WITH respect to the fourth sin, which is spiritual gluttony, there is much to be said,

for there is scarce one of these beginners who, however satisfactory his progress, falls not

into some of the many imperfections which come to these beginners with respect to this

sin, on account of the sweetness which they find at first in spiritual exercises. For many of

these, lured by the sweetness and pleasure which they find in such exercises, strive more

after spiritual sweetness than after spiritual purity and discretion, which is that which God

regards and accepts throughout the spiritual journey. Therefore, besides the imperfections

into which the seeking for the sweetness of this kind makes them fall, the gluttony which they

now have makes them continually go to extremes, so that they pass beyond the limits of

moderation within which the virtues are acquired and wherein they have their being. For

some of these persons, attracted by the pleasure which they find therein, kill themselves

with penances, and others weaken themselves with fasts, by performing more than their

frailty can bear, without the order or advice of any, but rather endeavoring to avoid those

whom they should obey in these matters; some, indeed, dare to do these things even though

the contrary has been commanded them.

These persons are most imperfect and unreasonable; for they set bodily penance before

subjection and obedience, which is penance according to reason and discretion, and therefore

a sacrifice more acceptable and pleasing to God than any other. But such one-sided penance

is no more than the penance of beasts, to which they are attracted, exactly like beasts, by the

desire and pleasure which they find therein. Inasmuch as all extremes are vicious, and as in

behaving thus such persons are working their own will, they grow in vice rather than in

virtue; for, to say the least, they are acquiring spiritual gluttony and pride in this way, though

not walking in obedience. And many of these the devil assails, stirring up this gluttony in

them through the pleasures and desires which he increases within them, to such an extent

that, since they can no longer help themselves, they either change or vary or add to that

which is commanded them, as any obedience in this respect is so bitter to them. To such

an evil pass have some persons come that, simply because it is through obedience that they

engage in these exercises, they lose the desire and devotion to performing them, their only desire

and pleasure is to do what they themselves are inclined to do so that it would probably

be more profitable for them not to engage in these exercises at all.

You will find that many of these persons are very insistent with their spiritual masters

to be granted that which they desire, extracting it from them almost by force; if they are refused

of it they become as peevish as children and go about in great displeasure, thinking that

they are not serving God when they are not allowed to do that which they would. For they

go about clinging to their own will and pleasure, which they treat as though it came from

God;  and immediately their directors take it from them, and try to subject them to the

will of God, they become peevish, grow faint-hearted, and fall away. These persons think

that their own satisfaction and pleasure are the satisfaction and service of God.

There are others, again, who, because of this gluttony, know so little of their own

unworthiness and misery and have thrust so far from them the loving fear and reverence

which they owe to the greatness of God, that they hesitate not to insist continually that their

confessors shall allow them to communicate often. And, what is worse, they frequently dare

to communicate without the leave and consent of the minister and steward of Christ,

merely acting on their own opinion, and contriving to conceal the truth from him. And for

this reason, because they desire to communicate continually, they make their confessions

carelessly, being more eager to eat than to eat cleanly and perfectly, although it would be

healthier and holier for them had they the contrary inclination and begged their confessors

not to command them to approach the altar so frequently: between these two extremes,

however, the better way is that of humble resignation. But the boldness referred to is 

the thing that does great harm, and men may fear to be punished for such temerity.

These persons, in communicating, strive with every nerve to obtain some kind of

sensible sweetness and pleasure, instead of humbly doing reverence and giving praise

within themselves to God. And in such wise do they devote themselves to this that, when

they have received no pleasure or sweetness in the senses, they think that they have accomplished

nothing at all. This is to judge God very unworthily; they have not realized that the

least of the benefits which come from this Most Holy Sacrament is that which concerns the

senses; and that the invisible part of the grace that it bestows is much greater; for, in order

that they may look at it with the eyes of faith, God oftentimes withholds from them these

other consolations and sweetnesses of sense. And thus they desire to feel and taste God as

though He were comprehensible by them and accessible to them, not only in this but likewise

in other spiritual practices. All this is very great imperfection and completely opposed to

the nature of God, since it is Impurity in faith.

 

These persons have the same defect as regards the practice of prayer, for they think

that all the business of prayer consists in experiencing sensible pleasure and devotion and

they strive to obtain this by great effort, wearying and fatiguing their faculties and their

heads; and when they have not found this pleasure they become greatly discouraged,

thinking that they have accomplished nothing. Through these efforts, they lose true devotion

and spirituality, which consist in perseverance, together with patience and humility and

mistrust of themselves, that they may please God alone. For this reason, when they have

once failed to find pleasure in this or some other exercise, they have great disinclination

and repugnance to return to it, and at times they abandon it. They are, in fact, as we have

said, like children, who are not influenced by reason, and who act, not from rational motives,

but from inclination. Such persons expend all their effort in seeking spiritual pleasure and

consolation; they never tire, therefore, of reading books; and they begin, now one meditation,

now another, in their pursuit of this pleasure which they desire to experience in the things

of God. But God, very justly, wisely, and lovingly, denies it to them, for otherwise this spiritual

gluttony and inordinate appetite would breed innumerable evils. It is, therefore, very

fitting that they should enter into the dark night, whereof we shall speak, that they may

be purged from this childishness.

These persons who are as of a result inclined to such pleasures have another very great 

imperfection, which is that they are very weak and remiss in journeying upon the hard roads of

the Cross; for the soul that is given to sweetness naturally has its face set against all self-

denial, which is devoid of sweetness. 

These persons have many other imperfections which arise hence, of which in time

the Lord heals them by means of temptations, aridities, and other trials, all of which are part

of the dark night. All these I will not treat further here, lest I become too lengthy; I will only

say that spiritual temperance and sobriety lead to another and a very different temper, which

is that of mortification, fear, and submission in all things. It thus becomes clear that the

perfection and worth of things consist not in the multitude and the pleasantness of one’s

actions, but in being able to deny oneself in them; this such persons must endeavor to

compass, in so far as they may until God is pleased to purify them indeed, by bringing

them into the dark night, to arrive at which I am hastening on with my account of these imperfections.