will wait until he has no suspicions about the need or intentions of the recipient, he will never do anything at all. Of course, the agricultural metaphor here is true exactly as it stands. Get on with the job, no matter what objections might be raised against it!

"Thou knowest not what is the way of the wind, nor how the bones grow in the womb of her that is with child" The great mysteries of life are beyond our comprehension. The workings of God's providence are not subject to human understanding; and the future, even for ourselves, is absolutely unpredictable. There is more than a hint in these verses that the benevolent treatment of others by God-fearing people, while we have the ability to do it, might, at some unknown time in the future, be, even for us, the means of our survival.

"Thou knowest not which shall prosper" In view of all that. is written in these verses, Solomon admonishes us to sow our seed, morning and evening; and this is not speaking of a farming venture, but, "It speaks of the acts of kindness and benevolence that we have opportunity to do."James Waddey, p. 65. The apostle Paul used exactly this same metaphor for benevolence in 2 Corinthians 9:6-15. He commanded us to, "Do good unto all men" (Galatians 6:10), and promised that if we "sow bountifully" we shall also reap "bountifully" (2 Corinthians 9:6). Paul's use of this metaphor for benevolence makes it virtually certain that the sowing here means exactly what it does in the New Testament, i.e., practicing liberality.

Barnes' Notes on the Whole Bible

“Unforeseen events come from God; and the man who is always gazing on the uncertain future will neither begin nor complete any useful work: but do thou bear in mind that times and circumstances, the powers of nature and the results to which they minister, are in the hand of God; and be both diligent and trustful.” The images are connected chiefly with the occupation of an agricultural laborer: the discharge of rain from the cloud, and the inclination of the falling tree, and the direction of the wind, are beyond his control, though the result of his work is affected by them. The common application of the image of the fallen tree to the state of departed souls was probably not in the mind of the inspired writer.

Ecclesiastes 11:5

Spirit - The same Hebrew word (like πνεῦμα pneuma in Greek and “Spirit” in English) signifies both the wind Ecclesiastes 11:4 and the Spirit (compare marginal reference). The Old Testament in many places recognizes the special operation of God Job 10:8-12; Psalms 139:13-16; Jeremiah 1:5, and distinctly of the Spirit of God Job 31:15 in the origination of every child. Compare Genesis 2:7.

Smith's Bible Commentary

Chapter 11

Cast thy bread upon the waters: for thou shalt find it after many days. Give a portion to seven, and also to eight; for you don't know what evil shall be upon the eaRuth ( Ecclesiastes 11:1-2 ).

You don't know when you're going to be in trouble, so be generous. Give out a portion to seven or eight people, because there might be a time when you're going to be needing a handout yourself.

If the clouds be full of rain, they empty themselves upon the earth: and if the tree falls toward the south, or toward the north, in the place where the tree falls, there it shall be. He that observes the wind shall not sow; and he that regards the clouds will not reap. As you know not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so you know not the works of God who makes all ( Ecclesiastes 11:3-5 ).

Things that we just don't understand--how the bones grow in the womb, the way of the spirit. Jesus said, "The wind bloweth where it listeth, thou hearest the sound thereof, but you cannot tell from whence it is coming, or where it is going. So is he that is born of the Spirit" ( John 3:8 ). So we don't know the works of God who makes all.

In the morning sow your seed, and in the evening withhold not your hand: for you know not whether it shall prosper, either this or that, or whether they both shall be alike good. Truly the light is sweet, and the pleasant thing it is for the eyes to behold the sun: But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is emptiness ( Ecclesiastes 11:6-8 ).

You might live a lot of years, but remember, you're going to be dead longer than you're alive. So you live to be 105, but those that back in the year 547 lived up to 680 even. You know, they've been dead a long time. This is what he's saying. You might see the life for many years, but you're going to see the darkness longer. Again, that's life under the sun.

Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of your eyes ( Ecclesiastes 11:9 ):

Poor advice.

but know thou, that for all these things God will bring you into judgment ( Ecclesiastes 11:9 ).

Do what you want, but just remember, God's going to judge you.

Therefore remove sorrow from your heart, and put away evil from thy flesh: for childhood and youth are vanity ( Ecclesiastes 11:10 ).

Too soon old, too late smart. Someone said, "It's a shame that youth has to be wasted on the young." You think now, though, if you could only go back to your youth with the advantage of all of your experience and advantage of life now, man, what you could do. If you were just a teenager again back in high school with all of your knowledge and understanding at this point. I think of all of the wasted time that I had. I think of all of the opportunities that I had to learn and I didn't take full advantage of them. It was a crazy thing, but I really didn't decide to learn until I got into college. And then even at that point I look back to my high school years and I thought, "Oh, how ridiculous that I bragged that I never took a book home from school through high school. What a stupid boast!" Oh, of course, I've got my grades for college. But yet, I could have learned so much more. I wasted my youth in many ways. But what can you do? You can't go back. "

Dr. Constable's Expository Notes

4. Wise behavior in view of the uncertain future 11:1-6

"At last the Teacher is approaching the climax of his book. We cannot see God’s whole plan, and there is nothing in this world that we can build on so as to find satisfaction or the key to the meaning of things. Yet we are to fulfill God’s purpose by accepting our daily lot in life as from him and by thus pleasing him make each day a good day. But how can we please him when there is so much we cannot understand? The Teacher has already shown that certain things stand out as right or wrong, and a sensible conscience will see these as an indication of what God desires. This section gives further wise advice in the light of an uncertain future. We must use common sense in sensible planning and in eliminating as many of the uncertainties as we can." [Note: J. S. Wright, "Ecclesiastes," pp. 1188-89.]

Ignorance of the future should lead to diligent work, not despair.

Dr. Constable's Expository Notes

"Few parents understand precisely how a baby is formed, but most follow the rules of common sense for the welfare of the mother and the unborn child. This is exactly the application that the Teacher makes here to the plan of God. Indeed, it illustrates the whole theme of the book. We cannot understand all the ways God works to fulfill his plan, but we can follow God’s rules for daily living and thus help bring God’s purpose to birth." [Note: J. S. Wright, "Ecclesiastes," p. 1189.]

Gill's Exposition of the Whole Bible

As thou knowest not what [is] the way of the spirit,.... If indeed a man could foresee and be assured of seasonable weather for sowing and reaping, or a proper opportunity for doing good, all circumstances agreeing, it would be right to wait for it, and take it; but as these things are not in our power, nor within the compass of our knowledge, we should take the first opportunity of doing good, and leave the issue to divine Providence: as in many things in nature we are and should be content to be ignorant of them, and leave them with God, who brings them about by his secret power and providence: as, for instance, we know not "the way of the spirit", or "of the wind" r, as some render it; from whence it comes and whither it goes, where and when it will subside, or what wind will blow next; or of the spirit or soul of man, how it enters into the body. So the Targum,

"how the spirit of the breath of life goes into the body of an infant:''

whether it is by traduction, as some, which is not likely; or by transfusion, or by creation out of nothing, or by formation out of something pre-existent, and by an immediate infusion of it: or, "what is the way of the breath"; of the breath of a child in the womb, whether it breathes or not; if it does, how? if not, how does it live? or what is the way of the soul out of the body, how it goes out of it when the body dies;

[nor] how the bones [do grow] in the womb of her that is with child; or is "full", pregnant, big with child: or "in the womb that is full" s; full of liquids, and yet bones are separated from them, grow out of them, and in them, and are hardened; all which how it should be is unknown: "bones" are mentioned because they are the more solid and substantial parts of the body, the basis and strength of it; and because it may seem more difficult how any part of the seed should harden into them, while other parts are converted into skin and flesh;

even so thou knowest not the works of God, who maketh all; the Targum adds, in wisdom; as men are ignorant of many of the works of nature, so of those of Providence, especially which are future; as whether men shall be rich or poor, have days of prosperity or adversity; what their latter end will be, whether they shall not stand in need of the assistance of others, it may be of them or theirs to whom they now give; or what will be the issue of present acts of beneficence and liberality; these, with many other things of the like kind, should be left with God. Some understand this of the work of grace and conversion, which is a secret and difficult work, only wrought by the power and grace of God; and may be begun, or shortly will, in a poor person, judged an unworthy object of charity for supposed want of it, a thing unknown.

r הרוח "venti", Pagninus, Montanus, Junius Tremellius, Piscator, Drusius, Mercerus, Amama, Cocceius, Gejerus, Rambachius so Broughton, and the Syriac and Arabic versions. s בבטן המלאה "in utero pleno", Mercerus, Gejerus, Gussetius, p. 936. "in ventre pleno", Cocceius, so Aben Ezra.

Henry's Complete Commentary on the Bible

      1 Cast thy bread upon the waters: for thou shalt find it after many days.   2 Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.   3 If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.   4 He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.   5 As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.   6 In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.

      Solomon had often, in this book, pressed it upon rich people to take the comfort of their riches themselves; here he presses it upon them to do good to others with them and to abound in liberality to the poor, which will, another day, abound to their account. Observe,

      I. How the duty itself is recommended to us, Ecclesiastes 11:1; Ecclesiastes 11:1. 1. Cast thy bread upon the waters, thy bread-corn upon the low places (so some understand it), alluding to the husbandman, who goes forth, bearing precious seed, sparing bread-corn from his family for the seedness, knowing that without that he can have no harvest another year; thus the charitable man takes from his bread-corn for seed-corn, abridges himself to supply the poor, that he may sow beside all waters (Isaiah 32:20), because as he sows so he must reap,Galatians 6:7. We read of the harvest of the river,Isaiah 23:3. Waters, in scripture, are put for multitudes (Revelation 16:5), and there are multitudes of poor (we do not want objects of charity); waters are put also for mourners: the poor are men of sorrows. Thou must give bread, the necessary supports of life, not only give good words but good things,Isaiah 58:7. It must be thy bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy. "Thy bread, which thou didst design for thyself, let the poor have a share with thee, as they had with Job, Job 31:17; Job 31:17. Give freely to the poor, as that which is cast upon the waters. Send it a voyage, send it as a venture, as merchants that trade by sea. Trust it upon the waters; it shall not sink."

      2. "Give a portion to seven and also to eight, that is, be free and liberal in works of charity." (1.) "Give much if thou hast much to give, not a pittance, but a portion, not a bit or two, but a mess, a meal; give a large dole, not a paltry one; give good measure (Luke 6:38); be generous in giving, as those were when, on festival days, they sent portions to those for whom nothing was prepared (Nehemiah 8:10), worthy portions." (2.) "Give to many, to seven, and also to eight; if thou meet with seven objects of charity, give to them all, and then, if thou meet with an eighth, give to that, and if with eight more, give to them all too. Excuse not thyself with the good thou hast done from the good thou hast further to do, but hold on, and mend. In hard times, when the number of the poor increases, let thy charity be proportionably enlarged." God is rich in mercy to all, to us, though unworthy; he gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.

      II. The reasons with which it is pressed upon us. Consider,

      1. Our reward for well-doing is very certain. "Though thou cast it upon the waters, and it seem lost, thou thinkest thou hast given thy good word with it and art likely never to hear of it again, yet thou shalt find it after many days, as the husbandman finds his seed again in a plentiful harvest and the merchant his venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of God's providence, and graces and comforts of his Spirit; and the principal is sure, laid up in heaven, for it is lent to the Lord." Seneca, a heathen, could say, Nihil magis possidere me credam, quam bene donata--I possess nothing so completely as that which I have given away. Hochabeo quodcunque dedi; hæ sunt divitiæ certæ in quacunque sortis humanæ levitate--Whatever I have imparted I still possess; these riches remain with me through all the vicissitudes of life. "Thou shalt find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful." Wheat, the most valuable grain, lies longest in the ground. Long voyages make the best returns.

      2. Our opportunity for well-doing is very uncertain: "Thou knowest not what evil may be upon the earth, which may deprive thee of thy estate, and put thee out of a capacity to do good, and therefore, while thou hast wherewithal, be liberal with it, improve the present season, as the husbandman in sowing his ground, before the frost comes." We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good. Many make use of this as an argument against giving to the poor, because they know not what hard times may come when they may want themselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with God and man, and therefore should now show mercy. If by charity we trust God with what we have, we put it into good hands against bad times.

      III. How he obviates the objections which might be made against this duty and the excuses of the uncharitable.

      1. Some will say that what they have is their own and they have it for their own use, and will ask, Why should we cast it thus upon the waters? Why should I take my bread, and my flesh, and give it to I know not whom? So Nabal pleaded, 1 Samuel 25:11. "Look up, man, and consider how soon thou wouldest be starved in a barren ground, if the clouds over thy head should plead thus, that they have their waters for themselves; but thou seest, when they are full of rain, they empty themselves upon the earth, to make it fruitful, till they are wearied and spent with watering it, Job 37:11. Are the heavens thus bountiful to the poor earth, that is so far below them, and wilt thou grudge thy bounty to thy poor brother, who is bone of thy bone? Or thus: some will say, Though we give but little to the poor, yet, thank God, we have as charitable a heart as any." Nay, says Solomon, if the clouds be full of rain, they will empty themselves; if there be charity in the heart, it will show itself, James 2:15; James 2:16. He that draws out his soul to the hungry will reach forth his hand to them, as he has ability.

      2. Some will say that their sphere of usefulness is low and narrow; they cannot do the good that they see others can, who are in more public stations, and therefore they will sit still and do nothing. Nay, says he, in the place where the tree falls, or happens to be, there it shall be, for the benefit of those to whom it belongs; every man must labour to be a blessing to that place, whatever it is, where the providence of God casts him; wherever we are we may find good work to do if we have but hearts to do it. Or thus: some will say, "Many present themselves as objects of charity who are unworthy, and I do not know whom it is fit to give it to." "Trouble not thyself about that" (says Solomon); "give as discreetly as thou canst, and then be satisfied that, though the person should prove undeserving of thy charity, yet, if thou give it with an honest heart, thou shalt not lose thy reward; which way soever the charity is directed, north or south, thine shall be the benefit of it." This is commonly applied to death; therefore let us do good, and, as good trees, bring forth the fruits of righteousness, because death will shortly come and cut us down, and we shall then be determined to an unchangeable state of happiness or misery according to what was done in the body. As the tree falls at death, so it is likely to lie to all eternity.

      3. Some will object the many discouragements they have met with in their charity. They have been reproached for it as proud and pharisaical; they have but little to give, and they shall be despised if they do not give as others do; they know not but their children may come to want it, and they had better lay it up for them; they have taxes to pay and purchases to make; they know not what use will be made of their charity, nor what construction will be put upon it; these, and a hundred such objections, he answers, in one word (Ecclesiastes 11:4; Ecclesiastes 11:4): He that observes the wind shall not sow, which signifies doing good; and he that regards the clouds shall not reap, which signifies getting good. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. If the husbandman should decline, or leave off, sowing for the sake of every flying cloud, and reaping for the sake of every blast of wind, he would make but an ill account of his husbandry at the year's end. The duties of religion are as necessary as sowing and reaping, and will turn as much to our own advantage. The discouragements we meet with in these duties are but as winds and clouds, which will do us no harm, and which those that put on a little courage and resolution will despise and easily break through. Note, Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in God's hands, are designed to try us, and our Christianity obliges us to endure hardness.

      4. Some will say, "We do not see in which way what we expend in charity should ever be made up to us; we do not find ourselves ever the richer; why should we depend upon the general promise of a blessing on the charitable, unless we saw which way to expect the operation of it?" To this he answers, "Thou knowest not the work of God, nor is it fit thou shouldst. Thou mayest be sure he will make good his word of promise, though he does not tell thee how, or which way, and though he works in a way by himself, according to the counsels of his unsearchable wisdom. He will work, and none shall hinder; but then he will work and none shall direct or prescribe to him. The blessing shall work insensibly but irresistibly. God's work shall certainly agree with his word, whether we see it or no." Our ignorance of the work of God he shows, in two instances:-- (1.) We know not what is the way of the Spirit, of the wind (so some), we know not whence it comes, or whither it goes, or when it will turn; yet the seamen lie ready waiting for it, till it turns about in favour of them; so we must do our duty, in expectation of the time appointed for the blessing. Or it may be understood of the human soul; we know that God made us, and gave us these souls, but how they entered into these bodies, are united to them, animate them, and operate upon them, we know not; the soul is a mystery to itself, no marvel then that the work of God is so to us. (2.) We know not how the bones are fashioned in the womb of her that is with child. We cannot describe the manner either of the formation of the body or of its information with a soul; both, we know, are the work of God, and we acquiesce in his work, but cannot, in either, trace the process of the operation. We doubt not of the birth of the child that is conceived, though we know not how it is formed; nor need we doubt of the performance of the promise, though we perceive not how things work towards it. And we may well trust God to provide for us that which is convenient, without our anxious disquieting cares, and therein to recompense us for our charity, since it was without any knowledge or forecast of ours that our bodies were curiously wrought in secret and our souls found the way into them; and so the argument is the same, and urged to the same intent, with that of our Saviour (Matthew 6:25), The life, the living soul that God has given us, is more than meat; the body, that God has made us, is more than raiment; let him therefore that has done the greater for us be cheerfully depended upon to do the less.

      5. Some say, "We have been charitable, have given a great deal to the poor, and never yet saw any return for it; many days are past, and we have not found it again," to which he answers (Ecclesiastes 11:6; Ecclesiastes 11:6), "Yet go on, proceed and persevere in well-doing; let slip no opportunity. In the morning sow thy seed upon the objects of charity that offer themselves early, and in the evening do not withhold thy hand, under pretence that thou art weary; as thou hast opportunity, be doing good, some way or other, all the day long, as the husbandman follows his seedness from morning till night. In the morning of youth lay out thyself to do good; give out of the little thou hast to begin the world with; and in the evening of old age yield not to the common temptation old people are in to be penurious; even then withhold not thy hand, and think not to excuse thyself from charitable works by purposing to make a charitable will, but do good to the last, for thou knowest not which work of charity and piety shall prosper, both as to others and as to thyself, this or that, but hast reason to hope that both shall be alike good. Be not weary of well-doing, for in due season, in God's time and that is the best time, you shall reap," Galatians 6:9. This is applicable to spiritual charity, our pious endeavours for the good of the souls of others; let us continue them, for, though we have long laboured in vain, we may at length see the success of them. Let ministers, in the days of their seedness, sow both morning and evening; for who can tell which shall prosper?