Chapter XVII. 56. For in the case of those who are seeking first the kingdom of God and His righteous- ness, i.e. who are preferring this to all other things, so that for its sake they are seeking the other things, there ought not to remain behind the anxiety lest those things should fail which are necessary to this life for the sake of the kingdom of God. For He has said above, “Your Father knoweth that ye have need of all these things.” And therefore, when He had said, “Seek ye first the kingdom of God and His righteousness,” He did not say, Then seek such things (although they are necessary), but He affirms “all these things shall be added unto you,”406 i.e. will follow, if ye seek the former, without any hindrance on your part: lest while ye seek such things, ye should be turned away from the other; or lest ye should set up two things to be aimed at, so as to seek both the kingdom of God for its own sake, and such ne- cessaries: but these rather for the sake of that other; so shall they not be wanting to you. For ye cannot serve two masters. But the man is attempting to serve two masters, who seeks both the kingdom of God as a great good, and these temporal things. He will not, however, be able to have a single eye, and to serve the Lord God alone, unless he take all other things, so far as they are necessary, for the sake of this one thing, i.e. for the sake of the kingdom of God. But as all who serve as soldiers receive provisions and pay, so all who preach the gospel receive food and clothing. But all do not serve as soldiers for the welfare of the republic, but some do so for what they get: so also all do not minister to God for the welfare of the Church, but some do so for the sake of these temporal things, which they are to obtain in the shape as it were of provisions and pay; or both for the one thing and for the other. But it has been already said above, “Ye cannot serve two masters.” Hence it is with a single heart and only for the sake of the kingdom of God that we ought to do good to all; and we ought not in doing so to think either of the temporal reward alone, or of that along with the kingdom of God: all which temporal things He has placed under the category of to-morrow, saying, “Take no thought for to-morrow.”407 For to-morrow is not spoken of except in time, where the future succeeds the past. Therefore, when we do anything good, let us not think of what is temporal, but of what is eternal; then will that be a good and perfect work. “For 406 Nor is it said, “Seek…in order that all these things may be added:” simply, “and all,” etc., yet largely in- clusive,—sanctity and comfort. The comfort follows naturally. The passage is a rebuke to those who condemn the amenities of life and art, and a caution to those who place these things before themselves as a chief end. The passage justifies the statement that religion (or godliness) is profitable for the life that now is. The Psalmist never saw the righteous forsaken. A traditional saying of Jesus, quoted by Clement, Origen, and Eusebius, runs, “Ask great things, and little things shall be added; ask heavenly things, and earthly things shall be added.” 407 Cogitare in crastino; Vulgate, solliciti esse in crastinum. There is no uniformity in Augustin’s or the Vulgate’s translation of the Greek μεριμνάω (“take anxious thought”) in this passage. Chapter XVII 129 Chapter XVII