Ch. XII. Further Instructions (begin with gluttony)

WE have now to determine what order is to be kept in singling out our vices—on which of them we should make the first onslaught. For clearness' sake we will observe that vices may be considered in their nature or with regard to the disposition of the subject. Further, some vices may be called spiritual, because, like moths, they breed within the soul; such are pride, vanity. While others are carnal, as proceeding from carnal lusts and the appetites of the body, as gluttony, profligacy, &c. The fourth instruction, then, is that, if we consider our vices in themselves, those who have been the slaves of sensual excess, and are troubled rather by carnal than spiritual passions, should begin by mortifying their sensuality, in that it is to them a source of more pressing danger, without making any account of the temptations to vainglory which may arise from their efforts, and detract from the purity of their intention, provided they can but subdue their more powerful foes, from whom they have the most to fear, and subject them to the control of reason. Serapion, in Cassian's Conferences, is of the same opinion, for he holds that at times we shall do well to avail ourselves of the help of a spiritual vice, in order to overcome the defilements of the flesh. These are his words—"Vainglory may prove of advantage to beginners in one case—to such as are still subject to the incentives of the vice of the flesh. For instance, if, when molested by the spirit of uncleanness, they were to turn their minds to the priestly dignity, or to their general repute for a holy and blameless life, they might deaden the stings of lust, as vile or unworthy of that order, or incompatible with their fair fame, thus overcoming a greater evil by one which is less. For better is it that one should be tempted to vainglory than that he should fall into the furnace of fornication, whence he may never be rescued, or be rescued but after a fatal fall." Thus far the holy Abbot. And in truth, though vice may not claim our approval, yet it may be so far forth useful, inasmuch as it serves to hinder a greater evil, and may suggest motives against falling which avail more with the imperfect than any others. It is surely better to be wounded than to be killed; and further, a care for one's good name may be worthy of praise. It may therefore be taken as certain that he who is liable both to carnal and spiritual ailments, should begin with the former, as being more scandalous and injurious.

The fifth instruction is to keep the following order in dealing with the vices of the flesh, to turn our arms against gluttony first. It was not without a well-considered purpose that St. Ignatius, in his Spiritual Exercises, gives the first place among the rules to those entitled "On Moderation in Eating." It is a well-known maxim of the Imitation—"Bridle gluttony, and thou shalt more easily restrain all fleshly appetites." And St. Basil most truly calls gluttony the fertile seed-plot of every vice. "Like as a fountain of water, if distributed into many channels, clothes with verdure the spots bordering on the several streamlets, and makes them to flourish, so if the vice of gluttony spread itself through the veins of thy heart, and welling up therefrom, overflow thy senses, after having sown within the seeds of countless lusts, it will change thy soul into a den of wild beasts." He proceeds to say that gluttony makes its slaves to spurn the calling to a higher life, and leads many to desert religion. "The first temptation," says Cassian, "of gluttony, is to hurry to take refreshment before the appointed and regular time. The next is to delight in filling one's belly, and in our eagerness to partake of whatever is set before us. The third is to seek for dainties. The first begets hatred of the monastery, which, in its turn, grows into an abhorrence and disgust, soon to be followed by desertion, or flight." St. Basil confirms this teaching, for he continues— "Many have I met with, who, though subject to vices of another kind, recovered their health later on. But of those who were enslaved to gluttony, so as to find a satisfaction in secret repasts, or to yield to the cravings of the belly, I have never known one to reform. For they either separated themselves from the fellowship of those who observed continency, and plunged without remorse into the sinful delights of this life, or if they sought to lurk among such, they indulged their appetites, and did service to the devil." Thus far St. Basil. The battle, then, must begin with gluttony. Next come incontinency and the sins of the flesh. Thirdly, covetousness, or greed of gain. Fourthly, anger. Fifthly, melancholy; and lastly, sloth. These several vices are so closely connected together, that if the first in order prevail over us, the others are sure to follow in its wake. For gluttony begets impurity, impurity covetousness, covetousness anger, anger melancholy, melancholy sloth. Wherefore the order of attack must correspond with that of these vices. It is less troublesome to pull up the root than to lop the branches off; if the fountain be stopped, the brook soon dries up.