Chapter 75: Advertisement and Postscript to the Reader
AN ADVERTISEMENT TO THE READER.
Dear Christian Reader,
There was intended (and accordingly promises were made in two or three passages of the precedent Treatises) that hereto should be adjoined an Appendix consisting of a few chapters of several subjects; as: 1. A brief description of the nature, faculties, and operations of an intellectual soul (the knowledge of which may be conceived very expedient for the unlearned, to enable them the better to comprehend many passages in this book, both touching temptations and prayer, &c.). 2. A discourse to prove that it is no prejudice or disparagement to divine charity to love God for a reward, so that such a reward be the blessed enjoying of Himself, and not any inferior ends, pleasing to sense, &c. 3. A protestation (which in one word is here made) against the least intention of reflecting with censure or disparagement upon the ways or doings of others (whether directors or disciples) in the matter of Prayer, or any other good practices taught or used by them, as considered in themselves, and much more against all thought of decrying any ceremonious or solemn observances practised in or by any Communities, &c. The venerable Author of these instructions being of a spirit too full of charity and spiritual prudence, and too adverse from so mean an ambition, as to seek the procuring an esteem to himself or his own writings by the depressing of others. So that whensoever he gives any advices or cautions touching such matters, his intention only is, that the purifying of the soul and the exalting of Prayer should not be prejudiced by the foresaid practices: the which, whether indeed they be prejudicial hereto or no, only superiors are to be judges. 4. An answer to certain objections made by some, since the venerable Author's death, against the publishing of these instructions, especially touching Divine Inspirations.
These are the principal points that the author of this Abridgment purposed to annex here at the end of the Third Treatise. But certain pressing occasions obliging us to hasten the publishing of this present work, and likewise an unwillingness that it should at first swell to too great a proportion and bulk, for these reasons it was judged expedient to omit the said discourses, which to a charitable reader will not be necessary; or, however, to remit them to another impression, if we shall be encouraged thereto. Only notice may be taken, that for as much as concerns the last of these particular points, viz. the answer to such objections as have been made against the exposing indifferently to the world instructions intended only for a few solitary devout religious souls, and especially those that concern the duty of attending to and executing Divine Inspirations and calls, it was judged very expedient and almost necessary that it should not be omitted, but rather premised (as it is) in the beginning of the book.
I will detain thee no longer (devout Reader) but only to tell thee, that if by God's Grace these instructions prove instrumental to the teaching or promoting thee in pure Prayer, my hope is thou wilt not in thy prayers be unmindful of the poor unworthy author of this Abridgment.
A POSTSCRIPT TO THE READER.
Beloved Charitable Reader,
To recompense with some advantage the want of a promised Appendix, which was to have contained certain discourses framed by the unworthy author of this methodical Abridgment, for a clearer (though not necessary) explication of a few passages in the foregoing Treatises, I here present unto thee the Testimonies and Approbations of the doctrine here delivered, given by two of the most learned and pious fathers of our Congregation, famous through all Christendom for the more than ordinary eminency of their endowments, to wit, the Very Rev. F. Leander à Sancto Martino, and the Very Rev. F. Rudesind Barlow, both Doctors in Divinity, and who had several times been Presidents-General of our holy Congregation, &c. The which Approbations they gave first voluntarily, upon the request of the Venerable Author, and submission of his writings to their judgment; and a second time by the commission and order of the General Chapter assembled at Douay, A.D. 1633, in which an attempt had been made by a certain Religious Father to cast some aspersions on the said doctrine (specially concerning Divine Inspirations and calls), as if the lawful authority of superiors did receive prejudice thereby. But when the said Reverend Father had in a short writing delivered the grounds of his suspicions and allegations, and that in consequence thereto the late Venerable Author had as briefly, with great sincerity and clearness, presented his sense in that matter, the VV. RR. Fathers in Chapter did presently absolve the V. Author, causing withal his opponent to subscribe to a writing conceived in a manner verbatim out of the account given by the Author. But on that occasion they imposed on the two aforesaid VV. RR. Approvers, once more diligently to peruse the several Treatises composed by the V. Author, who most freely and humbly submitted them to their censure; so that on that occasion they renewed their former testimonies and approbations.
From hence, beloved Reader, thou wilt perceive and canst not but give thy testimony and approbation also to the prudent care expressed by our holy Congregation, not to permit any books of this nature even to the private reading and use of their religious subjects, till all possible circumspection and diligence had first been used, that nothing therein should be contained that might produce the least danger, prejudice, or inconvenience. And after all this, way was not given to a publishing the said books, till twenty years were passed, when in a General Chapter assembled in A.D. 1653, at Paris, the VV. RR. Fathers, perceiving the many blessed fruits proceeding from the said writings, to the advancement of all regular duties of solitude, humility, obedience, and devotion, especially in the Convent of our RR. Dames of Cambray and elsewhere; and, moreover, finding that many among the Secular Clergy in England, yea, that several devout persons of the laity, both men and women, did, to the wonderful profit of their souls, make use of some of the said Treatises, and not any one appearing that did make any opposition at all to any part of the doctrine;--on these and the like grounds by unanimous agreement (nemine contradicente) it was ordered, that a Methodical Abridgment of the spiritual instructions dispersed throughout the numerous Treatises of the late Venerable F. Augustine Baker should, for the good and benefit of souls, be exposed to the public.'
To the said Approbations I will adjoin a short discourse written for the satisfaction and encouragement of the Religious Dames of Cambray, by the foresaid most R. Father Leander a S. Martino, and by him called A Memorial,' in which he briefly explains the principal advices delivered by our Venerable Author: as likewise a scheme of the doctrine of Divine calls and Inspirations, at one glance representing to the Reader the sum of the said doctrine, acknowledged by our Author to be perfectly conformable to his sense of it.
The Approbations Follow.
The first books written by our Venerable Author were certain collections out of several spiritual writers, which he entitled with the letters A, B, C. After which he composed himself several Treatises, the which he entitled with the following letters, D, F, G, H, &c.
Now the first of these, viz. D, consisting of about 300 Aphorisms, in which is contained the sum of spiritual doctrine, or Directions for Contemplation, has these Approbations:
Legi et approbavi hunc Libellum pro usu Monialium nostrarum.
Ego Fr. LEANDER, S. Theol. Doctor et Prior Sancti Gregorii, hujus Monasterii B. Mariæ de Consolatione Ordinarius indignus. Augusti 17, 1629.
Again in the Reëxamination.
Allowed.
Br. Leander. Br. Rosendo.
Again. Lectus est hic libellus, et admissus et approbatus a me Fr. Leandro de S. Martino, pro usu Monialium nostrarum.
F. Leander de S. Martino, Ordinarius.
To the book F, (being the second part of Directions for Contemplation and) treating of certain erroneous opinions frequent in these days; also of matters of Confession in a Spiritual Life: together with a Catalogue of choice spiritual books, &c.
The Approbations.
This second part of Directions for Contemplation is not only lawful to be read, but necessary to be known of such as be not instructed in a Spiritual Life, to the end they may learn something here, and know where to learn more, and to perform their obligations without trouble of mind and loss of time to themselves and others.
F. Leander de S. Martino, Prior S. Gregorii, ejusdem Ordinis et Congr. Ordinarius Monialium.
B. Rosendo Barlow, President of the English Congregation of the Order of St. Bennet.
To the book G (the third part), of varieties of Contemplations, &c.
The Approbations.
I have read over diligently this book, and find it in all points worthy of allowance, full of very wholesome doctrine, and fit for our spirit and calling. And therefore I do allow of it for the use of our Nuns, and commend much unto then the practice thereof, according to the rules herein contained. 27 Aug. 1629.
F. Leander de S. Martino, Prior of S. Gregories, and Ordinary of the Monastery of our Ladies of Comfort in Cambray.
This book, called Directions for Contemplation, the third part, is a brief sum of what is largely handled by the best mystic authors that write of this subject, and therefore worthy to be read, and read again.
B. Rosendo Barlow, President of the English Congregation of the Holy Order of St. Bennet.
To the book H, treating of Purity of Intention, Custodia Cordis, and of Meditation on the Passion.
The Approbations.
This fourth part of Directions for Contemplation is replenished with passing good documents, and very fine explications of the nature and effects of Prayer, and therefore most serviceable to such as seriously seek a perfect course of life. Doway, 24 Dec. 1629.
F. Leander de S. Martino, Prior of St. Gregories, ejusd. Ord. et Congr.
B. Rosendo Barlow, President of the English Congr. of the Order of St. Bennet.
To the first part of Doubts and Calls are
These Approbations.
I have carefully read over these three Books of Doubts and Calls, and find them to contain nothing against Faith or good order: but rather very many necessary and secure Instructions and rules for the Direction of internal Prayer; all conformable to the teaching of the best Masters of Spirit that have written of these matters. May 12, 1630.
F. Leander de S. Martino, Prior of the English Benedictines of S. Gregories in Doway.
Again,
Item probatus a me F. Leandro, Præside Congregationis, 1634, Aprilis 4.
To the second part of Doubts and Calls are
These Approbations.
This book, called The second part of Doubts and Calls, may lawfully be read: It containeth nothing but that which is true and profitable to the Reader. 4 Jan. 1630.
B. Rosendo Barlow, President of the English Congregation of the Order of S. Bennet.
Seen and allowed, as containing very profitable and necessary Doctrine, according to the Spirit and vocation of our Rule. 7 Sept. 1629.
F. Leander de S. Martino, Prior of S. Gregories, and Ordinary of the Monastery of Our Ladies of Comfort in Cambray.
Again,
Item approbavi. F. LEANDER de S. Martino, Præses Cong., 1634. Apr. 4.
To the third part of Doubts and Calls are
These Approbations.
Seen and allowed as containing very profitable and wholesome Doctrine, fit and agreeable to the vocation of our Rule. 7 Sept. 1629.
F. Leander de S. Martino, Prior of S. Gregories, and Ordinary of the Monastery of Our Ladies of Comfort in Cambray.
Again,
This Treatise of Doubts and Calls is a very good one. 1630.
B. Rosendo Barlow, President of the English Congregation of the Order of S. Ben.
To the Book of Confession (the Original whereof is lost, but a Perfect transcript remaining) is
This Approbation.
I have read this Book, and have found nothing in it against Faith or Good manners. For although the Author dispute much against the urging of Confession of Venial sins, as unnecessary to Spiritual profit: yet he doth not in any sort condemn the discreet use of frequent Confession of Venial sins but only the needless renumeration of them and of daily defects, which cannot be used without great loss of time and anxiety of mind. In testimony of this I subscribe my Name at Cambray. 17 Sept. 1629.
B. Rudisind Barlow, President of the English Congregation of the Order of S. Bennet.
Besides these many more Approbations might be added annexed by the same VV. RR. FF. to other Books: as to that of Discretion; of Sickness; Directions for the Idiot's Devotions (contained in 16 several Books), Remedies; The Stay of the Soul in Temptations, in two volumes; A Book called The Five Treatises; The Alphabet and Abstract, etc.
But I made choice only of the fore-mentioned, because they treated of subjects more likely to meet with contradiction. Supposing, therefore that these will suffice, which are taken from the originals extant at Cambray, in the Approvers' own handwriting, I will here adjoin the fore-mentioned Memorial, containing both an Approbation and explication of the general doctrine of our V. Venerable Author.
[Father Leander Jones, better known as F. Leander de Sto. Martino was born in London in the year 1575; was educated first in Merchant-Taylors' School, and afterwards, at the early age of sixteen, was elected scholar of St. John's College, Oxford, where he occupied the same chambers with William Laud, afterwards Archbishop of Canterbury. Upon leaving the University he became a Catholic, and afterwards joined the Benedictine Order in the Abbey of Compostella, where he was professed about A.D. 1600. He took the degree of D.D. in the University of Salamanca. In the year 1619 he became the first President-General of the English Benedictine Congregation as it now exists. In 1621 he became Prior of St. Gregory's at Douai, and in 1633 was again appointed President-General. He died during this term of office on the 27th of December, A.D. 1635. Father Rudesind Barlow was of the ancient Lancashire family of that name. He held the office of Prior of St. Gregory's from the year 1614 till 1621, in which year he became President-General, which office he held till the General Chapter in 1629. He lectured in Divinity in the College of St. Vedast at Douai for forty years. He held the degree of Doctor of Divinity, and was considered one of the first theologians of his age. He died on the 19th of September, A.D. 1656.--J. N. S.]
A MEMORIAL
Written by the late V. R. F. Leander À S. Martino, and placed in the Book of Collections
I have read over carefully the book A, B, C, and the Alphabet and Abstract, as also the three parts of Doubts and Calls, besides divers other Treatises of the same Author, in all which are to be seen my Approbation and allowance in the beginning of them. They do all contain very sound and wholesome doctrine for the direction of devout souls, and fit and agreeable to our calling and Rule, and especially for the use of our Dames; the spirit of our Holy Rule consisting principally in a spiritual union of our soul with God in affective Prayer, and exercise of the will immediately upon God, rather than intellectual and discursive Prayer, busying the understanding, as appeareth plainly by our Rule, and the daily use of our Choir Office, which for the most part consisteth of Aspirations and Affections, and hath very few discourses.
Yet because the Author referreth the Dames his scholars to his larger explication by word of mouth in many places, and to his practice in which he settled them, both which cannot be known but by those who knew the Author; and this mystic way, though most plain, most secure, and most compendious to perfection, containeth many hard and delicate points, which will seem most strange to such as have been only accustomed to intellectual Meditation, and little to affective Prayer, by reason of the great abstraction which it requires from all things that are not God; lest the ensuing confessors and directors should mistake the meaning of the Author, and thereupon alter the course of prayer begun and settled in the house (as we hope, to the glory of God and spiritual profit of souls in perfection proper to our calling), I have thought it convenient to note these few points following.
First of all, that the reader of these books and collections have always before his eyes, that they are written precisely and only for such souls as by God's holy Grace do effectually and constantly dedicate themselves to as pure an abstraction from creatures as may with discretion be practised in the Community; and consequently for such as abstain from all manner of levity, loss of time, notable and known defects, vain talk, needless familiarity, and in a word do take as much care as they can to avoid all venial sins and occasions of them, and all things which they shall perceive, or be warned of, to be impediments to the divine union of their souls with God.
Secondly, let him consider that it is supposed as a ground in all those collections and observations, that the Office of Choir, and actions of obedience, and conventual acts, and all other things prescribed by Rule and statute, are most exactly to be kept and observed: yea, preferred before all other private exercises whatever. So that all these instructions are to be understood always with reservation of the conventual discipline and public observance prescribed by obedience.
Particularly let the reader observe a note which is given in one of these books, and found but in few spiritual writers, yet necessary for those religious that are addicted to the Choir, viz. that although the Author commendeth so highly mental Prayer, yet that Prayer which is perfectly mental and vocal too is far more excellent than that which is mental only; as will be the exercise of the Saints in heaven after the Day of Judgment, when in body and soul they shall praise and contemplate Almighty God. Whereupon it followeth, that although in this life our frail and weak body hindereth our soul, so that our Prayer cannot be so perfectly mental and vocal as it shall be in heaven, yet must our mental Prayer be so practised, that by the Grace of God and loyal perseverance in union with Him, our vocal Prayer in Choir may be converted into mental, that is, that our vocal saying and singing may be so lively animated, as it were, and informed with affect of the soul, as if it were altogether spiritual Prayer. And so shall we fulfil the words of our Rule: Nihil præponatur operi Dei,--Let nothing be preferred before the Office of the Choir. Whereas in divers places the Author saith that all bodily exercises, even frequenting the Sacraments, without mental Prayer and abstraction and mortification, do not advance the soul one jot in spirit, although it be plain enough to them that know these three instruments of spiritual perfection, yet lest any should mistake his meaning, as if these former exercises did not profit a soul at all, without these instruments practised by few, out of the former advices the reader must understand that by Advancement in spirit' is meant here, not the bare avoiding of grosser sins and some perfection too in active life, which is gotten by these bodily exercises, but a clear and experimental knowledge of the will of God, and a spiritualising of the soul by adhering to God, and transcending all creatures whatsoever; for this do the mystic doctors call Advancement in spirit'; and this cannot be attained unto but by the above three named instruments continually practised and employed by God's Grace. Which notwithstanding, the Author denieth not, but that a soul without the foresaid exercises may so profit in spirit (as active souls do that live in worldly manner), that they carefully avoid sin and keep God's commandments, and be truly united to God in following His will, by the use of bodily exercises and frequency of Sacraments, although they use not much mental Prayer, abstraction, and mortification. For if they use none at all (as no good Christian but useth them in some degree), undoubtedly they will not profit at all in spirit, neither actively nor contemplatively, nor avoid sin, nor be in any sort united to God.
About the doctrine of Confession: whereas the Author disputeth much against the using of Confession of venial sins, as necessary to spiritual profit, it is to be understood that he doth not in any wise condemn the discreet use of frequent Confession, but only the needless enumeration of venial sins and daily defects which some souls do make in their confessions with great anxiety of mind, and which some confessors do oblige their penitents unto, with great prejudice of that cheerful liberty of spirit which a soul should have to converse with God in Prayer, and is commonly a cause of scruples, one of the greatest banes of spiritual perfection. So that for souls that are by nature prone to fear and scrupulosity, the director must of necessity moderate them both in the frequency of Confession, and the matter to be confessed. Yea, he may advise them to confess fewer times than other freer souls do. Otherwise for souls that are cheerful and valiant and courageous in the way of the Spirit, the Author obligeth them in his practice to keep the ordinary time of Confession; much more those that are not so careful in avoiding occasions of ordinary defects; I say, he obligeth them in such sort as the Constitutions oblige, which is not under any sin, as if they should sin as often as they omit the ordinary time of Confession; but as a laudable counsel and profitable observance, which under a penalty and regular correction is to be kept, and not omitted but by advice from the spiritual father, or leave of the Superior.
Note also that he doth worthily advertise a defect of many who come to Confession, making the principal intention of it only the absolution from sin. I say this is a defect, because the principal part of the intention must be the increase of Grace and love of God, by which, formally infused or poured into ourselves, God Almighty doth blot out sins and wipe them away. Now although absolution from sin is never given without infusion of Grace, yet ought the intention of the penitent to be principally the obtaining of Grace; for if he principally intend the absolution from sin, it is a reflection of the soul upon its own profit by self-love, desiring to avoid the wrath of God and punishment due to sin, and to be freed from the deformity of guiltiness; which, though it be a good desire, yet is but a property of beginners in love, and nothing comparable to the intention of Grace, which is the perfect love of God, and is an elevation of the soul to transcend itself and all creatures, to live only in God.
About the doctrine of set Examinations of Conscience, the Author doth not condemn it, especially for souls who are not greatly advanced in perfection; but for souls which daily profit and grow in Grace he prefers the exercise of Love; and not without cause; for his meaning is, that in our recollection it is an easier and speedier way to amend ourselves by wrapping all our defects in a generality, and so endeavour to consume them, as it were casting them into the fire of love, than by particularising them and discussing them in singular; because in so doing they distract the mind, that may be better employed. Yet this doctrine hinders not, but if any notable defect have been committed, it should be by a particular reflection amended; yet rather by an amorous conversion of the soul to God by Humility, than by turning itself to look upon the defect in particular. And doubtless a soul that, according to the Author's doctrine, doth so carefully avoid all defects that it presently, upon sight of any default, exacteth an amendment of itself, such a soul needeth no set examen, but supplieth the use thereof by a more noble exercise, which is, as I termed it, an humble consuming of all her defects in one bundle in the heavenly fire of charity or love of God.
Nevertheless a set examen is profitable for such as are not yet come to such a height of unitive love, and is counselled by our Father Blosius in divers places, and by St. Bernard in his book to the Carthusians in these words: Nemo te plus diligit, nemo te fidelius judicabit, &c.--that is, None loves thee more, none will judge thee more faithfully, than thine own self.' In the morning, then, exact an account of the night past, and appoint thyself a caution for the day ensuing. At evening take account of the day past, and order the course of the night following. Thus strictly examining thyself, thou wilt find no leisure to play wanton. And long before St. Bernard, the holy Abbot St. Dorotheus commends the same exercise (Serm xi.) as usual amongst all monks: Quo pacto per singulos dies nosipsos purgare, &c.--that each night every one ought to inquire diligently with himself how he has spent the day, and each morning how he spent the night, and let him do penance and renew himself before God, if, as is possible, he may have sinned. And long before him St. Ephrem, who lived only 250 years after Christ our Lord's Passion, hath the commendation of a set examination, exhorting that each day, morning and evening, we should diligently examine whether we have earned our wages.
Neither doth our Author discommend this set examen, but the defective use of it, which is: first, to make it in order to Confession, which doubtless in a soul well advanced breedeth needless images, since such a soul will call to mind what sufficeth for her ordinary confession without this examen. Second, too much particularising of our defects: which is likewise distractive, it being sufficient to examine the performance of our duty and obligatory actions, or if any notable defect have carelessly crept upon us; all other defects being more profitably wrapt up in a generality, and so cast into our Saviour's Passion, than particularly stirred up, which would but in a manner raise up a new dust in the soul. Third, the anxious looking upon the defects in themselves and in their peculiar matter or object; whereas it is better and safer to turn the eye of our soul from the matter in particular unto God Almighty, humbling ourselves before Him, and with loving reverence craving pardon of Him. A fourth defect is to imagine that it is a sin in careful souls to omit this examen, whereas indeed it is none at all; though in souls that are careless of their actions, it is ordinarily a defective negligence worthy to be reprehended. In a word, a set examen may be used profitably by all souls with those cautions above mentioned, and is to be counselled to all beginners in the way of Perfection, and to all that be not so wary in their actions. But if the director perceive a soul to be so wary, that she is perpetually careful of progress in spirit, and never deferreth correction and amendment of her defects, but out of hand redresseth what she discovereth to be amiss, to such a soul may the director permit, instead of a set examen, to use her ordinary elevation of heart to God, and by virtual contrition or actual (as God moveth her) included in the exercise of love, deface all the defects of her life.
Let none likewise be scandalised at that which is said, that there be higher exercises than Meditation on the Passion; and that it is not always the profitablest way to busy our soul in that object. For since our Religious hear ordinarily two Masses, or at least one daily, in that they do actually celebrate the memory of our Saviour's Passion; and at divers other times they have leisure to think lovingly thereupon, that they need not in all their recollections take that only object; especially since their manner of Prayer is more by act of will, than by consideration of the understanding; and (as is very well declared in one place) all their recollections and actions that have any other special object are virtually intended in honour of our Saviour's Passion.
What is said about passive Contemplation, that it is rather received into the soul than produced or wrought by our own action or endeavour, is most true; supposing always that this reception of it in our soul is a vital operation (which, whether it be called an action of the soul or a mere passion, is a school question and nothing to our purpose). Certain it is that by all our own power we could not produce it, and therefore it is called the Inaction of God in our soul by many mystics, to which we only concur by vitally receiving it, and by a willing consent to let God work His Will in us.
What is said about the immediate operation of God in the very essence and substance of our soul, and not in the powers thereof, nor by meditation of the powers, although it be against the general doctrine of the Philosophers and Schoolmen, yet it is a probable opinion, and grounded upon experience of devout men, that were also great scholars, and therefore may securely be followed. As also that which is there said, that God can move the will to love without the operation of the understanding, though many deny it, yet it is most probable and befitting the almighty power of God, and is held by Gerson and St. Bonaventure, who were no small School Divines.
Lastly, the vehement urging that great heed be taken in the choice of a confessor and director in these mystic ways of God is necessary, and not intended to the dispraise of any, nor to the disabling of such as perhaps have not all the qualities required. But it seems especially for two ends: the one for an advertisement to the directors and confessors that they presume not to judge or proceed rashly in the directing of our Religious, but according to these cautions and instructions; especially if they themselves have not been accustomed to this affective Prayer of the will. And we do conjure them in behalf of our Saviour Christ to cherish this way, and to set it forward as the peculiar exercise belonging to our spirit and calling; yet so as intellectual prayer be not altogether neglected in the occasions which in these books are sufficiently assigned. The other end is to cut off a dangerous curiosity which women used to have of desiring to confer upon their interior with every learned or devout man they hear of; which is a very great defect, and by those vehement persuasions of our Author very deservedly and warily prevented. And although St. Teresa did give way to this universal communication of interior to divers learned men, and commended it to her daughters, yet we are credibly informed that in her latter days with tears she hath said, that by it occasion was given to discontented minds to vent forth their disgusts, with harm to themselves and the Community. Therefore, out of this point let the Religious resolve to communicate their interior to their lawful superiors, and to directors by them appointed, who will have care that the spirit of Prayer be not extinguished or hindered in them by any unskilful or heedless guides. Thus much we thought convenient to note under our hands in commendation of these holy instructions, and for a caution and warning to future confessors and spiritual directors.
F. Leander de S. Martino, Prior of St. Gregory in Douay, and Ordinary of the Cloister of the Dames of our Lady of Comfort in Cambray, of the Holy Order of St. Benedict.
ln the last place I will adjoin a scheme clearly and at once representing the sum of the Ven. Author's Doctrine, of Divine Calls, composed by the same V. R. F. Leander de S. Martino.
Whatsoever action or omission occurs unto us in all our life, what occasion soever of doing, forbearing, suffering, or receiving from God or any creature, is of such condition, that either
1. It hath some exterior rule commanding it, or forbidding it, which is to be esteemed undoubtedly as the Call of God; and in all such occurrences
1. The exterior rule is to be faithfully kept and practised, in the performing or omitting the action occurring.
2. The interior Call is likewise as carefully to be kept and practised, in the manner of omitting or performing; that it may be done or omitted, with the true spirit and life of Grace, by the exercise of the will.
Or 2. It hath no exterior rule allotted to the occurrence at that time, and is otherwise against no exterior rule of lawful authority: as certainly an infinity of such things happen and occur in time of silence and rest, in our cells; being alone in our labour, recreation, refection, c&c.: and in such cases
1. If it be extraordinary in matter, as long fasting, much watching, &c.; or in manner, as if it be ecstatical or in some strange manner of illumination or inspiration unaccustomed or unwonted to the soul, it is not to be practised till it be examined and allowed by the ordinary exterior rule; yet in no sort to be neglected, but remembered and noted for use and direction, when occasion occurreth in ourselves or others.
2. If it be ordinary in matter and manner, neither implying any inconvenience nor notable singularity, then is the inward Call in a spiritual and true-minded soul a sufficient and secure guide, and ought to be carefully observed and obeyed, lest otherwise the soul ungratefully take God's graces in vain, and so be worthily deprived of them.
F. Leander de S. Martino, President.
18 March 1634.
After the above written paper there follows this, in Father Baker's own hand
The doctrine of Divine Calls here above expressed by our Reverend Father, Father Leander de S. Martino, being at the present our worthy President, I do profess to be the self-same in substance (and by my intention) which more largely, but less sufficiently, I have expressed and delivered in divers books and treatises that are of my penning concerning that subject.
B. Augustine Baker, the 20th of March 1634, Stilo Romano