Mat 6:33-34 | Luther | STEP | V.33. Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. The Lord saw very well, as I said, that none among the outward, gross vices so outrageously counteracts the gospel, and hinders [the progress of] God’s kingdom, as avarice. For as soon as a preacher lays his plans for becoming rich, he no longer rightly administers his office; for his heart is ensnared by the care for the means of living, as in a net, as St. Paul calls it, so that he can no longer teach and rebuke, as and where he should; concerned lest he might lose favor and friendship among those from whom he can secure it: allows himself to be misled, so that he keeps silent, and misleads other people too; not through heresy, but through his own belly, which is his idol. For he who wants to be the right kind of a preacher, and faithfully perform his duty, must retain and assert his liberty unterrifiedly to tell the truth, without respect of persons, and rebuking if necessary great and small, rich, poor, powerful, friend and foe. This avarice does not do. For it fears, if it should offend many people or good friends, it would find itself in want of bread. Hence it draws in its whistles and keeps silence. In the same way also the mass of the people, who are not preachers, but who should hear the word of God, and help to further the kingdom of God, every one in his own station and mode of living, are not willing to run any risk or to be prepared for or endure any want, for the sake of the gospel; but they look out for it, first of all, that they have enough, and that their belly is provided for, no matter whether the gospel keeps up or lags behind; thus they go along, raking and scraping, as well as they can, giving the preachers nothing, even besides taking from them what they may have. Thus it goes according to the devil’s wishes, so that no one wants to preach or hear any more, and thus both the doctrine and its fruits in the hearts of the people disappear, and the kingdom of God falls entirely away. This is alone the work of the abominably devilish mammon. See, that is the reason why the Lord Christ so faithfully warns his own against it by such a long sermon. And in order that we may the better guard ourselves against it, he prescribes in these words a very powerful remedy, how we are to treat it, so that we do not need to care; and that we may yet have enough, yes, a much greater and more excellent treasure than mammon can give us, and than we can get through our caring, and this remedy is, to seek the kingdom of God. But it is very important that it should be deeply impressed upon our heart what the kingdom of God is, and what it imparts. For if we could be made to understand this, so that we would rightly apprehend and could in our heart measure and weigh how great and precious a treasure it is in contrast with mammon or the kingdom of the world, that is, everything upon earth, then we would spit upon mammon. For what more would you have, although you should have the possessions and the power of the king of France, and of the Turkish emperor besides, than a beggar before the door has with his scraps? For the only thing we have to do is daily to fill our belly; we can’t do anything more with all our worldly goods and glory; and the poorest beggar has as much of this as the mightiest emperor, yes, his broken victuals taste much better and do him more good than the splendid, royal meal does to the latter. That is the whole of it, and no one gets any more from it, and in a little while we must say good-bye to it all, and we cannot prolong our life with it for a single hour when the time comes. Hence it is a poor, miserable, yes a nasty, stinking kingdom. What is, however, on the contrary, the kingdom of God, or of the Lord Christ? Count that up for yourself, and say, what is the creature in comparison with the Creator, and the world in comparison with God? For if all heaven and earth were mine alone, what would I have as over against God? Not as much as a little drop of water or a particle of dust in comparison with the entire ocean; besides, it is such a treasure as cannot cease or diminish and become smaller; so that both as to its greatness and durability it cannot be measured or comprehended by any human heart or senses; and shall I so shamefully reject and give up God and his kingdom, that I may take this dirty, deadly belly-kingdom in preference to that divine, imperishable one that gives me eternal life, righteousness, peace, joy and salvation? And everything that I here in time seek and desire I am to have in this one eternally, and everything immeasurably more glorious and superabundant than what I can obtain here upon earth with great difficulty, care and labor; and before I can get it, and can accomplish what I want, I must go away and let everything lie. Is that not a great, shameful folly and blindness, that we do not see this? Yes, a stubborn wickedness of the world, possessed by the devil, that it will not be instructed or give heed when we preach this to it? Therefore Christ wishes with these words to stir us up, and to say: if you wish to be properly careful and solicitous about having always enough, then seek for that treasure that is called the kingdom of God. Do not be concerned for the temporal, perishable treasure that is destroyed by moth and rust, as he said before. You have a very different treasure in heaven, which I am pointing out to you; care and seek for that, and contemplate what you have in that, and you will easily forget the other. For it is a treasure of such a kind that will sustain you forever, and cannot be lost or taken away, so that because the treasure is enduring and you clinging to it, you must also endure, even though you have not a penny from the world. It has often been told what the kingdom of God is, namely, most briefly, that it does not consist in external things, eating and drinking, etc., nor other works which we can do; but in this, that we believe in Jesus Christ, who is the head and sole king in this kingdom, in and through whom we have everything, so that no sin, death and misfortune can injure him who abides in it [the kingdom], but he has eternal life, joy and salvation, which here begin in this faith, but in the last day will be revealed and eternally completed. What now does it mean to seek this kingdom? or how do we attain to it? What way must we take? One points in this direction, another in that. Thus, the pope teaches: Go to Rome and get an indulgence, confess and do penance, read or hear mass, put on a hood, and practice long public worship and a severe, strict life. That is the way we always used to run, just as we were told, as silly and foolish people, and all wanted to find the kingdom of God; but we found just the kingdom of the devil. For there are many ways here, but one and all are aside from the only [true] one, which is to believe in Christ and to diligently apply and use the gospel, upon which faith rests, with preaching, hearing, reading, singing, meditating, and in every possible way, so that one may always at heart be growing and becoming stronger, and give outward evidence by his fruits, so that he may be always promoting it and leading many others to it; as we (thank God) are now doing, and there are still many besides, both preachers and other Christians, who with all diligence are busily urging it on, so that they subordinate all that they have, and would be ready to lose it all, rather than let go of the word. No monk, nun or priest does or understands this, although they boast that they are God’s servants and espoused to Christ. For they all miss the only right way, and ignore the gospel; they know neither God nor Christ and his kingdom. For he who wants to know and find it must not seek for it after his own notion, but hear his word, as the foundation and corner-stone, and see whither he directs you and how he interprets it. Now .his word about his kingdom is this: He who believes and is baptized shall be saved. This word was not spun out of our heads, nor did it grow out of the heart of any man; but it descended from heaven, and was proclaimed by the mouth of God, so that we may be perfectly sure and not miss the right way. Where now this is practiced, both among preachers and hearers, so that the word and sacraments are diligently employed, where men live accordingly and persevere in so doing, so that it becomes known among the people, and the young people are drawn in and taught: that is what we mean by seeking and promoting and being properly concerned about the kingdom of God. What is the meaning of his adding: And his righteousness? The kingdom has also a righteousness; it is, however, a different righteousness from that of the world, as it is also a different kingdom. This means now the righteousness that is by faith, that is efficient and active through good works; in this way, that the gospel with me is a very serious matter, and I diligently hear and practice it, and am actually living in accordance with it, and am not a trifling gossip or a hypocrite, who lets it in at one ear and out at the other; but I am one who gives practical proof that the kingdom is here, as St. Paul says, : The kingdom of God is not in word, but in power. That we call the gospel with its fruits, that is, doing good works, with diligence and fidelity attending to one’s business or office, and suffering variously for it. For he calls righteousness in general the whole life of a Christian with reference to God and man, as the tree with its fruits; but not meaning that it is therefore entirely perfect, but always improving; as he here bids his disciples be always seeking, as those who have not yet actually seized it, nor have already completely learned and lived it. For in the kingdom of Christ it is with us half sin and half holiness. For whatever of faith and of Christ is in us, that is altogether pure and perfect, as not of our own, but of Christ, who through faith is ours, and lives and works in us. But what is still our own, that is altogether sin, yet under and in Christ covered over and obliterated through forgiveness of sin, besides daily through the same grace of the Spirit mortified, until we are entirely dead to this life. See, this belongs to the righteousness of this kingdom, that it be upright and no hypocrisy. For it is set over against those who talk and boast indeed about the gospel, but have nothing of it in their life. For it is in fact a hard thing to preach the word of God and do good to everybody and suffer all kinds of misfortunes besides; but for that reason it is called the righteousness of God. For the world does not relish it, that it should do right and suffer harm for it; this is not a part of its way of ruling. For there it is not right that he who does right should be punished or suffer violence, but should receive gratitude and some good as his reward. But our reward is not stored away for us upon earth, but in heaven: there we will find it. Now he who knows this, and will do accordingly, will have enough to do, so that he has no need to seek other ways; and he will probably forget also avarice and the cares of mammon. For the world will make it so sour for him that he will not care much for life and temporal good, but he will become so tired of it that he will have to be hourly looking and hoping for death. This is the exhortation by which he points us from temporal good to eternal treasure, so that we may not esteem this good in comparison with the one that we have in heaven, etc. Along with this he gives also a promise and a consolation, so that we are not to think that he will therefore not give us anything at all upon earth and let us die of hunger, because we have so much to suffer from the world that neither gives nor wishes us anything, and we are hourly expecting that all we have shall be taken from us; but we must know that we are still also here to have what we need for the requirements of this life. Therefore he says: Seek first the kingdom of God, then all these things shall be added unto you; that is, you shall have besides to eat and to drink and to wear, as an addition, without any care of your own, yes, just in order that you may not care for those things and for God’s sake risk everything; and it will come to you so that you will not know whence it comes, as our daily experience teaches us. For God still has so much in the world that he can also feed his own, since he feeds all the little birds and worms, and clothes the lilies of the field, as we have heard, yes, since he gives and lets grow so much for us wicked fellows: so that the world nevertheless must let us eat and drink with it, although this vexes it. What more shall we now desire, if we know this, if we have and handle God’s word, and every one does as he should, so that we have enough to eat and to drink and wear, and get just as much ourselves as a king or emperor, namely, that we feed our belly, except that he to suit his rank must have more and grander things, but still does not enjoy anything more; and my bread feeds me just as well, and my clothes cover and warm me just as well as his royal meal and his gold and silver pieces. For how should it be possible that he should die of hunger who serves God faithfully, and advances his kingdom, since he gives in such superfluity to the whole world? There would have to be no more bread upon earth, or the heavens not be able to rain any more, if a Christian should die of hunger; yes, God himself must first have died of hunger. Since now he has been creating and giving in such superabundance, besides has so certainly promised that he will give enough and so give before we look for or know it: why will you then torment yourself with that hateful caring and avarice? Surely the Scriptures (especially the Psalms) are full of such passages, that he will feed the pious in the time of famine, and never has “seen his seed begging bread.” He will not prove a liar in your ease, if you can only believe. If now the world, as it is, noblemen, peasants and civilians, does not do it, he will still find people, or other means, through which he can give, and more than they can now take from you.

Matthew 6:33-34

_V.33. Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

The Lord saw very well, as I said, that none among the outward, gross vices so outrageously counteracts the gospel, and hinders [the progress of] God’s kingdom, as avarice. For as soon as a preacher lays his plans for becoming rich, he no longer rightly administers his office; for his heart is ensnared by the care for the means of living, as in a net, as St. Paul calls it, so that he can no longer teach and rebuke, as and where he should; concerned lest he might lose favor and friendship among those from whom he can secure it: allows himself to be misled, so that he keeps silent, and misleads other people too; not through heresy, but through his own belly, which is his idol. For he who wants to be the right kind of a preacher, and faithfully perform his duty, must retain and assert his liberty unterrifiedly to tell the truth, without respect of persons, and rebuking if necessary great and small, rich, poor, powerful, friend and foe. This avarice does not do.

For it fears, if it should offend many people or good friends, it would find itself in want of bread. Hence it draws in its whistles and keeps silence.

In the same way also the mass of the people, who are not preachers, but who should hear the word of God, and help to further the kingdom of God, every one in his own station and mode of living, are not willing to run any risk or to be prepared for or endure any want, for the sake of the gospel; but they look out for it, first of all, that they have enough, and that their belly is provided for, no matter whether the gospel keeps up or lags behind; thus they go along, raking and scraping, as well as they can, giving the preachers nothing, even besides taking from them what they may have.

Thus it goes according to the devil’s wishes, so that no one wants to preach or hear any more, and thus both the doctrine and its fruits in the hearts of the people disappear, and the kingdom of God falls entirely away.

This is alone the work of the abominably devilish mammon. See, that is the reason why the Lord Christ so faithfully warns his own against it by such a long sermon.

And in order that we may the better guard ourselves against it, he prescribes in these words a very powerful remedy, how we are to treat it, so that we do not need to care; and that we may yet have enough, yes, a much greater and more excellent treasure than mammon can give us, and than we can get through our caring, and this remedy is, to seek the kingdom of God.

But it is very important that it should be deeply impressed upon our heart what the kingdom of God is, and what it imparts. For if we could be made to understand this, so that we would rightly apprehend and could in our heart measure and weigh how great and precious a treasure it is in contrast with mammon or the kingdom of the world, that is, everything upon earth, then we would spit upon mammon. For what more would you have, although you should have the possessions and the power of the king of France, and of the Turkish emperor besides, than a beggar before the door has with his scraps? For the only thing we have to do is daily to fill our belly; we can’t do anything more with all our worldly goods and glory; and the poorest beggar has as much of this as the mightiest emperor, yes, his broken victuals taste much better and do him more good than the splendid, royal meal does to the latter. That is the whole of it, and no one gets any more from it, and in a little while we must say good-bye to it all, and we cannot prolong our life with it for a single hour when the time comes.

Hence it is a poor, miserable, yes a nasty, stinking kingdom.

What is, however, on the contrary, the kingdom of God, or of the Lord Christ? Count that up for yourself, and say, what is the creature in comparison with the Creator, and the world in comparison with God? For if all heaven and earth were mine alone, what would I have as over against God? Not as much as a little drop of water or a particle of dust in comparison with the entire ocean; besides, it is such a treasure as cannot cease or diminish and become smaller; so that both as to its greatness and durability it cannot be measured or comprehended by any human heart or senses; and shall I so shamefully reject and give up God and his kingdom, that I may take this dirty, deadly belly-kingdom in preference to that divine, imperishable one that gives me eternal life, righteousness, peace, joy and salvation? And everything that I here in time seek and desire I am to have in this one eternally, and everything immeasurably more glorious and superabundant than what I can obtain here upon earth with great difficulty, care and labor; and before I can get it, and can accomplish what I want, I must go away and let everything lie. Is that not a great, shameful folly and blindness, that we do not see this? Yes, a stubborn wickedness of the world, possessed by the devil, that it will not be instructed or give heed when we preach this to it?

Therefore Christ wishes with these words to stir us up, and to say: if you wish to be properly careful and solicitous about having always enough, then seek for that treasure that is called the kingdom of God. Do not be concerned for the temporal, perishable treasure that is destroyed by moth and rust, as he said before. You have a very different treasure in heaven, which I am pointing out to you; care and seek for that, and contemplate what you have in that, and you will easily forget the other. For it is a treasure of such a kind that will sustain you forever, and cannot be lost or taken away, so that because the treasure is enduring and you clinging to it, you must also endure, even though you have not a penny from the world.

It has often been told what the kingdom of God is, namely, most briefly, that it does not consist in external things, eating and drinking, etc., nor other works which we can do; but in this, that we believe in Jesus Christ, who is the head and sole king in this kingdom, in and through whom we have everything, so that no sin, death and misfortune can injure him who abides in it [the kingdom], but he has eternal life, joy and salvation, which here begin in this faith, but in the last day will be revealed and eternally completed.

What now does it mean to seek this kingdom? or how do we attain to it?

What way must we take? One points in this direction, another in that.

Thus, the pope teaches: Go to Rome and get an indulgence, confess and do penance, read or hear mass, put on a hood, and practice long public worship and a severe, strict life. That is the way we always used to run, just as we were told, as silly and foolish people, and all wanted to find the kingdom of God; but we found just the kingdom of the devil. For there are many ways here, but one and all are aside from the only [true] one, which is to believe in Christ and to diligently apply and use the gospel, upon which faith rests, with preaching, hearing, reading, singing, meditating, and in every possible way, so that one may always at heart be growing and becoming stronger, and give outward evidence by his fruits, so that he may be always promoting it and leading many others to it; as we (thank God) are now doing, and there are still many besides, both preachers and other Christians, who with all diligence are busily urging it on, so that they subordinate all that they have, and would be ready to lose it all, rather than let go of the word.

No monk, nun or priest does or understands this, although they boast that they are God’s servants and espoused to Christ. For they all miss the only right way, and ignore the gospel; they know neither God nor Christ and his kingdom. For he who wants to know and find it must not seek for it after his own notion, but hear his word, as the foundation and corner-stone, and see whither he directs you and how he interprets it. Now .his word about his kingdom is this: He who believes and is baptized shall be saved. This word was not spun out of our heads, nor did it grow out of the heart of any man; but it descended from heaven, and was proclaimed by the mouth of God, so that we may be perfectly sure and not miss the right way.

Where now this is practiced, both among preachers and hearers, so that the word and sacraments are diligently employed, where men live accordingly and persevere in so doing, so that it becomes known among the people, and the young people are drawn in and taught: that is what we mean by seeking and promoting and being properly concerned about the kingdom of God.

What is the meaning of his adding: And his righteousness? The kingdom has also a righteousness; it is, however, a different righteousness from that of the world, as it is also a different kingdom. This means now the righteousness that is by faith, that is efficient and active through good works; in this way, that the gospel with me is a very serious matter, and I diligently hear and practice it, and am actually living in accordance with it, and am not a trifling gossip or a hypocrite, who lets it in at one ear and out at the other; but I am one who gives practical proof that the kingdom is here, as St. Paul says, 1 Corinthians 4:20: The kingdom of God is not in word, but in power. That we call the gospel with its fruits, that is, doing good works, with diligence and fidelity attending to one’s business or office, and suffering variously for it. For he calls righteousness in general the whole life of a Christian with reference to God and man, as the tree with its fruits; but not meaning that it is therefore entirely perfect, but always improving; as he here bids his disciples be always seeking, as those who have not yet actually seized it, nor have already completely learned and lived it. For in the kingdom of Christ it is with us half sin and half holiness. For whatever of faith and of Christ is in us, that is altogether pure and perfect, as not of our own, but of Christ, who through faith is ours, and lives and works in us. But what is still our own, that is altogether sin, yet under and in Christ covered over and obliterated through forgiveness of sin, besides daily through the same grace of the Spirit mortified, until we are entirely dead to this life.

See, this belongs to the righteousness of this kingdom, that it be upright and no hypocrisy. For it is set over against those who talk and boast indeed about the gospel, but have nothing of it in their life. For it is in fact a hard thing to preach the word of God and do good to everybody and suffer all kinds of misfortunes besides; but for that reason it is called the righteousness of God. For the world does not relish it, that it should do right and suffer harm for it; this is not a part of its way of ruling. For there it is not right that he who does right should be punished or suffer violence, but should receive gratitude and some good as his reward. But our reward is not stored away for us upon earth, but in heaven: there we will find it.

Now he who knows this, and will do accordingly, will have enough to do, so that he has no need to seek other ways; and he will probably forget also avarice and the cares of mammon. For the world will make it so sour for him that he will not care much for life and temporal good, but he will become so tired of it that he will have to be hourly looking and hoping for death.

This is the exhortation by which he points us from temporal good to eternal treasure, so that we may not esteem this good in comparison with the one that we have in heaven, etc. Along with this he gives also a promise and a consolation, so that we are not to think that he will therefore not give us anything at all upon earth and let us die of hunger, because we have so much to suffer from the world that neither gives nor wishes us anything, and we are hourly expecting that all we have shall be taken from us; but we must know that we are still also here to have what we need for the requirements of this life. Therefore he says: Seek first the kingdom of God, then all these things shall be added unto you; that is, you shall have besides to eat and to drink and to wear, as an addition, without any care of your own, yes, just in order that you may not care for those things and for God’s sake risk everything; and it will come to you so that you will not know whence it comes, as our daily experience teaches us. For God still has so much in the world that he can also feed his own, since he feeds all the little birds and worms, and clothes the lilies of the field, as we have heard, yes, since he gives and lets grow so much for us wicked fellows: so that the world nevertheless must let us eat and drink with it, although this vexes it.

What more shall we now desire, if we know this, if we have and handle God’s word, and every one does as he should, so that we have enough to eat and to drink and wear, and get just as much ourselves as a king or emperor, namely, that we feed our belly, except that he to suit his rank must have more and grander things, but still does not enjoy anything more; and my bread feeds me just as well, and my clothes cover and warm me just as well as his royal meal and his gold and silver pieces. For how should it be possible that he should die of hunger who serves God faithfully, and advances his kingdom, since he gives in such superfluity to the whole world? There would have to be no more bread upon earth, or the heavens not be able to rain any more, if a Christian should die of hunger; yes, God himself must first have died of hunger.

Since now he has been creating and giving in such superabundance, besides has so certainly promised that he will give enough and so give before we look for or know it: why will you then torment yourself with that hateful caring and avarice? Surely the Scriptures (especially the Psalms) are full of such passages, that he will feed the pious in the time of famine, and never has “seen his seed begging bread.” He will not prove a liar in your ease, if you can only believe. If now the world, as it is, noblemen, peasants and civilians, does not do it, he will still find people, or other means, through which he can give, and more than they can now take from you.

_V.34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

Care for this (he means to say,) how you may keep with you the kingdom of God, and renounce the other care so completely that you be not concerned about the morrow. For when the morrow comes it will bring its own care; as we say: Comes the day, so comes also the counsel. For our caring accomplishes nothing at any rate, though I care for only one day; and experience teaches that often two or three days slip away from us sooner than today; and he to whom God is propitious and gives success, can often without trouble and care accomplish more in an hour than some one else in four whole days with great trouble and care; and if he has been long at work and taken great pains, making it wearisome to himself, another might have accomplished it in an hour; so that no one can do anything except when the time comes that God gives, granted without our caring; and it is in vain that you try to anticipate and by your caring (as you suppose) do great things.

For our Lord God understands the art of secretly shortening and lengthening time for us, so that to one an hour may become a fortnight, and again in such a way that one with long labor and toil gains nothing more than another with short and easy labor; as one can plainly see daily, that there are many who by hard, constant labor scarcely gain their daily bread, and others without special labor have so arranged and ordered their affairs that all moves easily and they succeed. God does everything in such a way that our caring does not necessarily have the blessing. For we will not wait, so that these good things may come to us from God, but we want to find them ourselves before the gift comes from God.

See how it is in the mines, where men are busily digging and seeking; it still often happens, that where one hopes to find the most ore, and where it seems as if it was all to become gold, there nothing is found, or it breaks off suddenly and disappears. Again, in other places, that are regarded as failures and neglected, there are unexpectedly the richest results; and one, who has invested all his property there, gets nothing; another from a beggar becomes a lord; and afterwards, those who have accumulated many thousand guldens before the end of ten years again become beggars, and it does not often happen that these large possessions reach to the third heir.

In short, the motto should be: Not sought, but bestowed; not found, but providential, if success and blessing is to come with it. But we would like to make it so that it would come as we plan; but that amounts to nothing; for he thinks, on the other hand: You shall not get it so, or at least not keep it long and enjoy it. For I have myself known many persons who ran their hands into pockets full of guldens, and groschens were beneath their notice; but afterwards they would have been glad if they could have found as many pennies.

Since you now see that there is no use in it, and your caring does not avail, why do you not let it alone and turn your thoughts upon having the kingdom of God? For he will give to you; but not because of your caring, even though you should work. For such care accomplishes nothing; but the care does that belongs to your office; and to the kingdom of God it belongs that you do what is commanded you, preach and propagate the word of God, serve your neighbor according to your calling, and take what God gives you. For those are the best possessions that are not thought about, but are bestowed and providential; and what we have acquired by our caring or are proposing to keep, will be likely first of all to fail us and go to ruin, as often happens to the rich bellies, whose grain and other stores often for their great care are ruined; and it is a great grace that God does not let us care for it how the grain grows in the field, but gives it to us, whilst we are lying and sleeping; else we would ourselves ruin it for us by our caring and would get nothing.

Therefore he now says: Why will you be concerned about more than the present day, and load upon yourself the trouble of two days? Be content with what the present day imposes upon you; to-morrow will bring something else for you. For he calls it an evil or plague that we are compelled to support ourselves by the sweat of our brow, and that we must have other providential daily cares, misfortunes and dangers; as, if something be stolen from you, or some other harm befall you; also, if you become sick, or your domestics, etc., as it happens in this life that we must daily expect and see such trouble. Endure this evil, trouble and misfortune, and do be content with it, for that is enough for you to bear; and drop the anxiety, by which you only make the trouble greater and heavier than it is in itself; and look at these illustrations, that God never made any one rich through his anxious care, whilst many of them are most anxiously caring and yet have nothing. But this indeed he does, if he sees that one is diligently and faithfully attending to his duty, and taking care to do that so as to please God, and lets God care for its success, him he abundantly blesses. For it stands written, Proverbs 10:4: “The hand of the diligent maketh rich.” For he wants none of those who neither care nor work, like the lazy gormandizing bellies, as if they had only to sit and wait for him to send a roasted goose into their mouth; but his command is, that we honestly lay hold and work, then he will be on hand with his blessing and give enough. Let this suffice about this sermon.