§20Docet non tantum contemnendas sed et periculosas esse diuitias, illic esse radicem malorum blandientium, caecitatem mentis humanae occulta deceptione fallentium.
He teaches that riches are not only to be despised but are also dangerous, that in them is the root of enticing evils, deceiving the blindness of the human mind with a hidden deception.
unde et diuitem stultum saeculares copias cogitantem et se exuberantium fructuum largitate iactantem redarguit Deus dicens: stulte, hac nocte expostulatur anima tua. quae ergo parasti cuius erunt? laetabatur stultus in fructibus nocte moriturus et cui uita iam deerat uictus abundantiam cogitabat.
Wherefore also God refutes the foolish rich man who was thinking of his worldly wealth and boasting of the abundance of his overflowing fruits, saying: "Thou fool, this night thy soul is required of thee; then whose shall those things be which thou hast provided?" The fool was rejoicing in his fruits, though about to die that night, and he whose life was already lacking was thinking of the abundance of sustenance.
contra autem Dominus perfectum et consummatum docet fieri qui omnibus suis uenditis adque in usum pauperum distributis thesaurum sibi condat in caelo.
But on the contrary, the Lord teaches that he becomes perfect and complete who, having sold all his goods and distributed them for the use of the poor, lays up for himself treasure in heaven.
eum dicit posse se sequi et gloriam dominicae passionis imitari qui expeditus et succinctus nullis laqueis rei familiaris inuoluitur, sed solutus ac liber facultates suas ad Dominum ante praemissas ipse quoque comitatur.
He says that he can follow Him and imitate the glory of the Lord's passion who, unencumbered and girded up, is entangled in no snares of domestic property, but, untied and free, himself also accompanies his resources sent on ahead to the Lord.
ad quod ut possit unusquisque nostrum parare se, sic discit orare et de orationis lege qualis esse debeat noscere.
In order that each one of us may be able to prepare himself for this, he learns to pray in this way, and to know from the law of prayer what kind of person he ought to be.
§21Neque enim deesse cottidianus cibus potest iusto, cum scriptumsit: non occidet Dominus fame animam iustam, et iterum: iuuenior fui et senui et non uidi iustum derelictum neque semen eius quaerens panem, item Dominus promittat et dicat: nolite cogitare dicentes: quid edemus aut quid bibemus aut quid uestiemur? haec enim nationes quaerunt.
For daily food cannot be lacking to the righteous man, since it is written: "The Lord will not slay the righteous soul with famine," and again: "I have been younger, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." Likewise, the Lord promises and says: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? for after all these things do the Gentiles seek.
scit autem pater uester quia horum omnium indigetis.
For your Father knoweth that ye have need of all these things.
quaerite primo regnum et iustitiam Dei, et haec omnia adponentur uobis. quaerentibus regnum et iustitiam Dei omnia promittit adponi.
Seek ye first the kingdom and the righteousness of God, and all these things shall be added unto you." To those who seek the kingdom and the righteousness of God, He promises that all things shall be added.
nam cum Dei sint omnia, habenti Deum nihil deerit, si Deo ipse non desit.
For since all things are God's, to him who has God nothing shall be lacking, if he himself be not lacking to God.
sic Danieli in leonum lacum iussu regis incluso prandium diuinitus procuratur et inter feras esurientes et parcentes homo Dei pascitur.
Thus for Daniel, enclosed by the king's command in the lions' den, a meal is provided from heaven, and among wild beasts that are hungry and yet sparing him, the man of God is fed.
sic alitur Helias in fuga et solitudine coruis ministrantibus et uolucribus cibum sibi adportantibus in persecutione nutritur.
Thus Elijah is nourished in his flight and solitude, with ravens ministering to him and birds bringing him food in his persecution.
adque — o humanae malitiae detestanda crudelitas! – ferae parcunt, aues pascunt, et homines insidiantur et saeuiunt!
And — oh detestable cruelty of human malice! — the wild beasts spare, the birds feed, and men lie in wait and rage!
§22Post haec et pro peccatis nostris precamur dicentes: et remitte nobis debita nostra, sicut et nos remittimus debitoribus nostris. post subsidium cibi petitur et uenia delicti, ut qui a Deo pascitur in Deo uiuat nec tantum praesenti et temporali uitae sed aeternae consulatur, ad quam ueniri potest, si peccata donentur quae debita Dominus appellat, sicut in euangelio suo dicit: dimisi tibi omne debitum, quia me rogasti.
After these things we also pray for our sins, saying: "And forgive us our debts, as we also forgive our debtors." After the help of food, the pardon of sin is also sought, so that he who is fed by God may live in God, and provision may be made not only for his present and temporal life but for his eternal life, to which we can come if our sins are forgiven, which the Lord calls debts, as He says in His gospel: "I forgave thee all that debt, because thou desiredst me." How necessarily, indeed, how providently and wholesomely are we admonished that we are sinners, who are compelled to pray for our sins, so that while indulgence is sought from God, the mind may remember its conscience!
quam necessario autem, quam prouidenter et salubriter admonemur quod peccatores sumus qui pro peccatis rogare conpellimur, ut dum indulgentia de Deo petitur, conscientiae suae animus recordetur! ne quis sibi quasi innocens placeat et se extollendo plus pereat, instruitur et docetur peccare se cottidie, dum cottidie pro peccatis iubetur orare.
Lest anyone should please himself as if he were innocent, and by extolling himself perish the more, he is instructed and taught that he sins daily, since he is commanded daily to pray for his sins.
sic denique et Iohannes in epistula sua monet dicens: si dixerimus quia peccatum non habemus, nos ipsos decipimus et ueritas in nobis non est.
Thus, finally, John also admonishes in his epistle, saying: "If we say that we have no sin, we deceive ourselves, and the truth is not in us.
si autem confessi fuerimus peccata nostra, fidelis et iustus est Dominus qui nobis peccata dimittat. in epistula sua utrumque conplexus est, quod et rogare pro peccatis debeamus et inpetremus indulgentiam cum rogamus.
If we confess our sins, the Lord is faithful and just to forgive us our sins." In his epistle he has embraced both: that we ought to pray for our sins, and that we obtain indulgence when we pray.
ideo et fidelem dixit Dominum ad dimittenda peccata fidem pollicitationis suae reseruantem, quia qui orare nos pro debitis et peccatis docuit paternam misericordiam promisit et ueniam secuturam.
Therefore also he called the Lord faithful to forgive sins, keeping the faith of His promise, because He who taught us to pray for our debts and sins promised paternal mercy and that pardon would follow.