definite end before him; nay more, no one ought to walk on a way that is without an end. The Scripture says (Eccles. v. 9), 'A covetous man shall not be satisfied with money; and he that loveth riches shall reap no fruit from them.' So Isaias (v. 8), 'Woe to you that join house to house and lay field to field, even to the end of the place.'

The reason why this kind of desire never can be satisfied is because man's heart was made for the possession of God. Hence, as we saw in the second chapter, St. Augustin says, 'Thou hast made us, O Lord, for Thyself, and our hearts are restless till they rest in Thee.' Therefore anything less than God cannot fill the heart of man. Of God it is said (Ps. cii. 5), 'He satisfieth thy desire with good things.'

2. Disquiet of soul. Covetousness destroys peace of soul; and this peace is a thing greatly to be desired. The covetous are always anxious about gaining what they have not, and about keeping safely what

they have. It is said (Eccles. v. 11), 'The fulness of the rich will not suffer him to sleep.' Our Lord says (St. Matt. vi. 21), 'Where thy treasure is, there is thy heart also.' For this reason, as St. Gregory points out, our Lord likened riches to thorns (St. Luke viii. 14): That which fell among thorns are they who have heard, and going their way are choked with the cares and riches and pleasures of this life, and yield no fruit.'

3. Hoarding. It makes riches useless. The riches of the covetous are useless, both for themselves and others. All that they do with them is to hoard them up. So it is said (Ecclus xiv. 3), 'Riches are not comely for a covetous man and a niggard; and what should an envious man do with gold?

4. Injustice. It takes away the equity of justice. We read (Ex. xxiii. 8), Thou shalt not take bribes which blind even the wise and pervert the words of the just.' And again (Ecclus. xxxi. 5), 'He that lov

eth gold shall not be justified, and he that followeth after corruption shall be filled with it.'

5. Mortal sin. It kills the love of God and our neighbour. St. Augustin teaches that the more a man has of charity the less covetous he is, and the more covetous he is the less charity he has. It is said (Ecclus. vii. 20), 'Do not transgress against thy friend concerning money, nor despise thy dearest brother for the sake of gold.' Thus it destroys the love of our neighbour, and it also destroys the love of God. Our Lord says (St. Matt. vi. 24), 'No man can serve two masters: . you cannot serve God and mammon.'

...

6. All iniquity. It leads to every kind of wickedness. According to the Apostle covetousness is the root of all evil. For if it be rooted in the heart, a man for the sake of gain will commit murder and theft, and all kinds of sin. The Apostle therefore says (1 Tim. vi. 9, 10), They that will become rich fall into temptation, and into

the snare of the devil, and into many unprofitable and hurtful desires, which drown men in destruction and perdition. For the desire of money is the root of all evils; which some coveting have erred from the faith and have entangled themselves in many sorrows.'

Observe that covetousness is a mortal sin when the goods of our neighbour are desired without reason; but a venial sin when they are desired with reason.

Prayer.

O adorable Trinity, give me a spirit of justice and of brotherly love. Let me always be content with what Thou givest to me, and let me not sin against Thee by coveting my neighbour's goods. If I have

*This statement is much the same as that in the Catechism, about 'all... unjust desires of our neighbours' goods and profits.' Sins of covetousness without an excusing reason are mortal, and sins of covetousness with an excusing reason are venial. But in both cases the matter also must be considered.

Thee, my God, I have all things, and all other things are nothing without Thee.

O my Maker and my Reward, Thou knowest what is best for me, and I give myself, all that I am and all that I have, utterly in love and confidence to Thee. I believe in Thee, and love Thee, and trust Thee with all my heart and soul and strength.

All the beasts of the forest, O my God, are Thine; the cattle on the hills and the oxen. Thou dost give me that which is best in Thine eyes. I am content with what Thou givest, and what Thou givest not I desire not.

I thank Thee, O bountiful God, for all that Thou givest to others; and I bless Thee for Thy love and beneficence and watchful care. Thy graciousness and Thy generosity are infinite, as Thou art. In Thee and by Thee Thy creatures live. Thou art my God and my all. O everblessed Trinity, I desire nothing but Thee.