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

“As widely as truth differs from falsehood, so widely do our clothes differ from flowers. If then Solomon, who was more eminent than all other kings, was yet surpassed by flowers, how shall you exceed the beauty of flowers by your garments? And Solomon was exceeded by the flowers not once only, or twice, but throughout his whole reign; and this is that He says, In all his glory; for no one day was he arrayed as are the flowers.”

“After he taught us about fasting, he teaches us about almsgiving, and he says, "Do not store up for yourselves treasures on earth." But it seems that this is not true, since it belongs to kings to store up treasure. But it must be said that by "treasures" he understands abundance, and this is twofold, necessary and superfluous: what is not necessary for one person is necessary for another. And therefore, since a king needs many things, he can gather many things. What would be a sin for a simple, private person is not a sin for a king, because the king needs to defend the kingdom. Again, he forbids it to those who seem to place their confidence in riches; hence 1 Timothy, last chapter, 17: "Charge the rich of this world not to be highminded, nor to trust in the uncertainty of their riches"; Baruch 3:16: "Where are the princes of the nations, who fashion (or store up) silver and gold, in which men trust?" Again, he forbids it on account of instability, because riches are quickly lost. And he sets down three things that riches contain: metals, and these are consumed by rust; garments, and these by moths; and certain things which are consumed by neither, such as precious stones. Another reading has "nor by decay." Hence they are destroyed in three ways: either from an intrinsic principle, as the moth which is born in garments — hence, "where rust and moth [consume]"; or from the excess of the possessor, hence "decay"; or sometimes from outsiders, hence he says, "where thieves do not dig through." If someone should say that these things do not happen, it must be said that even if they do not happen, still it often does happen; and if it does not happen, it is nevertheless possible for it to happen — therefore he argues that riches are uncertain. Again, it is explained mystically. Rust appears; the moth is hidden. Hence by rust are meant bodily sins, by the moth, spiritual sins. Again, some sins are those which men commit by themselves, some which are committed with another, and the latter do more harm — hence he says, "nor do thieves dig through," or he says this on account of hidden treasures. Again, by rust the proud are meant; Ecclesiasticus 12:10: "As bronze rusts, so does their wickedness." The moth corrodes garments, and this signifies exterior works, which are corroded by envy; Proverbs 25:20: "As the moth harms the garment, and the worm the wood, so the sadness of a man harms the heart." Again, by thieves is meant vainglory: thieves, that is, demons, who, since they cannot deceive men through other sins, deceive them through vainglory. Again, he sets down the stability of heavenly riches, where he says, "Store up for yourselves treasures in heaven." And here Augustine says: "Store up for yourselves in heaven" — not in some bodily place, but in heaven, that is, in spiritual goods, that is, acquire an abundance of good merits. And he says "for yourselves," not "for God," because nothing accrues to him; Job 35:7: "If you act justly, what will you give him, or what will he receive from your hand?" The Lord also teaches whence this is acquired, namely through almsgiving, saying, Luke 18:22: "Sell all that you have, and give to the poor, and you will have treasure in heaven." For there, that is, in heaven, there will be no corruption, "for this corruptible must put on incorruption," 1 Corinthians 15:53. There follows: "Where your treasure is, there also is your heart." He teaches that the contrary conclusion is harmful, and this because it entails a distraction of the heart: for if you love earthly things, there your heart will be; for where love is, there is the eye — "the eyes of fools are in the ends of the earth." But since there are few who consider this, he therefore shows, by an example, how great the danger is: "The lamp of your body..." And this is first explained concerning the bodily eye; for just as a lamp directs a man's steps, so does the eye. Hence, "if your eye is sound," that is, strong for seeing, "your whole body will be full of light," that is, it will be directed toward right action; "if it is evil," that is, bleary and dim, "your whole body will be full of darkness," that is, all your works will happen in the manner of darkness. "If then the light that is in you is darkness, how great will that darkness itself be?" The light that is in you is the heart and mind. If then it is directed toward the earth, all the senses of man too will be directed toward the earth. Otherwise it is explained concerning the spiritual eye: for light leads to testing, as does man's reason; Proverbs 20:27: "The lamp of the Lord is the breath of man." Hence, if your eye is sound, in such a way that your reason is directed toward God, your whole body, that is, all your members, will be kept from sin; if not, they will be wrapped up in works of darkness. Or "full of light" refers to the resurrection of the saints; below, Matthew 13:43: "Then the just will shine like the sun." Again, by the eye is signified intention: hence whoever wishes to act, intends something; hence if your intention is full of light, that is, directed toward God, your whole body, that is, your operations, will be full of light — and this is understood of things good absolutely. Again, by the eye is understood faith; hence if it is sound, in such a way that it tends toward God, that is, does not waver, and so on; Romans 14:23: "What is not of faith is sin." Again, by the eye is signified the prelate, who is the eye of his subjects; hence when good prelates direct the people, the whole congregation of the people shines with virtues, and so on; Ecclesiasticus 10:2: "As the judge of the people is, so also are his ministers." There follows: "No one can serve two masters," and so on. Because he had said that the storing up of treasure distracts from God, it is therefore said to be something to be shunned, since it not only distracts but alienates from God: "for no one can serve two masters." A slave is one who, as to what he is, belongs to another; but it is impossible for the mind to be borne toward two ends at once and at the same time — I mean ends that are contrary and dissenting. Again, note that some rule so that their subjects may be rightly directed; others, so as to be feared. The Lord and riches are contrary masters; therefore "you cannot serve God and mammon." But note that it is one thing to have riches as a master, another as a slave: for he has them as a master who uses them well and makes fruit from them; but he is a slave of riches who draws no fruit from them; Ecclesiastes 5:12: "There is another evil which I have seen under the sun: riches kept to the hurt of their owner." Now that in which anyone places his end is his god. Hence he who places his end in riches — riches are his god, as is said of those whose "god is the belly," Philippians 3:19. "You cannot serve God and mammon." By mammon can be understood the Devil, who presides over riches, and is as it were his god — not because he is able to give riches, but because he strives to deceive men by means of riches. Hence, just as there is a certain spirit of fornication, so there is a spirit of riches. Augustine explains it otherwise: "no one can [serve two masters]," namely, masters that are contrary; but God and the Devil are contrary. "What agreement has Christ with Belial?" 2 Corinthians 6:15; and in the third Book of Kings 18:21: "How long do you halt between two sides?" And there follows: "or he will bear with the one," that is, the Devil. And he does not say "will love," because the Devil cannot naturally be loved. God is naturally loved; the Devil, however, is only borne with, as Augustine gives the example: if someone desires another's maidservant, he serves that other out of love for the maidservant, not for the master himself; hence he bears with servitude to the master for the sake of the maidservant. So someone bears with servitude to the Devil for the sake of riches. Again, someone could say: I do not place my end in superfluous riches, but in necessary ones. And this the Lord forbids, saying, "Therefore I say to you, be not anxious for your soul," and so on — not because the soul eats, but because it is fitting for man, the soul existing in him. Or, "for your soul," that is, for the life of the soul. And here he destroys the error of the Euchites, who said that apostolic men ought not to labor. But Paul rebukes these, saying, 2 Thessalonians 3:10: "He who does not wish to work, let him not eat." According to the Apostle, therefore, all are bound. But I ask: is it a counsel, or a precept? If a precept, then all are bound; if a counsel, it is clear that not all are bound, since only perfect men are bound to counsels. I say that some things are commanded for their own sake, some for the sake of another: as when someone has taken up the cross in order to go overseas, he is bound to go overseas, but he cannot go unless he seeks a ship — hence seeking a ship is necessary for him. Thus all are bound to preserve life, and therefore they are bound to all the things that serve this end; hence whoever has no means of preserving his life is bound to labor in order to preserve it. What then does he mean by saying, "Be not anxious," and so on? It must be said that anxiety names a foresight joined with eager pursuit; and eager pursuit is a vehement application of the mind. Now in this vehement application there can be sin, namely when one places the mind there as upon an end, and in this way we ought not to be anxious; and therefore it is found in Proverbs 11:7: "The expectation of the anxious will perish." Again, it can happen that the mind intends to acquire superfluous things, and this is forbidden, as is found in Ecclesiastes 2:1: "I said in my heart: I will go, and I will overflow with riches." Again, there can be anxiety because the mind is excessively solicited to acquire temporal and necessary things, and concerning this it is found in 1 Corinthians 2. Again, some are anxious with a certain fear and despair, because they fear that provision will fail them, and this anxiety is forbidden. There follows: "Is not the soul more than food?" He taught us to avoid anxiety even about necessary things, and he sets down arguments. And first this one: he who gave the greater things will give the lesser; but God gave the soul and the body; therefore he who gave these will preserve them. "Behold the birds of the air," and so on — this is another argument: he who provides for the lesser will provide for the greater; but God provides for brute animals; therefore, and so on. First he draws this out with regard to food; second, with regard to clothing. He teaches, then, to avoid anxiety, saying "Behold," that is, consider, "the birds of the air," because wisdom is to be had from them; hence Job 12:7: "Ask the cattle, and they will teach you." Hence, although they have no work by which to acquire bread, nevertheless, and so on. And he mentions three things corresponding to the three things that are required, namely to sow, to reap, and to gather; and as to this he says three things: "they sow not, neither do they reap, nor gather into barns, and yet your heavenly Father feeds them." And he says "your," not "their," because properly he is Father of the rational creature. "He feeds them" — concerning which it is written in Psalm 146:9: "Who gives to the cattle their food," and so on. "Are not you of much more worth than they?" — that is, of greater value? For man is set above all things, as is found in Genesis 1:26: "Let us make man," and so on; and there follows, "that he may have dominion over the fish of the sea, and the birds of the air." And it is not to be understood that apostolic men do not gather provisions; rather it is to be understood that God, in their gathering, delivers the just from tribulation, as he delivered Daniel from the lions' den, and the three boys from the furnace. And I do not say that those existing in tribulation ought not to act so as to be delivered, since the Lord commanded that they should flee from one city into another; but it is to be understood that if the just do what lies in their power, the Lord will deliver them. And these examples are brought forward so that we may know that the Lord has providence over all things, and gives to each according to its own manner: for to the birds he gave the means by which they might acquire necessities, for he gave them a natural instinct by which they are moved to seek out whence they might live; therefore we ought not to be excessively anxious. "But which of you by taking thought can add one cubit to his stature?" Here he proves by experience that just as he provides for the birds, so also for us: for there is a part of the soul that is subject to reason, such as the motive and sensitive powers, and a part that is not, such as the augmentative and nutritive powers; and in these man agrees with brute animals; and just as he provides for brute animals in growth and nourishment, so also for men. Hence growth is not from ourselves, but from God; hence you ought not to despair of God's providence. "Consider the lilies of the field," and so on. He has instructed us concerning food, now concerning clothing; hence, "having food, and something with which to be covered, with these we are content." He says, therefore, "Consider the lilies of the field." The consideration of creatures ought to be for the praise of God; Psalm 142:5: "I will meditate on all your works," and so on. "They labor not, neither do they spin": for both the work of men and of women is required for clothing; therefore, to remove the work of men he says, "they labor not"; to exclude the work of women he says, "neither do they spin." For I say to you that "not even Solomon in all his glory was arrayed as one of these," because even though art imitates nature, it nevertheless does not attain to it. Hence art would never produce colors as pure as those that occur in nature in the flowers. And he says "in glory," because among those known among the Jews, Solomon was more glorious; and yet clothing could not be so fitted to him as it is to the lily. Again, Chrysostom says that the lily has these things without anxiety, whereas Solomon at least had to give orders for his. Jerome turns this back to the resurrection, since by the lilies are meant the angels; and just as angels have no need of clothing, so in the resurrection he who will refashion the body will provide for its clothing. "For if the grass of the field," and so on. Here he changes the lily into grass, and argues that if God provides for the lesser things, he will provide also for us, who are of greater worth as to the dignity of our substance, since we are above these things. Again, as to duration: since we are eternal as to the soul, whereas this grass "today is, and tomorrow is cast into the oven," and so on; Isaiah 40:7: "The grass is withered, and the flower has fallen." Again, as to the end: because man exists for the sake of beatitude, whereas grass exists for the use of man; Psalm 146:8: "Who brings forth grass and herb on the mountains for the service of men," and so on — and for a base use at that, namely that it be cast into the oven, with respect to certain lands, where fire is made from stubble. "And if God so clothes" this, that is, gives it its necessary adornment, "how much more you, of little faith?" Or thus: that by the grass are understood unbelievers — if then God provides for unbelievers, who are ready for the oven of fire, much more will he provide for the elect. "Be not therefore anxious," and so on. Here he draws his conclusion concerning both food and clothing; and you should explain "anxiety" in the four ways stated above. Or thus: if you live within some community, do not be anxious for more abundant food or more abundant clothing, but rather be among them as one of them. "For after all these things do the Gentiles seek," because they place their end there, since they believe that beatitude consists in them; and if they do not believe this, they still place great anxiety there, because they do not believe in divine providence. And because in ordering something toward an end two things are required, namely knowledge and will, he says, "For your Father knows that you need all these things." Hence: he knows, because he is God; likewise, because he is Father, he wills [to provide]. What then will you do? He states three things. First: "Seek the kingdom of God," as an end, since the kingdom is beatitude. The kingdom is named from ruling: for a man is then ruled when he is made subject to the will of the one ruling; but this will be in heaven; hence Luke 14:15: "Blessed is he who eats bread in the kingdom of God." Again, justice leads to the kingdom; Proverbs 8:20: "I walk in the ways of justice, in the midst of the paths of judgment, that I may enrich those who love me, and may fill their treasures," and so on. And therefore he says, "and his justice." And he says "his," and not "man's," because by his own justice no one can come to the kingdom. Third, he says, "and all these things will be added unto you," as if to say, beyond the bargain these things will be added; Proverbs 10:3: "The Lord will not afflict the soul of the just with famine." We ought not, therefore, to seek these temporal things — and this is true if they are sought as an end, or as a reward. Hence we ought not to preach the gospel in order that we may eat, but rather the reverse. But against this Augustine raises an objection concerning Paul, since he says: "In hunger, and thirst, and nakedness I have labored." And he answers that just as a physician sometimes withholds food and drink from a sick person, in order to cure him, so the Lord, whose task it is to provide, permits a man to suffer, either that he may be cured, if there is something to be cured, or that others may receive an example. "Be not therefore anxious for tomorrow." But this does not seem right, because no one is bound to a greater perfection than Christ and the apostles; but Christ had a money-box, and the apostles too used to gather provisions. Augustine explains it thus: "for tomorrow," that is, for the future, meaning: by thinking too much about temporal things, namely by placing one's end there, or also by gathering superfluous things. Or, according to Jerome, "Be not anxious for tomorrow" is true concerning those things which pertain to God, provided we are doing what lies in our power; for we ought not to cease from laboring for fear of rain, or such other things which pertain to God. Or thus: do not take up in the present that anxiety which you ought to have in the future, just as it is not fitting, at the time of the harvest, to take up care about the vintage. Why? For "sufficient for the day is its own evil" — that is, the tribulation and anguish which a man has in his day ought to suffice for him; he ought not to take up in advance that which he is to have in the future, and so on.”

“Wherefore if God so clothe the grass of the field..... These words are a conclusion from the former, and contain an argument from the lesser to the greater; that if God, for this is solely his work, so clothes the lilies, the flowers of the field, and whatever grows up out of the earth, in such a beautiful and splendid manner, as even to outdo Solomon, in his richest apparel; there's no doubt to be made of it, or at least ought not, but that he will much more provide clothing for men. The argument is illustrated, by the short continuance of the grass of the field, which is so clothed; and the use it is put to, when cut down; which today is in being, but abides not long, as it were but for a day: it flourishes in the morning, continues for the day in its glory and verdure, is cut down at evening, and withers and dies, and tomorrow is cast into the oven, to heat it with, or as the Syriac version reads "in the furnace". And so Munster's Hebrew edition of this Gospel. For furnaces used to be heated with straw and stubble, and such like things, as were gathered out of the fields; so, we read in the Misna (k), that pots and furnaces were heated; "a pot which they heat "with straw and stubble", they put into it that which is to be boiled--a furnace which they heat "with straw and stubble", they put nothing into it, nor upon it (i.e. till they have removed the coals or ashes): a little furnace, which they heat , "with straw and stubble", is as the pots.'' The last word, Bartenora says, signifies wood, or sticks, small as stubble, which they gather out of the field; that is, the stalks of some sort of herbs and plants, that grow in the field: now if God clothes these plants, which are so short lived, and at last used for such mean purposes; shall he not much more clothe you men, his people, who are of a much longer life, and designed for greater ends and purposes; for the worship and service of God, for his honour and glory here, and for eternal life and happiness hereafter, O ye of little faith? As such persons are, who distrust the providence of God, with respect to food and raiment, The phrase, , "men of little faith", is often to be met with in the Rabbinical writings: so Noah is represented by them, as one of "little faith", who believed, and did not believe the flood; and therefore did not go into the ark, till the waters drove him (l): and though he is said to be perfect, this was not by his works, but by the grace of God (m). So the Israelites at the Red Sea, who thought that when they came out on one side, the Egyptians would come out on the (n) other. So the little children that mocked Elisha, are said to be so called, because they were men "of little (o) faith". So everyone that exalts his voice in prayer, is reckoned such an one (p). But what comes nearest to the case before us, is the following (q) passage; "Says R. Eliezer the Great, whoever has a morsel in his basket, and says, what shall I eat tomorrow? is no other than , "one of those of little faith".'' (k) Sabbat, c. 3. sect. 1, 2. (l) Jarchi in Gen. vii. 7. (m) Tzeror Hammor, fol. 10. 2. (n) T. Bab. Pesachim, fol. 118. 2. Erachin, fol. 15. 1. (o) T. Bab. Sota, fol. 46. 2. Zohar in Exod. fol. 90. 2. (p) T. Bab. Beracot, fol. 24. 2. Zohar in Num. fol. 93. 2. (q) T. Bab. Sota, fol. 48. 2.”