In the first place, if the soul does not darken and quench the joy which may arise within it from the things of sense, and direct its rejoicing to God, all the general kinds of evil which we have described as arising from every other kind of rejoicing follow from this joy in the things of sense: such evils are darkness in the reason, lukewarmness, spiritual weariness, etc. But, to come to details, many are the evils, spiritual, bodily and sensual, into which the soul may fall through this rejoicing.

2. First of all, from joy in visible things, when the soul denies not itself therein in order to reach God, there may come to it, directly, vanity of spirit and distraction of the mind, unruly covetousness, immodesty, outward and inward unseemliness, impurity of thought, and envy.

3. From joy in hearing useless things there may directly arise distraction of the imagination, gossiping, envy, rash judgements and vacillating thoughts; and from these arise many other and pernicious evils.

4. From joy in sweet perfumes, there arise loathing of the poor, which is contrary to the teaching of Christ, dislike of serving others, unruliness of heart in humble things, and spiritual insensibility, at least to a degree proportionate with its desire for this joy.

5. From joy in the savour of meat and drink, there arise directly such gluttony and drunkenness, wrath, discord and want of charity with one’s neighbours and with the poor, as had that Epulon, who fared sumptuously every day, with Lazarus. St. Luke xvi, 19. Hence arise bodily disorders, infirmities and evil motions, because the incentives to luxury become greater. Directly, too, there arises great spiritual torpor, and the desire for spiritual things is corrupted, so that the soul can derive no enjoyment or satisfaction from them nor can even speak of them. From this joy is likewise born distraction of the other senses and of the heart, and discontent with respect to many things.

6. From joy in the touch of soft things arise many more evils and more pernicious ones, which more quickly cause sense to overflow into spirit, and quench all spiritual strength and vigour. Hence arises the abominable vice of effeminacy, or the incentives thereto, according to the proportion of joy of this kind which is experienced. Hence luxury increases, the mind becomes effeminate and timid, and the senses grow soft and delicate and are predisposed to sin and evil. Vain gladness and joy are infused into the heart; the tongue takes to itself licence and the eyes roam unrestrainedly; and the remaining senses are blunted and deadened, according to the measure [Lit., to the quantity.’] of this desire. The judgment is put to confusion, being nourished by spiritual folly and insipidity; moral cowardice and inconstancy increase; and, by the darkness of the soul and the weakness of the heart, fear is begotten even where no fear is. At times, again, this joy begets a spirit of confusion, and insensibility with respect to conscience and spirit; wherefore the reason is greatly enfeebled, and is affected in such a way that it can neither take nor give good counsel, and remains incapable of moral and spiritual blessings and becomes as useless as a broken vessel.

7. All these evils are caused by this kind of rejoicing – in some more intensely, according to the intensity of their rejoicing, and also according to the complacency or weakness or variableness of the person who yields to it. For there are natures that will receive more detriment from a slight occasion of sin than will others from a great one.

8. Finally, from joy of this kind in touch, a person may fall into as many evils and perils as those which we have described as concerning the good things of nature; and, since these have already been described, I do not detail them here; neither do I describe many other evils wrought thus, such as a falling-off in spiritual exercises and bodily penance and lukewarmness and lack of devotion in the use of the sacraments of penance and of the Eucharist.