Proceeding to another subject, the speaker dwells upon the comparative unimportance of terrestrial affairs. He advises men not to lay up treasure on earth, but in heaven, for where their treasure is, there will their heart be also; and he goes on to say, "Take no thought for your life what you shall eat or what you shall drink, nor for your body what you shall put on. Is not the life more than nourishment, and the body than raiment? Look at the birds of the sky, for they sow not, neither do they reap nor gather into barns, and your heavenly father feeds them. Are you not much better than they? And which of you by taking thought can add a single cubit to his stature? And why do you take thought for raiment? Consider the lilies of the field, they toil not, neither do they spin: and I say to you that not even Solomon in all his glory was clothed like one of these. And if God so clothe the grass of the field which exists to-day and to-morrow is cast into the oven, will he not much more clothe you, O you of little faith?" Therefore his disciples are to take no thought about eating, drinking, or clothing (as the Gentiles do), for their heavenly father knows that they have need of these things. They are to seek the kingdom of God and his righteousness, and these will be added. They are to take no thought for the morrow, but let the morrow take thought for itself (Mt. vi. 25-34). Upon which extraordinary argument it would have been interesting to ask a few questions. In the first place, how did Jesus suppose that it had happened that men had in fact come to trouble themselves about food, drink, and clothing? Did he imagine that an inherent pleasure in labor had driven them to do so? Would he not rather have been compelled to admit that, not by any choice of their own, but just because their heavenly father had _not_ provided these things in the requisite abundance, they had been forced to "take thought" for the morrow, all their primitive inclinations notwithstanding? Every tendency of human nature would have prompted men to take no thought either for food or raiment, had not hunger and cold brought vividly before them the necessity of doing so. But for this they would only have been too glad to live like the birds of the air or the lilies of the field. But let us examine a little more closely the reasoning of Jesus. Birds neither sow nor reap; God feeds them; therefore he will feed us without sowing or reaping. A more unfortunate illustration of the care of Providence for his creatures it would be difficult to find. Was Jesus ignorant of the fact that he feeds some birds upon others whom they seize on as their prey, and these again upon an inferior class of animals? So that, if he is careful of the hawk, it is at the expense of the dove; and if he is careful of the sparrow, it is at the expense of the worm. Cannibalism, or at least a recourse to wild animals as the only obtainable diet, must have been the logical results of the doctrine of Jesus.