3The lilies of the field.-Commentators differ about the nature of this lily. Some say it is remarkable in Palestine for the beauty and variety of its various hues-some lay stress upon its simplicity. The comparison with Solomon in all his glory agrees with both interpretations, but the application must be different.

Grass.-Withered grass and flowers are used for fuel in the East.

34. "Nolite ergò solliciti 34. Be not, therefore, solicitesse in crastinum: crastinus ous for to-morrow: for the enim dies sollicitus erit sibi morrow will be solicitous for ipsi: sufficit diei malitia sua. itself. 'Sufficient for the day is the evil thereof.

This seems a reiteration of the main points of the discourse. He wishes to wean worldly people from thoughts of the world and wants to fix them on heavenly things. He made us ask in His Prayer for the coming of His Kingdom before we asked for grace to prepare ourselves therefor. He does the same thing here.

1Seek ye, therefore, first, etc.,-This may mean an exhortation to all nonCatholics to seek for His kingdom upon earth; or it may mean, as commonly understood, place the one thing necessary before you as the object of your existence and then His justice. His justice then would be the practice of those virtues which a religious state, for example, requires. It is not enough to enter religion nor to begin a good Christian life unless we practise the virtues which are enjoined in them.

"There is a promise that all our temporal needs will be supplied. No Religious Order ever found these words to fail. The more abject the poverty observed, the more plentiful has Providence supplied necessaries. He has not promised luxuries.

Be not solicitous.-The caring for to-morrow does not lighten the cares of to-day and what is the use then of putting them on.

*Sufficient for the day.-Why trouble yourself about future likelihoods, when they may never come? Our Lord wishes us to be indifferent about future contingencies, but to do our day's duty diligently. In this latter is included making a decent provision for sickness and misfortune.

Holy indifference is a virtue difficult of attainment.

Ist. Because it is like carelessness.

2nd. It may engender want of zeal or laziness.

3rd. It may come to be a sin of tempting God.

In medio stat virtus is particularly true here.

This portion of the Sermon is generally supposed to concern religious, or those who follow the counsels.

Ist. They should do their work to-day and not mind the

morrow.

2nd. Be indifferent about their food and clothing even.

3rd. Be thankful even when suffering want or privation.

CHAPTER VII.

1. Judge not, that you may not be judged.

2. 1For with what judgment you have judged, you shall be judged: and with what measure you have measured, it shall be measured to you again.

3. And why seest thou a mote in thy brother's eye, and seest not a beam in thy own eye?

4. Or how sayest thou to thy brother: Let me cast the mote out of thy eye; and behold a beam is in thy own eye?

5. Thou hypocrite, cast out first the beam out of thy own eye, and then shalt thou see to cast out the mote out of thy brother's eye.

6. 2Give not that which is holy to dogs: neither cast ye your pearls before swine; lest they trample them under their feet, and, turning upon you, tear you.

These verses, like the rest of the Sermon, preach perfection. The charity which Jesus Christ showed upon the Cross when He asked His Father to forgive, and He Himself excused, the crime of His executioners, was the perfection of paternal charity. Here He shows us the evils of rash judgments. Some texts have condemn not, but this is not warranted. No one ought to judge his neighbour unless driven thereto by duty or by his office. To do so is to arrogate God's office as judge of the living and the dead. Yet

there is nothing so common in the world as the ease with which we condemn the faults of our neighbours, and

"Compound for sins we are inclined to,

By damning those we have no mind to."

For with what judgment.-It does not mean that God will judge us rashly, if we judge others so. He cannot do that, but He will judge us severely and without mercy. If, however, we overlook things and judge mercifully, God will extend His mercy towards us.

The third and fourth verses give us a fine picture of human nature. Generally speaking, those who are most steeped in vice are hardest on their erring brethren. Converted sinners too, are more severe than those who have never sinned. Fault-finders have few friends.

Give not that which is holy.-The figures here seem to be aphorisms. The connection between this and the foregoing seems to be: It is sometimes necessary to correct people by showing them good example, rather than by severely rebuking. Good example is, however, thrown away upon those who are so hardened as to sneer at anything like sanctity. Disciplina arcani came from this text.

Rash judgments are to be condemned because :

Ist. No one knows another's mind.

2nd. Apparent evil may be real good.

3rd. Another's sin does not justify mine.

Rash judgments

Ist. Do irreparable harm if uttered; dirt will stick.

2nd. Harm to the utterer before God.

3rd. If judged so, who could stand it?

Prattlers are those who:

Ist. Go about looking for scandalous tales.

2nd. Then go hawking them with additions.

3rd. Become dreaded by their own friends.

Throwing pearls before swine.

Ist. Preaching fine theology to rustics, showing off your learning.

2nd. Talking of contemplative saints to voluptuaries.

3rd. Preaching disinterestedness to misers.

Some writers assign grades of difference between "ask," "seek," and "knock," and others say they are meant to convey the great truth of the necessity of fervent, earnest, and constant prayer, with its proper conditions. Some connect this passage with the Lord's Prayer, and some think it in its place; as if a question were asked: "How can a man be able to do those perfect things You have spoken of?" and he were answered: "ask, and you shall receive grace."

1For every one that asketh, receiveth, etc.-Our Lord promises to grant our petitions unconditionally it would seem. And there is no doubt of good things for heaven.

"What man is there, etc.-Here he shows that God is a Father, and acts as such with us. We often (inverting the proposition) ask for a scorpion, thinking it a fish, and God gives the fish instead.