‘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.’
‘Covetousness being understood to appear in the three forms aforesaid, and mentioned by St John,—the first of which is that of vain honours, which is nothing more than a wicked desire, and a disordered inclination to deprive another of his honours or lordships,—this passion is called by St John _superbia vitæ_, and contains within it every vice, namely, pride, vain-glory, anger, hatred and envy; for when he who is possessed by this passion cannot accomplish his will, he becomes enraged against God, and against those that stand in his way, and thus commits the sin of anger, which increases soon against the person in possession of the aforementioned superiority, to so great a degree that he practises to put him to death.