There are so many books written upon this prayer that it seems superfluous to suggest sermons.

Its being such a perfect summary of all our needs, the whole Gospel may be said in its moral sense, to be nothing more than a commentary upon it.

Our Lord gives a reason, in two-fold form, in the 14th and 15th verses, for the fifth petition of the Our Father. It looks as if somebody asked for a reason, and he puts it most unmistakably as a condition for our forgiveness, that we should forgive. It does not mean, however, that a man will be forgiven a sin of adultery, for instance, if he forgive a thief for taking his purse. The latter may help him to sorrow, but the correlative propositions must be referred to the same transgression.

When you fast, etc.-He had spoken of the avoiding of vainglory in almsdeeds and prayer. He now speaks of the same with regard to fasting.

The Orientals have great need of bathing and unguents on account of the heat. The Jews were in the habit of washing and anointing themselves except when in mourning. The force of the text is that we should appear cheerful and in our usual garments when fasting, so as not to show the world what we do for God, and thereby lose our reward.

It has been remarked that Puritans and Calvinists are much given to wear and appreciate rueful countenances.

SS. Jerome and Augustine say that the interior joy of having fasted ought to be suppressed. Significant.

The treasure here spoken of refers primarily to money and the passion of avarice; but it is applied by many to any passion that gains a mastery over a man's heart and sways his actions. Three evil effects are mentioned as its offspring. It is perishable; it darkens the understanding; it renders the perfect service of God impossible.

1For yourselves.-If you want to make a treasure for yourself and not for spendthrift children or ungrateful heirs; give to the poor and send your money on to heaven before you.

Where thy treasure is.-What thou lovest best, as above.

This whole chapter illustrates the necessity of purity of intention in all that we do.

'No man can serve two masters.-That is if they be independent, contrary, or order incompatible works. Dr. McCarthy, after S. Augustine paraphrases, "For either," etc., thus: "For either he will hate the one (Satan) or love the other (God), or he will hold to the one (Satan) and despise the other (God)." No one can love Satan or money as his master. The despising of God is the neglect of His service and the want of fidelity to Christian duties.

This sentence, "You cannot serve God and mammon," is supposed by commentators to have the force upon the word serve in its severest sense.

28. "Et de vestimento quid solliciti estis? Considerate lilia agri quomodò crescunt: non laborant neque nent:

29. "Dico autem vobis quoniam nec Salomon in omni gloriâ suâ coopertus est sicut unum ex istis.

28. And for raiment why are you solicitous? Consider the lilies of the field, how they grow they labour not, neither do they spin.

29. And yet I say to you, that not even Solomon, in all his glory, was arrayed as one of these.

30. Now, if God so clothe the grass of the field, which

30. "Si autem fœnum agri, quod hodiè est et cràs in clibanum mittitur, DEUS sic to-day is, and to-morrow is cast vestit, quantò magis vos, modicæ fidei?

31. "Nolite ergò solliciti esse, dicentes: Quid manducabimus, aut quid bibemus, aut quo operiemur ?

32. "Hæc enim omnia gentes inquirunt. Scit enim Pater vester quia his omnibus indigetis.

into the oven; how much more you, O ye of little faith?

31. Be not solicitous, therefore, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed?

32. For after all these things do the heathens seek. For your Father knoweth that you have need of all these things.

This portion of the Sermon on the Mount is directed towards producing in the minds of Our Lord's hearers a trust in Providence. He began, in the prayer, by teaching them to call Him Father and He shows by seven appropriate arguments how befitting the title is. The arguments are:Ist. "Is not the life," etc. 2nd. "Behold the birds." 3rd. And which of you by taking thought." 4th. "Consider the lilies of the field." 5th. "After all these things the heathens seek." 6th. "Your Father knoweth." 7th. "Enough for the day."

'Be not solicitous.-Several attempts have been made to convey the meaning of the original into English; anxious is the latest. It does not forbid foresight and thrift, for these are included in the law of labour; but, too much anxiety regarding the affairs of human life is detrimental to trust in God. If God gave the life gratis; a fortiori all the rest.

2Can add one cubit.-Some moderns have can add one span to his lifethus Lingard and most Protestants. The ancients are for the measure of the body. It is a strong figure intended to force a practical conclusion.