‘‘Radix omnium malorum cupiditas, quam quidem appetentes erraverunt a fide,’ 1 Tim. vi. which may be thus translated, Covetousness is the root of all evil; for the moment any one is in her net, he follows her doctrine:—she has even made apostates of some who have been too much seduced by her. This proposition contains three dogmas: first, that covetousness is the motive of all evil to such as she has entangled by her wiles; secondly, that she has caused many apostates, who, having denied the catholic faith, have turned to idolatry; thirdly, that she has made others traitors, and disloyal to their kings, princes, and lords paramount. ‘These three propositions I shall bring forward as my major, and then add a minor, for the complete justification of my said lord of Burgundy. I may indeed divide these into two parts; the first consisting of my major, and the second of my minor. The first will comprehend four others, and discuss the first subject of my theme,—the second the second,—and the third the third. In the fourth article, I propose to bring forward some facts as the ground-work of my lord’s justification. ‘In regard to the first article, that covetousness is the root of all evil, I may bring forward an instance to the contrary from the holy Scriptures, which declares, ‘Initium omnis peccati superbia.’ Eccles. x. ‘Ergo, non est cupiditas radix omnium malorum.’ ‘Since the holy church says that pride is the foundation of sin, covetousness is not the root of all evil,—and thus the words of St Paul do not seem true. In answer to this I say, from St John the evangelist, ‘Nolite diligere mundum nec ea quæ in eo sunt. Si quis diligit mundum, non est charitas Patris in eo: quoniam omne quod est in mundo aut est concupiscentia carnis, aut oculorum, aut superbia vitæ, quæ non est ex Patre sed mundo: et mundus transibit, et concupiscentia carnis; sed qui facit voluntatem Dei vivet in æternum.’ ‘That is to say, Do not love the world, nor place your sole happiness in worldly things; for the pleasures of this world consist in covetousness and in a love of the flesh,—in the pursuit of worldly riches and vain honours, which are not the passions given us by God. All worldly things are transitory,—and the world dies and its desires with it; but he who does the will of God will enjoy everlasting glory with him. ‘It appears clearly from this quotation from St John that there are three sorts of covetousness, which include within them every sin, namely, covetousness of vain honours,—covetousness of worldly riches,—covetousness of carnal delights; and it was thus understood by the Apostle when he said, ‘Radix omnium malorum cupiditas.’