Sermons Upon all the Sunday Gospels, Sermon 58
The xv. Sonday after Trinitie sonday. ¶ The Gospell. Math. vi.
NO man can serue two masters, for eyther he shall hate the one, and louelove the other, or els leane to the one and despise the other. Ye can not serue God and Mammon. Therefore I say vntounto you, be not carefull for your lyfe, what ye shall eate or drinke, nor yet for your body what raymente you shall put on. Is not the lyfe more worthe then meate? and the body more of value then rayment? Beholde the soules of the ayre, for they sowe not, neyther do they reape, nor carry into the barnes, and your heauenly father feedeth them. Are ye not muche better then they? Which of you (by takyng carefull thought) can adde one cubite vntounto his stature? And why care ye for rayment? Consider the Lillies of the fields, how… they growe: They labour not, neyther do they spinne, and yet I saye vntounto you, that euen Salomon in all his royaltie, was not clothed lyke one of these. Wherefore yf God so clothe the grasse of the fielde (which though it stande to daye, is to morowe caste into the fornace) shall he not much more do the same for you. O ye of litle fayth? Therefore take no thought saying what shall we eate, or what shall we drinke, or wherewith shall we be clothed? after all these thynges do the Gentiles seeke: For your heauenly father knoweth that ye hauehave nede of all these thynges. But rather seeke ye fyrste the kyngdome of God, and the ryghteousnes thereof, and all these thynges shallbe ministred vntounto you. Care not then for the morowe, for to morowe daye shall care for it selfe, sufficient vntounto the daye, is the trauayle thereof.
THE EXPOSITION.
THe matter of this gospel is very large conteynyng a longe Sermon against auarice or couetousnesse,The whole worlde is set on couetousnes. the whiche God dothe hate aboue al other vices, because ther is no other vice that doth hynder the Gospelle more then thys, and that is more hurtefull to Christian men. And yet we see that all the world is oppressed therwith. For all theyr myndes are day and nyght vppon theyr lyuyng. And Auarice dothe specially stirre men to thys, that no man shoulde be content with that lyuelode, that he hath geuen frome god. All men couete more, and desireth a higher degree. For fayre houses they woulde hauehave towers and palaices, and yet after all this, theyr couetousnes gapeth for greater thyngs, and if it were not for auarice & pride, we should all hauehave inough, neither shoulde we nede of so great pensyuenesse, scratchynge and catchynge.
Christ wold remedy this wickednes with this sermon, and he setteth forth the matter very hardlye and straightly. No man (saith he) can serue two maisters. For eyther shall he hate the one, and louelove the other, or cleaue vntounto one, and despise the other. And hereby it appereth, that the whole care of the Lorde is, that his true seruice and worshyp be not hyndred. And it is a kynde of temptation that causeth Christ to geue thys precept, so that this Gospell is not for youthe. For it hath not yet that care for lyuyng and houshold stuffe, they neuer aske how the market goeth. For thys they thynke for a suretie, that they shall lacke no lyuynge. This sermon appertaineth specially to housholders,This sermon appertayneth to householders and to preachers▪ & to them that are procurers. Furthermore it belongeth to the preachers of the worde, which hauehave scant of lyuyng in the worlde, and are constreigned by pouertie and nede to seke some meanes to fynde them, & their familie. This men dothe Christ here comfort most specially, and studieth to ryd them of their care, and commaundeth them to beholde the birdes of the ayre, that syth God prouideth for theym so plentyfully, the preachers shall not lacke theyr portion, so that they shall not dye for hunger. Wherfore this sermon belongeth to vsus, which perceaue our lyfe to bee in perill for lacke of lyuynge, whiche are compelled to prouyde lyuynge bothe for our selfe and also for other, least that whyle we go about the office of preachyng, we fall to vnlaufull and vnhonest shyftes.
But forasmuche as Christe sayth precisely, that no man can serue God,What it is to serue, and Mammon, it is necessarye for vsus to learne, what it is to serue God. For to serue is nothyng els after the cōmon maner of speache, then to doo that thou arte commaunded, and it is as much to saye, I serue a maister: I do that that my maister commaunde me, so that the seruice maye seeme to be referred not so muche to the person, as to the worde & commaundement. For the maisters hauehave no nede in their housholdes to be fedde wyth meate and drynke of theyr seruants. For they them selues hauehave store and plentie inough therof: but this hauehave they nede of, that their seruantes dooe execute theyr woorde and commaundement. But when the seruant seeth to another matter, and regardeth not his maisters commaundement, but careth for that that an other command, this is veryly the seruyng of two maisters.
After this maner also, we must learne what it is to serue God, that seruynge of God is no other thynge, then to heare what he sayeth, and to do it gladly, and with all our heart. But what dothe God commande vsus? before all thynges he byddeth vsus to heare Christe, and hyghly to esteeme his Gospell.What it is to serue god. This is the onelyonly trewe and acceptable seruice whiche we maye doo to God. For here hauehave we his most assured commandement. Then dothe he commaunde chyldren to honor their father and mother, and the father and mother to nourishe, bring vp, and instruct their children, and the wyfe to louelove her husband, to se to her familie: the husband to prouide for sustenance and defence. &c. Wherfore when the chyldren honoure their parentes, they serue God thereby. For it is Goddes commaundement that they should do so. Lykewise is it with the seruantes in a housholde, when they doo that that is commaunded theym diligentlye, they dooe this seruice not onelyonly to their maister, but also to God. For it is his worde that commaunded this. So is it also, as concernyng other kyndes.All gods seruice is cōtrary in the worde▪ All should be Gods seruice, yf we woulde onelyonly discerne the cause why they shoulde bee so. For as I sayde before, to serue GOD consisteth not in the worke, but in the worde and commaundement of God. This is counted a great thyng before the worlde, that a monke doothe renounce all thyngs, and entreth into an abbey, lyueth a hard lyfe, fasteth, watcheth, saieth his prayers. &c. here lackethe no worke, but here lacketh a commandement, for that that God neuer commaunded it by his worde. Wherfore this can neuer be counted seruyng of God.
Contrarily, this semeth a lyttle thynge, whenne a handmayde doothe her woorke that belongeth to the householde by washyng, swepynge. &c. But because there is a commandement of God as touchyng this, be the workes neuer so small,What the true seruice of god is. yet they hauehave the name of Gods seruice, and passeth farre all that is holy and deuout, with the monkes and Nunnes. For the monkes hauehave no commaundement of God. But it is commanded, that parentes shold be honored, and that the housholde businesse should be done. So that generally this is the true seruice of God, to do that that GOD commanded, and to eschue that that God forbyddeth. And all foule corners maye bee full of Gods seruice, and not onelyonly churches and temples, but also houses, kytchins, shoppes, cotages. &c. And it may be done of citizens, of men that go to plowe and tylle the field, if we woulde but esteme the matter vprightly. For it is certaine, that God commaunded not onelyonly the Ecclesiasticall and ciuile administration, but also the guydyng of housholdes, and that his will is, that it shold be preserued. Wherfore all that dothe helpe therto, first the parentes, then the chyldren, and laste of all the seruantes and neighbours, all doo serue God. For it is his will and commaundement. If this reason were well pondred, it woulde certifie all men, as well high as lowe, as touching their busynes, that they myght know, that although that, that they must doo in the house, be very small, yet they serue not men but God. What busines therfore can be peynful vntounto them at al when they vnderstande, that all theyr worke is acceptable to God? But the deuyll hyndreth mens Iudgement, that they can hauehave no suche ioye in doyng theyr worke and vocation, and hee causeth that eueryevery man may hauehave a singular peyne in doynge their office and executyng Gods commandement, that bothe may be spoyled and defrauded of their commoditie, that is, men of the redy and glad will, and God of his seruice. If it myght be purchased by any money, that a man myght be receiued into that order or colledge, wher as he myght be sure of this, that Gods seruice should be done, men would gladly bestowe all that they hauehave, that they myght come to this poynt.
It is a meruailous thynge. What these monkes should meane, when they wold serue God in their rules? But as I sayd before, that thyng was wantyng in them, that was the chief in this matter. For if thou demaunde of them who cōmanded them to go to the cloister, they can not say this, that God commaunded them, but this must they nedes say, that they thought that they myght so please God. But they are worthye of euyll for theyr rashenesse. It is euen as much as if I should commaunde my seruant to fet meate, and he in the meane season make readye a horse. He shoulde not muche please me in doynge thys, and speciallye yf that he woulde defende his dooynge, and boaste thereof, as thoughe that hee hadde doone a harde piece of worke in brydelyng, sadlyng, and currying the horse. Lykewyse is the matter with Mounkes, they crake of their seruice, and yet God gaue them no commaundement so to doo.
Whefore if thou purpose to serue God truely, applye thy vocation be it neuer so lowe, and first hearken to Gods worde in the churche, then to the worde of thy maiestrate, maisters, and parents, and this is the true seruyng of God. This must we learne therfore, and beare it well away, what is gods seruice, euen to doo that that God commaundeth by preachers, parentes, and maisters. If thou doest this, thy heart may be at rest before God: neither shall thy worke and labor that thou doest be painfull. And this pl…aseth God, and is Gods trewe seruice. And that that thou doest in thy house, is as muche as euen thou hadst done it to god, whych is in heauen. And furthermore this is the chief renoume, wherewith man is adorned aboue all creatures, whiche dothe obey God also. For the sonne, the moone, the earth and all thinges behaue theim selues after Gods commaundement. So lykewyse the water hath a commaundemente to bryng foorth fyshes,Gen. …. so saieth God in the fyrst boke of Moses. And the water dothe euen so among all men, where as men hynder not Gods blessyng by theyr synnes. So all creatures are most beautified, when they serue God thorow obedience. And Christ saith so here, that Salomon in all his glorie, was not so apparailed, as one of these lilies of the fielde. But what dothe the lylie? what commaundement hath it?, no other but that it may bryng foorth a shewe and beautyfull fauour, savour, and colour. If then God doth so much praise this in a floure what a great renoume is this thynkest thou, for a mā to be founde in the commaundement and obedience of God? The maydens are decked to daunce, it is but a toy and a trifle. For this is her chief renoume, whē she applieth her worke and vocation, seeth diligentlye to her maysters chyldren, and to suche other seruice. For so doeth the Psalme. 45. extoll Christians, and saieth: In thy honoure commeth the daughters of kynges.Psal. 45. What honour is this, when it is euident, that christians are poore, nedie, and despised? It is a spirituall honour and renoume, it is not gold, perles, purple, tissue, but the commaundement of our God. This honour shyneth more brighter then the Sonne, for it is Gods honour.
He then, that walketh in Gods commaundement, walketh in the very honour of God. If I should goe in the Emperours apparell, or a mayde in the apparell of a great Quene, this wold be counted a meruailous noble thynge before the worlde, but in deede all these thinges are but toyes to mocke an ape, and nothynge in comparison of the spirituall ornature, whenne a mayde goeth gaye in the obedience of God and her maister. In respect of suche ornature, all other common gorgeous thinges are but nifles and trifles. For that is the trewe ornature and comelynesse, whiche is called Gods worde, Gods commaundemente, Gods obedience. This is the Crowne and verye ouche,Pro. 1. as Salomon calleth it in the fyrst of the prouerbes, and sayeth: My sonne heare the discipline of thy father, and lette not go the lawe of thy mother, that grace maye bee geuen to thy heade, and a chayne to thy necke. In thys lyfe thys ornature seemeth a thyng of no greate valuation, but in the lyfe to come, it shall bee moste excellente, whenne God shall saye: Come my sonne, thou haste doone thy duetie in thy vocation. Thenne shall it appeare, that obedience towarde GOD and hys woorde, yea althoughe it be in small matters, geueth more renoume than that that may be most magnificent. And this is sufficient for the firste part, that we may know surely what is gods seruice, and that the bonde seruice of Mammon may not hynder vsus in greater seruice that wee are bounde to doo. Nowe lette vsus see a conforte and consolation as touchyng this,Nowe couetousnes maye be auoyded. howe we may cast auarice and couetousnes from vsus. Firste (saieth Christe) that no man can serue two maisters, and he geueth them bothe theyr names. One is God, that is the true lord and master, whome we are wholly bounde to serue and honoure. The other is Mammon, this is not the true maister, where Christe forbyddeth vsus to doo hym any seruice, that is to say, to be carefull for the lyfe, howe it maye get his lyuyng, and for the body, howe it may be apparailed. And he applieth all his sermon to this end, yt we shold caste away suche care, and that because it is not only vnprofitable, wherof we hauehave no nede, and wherby we nothyng preuayle, but for that it hyndereth gods true homage & seruice. Wherfore we muste beware of it, and see diligently that wee serue God, and persuade our selues certaynly, that he doth nowe knowe what we hauehave nede of, and that he wyll fynd it vsus gladly, if we do but onelyonly require it at his handes. And it healpeth muche to the attainynge of thys faith, to call to mynde those thinges which God hathe now geuen vsus without our helpe. For he made vsus, & not we our selues, he gaue vsus body and lyfe. Now let the world iudge this,Psal. 59. yf all the sustenance that is, wer cast together in a heape: would it not esteme the lyfe more? So lykewise is the body more to be regarded then all the apparell in the worlde.
Is not this then a great madnes and foly, worthy of Goddes wrothe? we can not but confesse, that we hauehave receaued all these thynges that are chiefe of all from God, and yet doubt we whether he wil geue vsus these base and vile thynges? This might well be iudged a contumelie or reproche, if one that hathe felte any ryche mans liberalitie in a great thinge, would not truste for the same in a littell thing. Lykewise is God handled of vsus, when we mystrust whether God will fynde vsus foode or no. But how this pleaseth GOD, Christ declareth, when he straightly cōmaundeth that we doo not this, least we commyt idolatrie.
And as we may know by the condition of our body, lyfe, and of all our membres, that God is bounteous and liberall, and hath geuen vsus very many thynges: So hath Christ also set before vsus the examples of other creatures, whereby we may learne to truste in God, and to caste all our care on hym. For the byrdes of the ayre be before our eyes in the element, to oure greate reproche, that where as we be excellenter creatures then they, yet we geue not so great honour to God as the byrdes do, which by nyght take theyr rest in theyr nestes without care: In the mornyng they flye foorthe cherefully, they sytte vppon the boughes of the trees: They make goodly sweete noyses, they prayse and geue thankes vntounto GOD: and then seke for their lyuynge, and fynde it. But we can not abstayne frome thys cursed and execrable care. The byrdes hauehave no landes, no barnes, no storehowse or spence: yet they doo synge, they doo prayse GOD: They reioyce, and bee ioyefull. For they bee sure of thys, that there is one whyche prouydeth for theim. His name is, heauenly Father. Why thenne doo not we lykewyse, whyche neuerthelesse are better in this poynte, that wee can woorke, gather in the harueste, laye it vppe in barnes and reekes, and preserue it for other necessarie vses? yet can we not abstaine frome care. Wherefore we oughte neuer to forgette the exaumples of these byrdes. They are merye and cherefull without care. And why shold they take thought and care, seyng they hauehave God to theyr nourysher. whose store is so greate, that it can not bee conteyned in the worlde? Wherfore he hathe prouender and foode at hande euerye where. Suche a one (saieth CHRIST) woulde the Father of heauen be toward vsus, if ye wolde geue place to his liberalitie thorough Faithe.
But here doo we see by experience, that the world is a fylthy synke of moste filthy and couetous men, whyche truste not in God, serue not God, but serue Mammon, and onelyonly endeuoure to increase theyr substaunce. If they are not deceyued of theyr hope, they are gladde. But yf theyr substaunce bee not to theyr mynde, they are sorowfull, they vexe them selues, they are consumed nyghte and daye wyth cares. But thou dooest not thynke thys, that yf all ryuers flowed with golde, and yet wee lacked lyuelode, as meate and drynke, that the lyfe could not be preserued with golde. For we lyue not by golde. Is not thys a shamefull worshipping of golde? whyche the Ethenykes mocked also by the fable of Midas?The fable of Midas. He hadde so great desyre of golde, that he wyshed, that all that he touched, myghte be made golde. But when he obteyned his petition, the meates, and all other thynges, whyche hee touched for an other purpose, were tourned into golde, and so he was punished for his couetousnes, when he shoulde nedes die for hunger because all thynges were changed into golde. Wherfore let eueryevery man flee auarice and abhorre it asmuch as he can. For neither golde, nor syluer, nor perle, nor any suche thynge, hath power to nourishe. And yet the madnes of the worlde is so greate, that beside liuelowd they require also golde and siluer, as thoughe it had no nede of gods gyftes, but hauehave nede rather of this, that is not geuen of him.
He therfore that is a Christian, Let hym se diligently vntounto hymselfe, that he be not oppreste with auarice, but let hym learne to put his trust in GOD, whiche hath declared so muche both in vsus and also in other creatures, that he wyll prouide for vsus, and wil leaue vsus destitute of no good thynge. As the psalme also maketh notable mention as concerning the yong crowes, to the whiche he geueth meate.Psal. 47. For this is the ordinance of God, that wheras he geueth life, he suffereth not that thinge as sustaineth lyfe to be lackyng. And if he doth that in Catle and beastes, howe muche rather will he do it in vsus Christians, to whome he hath not onelyonly geuen lyfe and bodie, but also his onelyonly begotten sonne, that they maye lyue not onelyonly here, but also in the kyngdome of GOD? this woulde CHRIST, that we shoulde learne, and that we shoulde forsake that execrable incredulitie and distrust, which auarice stirreth vp.
It were a very foolishe thynge, if a man woulde in a solitarie place make hymselfe bare and leaue, that he might adde somewhat to his stature. This man should be a mockynge stock to all other. So doth the world, sayth Christ, when it is vexed with pensiuenes in gettinge of riches. No man shall waxe riche by care.Gods blessing and not care maketh men ryche. All that consisteth herin, that God maye blesse and not in our cares, if ther be blessynge, ther is substance ynough, But if not, although ther be neuer so muche, yet the vse and fruite of the substance is lackyng: As examples do declare. This ought to be a iuste cause to driue vsus to fayth, not onelyonly because this care hindereth our faith, but also it causeth a great tormentinge, and yet do we preuayle nothyng therby. But are not these manifest signes of auarice, of cares and of vnbeleife? For these are alway Ioined to gether? Or if we woulde vse but only reason, it behoued vsus to hate these vices, and to auoyde them.
He addeth more besyde this, that this confirmation may be perfect againste couetousnes. He byddeth vsus also to consyder the thinges, whiche come before oure eyes, as we walke in the countrie. Ther are flowers of all kyndes, whiche shewe them selues vntounto vsus with moste beautifull and swete coulours, and doth almoste speake vntounto vsus and adhort vsus to trust in God. For syth that they are decked with such magnificence, that the apparell of mightie kynges can not be compared with flours, muche more doth God take care in appareling and deckyng his owne. For we maye not thynke of apparell as the cōmon sorte doth, as thoughe all thinges went by chance. Christ in this place doth pronounce wyth very plaine speache, GOD (sayth he) doth appareill the grasse in the felde. Byrdes fyndeth not their lyuynge be chance. But the father of heauen fedeth them, and geueth to eueryevery one his portion.
This is it also as concernynge the lylies. For if gods wisedome were not in the cause, they could not be so like to gether in colour, leaues, number of leaues, rootes and forme &c. Wherfore sith he bestoweth so great care vponupon flowers, that are but for pleasure, and that beastes might lyue therbie, is it not an vncredible incredulitie and mistruste, that we doe yet doubte, whether we also shall hauehave appareill from God? For as we hauehave a preferment before all birdes, when we tyll the grounde, mowe, and gather into our barnes, and prouide for certayne tymes, wher as birdes can do no suche thinge, and yet they are fedde: So saith Christe also to vsus, that we hauehave the preeminence also in apparelynge, There is so muche flare, hempe, and suche like herbes brought foorth by tillyng, there is also a greate multitude of shepe, so manie weauers and spinners &c. eueryevery wher, what great madnes is it then, not to thinke, that part therof belongeth vntounto vsus? And especially whan we spare no labour. For in this place muste we put a difference. For labour is not onelyonly not forbed, but also enioyned,Not laboure, but carefulnes is forbydden. that we shoulde do all thynges moste studiously and diligentlye, and vtterly flee all slouthfulnes and slouggyshnes aboue all thynge. But the care of lyuynge and appareill is vtterly forbedden. For suche care is a sure token, that we hauehave not so muche truste in GOD, as that he will fede vsus and prouide other thinges for vsus. Wherfore that care appertayneth to Gods dishonour and blasphemie. That these two thinges may so be ioyned to gether. First that thou do thy worke diligentlye, and spare no labour.Laboure and fayth must go together. For that dyd God commande man in Paradice, that if he wold eat, he shold labour. The second is, that thou be a Christiā & beleue. For to beleue is to put thy trust in Christ, that he is our parent, and knoweth what we hauehave nede of, and that he wil geue vsus these thynges liberallie and plenteously. Care can not agree with this fayth: but assone as care taketh place, faith departeth.
Wherfore Christe forbyddeth and sayth: be ye not therfore carefull, labour: for of this ye hauehave a commandement. Let care alone for me. For that is mine, that I may be your father. And I can also somwhat preuaile: but so can not ye, Wherfore attempte not a thynge in vaine. Or if ye are not content to be reuled with this my councell, knowe ye, that ye are not my worshippers, but the worshippers of Mammon. Him do ye louelove, and me do ye hate, to hym do ye cleaue and me ye do despise, as is the example of the worlde. And if ther were any occasion at this time of aduantage: thou shouldest finde manye, that woulde rather let passe this sermon, than not to regard the aduantage, or at leaste wise to differ the tune therof vntill after sermon. Mammon moueth them so muche, that they fele that the time of it, will neuer returne againe, but the tyme of the sermons not so. Nowe the matter is plaine, that whatsoeuer is done to the worde of god, is done to GOD.He that despiseth the word of god despyseth god hym selfe. He that despiseth it an preferreth monie, the despisynge and contempte therof belongeth to GOD. There is no place for glosis: the worde and speache is to euident: ther can be no other thynge gathered. Wherfore this sermon is belongynge to Christians, that they be not pensiue, nor saye: what shall we eate or drinke, or what clothynge shall we weare? The Gentiles, sayeth Christ, inquire therof, that knowe not, or beleue not tha… they hauehave a father in heauen.
But ye hauehave a father in heauen, whiche gaue you bodie and soule, yea and his son: he knoweth wherof ye hauehave nede, as touchynge whome, how can ye do so great iniurie, as to thynke him hard and vnmercifull vntounto you, as though he would denie you lyuelowd and sustenance, so that ye must nedes die for hunger? Wherfore behaue your selues after the example of your children, at euening they goe to bedde without any care, they take not thought for to morow, for they know that their parentes will prouide for it, do ye also lykewise. My sonnes sayth Christ, hauehave respecte vntounto your father in heauen and all other thynges shall be geuen vntounto you, only beware of care. For this should be a signe that ye hauehave no truste in the heauenly father, or els ye would caste awaye all care, and would be of good hope.
Wherfore Christ concludeth his sermon and saieth: seeke first the kyngdome of God and the righteousnes therof and al other things shal be cast vntounto you. This is a necessary doctrine, and an excellent promisse. The worlde seeketh his owne kyngdom, when it hath nede of riches, and monie, and yet there is no suretie in thē. But contrariwise, gods kyngdome is eternall, that must we Christians make search for. This kyngdom, sayth Paule, is amongest vsus, and it is nothing els. than to heare the worde and to beleue, (that is) to trust vntounto God truely, and to knowledge hym for our father. Looke wher suche fayth is ther is GOD present, and forthwith foloweth righteousnes, and remission of sinnes. Let this (saith Christ) be firste with you. Care ye for the worde, heare it diligently, exercise it and beleue it. When ye hauehave on this wise made searche of Gods kyngdome and righteousnes, care ye for no more, let eueryevery mā do his busines in his vocatiō.Not idlenes but labour becomethe a christian. For it becōmeth not Christian men to be idle, but to labour. Then shall all thinges be geuen vntounto you. For if ye goodnes of god be so great, that it finde al things abundātly to the euill, which do not only not serue him, but moreouer persecute his word & blaspheme it: How is it possible, that he should suffer you to be forsaken, yt louelove him, & heare his word gladly, & set it forth as much as ye can, & put all your trust in him? Wherfore ye doctrin of Christ tēdeth to this end, yt we shold embrace his word, beleue it, & folow godlines, & lay aside all care, & beleue yt god wil finde vsus al things sufficiētly. But what do they? A great part careth not for the word but rather geueth them self to play, pleasure, pastime, sport, & wātonnes, thē to the hearyng of holy sermons. After the whiche must nedes folow an vnholie & bestiall life, which is of necessitie subiecte to diuers curses of pouertie, euils, & manifold discommodities.
Then cōmeth ther to this also an other disprofite, y• many being slouthful and sluggishe hauehave no regard of labour. Or if they labour, and graunt them selues no time voyd of labour,Ryotus persons. yet they spend & riot out of measure, that oftentimes they spend in one holyday, all yt was gathered to gether the hole weke before. GOD forbiddeth both, as wel prodigalitie as idlenes. But whatsoeuer is goten,Prodigalitie and idlenes forbydden. yt shold be preserued studiously. Therfore he sayth: byrds doth not mow, nor gather into barnes. As though he should say. Ye do both of them, and both must be done, in that ye labour, and lay vp afterward that, that ye gotte, that it may be saued for necessarie vses. But as for hym that doth not so what faulte is ther in God, if all his busines lacketh successe? Thou mayst blame thy owne negligence, slouthfulnes, and wasting, and not God, which wold geue gladly, if thou wouldest embrace godlines,Note we… the…e …yue poyntes. and heare Gods worde, beleue, put awaye care, and fal to labour. As he sayth here: All thinges shall be geuen vntounto you, but thou doest refuse it. When thou shouldest heare a sermon thou fallest a slepe, or doste some other trifles. When thou shouldest labour, thou art idle &c. Not so muche as the foule hath his meat without labour, he findeth it not in his neaste: doe thou also lykewise feare God, and labour diligently, let God care for the residew, how he wil finde thee thy liuing, yet, as I sayd before, beware beware of couetousnes, & rake not vp to muche. For GOD can not abyde that. This is the doctrine of this Gospell. The Lorde our God graunt vsus throughe his holye spirite, that we maye earnestly embrace Godlines, and that our heartes maye be inclined to his testimonies and not to couetousnes, as Dauid sayth.
Amen.