CHAPTER II: Concerning John Gronde
Concerning John Gronde
THERE was in those days at Deventer a devout priest, named John de Gronde, who was born in Octmesheim inTwent. This man, well known by repute, eloquent as a preacher and pre-eminent amongst the Clergy by reason of his character for chastity, was quietly content to serve the Altar as a simple Priest.
For a time he thus lived in the Province of Holland, but then the venerable Master Gerard Groote procured that he should be sent to help him, writing as follows to the priests who were then earnestly serving the Lord in Amsterdam, for he was joined to them by a special bond of love: "Be it known to you," said he, "that the township of Deventer standeth in urgent need of a good priest to assist the Religious by hearing confessions, for we have none such for our need. Wherefore, I pray you if there be no serious hindrance to the Holy Church in Amsterdam that our beloved John Gronde may be transferred to us from you, for doubtless he will be profitable to us; moreover his position here will be most suitable to him, since it was for this purpose only that he was ordained, namely, to succour those that are truly converted to the Lord, for this is the holiest of all tasks, and we shall receive him most joyfully and gladly."
(2) He came, therefore, to Deventer to Master Gerard, and being kindly received by him he lived a humble and devout life with the Community, dwelling in the ancient House of Florentius with the Brothers who first formed that holy Congregation; and being fervent in spirit it was his wont to rouse the Brothers to prayer very early in the morning, saying, "Arise, watch and pray that ye enter not into temptation." He remained in the same house until the death of Master Gerard, after whose happy departure he went to the House of the Sisters, and dwelt in Gerard's cell. His solemn voice was often heard preaching the Word of God in the Church at Deventer, and Florentius was sometimes present, reverently hearing his preaching, listening intently and earnestly to the sweet and divine discourse which proceeded from his mouth, for his voice was sonorous, penetrating the ears of men and piercing their hearts.
(3) Sometimes also he went to Zwolle to comfort the devout Brothers and Sisters. During one season of Lent he often preached there, and once on Good Friday he expounded our Lord's Passion in a most earnest manner for above six hours, allowing a short interval in the middle of his sermon to restore the strength of his hearers. When of his brotherly love for them he sojourned at Zwolle, he heard confessions from some of the devout, giving wholesome remedies to the penitents, and persuading them to abide by their holy resolution, for many were found in that place who were eager to serve God, and happily their number has been increased until our own time. So anxiously was this devout preacher sought after, and so gladly was he heard, that even when he was in the Guest Chamber and was sitting at meat he would not deny the Word of Salvation to those who sought him, but while he was refreshing the body he also administered to them that were heartily contrite medicine to heal their souls of those sins which they had confessed to him. In so doing indeed he followed the example of Christ, who as He sat at meat graciously accepted the penitence of the most blessed Mary Magdalene; and when Simon thought wrongfully of the penitent confuted him, and directed him aright, giving a wise reason for the pious deed which she had done for Him.
(4) Also he went at times to the Brothers at Mount St. Agnes to hear their confessions, for they were at this time poor and had no priest, and he said to them: "Let it not seem to you a hard thing to follow a God of humility, for by a little toil ye may gain His Kingdom."
After this he hastened to return to the place of his habitation, being unwilling to be separated for long from the beloved Brothers of Florentius, for it was his only joy to live with them and they loved him with all their hearts. In garb he was simple and in diet temperate, he flattered not worldlings for gain's sake, but as a true preacher of the Gospel sought an usury of souls and to promote an increase of spiritual progress in these devout communities. Therefore, inasmuch as he was a faithful minister of the Lord and the day was at hand when he should be called to receive an everlasting recompense for his labours, he began to be grievously smitten with sickness.
(5) Thinking he should not live long he had himself carried to the House of Florentius desiring to make an end of his days in the midst of his Brethren; for he trusted that by their prayers and merits he would be greatly holpen at his last hour and faithfully defended from the snares of the enemy. And by the mercy of God so it came about, for the Most High had compassion upon him, so that he was comforted by the presence of Florentius and his Brethren, and at the bidding of the beloved Father made an end of his last words by saying: "In the Name of the Lord"; and thus he committed to Him the issue of his strife and breathed forth the breath of his life early in the morning about the fourth hour on the day after the Feast of St. John before the Latin gate, namely the 7th of May in the year of the Lord 1392. He was buried in the Church of the Blessed Virgin Mary by the side of Master Gerard and in the same grave, where they both alike repose in peace. This was fitting, that as they had loved one another in life, so in death they should not be divided, but should be buried in the same Church, and beneath the same memorial stone, awaiting the coming of our Lord Jesus Christ to be raised up again by Him. __________________________________________________________________
LIFE OF JOHN BRINCKERINCK
TO this wrestler in the cause of God there succeeded John Brinckerinck, a native of Zutphen, and formerly a loved disciple of Master Gerard. When the latter came and preached in divers places Brinckerinck often went with him and was his comrade upon the way, just as Luke accompanied Paul.
By this means he heard from Gerard many excellent things and learned of him, becoming a devout imitator of his deeds and a credible witness of his sanctity; for he came in and went forth with him, recited the Hours, and was careful in ministering to him in other pious acts of service. After Gerard's happy death, he lived humbly and devoutly under obedience to the reverend Father Florentius, being most zealous in striving to follow those good principles which he had imbibed with a thirsty heart from the preaching of Master Gerard. But by God's ordinance he was promoted to the Priesthood, and remained in the Community with the Brothers, labouring much in the establishment of the first House which Florentius founded until at last when John Gronde had died he was placed in charge of the Sisterhood. Being a man of power and a zealous lover of Chastity, he ruled the House that was committed to him with all strictness, not sparing himself toil, but often wearying himself beyond his strength in his efforts to gain souls. Sometimes he preached the Word of God in the Church, sternly reproving sin, and commending virtue in most excellent wise, as was seemly.
(2) Twice did I hear him preach upon our Lord's Passion on Good Friday, effectually enough and at some length. His first text was "God spared not His own Son," the second he took from, the Psalm, "What shall I give unto the Lord for all the benefits that He hath bestowed upon me"!
The Devout heard him gladly, but some worldly men murmured against him because he took occasion to denounce their vices; yet he was not made fearful by reason of such men, for he loved to speak truth and to strive for justice, choosing rather to obey God and to be of profit to the good rather than to consent to evil men. Once, therefore, on the Feast of the Circumcision he preached very eloquently and persuasively upon the Name of Jesus, exalting that sweet and blessed Name above all names that are in Heaven and Earth.
(3) At length his discourse proceeded to denounce certain worldly and foolish men on the ground that some, alas! named that Holy and Inviolable Name with too little reverence and often even in jest, and he cried, saying, "There are some who hearing this Sweet and Blessed Name Jesus, say jestingly and in mockery, "Aye, Jesus is the God of the Beguines." "Oh! wretched men and fools, what do ye say? Who then is your God? Are ye worshippers of the devil that ye call Jesus the God of the Béguines? To you this is a great stumbling-block; but to them their great honour and their chief joy is this Holy Name of Jesus, Which they call upon continually and reverence deeply; and before all and above all the names of Saints they love and adore Jesus the Son of God, Whom ye mock and despise because these Brethren and Beguines rejoice to call upon His Name, devoutly praise It, saluting one another therein. Woe unto you! for that ye have the devil's name upon your lips more often than that of Jesus because He seemeth to you to be too humble and despised!" In so saying he made them that loved Jesus to rejoice, and confounded them that mocked Him as they deserved.
(4) But when the number of the handmaids of God began to be increased, John, putting his trust in the help of the Most High, built a larger house for them to dwell in, that he might save more souls of them who fled to Christ from the turmoil of the world. At length by great labour he built a large convent for Devout women outside the city towards the north, in which he received certain Sisters from Gerard's house, and caused them to be imbued with holy learning, and to be invested in the habit of Regulars under perpetual vows. These Sisters, and also those who remained in the city, he ruled strictly for the remaining twenty-six years of his life, the Lord helping him, but some he sent to other places to found new communities. In the beginning he found only sixteen Sisters living in the community, but at his death he left 150--for God multiplied their numbers in his days.
(5) The words which he spoke to a familiar friend bear witness that he thought humbly and fearfully of himself, though he wrought so good a work. While they were on the way together and were speaking of the future life, he said, "See, Brother, if the Angel of the Lord came to me now and said, Bow thy neck, John, and suffer thy head to be cut off and thou shalt be in purgatory,' I would gladly submit that I might be assured of Salvation and thus be enabled to die in a state of Grace." At another time he said in his preaching: "How great and exalted is the priestly office, whose dignity scarce any mortal man can worthily support! If I could put off the garb of my priesthood as readily as I put it on I would straightway unfrock myself here. Let those who make a boast of their Holy Orders and pride themselves thereupon, not considering the obligations which they incur, give heed to these things and learn to think humbly of themselves, and to abase their hearts in the fear of God; for every man will be safer before God in the time to come in proportion as he is now the humbler in himself."
(6) This servant of God underwent many labours in his lifetime, and suffered scorn and reproach from the envious, but by patience he overcame them all, and giving the Glory to God he faithfully finished the good work he had begun. The more humbly he thought of himself the more pleasing was he to God and the more souls did he draw with him to the life of chastity, and so when he had laboured long enough and had produced much fruit in the vineyard of the Lord, which God's Right Hand had planted, the day grew on to eventide when he should receive the reward of his labours and cease from all earthly work, according to the Word of the Lord Who said, "Call the labourers and give them their hire"; for lo! he fell sick, being seized by a great and violent fever, and thinking that he was about to depart he sent word to the Prior of Windesheim that he was grievously sick and that the end of his days was at hand. And when the Prior came he explained his earnest wishes, committing the care of the Sisters to him as unto a faithful steward, that he might provide for them in the matter of a suitable Rector, lest their new-born zeal for obedience might perish through neglect or disuse.
(7) So the Festival of our Lord's Annunciation dawned and passed, and on the next day, i.e., March 26th, John, that faithful servant of Christ, panting for a heavenly country, gave up his soul to the God Whom from his youth he had striven to serve with the whole strength of his body. He died in the year of the Lord 1419, when that reverend Lord Frederick de Blanckenheim ruled over the diocese of Utrecht, a noble bishop and a pious and renowned patron of all devout persons. He was buried in the convent of the Sisters of the Order of Regulars at Diepenheim in the middle of the choir before the High Altar which he had himself built and consecrated to the honour of the Blessed Virgin and St. Agnes.
Novice
I gratefully receive what thou sayest; happy is Deventer that she hath been adorned by such priests; but I pray thee pursue the way which thou hast now begun, and hide not from me those things which I have not yet heard.
The Elder Brother
The fervency of thy petition doth compel me to narrate certain other things which are unknown to thee. Yet how can a mind that is weighed down of its own evil tell anything in worthy wise about the virtues of men made perfect? But since for love's sake I have begun this task hear also what followeth. I will tell my story briefly, lest a lengthy discourse cause the reader weariness- Seek not any adornment of style in my words, but rather edification of character drawn from the lowly conversation of these Devout Brethren. __________________________________________________________________
LIFE OF LUBERT BERNER
Concerning Lubert Berner
(1)
AMONGST those who in earlier days gave light to the devout in Deventer there shone one Lubert the son of John Berner, a native of Zwolle. He was a priest whose character was truly humble and entirely obedient; that his life was earnest in Christ is known to me and to divers of the Brethren of Windesheim, Mount St. Agnes, and the Fountain of the Blessed Virgin near Arnheim, of whom many survive unto this present, but some are fallen asleep in the Lord.
What can I, poor creature that I am, say of so great a man as to whose life such a multitude of the devout bear witness? Nay, even men of the world, magistrates and councillors, as well as those who at that time were canons and vicars at Deventer knew him for a man of great virtue; that he was so may be proved by his many acts of humility, some of which I will bring forward here as examples, and as it were sweet smelling branches sprung from a good tree.
(2) When this Lubert was in the flower of his youth, and had learned the rudiments of the art of grammar, he went with some companions of his own age to the University of Prague, and soon having taken his Bachelor's degree returned to Zwolle, where his friends received him with great joy. Not long afterwards, attracted by the kindliness of the Devout Brothers, his heart was softened by the inspiration of God to the amending of his life, and resolving to be the servant of Christ he retired from the world (but secretly, because his parents and friends were opposed to his design) and gladly exchanged worldly pursuits for spiritual warfare. He came to Deventer to Florentius, who was then in the full vigour of his holy life, and being received with fatherly love he learned wholly to renounce the pomps and cares of the world and to imitate the lowly life of Christ. He submitted himself beneath the yoke of obedience with the fervour of his whole heart, and was zealous in taking hold upon the discipline of the new life, and offering himself daily as a living sacrifice to God he quickly rose to the highest perfection by breaking down his own will.
(3) But Berner, his father, who was a powerful Councillor at Zwolle, took it ill that his son had become a follower of Florentius, and turned to so owly a condition of life, so he sent several messengers to dissuade Lubert from his holy purpose, thinking that he was utterly astray in thus foolishly relinquishing his parents and worldly wealth. But Lubert being constant in mind stood unmoved, choosing rather to follow the counsel of Christ than to do the will of his earthly father, for God is greater than man, and hath bidden us to love Him above all things, saying: "He that loveth Father or Mother more than Me is not worthy of Me." Meanwhile it happened that his father fell sick, and his weakness was very heavy on him so that he could not even speak. Therefore Lubert was bidden to come quickly if he desired to see him alive; for through God's mercy the father in his utmost need was to receive the counsel of salvation through his son. So he went in haste to his father's house, to further the salvation of his soul, being filled with filial sympathy for his sickness and remembering the commandment of the Lord rather than the injury which had been done formerly to himself.
(4) So he who had lately fled before his father's persecution now visited him safely when he was sick, and spoke gently to him whose opposition he had lately endured; but the father, looking upon his beloved son, was greatly rejoiced at the sight of him, and wonderful to say, though he had been dumb and unable to open his mouth, he now for joy began to speak.
Forthwith he sought pardon from Lubert and begged him of his mercy to forgive him for that he had once sought to hinder him from walking in the way of God. And Lubert overflowing with love gladly forgave him all. So the father being reconciled unto his son now followed more wholesome counsels, and not wishing Lubert to be defrauded of his patrimony, ordered all those things to be given him which fell to him by the right of succession. These things he set in order during his lifetime that after his death he might find mercy from God and be effectually assisted by his son's prayers. A few days afterwards he died, and Lubert, remembering his kindness, poured forth fervent prayers with many tears for him, and he did not take the portion which fell to him to be expended upon his own desires but delivered it all into the hands of Florentius to be spent in the pious service of the Brotherhood.
Florentius did not keep the goods entrusted to him for his own use but laid them out in the building of the House and in paying the expenses thereof. This is that Monastery of Florentius, which is distinguished by being called after his name and by the favour of the Councillors of the State was founded for a Community of Religious Clerks in the year 1391.
(5) In the same year Lubert and his friend Henry Brune, who was a devout man, were ordained to the priesthood. These two were as twin brethren, having been nurtured in that House with the milk of holy devotion, and being adorned alike with great virtues were thought worthy of the honour of the Priesthood. Both were men who were well born as the world judgeth, and as God judgeth pre-eminent for their devotion, humble, sober, chaste, kindly, earnest, zealous, loving, docile, simple, and obedient.
(6) Now with regard to Lubert when he had become a priest, I will endeavour to describe certain acts of his to serve for examples, and these I myself witnessed and have often heard of from the Brothers. Once he was sitting in his cell and writing when Florentius sent to summon him, and as soon as Lubert received the message he laid down his pen and rose from his seat. Now he had reached the last line of the page and there were perhaps three or four words remaining to be written; so the Brother who was sent with the message said to him: "Write that last line and then the page will be finished--thou hast time to do so before thou goest." But Lubert in the true spirit of obedience, replied: "I must write no more, but obey instantly." Verily he was another Mark, and worthy to be rewarded with him of whom it is written in the lives of the Fathers that when summoned by his Abbot he would not even finish a letter which he had begun. When his business with Florentius was done Lubert returned to finish his work filled with the joy of a good conscience as the fruit of his obedience. Then the other Brother told in order all that had happened to Florentius, who hearing of the prompt obedience of Lubert, praised him thus, saying: "Lubert, Lubert, how well thou knowest what is for thy profit and thy spiritual progress." So diligent was he in writing that when anyone spoke to him he continued his task while making a fitting reply.
(7) At another time a scholar who wished to write a letter to his parents was doing so by Lubert's advice in his cell, and I was present with them. Then Florentius came in and said: "What do ye?" and Lubert answered with respect, "My companion is writing a letter to his parents," to which that most kindly Father replied: "Write on, that thy name may be written down for Life Eternal." The young man aforesaid afterward became a devout Religious. Neither do I forget the words of my Father Florentius which he spoke in Lubert's cell, for a good man out of the good treasure of his heart ever bringeth forth good things. Florentius was instant to speak that which should tend to edification, and Lubert his disciple strove not to neglect aught which might fall from his master's mouth, but to fulfil his commands without hesitation.
(8) One of the Devout asked leave of Florentius to visit his friends and relations, and as his request was urgent Florentius gave him permission, not wishing to make him sad. When he returned from his journey, having met with many perils on the way, he came to Lubert, the servant of Christ, and said: "I wonder that Father Florentius so readily gave me leave to revisit mine own country, since so many dangers meet a man in the world," and Lubert answered: "If Father Florentius had known that thou wert strong enough and able to submit thy whole will to his good pleasure he would have spoken otherwise to thee. But he condescended to thy petition and desire from love of thee, lest of thine own motion thou shouldst venture upon something even worse. The blame therefore resteth with thee and not with him for his consent.'' Then that other replied: "It is good for me to know this, and for the future I will look to it more carefully that I do what I am told, following the counsel of him that hath the governance of me; "for he acts foolishly who doth follow his own desires against the good pleasure of his superior, as is shown in this instance, and the experience of many doth bear a like testimony.
Novice
(9) I gladly hear of these patterns of holy obedience; God grant that being taught by this example I may for the future beware of being satisfied with mine own judgement, and may always incline myself to obey my Superior. But besides these things I would hear somewhat of the humility of this devout man, for if he had not been humble he would not have obeyed so quickly.
The Elder Brother
(10) It is fitting that I should tell thee somewhat of this matter, for to consent to one who for a pious purpose doth make such a request, doth tend to edification and doth gain favour in no small measure with the Almighty.
This Lubert of happy memory was indeed humble, humble in heart, in garb, in deed, and in word, as the following instances shall show. He was wont to praise the virtues of others somewhat highly, to think himself of less account than any, and to speak with the poor and simple rather than with the rich. Wherefore when a certain Clerk came and asked him to give him some good counsel for the amending of his life, Lubert replied: "Good Brother, what can I, a slothful and profitless man, say to thee! Go to that Brother yonder, and he shall instruct thee better. For I am like a vessel made to dishonour which may never be washed clean, but must ever send forth a foul savour."
The Brother hearing this went away much edified and said to his companions: "How humble a man is Lubert!"
(11) There were two Clerks talking to one another of Lubert, and one of them said: "I think that he weareth too austere an aspect; gladly would I speak to him sometimes but I dare not;" to which the other answered: "If it seem good to thee I will tell him of it and perchance he may amend himself." The Clerk therefore came to Lubert, and said: "I would fain have some talk with thee," and Lubert said, "Say on." Then that other said to him: "Some are offended in thee because thou dost walk with such austerity, and dost look sourly upon them, wherefore they dare not to approach thee and speak with thee. I pray thee be more complaisant and kindly affectionate in thy manner of speech that they may come freely to thee." Then the humble Lubert answered: "Most gladly will I amend myself through the Grace of God, and I thank thee that thou hast admonished me." From that hour he was as it were another man, and he looked more cheerfully upon those who approached him, though he maintained a due and proper gravity.
(12) Once when the Brothers were gathered together, Florentius questioned them concerning a certain matter in the Holy Scriptures, and as the others were silent, Lubert, because he was the eldest amongst them, began to speak. But Florentius, who wished to humble him before them and to prove his spirit, said, with a grave air: "Thinkest thou that we are ignorant of what thou sayest we who are Bachelors and Masters in Arts?" and Lubert humbly replied: "I was presumptuous;" for this was his wont when he was reproved for any small fault, that he did not excuse himself, but rather confessed himself to be blameworthy, saying; "I was in fault," or "negligent," or "careless," or "foolish," or "stupid," or "idle," or something of the like nature; confessions which proclaimed his own humility and edified the Brothers.
(13) When he read aloud during meal time he would make mistakes of set purpose that he might be corrected by the Brother whose duty it was to do so, and sometimes he pretended not to have heard that he might be corrected yet more fully, for he desired to be put to confusion and to be held a dullard for not being able to read better. But Gerard of Zutphen, whose duty it was to correct such errors at meal-time, perceiving that his mistakes arose not through ignorance only but through his virtue of humility, abstained from correcting him a second time. He had a manly voice as of a trumpet, and read in very seemly wise.
(14) One of the Brothers asked Florentius this question: "Why dost thou not reprove me and chasten me as thou dost Lubert and John Ketel our cook? Would it not be good for me that thou shouldest sometimes so chasten and reproach me?" But the good Father, filled with the virtue of sound judgement, answered: "If I knew that thou wert as strong for all good as they I would prove thee in like manner: but these two are of such a character that through reproof they go forward yet further and do not murmur against it, but become thereby yet more humble and fervent in spirit. For they rejoice in being despised and in bearing blame beyond all others." The beloved Father would often reproach them to their faces before the other Brothers, for although he admonished them severely so as to set an example to the rest, yet he deeply loved them, as he showed particularly by the many tears he shed at the time of their death.
(15) So to this Lubert as a good and wise man, virtue was truly of a pleasant savour, and the passions and concupiscence of the flesh were things to shudder at, for he strove to overcome the frowardness of his nature, and in like manner he stirred up others to fight manfully against their sins.
(16) Once when he was speaking devoutly and earnestly with certain of the Brothers about conquering the passions, they communed together almost until the middle of the night. Their hearts were so kindled with the love of God and the desire to amend their lives that they forgot themselves and did not perceive the mist of sleep but put away heaviness from them, being aroused to new devotion by their ardent conversation about the Word of God; for they proved by their own experience the truth of that verse of the Psalmist: "Thy word doth burn vehemently and thy servant loveth it."
By thus communing together of holy things, Lubert and those who were summoned with him to advance in the Spiritual Life were greatly inflamed, so that afterward he would say joyfully and longingly repeat to the Brothers who were his comrades in arms: "When! oh! when can we set ourselves aflame once more!"
Novice
(17) By telling me this thou dost excite my admiration. Would that I could hear continually of such matters which should pierce my heart to my healing, and enkindle me. Would that no vain talking might interpose to defile my conscience! But I pray set forth some other examples from the life of this noble priest to teach me to avoid scurrilous talk, for I confess that it is no small joy to hear of their devout communing.
The Elder Brother
(18) Our Saviour Jesus Christ saith: "He that is of God heareth God's word," and since thou dost rejoice to hear and read the things that are of good report concerning the servants of God, I hope this cometh of Divine grace, which thou oughtest to guard with all diligence, and to incline thine heart continually to humility and virtue, which things were deeply rooted in Lubert. Once when he was standing near the kitchen grinding mustard, some of his friends from Zwolle came desiring to visit him; and when he saw them he was moved to speak to them lest perchance they might be offended if they were baulked of their desire to talk with him--for they were honourable men and had been appointed to the Magistracy. So the humble Lubert, just as he was, girt with his apron, approached and saluted his friends lovingly, not being ashamed to appear before them in the dress of a servant, but rather striving to please God by discharging a humble office. After talking with them for a short while he bade them farewell and returned to the task imposed upon him, and his friends went away much edified by his humility.
(19) At another time, when he was at Zwolle, some friends were walking with him and they were handsomely clad, but he was dressed plainly in his long habit as a simple Brother should be. And some who saw this said admiringly: "See how he goeth like a lamb in the midst of wolves." Thus to compare them was fitting, for their lives were utterly diverse. Once, in summer time, he was given a plain gray hood, old and faded, and Brother Amilius, who was very friendly with him and loved him well, said, to prove him: "Lubert, what manner of hood is that which thou hast? it doth become thee ill enough, for it doth hang about thy neck as if thou wert in a consumption." And Lubert replied cheerfully: "My Brother, what art thou saying? feel it and see how good the cloth is, and do not speak evil of it for I am not worthy to wear it." So Amilius hearing this was edified by his words.
(20) Amilius also told me the things following, concerning Lubert, saying: "He was so humble, and mortified his own will so much, that he would submit even to a little child, and obey the least of the Brothers in the House as gladly as he obeyed Florentius himself, if the latter placed such an one in charge of the House. He was of none account and an outcast in his own eyes, so he thought the more highly of others, especially those who served the Brothers in the kitchen. He used to say: "John Kettel and his companion go far beyond us in virtue, and they will yet become our superiors, for they put us to shame for our lukewarmness and themselves do their work with all zeal. They seem to be our servants but in very truth they are our Lords and Masters in the Way of God." It was out of the humility of his heart that he said this and so instructed himself and others in most excellent wise. He had a good knowledge of writing and rejoiced to exercise this art, for he shunned sloth and was instant and diligent in the labour of his hands, and in inducing others to write.
(21) Once when a boy asked him to set a copy he consented kindly, and did it, saying: "Thou wilt learn to be a good writer, for thou hast long and pliant fingers": and by the co-operation of God this prophecy was fulfilled. He wrote in round hand these words as a copy and as a good motto: "Take my yoke upon you and learn of Me, for I am meek and lowly of heart. For my yoke is easy and my burden is light
These words had the savour of true wisdom to him, wherefore he put aside the sayings of the philosophers and exhorted his pupil to follow the humility of Christ which leadeth a man to true wisdom and to the attainment of everlasting felicity. When therefore this humble and devout priest Lubert, surnamed ten Bosche, who is famed for his many virtues, was about to depart from this present world, he earnestly besought the Brothers to remember him in their prayers after his death by saying sometimes the prayer for the departed, especially at the time when they were writing in their cells.
(22) When the deadly plague was raging grievously in Deventer and the neighbouring places, and had taken away several of the Devout besides others from this life, and had (as one may piously believe) given them part in Eternal Light in Heaven, it so fell out that Lubert also was seized with the said plague. In the month of July, three days before the Feast of the Blessed Mary Magdalene, he began to be sick and to keep his bed, saying that he should not abide here long. The Brothers laboured on his behalf with many prayers and sought means of healing him from God, and from skilful chirurgeons, for all desired that he might live. But his prayer ascending to the ears of Those that dwell in Heaven availed more than the longing of the Brothers, so when one of them said: "We shall not long be separated but shall soon hold commune again in Florentius' cell," he replied: "Never again in this world, but in Heaven and with the Saints," for he desired to be released and to be with Christ. So on the Feast of the Blessed Mary Magdalene he bade them sing in his presence the sequence "Laus tibi Christe," and when they had sung it he said: "What devout and fervent words are those"; and he repeated this verse to himself meditatively: "What should the sick soul do if she had received no help, and if there were no physician there?" Many devout persons who were present hearing this wept, but he being joyful in the Lord consoled their grief.
(23) Brother Amilius, who was assiduous in ministering to him, carefully kept account of all the edifying words which he heard fall from his lips; and after Lubert's death he faithfully made record of them, writing them in order in a letter which he sent to the Brothers who were absent; and this letter I have determined to insert here as a pious memorial of Lubert that thereby his happy death, and the last moments of his life maybe more fully known. When about eight days had elapsed since the beginning of his sickness and he grew no better, at length wearied by his many sufferings he reached his last hour, and filled with divine comfort he fell asleep in the Lord joyfully and happily, surrounded by the Brothers, who kept watch over his death-bed with earnest prayers. He died on the twenty-sixth of July, the day following the Feast of St. James the Apostle, in the year of our Lord's Incarnation, 1398, during the reign of Pope Boniface the Ninth. His body was reverently buried in the churchyard of St. Lebuin, near that of his companion John Ketel--that devout servant of Christ--toward the southern side of the church. There several other Brothers, who died as time went on, were buried near him, and there they rest in peace.
An account of Lubert's happy death written by the beloved Brother Amilius
(24) In the Name of the Lord Amen. In the year 1398, after our Lord's Nativity, and on July the nineteenth, Lubert ten Bosche--that is Lubert of the Wood or Forest--an humble priest, and a man of great devotion, was seized with the plague. The first two or three days after his seizure he spent upon his bed in sleep or stupor without consciousness, as usually occurs in this disease, and during this time he became so weak as to seem very near to death. Afterwards, however, he grew easier and seemed to those who stood by to be like to get better; but he so bore himself as one that had a certain knowledge that he should die, for to some he offered consolation and said farewell to others. Likewise he dictated several letters to his familiar friends who were Priests and Religious scattered about in divers places, praying them that, since he was passing to Purgatory and the place of suffering, they would help him with their Masses, watchings and prayers. Then he desired that the Brothers of our House might be assembled, saying that he thought it profitable and fitting that he should make his peace with those with whom he had lived during so many years, and should ask their pardon and forgiveness, and so depart. So when they were gathered together he stood near, leaning upon the staff which supported him, and began thus:
"I have dwelt for so many years in the House of Florentius and yet have amended my life too little, nor have I made that progress in virtue which I set before me when I came hither. My whole intent and resolution was willingly to give myself to all humiliation, obedience, lowliness, charity, and the other virtues, and to submit to Florentius and all the Brothers; but I have not so done as--now that I am about to die--I should rejoice to have done. Nay! I have often been a stone of stumbling and a rock of offence to you by my pride;" and here he mentioned various other sins of which in his humility he accused himself.
(25) Then, weak as he was, he most humbly prostrated himself upon the earth, and with much humility and tears besought pardon from them all. Who could be so hard of heart as to refrain from tears to see so great a man, a Father and Brother so loving, thus prostrate on the ground and weeping! Then rising and leaning upon his staff he began once more to address the Brothers, exhorting them faithfully and lovingly to keep their unity and charity to one another, and to strive continually to submit themselves, and to be subject one to the other in that obedience that is of love; and he urged each one to strive to be the least of all and the servant of all, to be faithful guardians to one another, admonishing one another in charity, correcting one another for sin and evil manners in brotherly love, not passing over or approving any sin either of commission or omission; so should they attain true unity and charity by the rooting out of sin. He added, "If ye thus remain at unity, and thus act, ye shall have nought to fear from any man, and shall be like to a fenced city which may not be taken, otherwise your affairs shall quickly come to nought, and all your strivings shall be nothing accounted of, but become as it were vanity and foolishness." After this he humbly besought the Brothers to pray for him in faith, and to remember him in all their prayers as he had confidence therein but particularly in those supplications wherein they exercised themselves during the daily labour of their hands; and so saying farewell to the Brothers he let them go, On the second day he dictated a letter in the following terms to be sent to Florentius and the other Brothers who were absent.
The letter of the devout and humble Lubert to Florentius
(26) Peace of mind and every good thing be with thee; Most beloved Father, I believe that our dear Brother Amilius hath written to thee concerning my sickness, yet I write to inform thee further that from the Friday when I fell sick until the following Tuesday I lay in stupor and unconscious, unable to turn myself upon my bed; but now since the Lord hath of His goodness rekindled my poor intelligence in some measure I cannot depart in peace out of this misery without once more at least--and for the last time in this life--prostrating myself at thy feet and unfolding to thee as to my father my sufferings and the endless pressure of necessity which doth particularly beset me. For now I must be brought before the dreadful Judgement Seat of God, in the presence of His Angels and of them that are our especial Advocates, confounded by those sins for the amendment of which thou hast often instructed me. But I, alas! did not think of those sins as thou didst judge them, nor perceive how grievous and terrible they are. Oh! Father Florentius, I cannot before the Judgement Seat of God deny what thine own hand hath written to me concerning my passions, yet in some measure it was I myself who by many importunate prayers constrained thee to write. This document I have entrusted to our beloved Amilius to be laid before thee, that considering these and my other offences thou mayest think the more pitifully of the sufferings I must undergo in that place of dread, that place of direful pains, and mayest succour me by thy prayers, of which I stand in urgent need.
Most beloved Father, if I were in thy presence I would entreat thee with tears to grant me true and fatherly pardon for other offences, and especially my disobedience, lest I be condemned yet more dreadfully for these sins, and I doubt not that thou wouldest freely pardon me.
(27) Now I will speak to you, most beloved Brothers, for by your life and conversation ye have often recalled me from my lukewarmness and sloth to the amending of my life, and often have most lovingly admonished me for my passions; but--as ye know--I, wretched man that I am! have not amended as much as I might and ought to have done, nor could your words pierce the hardness of my heart which would have been for my good, for I knew not nor foresaw that as I had so lived in this life, I must therefore be taken suddenly to the place of dreadful pains, where are gnawing serpents, fierce lions, ravening wolves, and countless monstrous devils. If I can repay you for all your exhortations and good example I will never be backward in so doing; but this I cannot do, for whatever small progress I may have made in this life I have made it by the help of God and of you, and I ascribe it not to myself. And now for all my sins of neglect I prostrate myself before your feet with heart and lips accusing myself before God and you, and praying for pardon for every one of them.
Likewise I beseech you that ye see to it that the day of my death be announced to those persons whom ye see fit to tell, though I know that ye will not fail in this, and that ye cause the Holy Office to be said and Vigil to be kept, with such other observances as may seem good to you. Farewell! Farewell! and again Farewell for ever! all ye whom in this life I shall see no more.
(28) Having dictated this letter on the Vigil of St. James the Apostle he sat down to read it again if perchance there might be aught that he wished to add or remove from it, but suddenly there came upon him such trembling and weakness that all his strength went from him, so they that stood by took him back and laid him again upon his bed. Soon afterward he began to be so shaken with violent pain and distress that he cried aloud with a lamentable and pitiful voice and asked that the Brothers of the House and other devout persons from without should be called together to succour him with their prayers. And when they were so called his breast began io quake and his whole body trembled and was violently shaken, he grew pale and sweated; and his eyes were distorted in dreadful wise, he groaned and gnashed with his teeth, uttering moans of distress and other pitiable sounds. Meantime the Devout ran together and with many tears prayed earnestly for him, and he, beholding them, also wept some little space.
(29) Then he signed to me, Amilius, for I was continually with him, to take away the taper which we had placed in his hand supposing him to be at the point to die, and to read the Seven Psalms with him, for he thought that he should not die yet. So he began reading one verse with me while the other Brothers responded with the remainder, and thus he continued to the end with great fervour and devotion: and when the Psalms were ended he said "Let us abide under the protection of Holy Mary," so he began the "Salve Regina" and the proper collects, and this Antiphon he repeated again and again with great love and devotion; saying the Collect and often changing the words, led thereto by these emotions. From time to time the power of speech failed him, but he continually began again the same Antiphon that the others might repeat it throughout. When this had continued for a time he bade me tell the Brothers to pray silently and with heartfelt compunction for him, and then he lay for a long time speechless and as it would seem in great pain and distress. But the Devout and the Brothers remained with him all day in prayer looking for his death from hour to hour. Having lain thus for a long time he called me, saying, "Brother Amilius, the power of speech hath been restored to me. Therefore tell the Brothers and all the Devout every one of them to recite the Psalter for me, and at the beginning and end of every Psalm to say one Ave Maria' on bended knees." Afterward he said, "Tell them that I care not for a great number of Psalms, let them wait awhile between the several Psalms in meditation and pray the Lord for me with heartfelt compunction lest their minds be confused by the number of Psalms which they recite." When I had told them this he bade me ask all that were gathered together to pray for him, saying the Seven Psalms, the Hours of Our Lady, and of the Holy Spirit, and anything else they could repeat, continuing constantly in prayer with him, and so to abide until his death; and when I had given them this direction he added: "Brother, I fear that I am laying a heavy burden upon our Brothers and Sisters, but necessity doth constrain me, for I cannot trust at all in myself, but lean greatly upon the prayers of the Devout. How seemeth it to you?" And I comforted him, bidding him be of good cheer, for they would most gladly do this for him. Then from the hour of Vespers or thereabouts until the eighth hour he lay speechless in a great fever and then began to speak again and became quite peaceful.
(30) After awhile he called me to him and told me how he had fared during the day; at first he said he had suffered great and wonderful temptations, for there had come to him an evil spirit in the form of our Brother John Ketel which strove with many devices to deceive him. This spirit told him many marvellous things about the Glory of Heaven and divers subtle and high matters, many of which were true and conformable to the Scriptures, but therewith it mingled many things that were false. It also told him many marvels which he could not explain for its manner of speech was, he said, that of a spirit, and it seemed to be conjoined to his own soul so that it was as it were talking with himself and his own soul answered him. "It was," said he, "very displeasing to this Spirit that I spoke to you from time to time, for when I would do so the Spirit said to me, "Speak not to the flesh, speak not to the flesh." It was also much displeased that I had procured so many prayers to be offered up by the Devout, and that I had such confidence therein. And when I asked you to read the Psalms the Spirit said within me, "Dross, Dross! why puttest thou thy trust in these Psalms? or in Mary, Gregory, Jerome, and the like? Thou oughtest to put thy trust in God; He is angry with thee that thou trustest in these rather than in Him only--yet because thou art fainthearted and fearful, and hast not done this of malice, He is merciful to thee; but take heed that thou do this no more. I, John Ketel, did not thus, yet have I reached the Kingdom of Heaven without passing through Purgatory:" and when I asked why this was so he gave the two following reasons.
(31) The first was that he had renounced all temporal goods and riches altogether, for the sake of God and the Salvation of his own soul, and had given himself to so lowly a station in life (i.e. the work of the kitchen), and had never repented of this renunciation. The second reason was that he had eagerly and zealously persevered in such work without any desire to return to his former state; and also because he had shown a firm resolution and great zeal to abide until his death in a condition so humble and in an office so lowly (for this he did that he might be the servant of all), and had in fact continued until his death in that office as he had resolved. Then Lubert said to me: "Brother, I know that what the evil spirit told me of our trusty and beloved Brother John Ketel was true, but whether or no he hath come to the Kingdom of Heaven without passing through Purgatory I know not. That evil spirit told me (added he) that I also should escape Purgatory and pass to the Kingdom of Heaven, and when I asked the cause hereof, it said: "Thou art a martyr in the sight of God, because thou hast laid down thy life for thy Brethren and Sisters in that of thy love and charity thou hast chosen to remain with them in so great danger of death." Then the humble Lubert said to me: "Whether I shall go to Heaven, escaping Purgatory, I know not, though I cannot deny that I abode with my Brethren out of love and charity to them; yet it is enough that the spirit strove with many words to induce me to trust in mine own merits and virtue; yet I have been ever fearful and have never trusted in myself, nor do I now so trust--all my confidence and hope is in the mercy of God, in the intercessions and merits of the glorious Virgin and the other Saints, and in the prayers of the Devout, wherefore I do rejoice and am glad that many holy psalms and prayers have been said. Sometimes the spirit took away from me all my senses save that of hearing, and this too he strove to take away, but was not able."
Besides this Lubert told me of many marvellous things which the Devil had said to him, of which some were heretical and contrary to the Faith, and to these strove to persuade Lubert to assent, but he mingled with his lies some things that are true. "By these proofs I know," said Lubert, "that it was a wicked spirit which was trying to deceive me, because it ever mingled falsehood and lies with the truth. It doth appear to me, therefore, that it is profitable and necessary for one who is dying to have some man of understanding--like my Brothers--at his side until his departure." These things he told me on the Vigil of St. James the Apostle after the eighth hour in the evening.
(32) After this, weak as he was, he continued in great tranquillity and peace of heart until his death, for he earnestly desired to be released and to be with Christ, having a sure confidence and hope in the coming of our Lord Jesus, the glorious Virgin Mary and the other Saints. In this ardent longing he continued until the day after the Feast of St. James, sighing and pondering over the Holy Psalms, especially the Psalm of "Blessed are they that are undefiled in the way." He often asked how near he was to death, whether he showed the signs thereof, whether his short breathing did not portend death, and so forth: and we could give him no better comfort than to tell him the end was near at hand.
(33) Sometimes he cried out, but with great trustfulness: "O when will the Lord Jesus and Holy Mary with the Holy Angels come to release me? I trust that they will not delay their coming. Would that they might deign to come quickly and to make an end! I hope that I shall not long abide here," and so forth. Very often he evoked Holy Mary, Jerome, and Gregory (for to these he was especially devoted) and other Saints to pray for him, to be present with him, and succour him in the hour of death. He besought us also to speak a few words to him from time to time and urge him to prayer and to the Invocation of Saints;. but for the rest to pray for him in silence, with sighing and tears, and to await his death with him, having our hearts repentant toward the Lord. Thus he came to his last hour, so fervent, so devoted, so ardently desiring to be released, so lovingly and confidently awaiting the coming of our Lord Jesus Christ, the glorious Virgin Mary,, the Holy Angels, and the other saints--nor, as it would seem, was he baulked of his desire.
(34) By this time he was already dead and quite cold in all his other members, and life seemed to flutter only in his tongue and breast, for there was scarce one of his limbs that he could move; but suddenly, without help from any one, he raised himself up by his own motion and clasped his hands and lifted them upward, keeping his eyes fixed upon the wall, toward which he most reverently bowed his head with all devotion, and he lifted up his hoarse and broken voice, and cried with all the strength he had: "Of Thy Glory, Thy goodness, Thy mercy, receive, oh! receive me! Of Thy Glory, Thy Glory, Thy goodness, Thy goodness, of Thy mercy, receive me, receive me, oh! receive me." While he sat upright he repeated these words again and again, and at length laid him down upon his bed, but twice afterward he raised himself again with the same motions and gestures, and repeated the same words. And again he sank back and lay seemingly in a deep stupor and amazement, but I asked him, saying: "Brother Lubert, what is it?" "How is it with thee?" and he answered me, as it were in great amazement: "Wonderful, wonderful, marvellous, marvellous, yea, great and marvellous are the things which I saw when I sat up;" and then he added, "Call the Brothers, call the Brothers," and, when I called them, immediately he breathed his last, after a short struggle, and fell asleep happily in the Lord, full of virtue and good works, for whom Blessed be God! for ever and ever, Amen.
From a letter of Florentius in praise of Lubert
(35) Who that knew our beloved Brother Lubert would not grieve for his death? who that loved him would not weep? who would not mourn and lament for our House if he diligently considered what ruin and calamity that death doth threaten thereto? What an example of humility, what a pattern of devotion to the Community was taken from us when he died! Is any one of us who survive so fervent in all the exercises of devotion and contempt for the world? doth any promote the common good as did Lubert? is any consumed by godly zeal for our House as he was? Is there any that doth so esteem himself as worthless, lacking in wisdom, insufficient? a pattern of all these virtues hath been taken from us by his death; for this cause it is just that he who loveth our House should mourn piously for him; for this cause he doth weep that is solicitous for our progress in spiritual things, and our grief doth bear proportion to the love we felt for him, for the more closely our hearts were knitted to him the more bitterly do they feel this severance. Verily our heart and soul were at one in the Lord with our most beloved Brother: judge ye therefore from that unity what the pain of severance is, and take the measure of our sadness by the abundance of our love. But if ye desire a brief and clear proof of the measure of that sadness and that pain which were so heavy and so grievous that we could scarce read two or three lines of your letter, or write two or three in reply thereto without shedding tears in such abundance as to hinder us from continuing; if, I say, ye would know the measure of our grief and sadness search the depths of your own hearts, all ye who loved Lubert even as we loved him!
Certain excerpts taken from the devout exercises of Lubert
(36) Thy task shall be to labour to uproot thy vices, and to gain virtue; but unless thou dost resign thyself to God simply and with all thy heart, committing all else to him, it will rather engender presumption in thee, making thee hard of heart, doubtful, restless and cowardly. Labour therefore with modesty, quietness and fear, but resign and commit the issue to God that He may do according as He will. Be not sad nor downcast if thou art not able to fulfil thy purpose, for it may be that God doth will it so lest thou shouldest trust in thine own virtue.
When thou prayest have no thought save of God and thy Psalmody, considering that He seeth thee. Give up thy will freely and wholly to Him, and utterly put aside, so far as thou art able, all unnecessary and empty thoughts. Strive so to behave thyself as if thou wert standing alone in the Presence of God, the Blessed Virgin and all the Saints; to Them show thy necessities and the wounds of thy soul.
When thou dost pray, or talk, or wheresoever thou art, let not thy thoughts dwell upon the Brothers--or any others who may be present--for to do so doth greatly distract thy thoughts from thyself, doth dissolve the virtue of thy mind, doth make thee bitter and suspicious, doth darken thine understanding, doth engender forgetfulness of God and love for the applause of men; doth befog the mind and disturb the conscience. Keep thy heart at peace and turned away from shadows and from sin, but turned toward God.
(37) Let thine aspect be like that of the other Brothers, neither too severe, nor ostentatiously cheerful, and so continue to comport thyself when thou art alone within thy cell; and if in anything that thou doest thou art inclined to comport thyself otherwise, strive to amend in this; so shalt thou always do the will of God with a quiet mind, shalt guard thyself from thy vices and continue at all times cheerful.
In every way and in all things beware of acting hastily, but do everything deliberately and without ostentation. Thou shouldest never speak harshly to any, nor bring a railing or derisive accusation against any, but rather implore and admonish him as charity doth demand.
Whenever thou art disquieted in mind bear patiently and quietly those things that are contrary to thy nature and disposition, but for the time being strive not to hinder nor do anything at all in that matter about which thou art disquieted beyond reason; wait rather until God's grace and thy peace of mind return, and meanwhile flee to thy cell and to prayer because thou art weak and beset, and think "In your patience ye shall possess your souls." From time to time choose to be alone, to labour with thine hands, to pray patiently, and to act without unreasoning haste. Always choose such matters for thy meditation about God and the Holy Scriptures as shall kindle thee to the Love and Fear of God or to horror for thy vices.
(38) Whatsoever thou doest in temporal matters, give not too much heed to appearance and outward show, but aim at doing the Will of God only and commit everything to Him.
Turn away thy heart and thine eyes from men; be constant to that which is within and forget that which is without: reach out to heaven with prayer, sighs, study and repentance, and whet thy mind continually upon these. Avoid ostentation and presumption, and put away the images of men from thy heart.
All virtue, all progress, doth consist in this, to follow the Will of God and to please Him.
Strive for this that thine intention may be toward God and according to His will, and cast away the passions of thy soul.
Take this as a rule that cannot misguide thee: whatsoever our Father Florentius and the Brethren may determine, that is God's will for thee to do, for He doth dwell in them and they seek nothing save His pleasure.
Do everything as Florentius shall advise:--and if he is absent act in like manner by the counsel of Gerard in all things as if it were the counsel of God; for Gerard is far wiser, more humble, more prudent, more spiritual, more thoughtful than thou art, and his acts are more in accord with the Will of God than are thine.
Thou shouldest be very careful to avoid the occasion of sin. Often when thou art at peace thou seemest to thyself to be somewhat, but when thou dost mingle with outward things that which was hidden in thee cometh to light--for this thou oughtest deeply to abase thyself. Much talking doth take a man away from himself, leadeth him into ignorance, taketh away his forethought, and doth bring forth confusion. Therefore it is needful for one who is disposed to much speaking to meditate often, and pause or check himself so as to think whether what he shall say shall be pleasing to God or whether it shall tend to boastfulness, love for the praise of men and vain-glory.
For thy words, look to it that they be such as are necessary, pious and profitable; but before all things that they be in accordance with the Will of God. Thou mayest by no means speak loosely nor by thy words incite others thereto.
(39) Never speak hastily and mockingly to a man of his faults before others, for to do this is a sign of pride and presumption, and is an ill example to others.
Learn to talk little, to use but few words, and to speak with forethought. Wait while others speak, and be careful lest thou listen to aught that may do thee hurt.
Sift also the words of every man to find whether they be true or slanderous.
Be firmly resolved by the Grace of God not to speak of the evil deeds of any, nor willingly to hear of them save to some good purpose, and even then be cautious lest thou be led astray.
Let it be thy habit not to pour out thy heart too earnestly upon anything whatsoever, whether it be a temporal or whether it be a spiritual matter; but always hold back modestly in fear of thine own vices. Go forward with discretion and step by step; advance in due season and never altogether retreat, but keep thy heart sustained by the Word of God and so bent backward as to hold in check all thy vices in general, but especially any one vice which for the time thou dost particularly fear. Thus, by God's grace, with due moderation and mature thought as in His sight, speak and do whatsoever thou thinkest shall please Him.
In thine eating avoid greed and gluttony; rather restrain thine appetite, that the blind and confused desires of nature may be enlightened by repentance and by a hunger to hear the reading. Take some portion of the reading and as it were ruminate thereon, or similarly that portion of Scripture, "A certain man made a great supper." If at any time thou art disordered or oppressed in the head after eating, then flee to thy cell, or by talking awhile with other men, strive for the future to be more cautious in keeping guard over thyself; yet to pray and flee is safer. "Happy is the man that feareth alway;" and know this in very truth, that when in place of being afraid thou dost fall into security, thou fallest away from God and art led captive by devils and by thine own passions. Yet thou oughtest to fear in such a manner as shall make thee trust the more in God; the weaker thou seemest to thyself the stronger shall He make thee. Therefore it is good rather to trust others and to be fearful for thyself. In the things of God learn virtue and conduct from others, and fear to boast thyself;--for thy sake Christ became a learner; for thy sake He held His peace.
(40) Learn to remain within and to live the common social life amid the Brethren and the rest, and think highly of them; consider their virtues and thine own vices. When thou art in company with another, always think about some virtue of his, and of thine own lack thereof, so as to humiliate thyself inwardly for those vices of thine which are known to God, to the Angels, and to thine own self. Approach thy studies as if to take food for thy soul, that she being refreshed by what thou readest may learn to be wholly occupied therewith, to forget temporal things and to be held back from sin. Also study is of no great profit unless thou dost pray and so deal therewith as food is dealt with by the teeth--otherwise it is but little good. Therefore deal thus with it, and let it pass into thy soul, like food into the belly, to be transformed into virtue and good works, that the soul may be sustained thereby as by food. For as the body is refreshed by food so is the soul by virtue; thou oughtest never to study anything that doth not refresh the soul, for the fruit of study is the strength of the soul and the gaining of virtue. To study for the sake of teaching others or for any other purpose else save as aforesaid doth not nourish the soul, but doth make it unwholesome as superfluous humours make the body. Such study doth engender vain-glory, a heart puffed up, disorderly manners, empty thoughts, unstableness of mind, forgetfulness and light thoughts of God, love for the praise of man, a troubled conscience, a darkened understanding, and it doth render the soul faint and weak rather than refresh it. Wherefore to study in moderation and as it were to chew thoroughly what thou readest doth better refresh the soul than to study many things thoughtlessly and without so doing. It doth follow that that soul is dead, or doth consume herself which doth not so digest the word of God as to convert it into virtue and good works; such an one doth decay by reason of divers lusts and the desire for honour, and is eaten of devils as the body is of worms.
(41) When the clock doth strike bethink thee that thou art in the midst of thine enemies, and art not sufficient of thyself; therefore cry to God and pray, saying--"Forsake me not, Lord God, Thou art my God, depart not far from me." Sometimes invoke the Blessed Virgin and say the Ave Maria. Remember that God seeth thee and that thy works are presented before Him by the Angels, whatsoever good thou hast done, the progress thou hast made, and the evil thou hast committed. When thou hearest the bell, think, "Arise, ye dead and come to judgement."
Always strive to follow the will of others in those things that are not sinful or contrary to the will of God, and always put aside thine own desire and thine own counsel.
Learn to bear those things that are vexatious to all men, and to thee are difficult, though it cost thee toil and pain; and never answer any other man impatiently. Rather choose to be pitiful and prefer excess in this to overhardness.
When thou dost ask a question of thy Superior or Rector remember that it is the Lord Who dwelleth in them that speaketh to thee through their mouth and declareth His will; think how perilous it is for thee to resist His ordinance that is declared through them.
Think many times of thy daily sins, from what root they spring. Inordinate fear or too great presumption do hinder thee every day.
To be inclined towards riches, pleasures, high esteem, the praise of men, the delights of the world, and thine own will; to be inclined towards these, I say, and to do that which is good in thine own eyes, and to avoid and think lightly of humility is to go back to sin, and to be turned away from Christ, and from the rule of thy spiritual Father; for the very road to virtue is this, to resist sin and humbly to obey one's Superior. __________________________________________________________________
LIFE OF HENRY BRUNE
(1)
I OUGHT not to pass over one who was a man of deep devotion and holy simplicity, and a priest of angelic purity; and I think it fitting to place his life next in order to that of Lubert, who was his comrade from the first and his most beloved fellow-priest, and to set forth here somewhat in praise of him. This is that Henry Brune who was the companion of Lubert; a man beloved of God and accepted of men; one that was kindly to all and burdensome to none. He was born in Holland and was a citizen of Leyden, being sprung from honourable parents and lineage. He, however, counted the riches and honours of the world as of no worth, and withdrawing from the sight of his friends, sought the Lord in the days of his youth, and clave to Him with a perfect heart even unto his old age. He remained under obedience in the House of Florentius, in all humility and meekness, hearing the confessions of the Devout and celebrating Mass with great devotion and reverence; for he lived in quietness and simplicity of heart without a care for temporal things, and dwelt amid the Brethren uncomplainingly, having a good reputation throughout all Deventer, and being known amongst the Devout in divers places as an Israelite indeed in whom was no guile or wickedness; as one without bitterness like a dove and gifted with a singular innocency of life. His eyes were ever looking to the Lord, and whensoever he could be alone he ceased not from prayer and devout meditation.
(2) Once in winter time he was sitting by the fire, warming his hands, but he turned his face to the wall and secretly continued his prayers, observing strictly the rule of silence. And I when I saw this, was greatly edified, and loved him yet the more, nor did I ever hear a complaint concerning him save that he celebrated Mass somewhat more slowly than the others; and yet by so doing he drew many laymen to devotion when he celebrated, and this tardiness was readily excused to him since it sprang from his unwillingness to be separated from his beloved Jesus.
(3) It happened that one of the faithful was tempted in a matter of faith by a secret assault of the Devil, for he began to have some doubt concerning the Sacrament of the Altar and the Presence therein of the Very Body of Christ. And so, as he stood to hear the Mass which this devout priest was celebrating, he often sighed, being grieved by the wicked suggestions of that malignant spirit, and he prayed to the Lord that he would deign to pity him for his wavering mind. And the merciful God who doth succour souls to their salvation in many and marvellous ways, did teach this man and console him comfortably in the faith by showing him a new and strange vision. For he saw not the Species of bread between the hands of the priest, but in place thereof there appeared before him the form of One more glorious than the sons of men; and being greatly bewildered and trembling, he returned thanks and blessed God. But the priest knew nothing of this and finished the office of the Mass with the Benediction after the usual manner, for this vision was not shown for the priest's sake, for he was full of faith and grace, but to strengthen one who was weak in the faith.
(4) Since I am now speaking of the Revered Sacrament I will also mention a similar thing concerning a priest in the province of Frisia, whose life was less praiseworthy. This story I heard from the mouth of our Brother Alardus of pious memory, who told me that there was with him a certain priest whose learning was small and his reputation not bright: and when this priest entered the Church to celebrate the Divine Mysteries, an honourable Matron, knowing his lack of learning, began to think scornfully of him and to murmur, saying: "What art thou trying to do, ignorant man that thou art? How can one that is so unworthy duly celebrate so great a Sacrament?" While she was thinking this the priest began to celebrate and to touch the Holy Elements and consecrate Them; and when the Sacred Host was elevated after the Consecration according to the Ritual of the Church, and all the congregation were adoring in faith upon their bended knees, the aforesaid matron opened her eyes, and to her amazement and perplexity saw, at the moment of the Elevation, the Figure of the Man Christ. After Mass was done she told this in private to another priest and humbly confessed the evil thoughts which she had formerly had about the Celebrant; and her Confessor having diligently inquired how the matter came to pass, and concerning the Vision, answered her, saying: "God hath allowed this to come to pass for thy Salvation, lest in future thou shouldest think evil of priests or doubt that they do truly consecrate even if they are of ill -reputation and unworthy life." The woman, hearing this, held her faith sure and left it to God to judge His priests.
(5) Let it not irk thee to hear yet another miracle concerning this most Holy Sacrament.
When I entered the Monastery of Mount St. Agnes to sojourn there, a certain Religious Clerk, who abode there for a long time with me, had occasion to go to a neighbouring Monastery: and when he was on the way, one that was a layman joined himself to him and became his travelling companion and talked to him as a friend. So as they were walking together and conversing about God, the layman said to the Clerk who accompanied him: "My friend, I will tell thee one small matter that hath happened in my life. For a longtime I was in such a condition that when I entered a Church I could never see the Sacrament of the Altar in the Priest's hands, and thinking that I stood too far off, and that owing to the dimness of my eyes I could not see well, I approached as near as I dared and as was permitted--but this profited me not at all, for still I saw nothing between the Priest's hands. This continued to me for more than a year, but I did not duly consider what the reason might be. At length, coming to myself and being greatly perplexed I betook me to a priest and laid bare the whole matter in confession; and he heard me kindly, and carefully searching out the secrets of my heart, found that I was in a state of enmity towards a neighbour to whom I would on no account forgive a trespass that he had committed against me. So the good and prudent Confessor, when he knew of this sin of malice, instructed me with chiding and admonition, affirming that it would be most perilous to continue thus hard of heart, and that I could never deserve pardon unless from my heart I forgave all trespasses. And this he said had happened to me because I was not worthy to look upon the Holy Sacrament since mine eye was evil. Hearing this pious admonition of the priest I consented to his counsel, and with hearty repentance forgave all injuries, resolving for the future not to avenge myself, so that I might be reconciled to God and regain the grace that I had lost. Then at length the priest gave me absolution, and having imposed penance upon me, let me go. Immediately afterward I went into the Church and heard Mass, and having regained the favour of God I saw most clearly the Holy Body of Christ in the hands of the priest, and returning thanks to God I blessed Him for all His marvellous works.
(6) But I must return to my task and deal briefly with the happy death of Henry Brune, for as his life was adorned with virtue, so the end thereof was deservedly a happy passing away from this world. Amongst the other virtues of this pious and devout man was this, that he was subject in all humility to his superior, giving a good example to priests and clerks not to exalt themselves above the younger Brethren by reason of their priestly rank. Sometimes on feast days he celebrated before the lepers by leave of Florentius, and I served for him on those occasions.
(7) Once he went with the Brothers to obtain indulgences at Arnheim, and while they were in the way he was asked for what consideration he would give up his indulgences. To this he replied: "I would gladly give them all in exchange for this grace, that whensoever I should say anything good to anyone, he should straightway be converted and amend his life." The Brothers who heard it were marvellously edified by his good reply which proceeded from that earnest zeal for souls which dwelt within his pious and pure heart.
(8) So in the year of our Lord 1439 the plague was raging at Zutphen where the Brothers of the House of Florentius, and many other Religious, then dwelt, having fled from Deventer; and Henry Brune fell sick with the disease and lay at the point of death, confidently waiting to receive the
reward of his labours from the Hand of the Lord. He had continued in the Community almost from the time of Gerard Groote and had fulfilled the Office of the Priesthood for about forty-four years, having far outlived all the rest of those who had known their first fervour in the Religious Life with him. But throughout his days he laboured at the work of writing, and I have often seen him washing vessels in the kitchen, and doing other lowly tasks.
(9) He knew scarcely anything save the things that pertain to God and the salvation of souls, nor cared to speak of aught else. And that which had been the habit of his life he maintained unto death, for he recited all the Hours till the very moment that he gave up his soul, nor during his illness did he cease his reading of the Holy Scriptures, for he sought comfort rather in the Word of God than in the discourses of men. The departure of this most godly priest was in the aforesaid year of our Lord, on the day following the Feast of Saint Bartholomew the Apostle (being the feast-day of St. Gregory, Bishop of Utrecht), at about the eleventh hour of the day, and he was buried in the Cemetery of Saint Walburga, the Virgin, which pertains to the College of Canons in Zutphen. __________________________________________________________________
THE LIFE OF GERARD OF ZUTPHEN
(1)
NOW it is my purpose to trace briefly the virtues of the devout and learned Gerard of Zutphen, and to set up his writings and example before the coming generation as a pattern to them, and a good memorial of his life, for he hath deserved to be named in a foremost place amid those brothers who formed the first of our Communities and were zealous followers of the Divine Law. Although he lived for but a short time, yet he left us Doctrinal Treatises that are most acceptable, for he was a very diligent student of the Holy Scriptures, and from the dark sayings of the learned he extracted divers aromatic spices having virtue against the distempers of vice to heal the languors of the soul, as doth appear particularly in two books which he put forth, of which one doth begin "A certain Man" and the other is entitled, "Blessed is the Man." From his infancy and the days of his youth he was disposed to learning, quick of wit, eager to study the liberal arts, and heartily averse from worldly business and everything that might hinder the pursuit of wisdom.
(2) When he grew to manhood, being a youth of virtuous disposition, he went to foreign schools to be the better instructed, and busied himself with all diligence to be regular in attendance, to rise up very early in the morning and hasten in due time to hear the lectures. All the time given to study seemed short to him, for he was ever desirous of gathering from his master's lips some yet more fruitful knowledge which he seized and stored up in the inner chambers of his heart. The ardour of his mind for progress in learning burned so fiercely that he was greatly downcast when the teachers in the Schools did not lecture; and for this cause he sometimes wept because there were no lectures on holidays, for he was ill-content that any day should go by without yielding some fruit of learning. His ingenuous mind was far removed from the sloth of dullards and the idle rovings of the wanton who run about the streets and take delight in senseless pastimes, but hate the School and seldom visit a Church. Gerard, on the other hand, thought upon the purpose for which he had come, and the reason for which Schools were founded, wherefore he applied himself zealously to study; and so wisely did he profit thereby as afterward to deserve to become a learner of that Wisdom that is eternal in place of the wisdom of the Schools; for by the ordinance of God he came at last to study at Deventer, and having found the devout Brothers there he attached himself closely to Florentius, and being by this time sufficiently instructed, he quitted the unstable worldly life for the sake of the love of Christ and his own Salvation.
(3) Being converted therefore he began to be diligent and instant in the amending of his life, to be zealous for spiritual progress, to separate his mind from all the entanglements of temporal things, and like a good son of the Cloister to love his cell, to give himself up to spiritual exercises, and to spend his time in study and writing. For this cause many wondered, because he was seldom seen to go forth, and sought no solace outside the Monastery. Yet he held the holy writings to stand for his greatest solace, and in place of seeking the wide expanse of earthly fields, he sought the hallowed mansions of Heaven. When he went across the street to the Church he seemed not to notice the presence of other men, and when he was asked whether he was not hindered by them of the world who passed him, he answered: "It is to me as though a herd of swine were passing; what is it to me that they wear the form of men?"
(4) As he sat in his cell he was so occupied with his work, writing, reading, and prayer, that often he left his window shut all day and did not look out, although the weather might be fair enough. One of the Brothers therefore said to him: "Why dost thou not open thy window? Thou dost sit here shut up as it were in a cellar, and it would be good for thee to breathe the fresh air"; and Gerard, being wholly given up to his zeal for discipline, replied: "If I had spare time and could take forethought about such matters, perhaps it would be good to do so." When he was asked by the same brother what his thoughts were when the bell rang for the morning meal, he said: "I go to one duty as to another." He scarce cared at all what he ate, nor what the hour for his meal might be, and when the necessity for taking food was instant upon him, even then he hastened to hear the reading rather than to refresh the body, for he took no thought for this latter, but rather was careful to restore the powers of his soul, and if Florentius had not anxiously provided for his needs he would soon have destroyed himself and perished. Thus it came about that for a long time he bore without complaint and secretly a disease which physicians call fistula--for he was unwilling that any should be troubled with the care of him, or that expenses should be incurred on his behalf, and he preferred to suffer pain in the flesh as a wholesome medicine for the soul. But when Florentius discovered this he called a physician to take charge of him until he should be healed.
(5) He was librarian and keeper of the books, and showed great diligence in collecting and copying them. Likewise he lent copies of the sacred books to many Clerks outside the monastery that they might have readings therefrom in their own houses and in schools, and so avoid the telling of idle stories and aimless wanderings on holidays, which are seasons during which Clerks are specially admonished to give their mind to holy things. He used to say, "These books preach and teach better than any words of ours; for holy books are the luminaries of our souls and their comfort; they are the true medicine of life, which are not less necessary to us during our sojourn here than are the Sacraments of the Church." He loved the books of sacred Theology above all the riches of the world, and rejoiced more over a fair writ copy than over a sumptuous banquet, or wine of most sweet savour; for he knew that they shall not be wise who take pleasure in delicate meats and drinks; but they who are given up to sacred studies shall be filled with wisdom, and access to the hidden treasures of Heaven shall be their guerdon. Wherefore he dealt with books in all reverence, reading them with the utmost diligence and keeping them in careful ward.
(6) Many Clerks came to him to resolve divers doubtful matters, and heard his discourses gladly, for he was a man that was ready of speech and learned, proved by many disputations, and having knowledge how to answer every man. Florentius often summoned him to settle the business of the Community, and with his assistance was wont to deal with those matters in particular which demanded skilled knowledge of law and also seemed to require spiritual treatment. In such cases if any grave or difficult question arose he reserved it for the examination and decision of the wise whenever it was desirable to do so, and he listened reverently to learned doctors, followed the authority of the Saints without hesitation, and confirmed his own decisions clearly by sacred testimony. Wherefore he was highly praised by wise and learned men for the abilities that were united in him, but he himself accounted the praise of men as nothing, for he did not strive to pursue after subtility of speech, but rather to preserve a good conscience. So in the understanding of the Holy Scriptures his long application to study profited him less than the informing grace of the Holy Spirit Who giveth understanding to the little ones and doth reveal His mysteries to minds that are pure. Verily Gerard directed all his exercises toward the attainment of this purity, impressing the fear of God upon those who were newly converted, chiding the slothful, and exhorting those who would go forward in virtue to mortify their vices.
(7) "If," said he, "we neglect to fight against our vices, our passions shall prevail, and we shall fall into the snares of the devil who is ever lying in wait to hinder our progress. Therefore we must labour with all diligence to quit us like men in fighting against them, for a crown of Eternal Glory hath been promised to him that overcometh." After that he had received the Light this Priest lived humbly and devoutly among the Brothers, being filled with grace, and though he had read many books, yet before his death he began to read again "The Mirror for Monks" and "The Progress of the Religious" as if he were a new convert, and from these books he strove to gather afresh the spirit of devotion, and to renew himself again to his first fervour. Yet burning with such zeal for progress he did not long survive, but mindful of Lubert that was dead--a friend whom he had deeply loved and for whose departure he had shed many tears--he soon followed after him. He was sent with Brother Amilius to the Abbot at Dickeninghe, a man learned in Canon law whom he used often to consult in legal questions, and as he was returning from his journey he came to Windesheim, and while passing the night there fell sick unto death.
(8) And Amilius said to him, "It seemeth to me that thou art near to die," to whom Gerard made answer, "So seemeth it to me also," and so as his sickness increased upon him, he breathed forth the breath of his life, like one steeped in a gentle sleep, during the night of the Feast of St. Barbara the Virgin, in the year of our Lord 1398, and in the thirty-first year of his age. His body was buried by the Prior and the Brothers, with due honour, in the path before the door of the Church.
Florentius hearing of the death of the beloved Gerard was very sad, and he with all the Brothers wept with great lamentation, for their deep love for him constrained them to mourn for the taking away of a brother most dear, who was a pillar of their House, and, as it were, another hand to Florentius in performing the business thereof.
But blessed be God Who lent us such a man! __________________________________________________________________
LIFE OF AMILIUS OF BUREN.
(1)
NOW I must commemorate and set forth in this book the life of the beloved Amilius, a priest worthy to serve God. He succeeded Florentius, our Reverend Father, and was the second Ruler of the House, being one whom Florentius loved as a familiar friend, and a man decked with many jewels of virtue.
He sprang from a family of the Province of Gelders in the territory of the Count de Buren; and numbering amongst his forefathers men who had been Ministers of State, he was esteemed to hold like rank with them.
(2) When he came to study at Deventer, where a school for special learning was then flourishing, he showed such diligence and progress in the Scholastic arts that in a short time he took his place amongst the foremost students as one of the more learned, and by reason of the subtility of his understanding was held in more than ordinary favour by the Master of the School.
But by the gift of God it came about that a mind so great was not wasted away in a worldly life, nor sought to gain earthly honours through knowledge, but counted all such things as dross. So, being prevented by the Grace of Heaven, and inspired by the Most High, Amilius came to the House of Florentius and was drawn to him by the holiness of his discourse; he submitted himself to the counsel of the Holy Ghost speaking through the mouth of this Reverend Father, who gave him the monitions of that Wisdom that is unto salvation.
Amilius therefore putting aside his studies, and abandoning his carnal friends, became an humble Brother and a disciple of Christ; and by his example he was profitable to many by leading them to renounce the world and to serve Christ. He gave himself up to the fulfilment of the most humble duties; for his soul's salvation he spared not his body, nor sought he anything for his own advantage in this present life. In the virtue of holy obedience he bore heavy labour, such as milling and brewing and other tasks entrusted to him, which he performed cheerfully and with fidelity.
(3) Many wondered that, not being large of frame, he could carry out such heavy tasks, which assuredly he had not learned during his life in the world, nor had been accustomed to aforetime; tasks, moreover, which a stronger than he would scarce have undertaken for worldly gain. But the love of Christ and the brotherly charity which availeth for all things ministered strength to his goodwill, so that his reward might be the greater in proportion as he laboured more fervently than all.
So pleasing was he to God and to the Brothers that, after Lubert and Gerard fell on sleep, he was immediately ordained to the priesthood whilst Florentius was yet alive, and when the time came that he should celebrate his first Mass, Florentius clad in his surplice, attended him until he had finished the Office to the honour of God perfectly and with devotion. He celebrated at the Altar of St. Paul in the church of which Florentius was Vicar, before High Mass and privately, so that there was not a large congregation present.
(4) So at the time of the Plague this man, eminent for piety, truly faithful in everything that was entrusted to him, and a comfortable friend to all that were in need, took charge of the stricken, being ready in the spirit of obedience and fraternal charity either to live or die with his Brethren. For he stood fearlessly by John Ketel, the Cook of the Community, by Lubert, and many others who were seized with the like disease, ministering to them until their death; and having rendered such service ofttimes to the Brethren he himself fell sick, but amended again, for God had pity upon the Brethren to their comfort lest they should have sorrow upon sorrow.
It was from his mouth that I received many of those good things concerning the virtues of the Brothers which I have written in this book as occasion demanded, although I have not expressly named him as having told me of them.
(5) Once he came to the Brothers at Mount St. Agnes, and speaking to some who were known to him, exhorted them to abide in the holy manner of life of the Order so as to go forward in virtue. By his virtuous character and gracious words I was greatly edified, for he stood there like some gentle lamb serene of countenance and with eyes looking steadfastly before him, not regarding the faces of them that stood by. After the happy departure of Florentius, who had appointed Amilius to be his successor in the governance of the House, he fell asleep in the Lord on the Vigil of the Feast of Saint Barnabas the Apostle, in the 1404th year of our Lord, having ruled the House well for four years and three months. He was buried next to Lubert in the Cemetery of St. Lebuin, on the south side of the Church not far from the Priest's Vestry.
(6) Amilius's Exhortation to the keeping of Brotherly Love.
"Hitherto have we continued, my most beloved brothers, ever united and in mutual charity, but now as it seemeth I am about to depart from you. Wherefore I do heartily entreat you that as ye have been fervent hitherto to keep that unity (for which be praise and glory to Christ), so ye maintain the same with steadfastness and perseverance; that in all things ye lovingly obey him to whom is committed the care of this House, even as ye would obey Christ and as hitherto ye have obeyed me, not considering his person, but Christ in him; for this cause think not the precepts he may give you to be evil, without reason, or contrary to your well-being, since it is not he that giveth them, but the Lord through him. Obey him therefore for Christ's sake and as if he were Christ Himself. Hasten to fulfil his precepts as though they were given from Heaven, for the Lord is not always pleased to reveal His will directly, or by miracles or by angels, but hath so ordained that we should know the same through a human deputy, whom we must obey in all his commands and precepts as we should obey the Lord Himself.
(7) "Therefore whatsoever duties or precepts of charity he layeth upon you, these fulfil with willing and cheerful minds, nor think that these things shall lack their fruit or hinder your devout exercises or your well-being; for a thousand such exercises are nothing compared to humility and the subjection that a man doth undergo willingly. So even if his commands should seem to be without reason, and like to be a great hindrance to you, both at the present and in the time to come, nevertheless pass no judgement thereupon, but alway continue humbly in subjection, nothing judging. And as I have often said, look to Christ, not to the man in his own person; ye are not subject to him because of his own proper qualities, but ye submit for the sake of God, for your eternal salvation and progress, and for the Kingdom of Heaven. As ye have begun so continue to the end, passing no judgement upon your Father, but reverencing him deeply, and in all things humbly and cheerfully obeying him; think not within yourselves "we are as aged, as skilled, as learned, as wise as he," for ye are not put under him for his own sake but for Christ's, and for your own humiliation and safety, that ye may have recourse to him as to a father for protection and for counsel.
(8) "What is there between you and me, Brethren, save that ye have obeyed me for God's sake, and what between me and Florentius (or Gerard if I had been here with him) save that I obeyed him for the Kingdom of Heaven's sake. Therefore everyone should think how he can humiliate and submit himself, and study to be contented whatever office is enjoined upon him, whether it be small or whether it be great; nor should any be wise in his own conceit, but rather think that whatsoever may have been ordained for him, that is the better for him. If any would be excused from any office saying that he is willing to give way in all else, but that he ought not to be degraded to such or such an office, I had rather cast him forth from the House than give him such exemption, because at some other time when his own will desired an office other than that assigned to him, he would be rebellious in this also. But in the matter of willingness to give way, let a man think of naught save Christ. Brethren, let us be, as it were, members one of another and each sustain the other, which if we do not, our estate shall quickly perish. Let us strive each in turn to keep Charity and Unity, and let every one seek to be as it were trodden under the foot of another and so no adversity shall have power to hurt us.
(9) "I know of nothing else to say to you save that which the Lord said to His disciples just before His Ascension, namely, that ye love one another even as Christ loved you, and that ye pray for me; and I, if I come to the Lord, will do whatsoever I can for you. In that I have often borne myself ill and have been a scandal to you, I pray you to forgive me; likewise for my negligence and the other many vices in which I have been entangled, all of which I would readily confess before you but that I fear lest some of you should be scandalized." So saying he put off his hood and besought pardon of the Brethren for his faults with compunction and all humility, and began to weep, seeing which the Brothers knelt and wept long and bitterly. These were the last words of Amilius which he spoke for the building up of mutual love and peace. __________________________________________________________________
LIFE OF JAMES OF VIANA
Concerning James of Viana
(1)
IAMES of Viana, a man strong and wise in character, was endowed with much grace of humility, repentance and spiritual insight, so that he often sighed and wept for his daily failures, strictly examining himself thereupon. Likewise he charged against himself actions which another would praise in him, for in everything that he did he was fearful knowing that it must be weighed in the strict balance of the Judge on High, Who shall judge not open negligence only, but also the secret stains of the conscience. Far from his heart were proud thoughts of himself and the wish to be accounted good, for he desired to be lower than all and to give way even to those beneath him as though they were his betters. Amongst the writers he was eminent being diligent in the copying of books and in his care for them.
(2) When a young man sought to be instructed by him in spiritual exercises, James in his humility immediately confessed that he was slothful and a miserable sinner who had not yet really grasped the first principles of virtue; and he began to commend certain of the younger Brethren, saying that they were men of fervent spirit and understanding.
Upon another time the same youth being very sad told James of the distress of his heart, and desired to hear some word of comfort from him, and James spake kind and comfortable words to him, exhorting him to be patient and to wait humbly for the grace of God, because the good Lord is wont to be present with them that are contrite of heart, as saith the Psalmist, "According to the multitude of my sorrows in my heart Thy comforts have given joy to my soul"; and the young man being thus comforted, afterwards often remembered these words that are so sweet when any sorrow came upon him, for when the comfort of man faileth, one must flee to the Divine, and think how great Saints and the Elect also have sometimes suffered heaviness and desolation.
(3) So because James was a man of laudable life, and coveted to remain in the lowest rank and the simple condition of a Clerk, therefore by reason of his virtues and this notable gift of humility, he was promoted to the Priesthood by the good pleasure of God, and the counsel of Florentius and his Brethren. But this promotion was very grievous to him so that he wept bitterly when he knew that he must needs be ordained, for he confessed that he was too unworthy of such a rank, and he deemed that they who had given this counsel had greatly erred in that they had determined to promote an unfit person. But the more he abased himself the more pleasing was he to God and to the Brethren, and the more gladly did Florentius promote him; for at that time the Priesthood was a thing rare and precious amongst the Devout, because none dared to accept that office save one that was righteous and compelled thereto for the Common good, for all avoided higher station and chose to abide in a lower room and a lowlier office. Wherefore Florentius, himself a gem of the Priesthood, is reported once to have said, "If I were not a priest and had not the care of others I might be able wholly to amend myself, for higher place doth often cause disturbances of mind from which a good man that is under governance and liveth without the care of external things is the more free."
(4) Once when he wished to meditate upon his failures, James secretly climbed up to the sollar of the House, and with heavy sighs wrote down his faults upon a Tablet so that he might not forget anything that he thought he ought to confess.
When one asked him of the manner of life of the House, he said, "If any would live with us it is needful that he abase himself and make himself less than all. Such an one hath here a Paradise and is abundantly content." Florentius used sometimes to reprove him and recall him from the unmeasured heaviness of his compunction, lest by too great severity he should exceed the bounds of prudence, and he bore the reproof patiently, greatly humbling himself for that he had gone forward somewhat imprudently. The fervency of his spirit surpassed the strength of his body, but his good intention was his excuse, for the end thereof was to seek after God. After this he fell into bodily sickness, and his strength failing him by little and little, he died during the lifetime of Florentius, that is, on the day following the Feast of St. Gregory the Pope, to whom he was specially devoted, and in the year of the Lord
1400. He was buried with his Brethren in the cemetery of the great church that is dedicated to St. Lebuin. __________________________________________________________________
LIFE OF JOHN CACABUS
Concerning John Cacabus, called in the vulgar tongue, Ketel, an humble cook
(1)
THERE was an humble servant of Christ in the House of Florentius named John Ketel, to whom were assigned the duties of the kitchen. This man, despising all worldly things, chose the path of holy poverty on earth, that in Heaven he might have part in the eternal riches with the Saints; and for his works of mercy and charity, his reward was to enter into everlasting felicity.
Long ago he was very well known to me in the days when I resorted oft to Deventer, and he showed such humility in his manner of life, and the example which he gave, that he preached contempt of the world by his deeds more than by his words. Yet his discourse was no vain thing when he spake of God, for he persuaded his hearers that all temporal greatness is contemptible and that no labour undertaken for the love of Christ should be abhorred. But who could tell worthily the virtues of this man? and yet charity doth demand that I speak a few words that this pearl buried in the Lord's field may not be hidden too long, but may be brought forth to the light for the edification of many.
(2) His native town was Duseborch, which lies in the Countship of Marck, not far from Wesel, and near the course of the Rhine. His mother Christina, following her son's footsteps, ended her days in the House of the Sisters at Deventer. That son had been at first a trader in the regions of Flanders and Holland, but his fixed abode was at Dordrecht with the merchants that trafficked by sea. He often had the good inspiration to serve God, but knew not how to make a beginning, nor by what way to travel to the fulfilment of his desire, and when he had long continued in the successful conduct of his worldly business, at length being inspired by better counsels, he thought to put away the deceits of this world, and the heavy yoke of the service thereof, and to turn his will to fulfilling the Office of the Priesthood so as to serve God in more honourable wise in that state of life. Therefore on this account he put aside his worldly traffick, and hearing of the repute of the Devout Clerks at Deventer, he came thither to visit the School with certain other men of good purpose. He had already gained some knowledge of Latin, so as to be able to understand the Scripture, and when he saw the holy conversation of Florentius and his brothers, he was changed into another man, and together with many others was fired with a desire to renounce the world. He left following the rules of Alexander and Donatus, and entered into the School where spiritual exercises are taught, so as to learn the Will of God in the House of Florentius, where many were gathered together and served Christ, being founded in humility and made fast in holy Charity.
(3) He was instant in his request to serve the Brothers in the kitchen that so long as he lived he might, in that humble condition, offer a service pleasing to God. So after many prayers he was admitted on probation, and putting aside his secular garb he was clad in an old habit, and a linen apron that was suited to the defilements of cooking; but he rejoiced more to be clad in such a garment than he would had he been robed in the Priestly stole; and he became a pattern of humility and lowliness to all who were in the House, giving himself up wholly to mortification for the Love of the Crucified Lord. The fame of his good conversation went forth to the ears of men without, and many that had high place marvelled that he who had been formerly a wealthy merchant, now had become a poor cook and an humble Brother. For though he had once designed to climb by the ladder of learning to the dignity of a Priest of the Church, he did afterwards put aside all desire for the pinnacle of honour and the pride of dignity, and sought the lowest room, thus imitating Christ Who humbled Himself and taking upon Him the form of a servant, ministered to His disciples.
(4) While he had continued in the world he had prepared him certain priestly vestments adorned in costly wise, and having designs inwoven in golden thread. So gorgeous were they that the bishop of a cathedral, or a ruling abbot, might have been honoured in the wearing of them. But now being informed to his soul's health by the Spirit of God, John put aside and rejected all of these, and selling to others his chasuble and silken cope, vested himself in vile rags, a dark tunic and a gray cloak, being purposed to serve in the kitchen. And for this he returned hearty thanks to God that He had called him to this ministry, and had not allowed him to perish with the multitude in the world, wherefore he sometimes said to the Brothers with great cheerfulness of heart, "Am I not become a great Priest and Prelate? for twice every day I administer communion to the Brothers"; by which parable he signified that he prepared their meal both morning and evening and so renewed Christ in the person of each one of the Brothers.
(5) He was often found praying on bended knee before the kitchen fire, and while his hands held the cooking vessels his mouth poured forth devout Psalms. He made the kitchen an house of prayer, for he knew that God is everywhere, and the material fire was to him a flame whereat to kindle the fervour of his spirit. During his labours he would murmur melodiously the hymns that he had heard sung in Church, and thus bearing God in mind, he was outwardly busied with his cooking, but inwardly at leisure to meditate of heavenly things, for he passed no time unfruitfully, nor for a moment neglected his spiritual exercises. He was diligent to prepare food for the Brothers in due time and carefully, for he was the master cook, but yet he provided nothing superfluous, and gave to others the better meats, keeping the commoner for himself.
He chose three Saints above others for his own special devotion, namely, St. Alexius, who for a long while hid himself in his father's house in the garb of a stranger, and patiently bore much contumely from his own family; St. Francis, who loved poverty, and would have no earthly possessions in this world; and St. Elizabeth the widow, who being filled with the bowels of mercy, distributed all her goods .to the poor and despised all worldly riches and honours as dross.
(6) Once he was speaking with his companions concerning holy poverty, and so fervent was the sound of his words that by his bearing and the transfiguration of his countenance one would have thought that he was all on fire within.
On a holy day when certain Clerks from the School had come to see him, he began to speak good words to them, and amongst other things said, "Well do we find it written in the Gospel, Blessed are the poor in spirit, for theirs is the Kingdom of Heaven,' but nowhere do we find it written therein, Blessed are the Masters in Arts.'" And his hearers marvelling at the novelty of his words, received them with much reverence; likewise he explained his saying to them on the ground that knowledge without humility profiteth not, but, that in truth the Kingdom of God is attained by poverty of spirit, that is, by humility; for this virtue doth gain favour from God now, and Eternal Life in the time to come. He was very good and pitiful in feeding the poor, particularly such as desired to serve God; and when some said that they got but little by begging in the streets, he marvelled that many rich men were so churlish and did not give liberally to the poor although without much loss to themselves they might practise works of mercy, and receive exceeding great rewards from God.
(7) One day therefore he and another who was chosen to be his companion disguised themselves as beggars and went forth, when it was already late in the day, to beg bread, wishing to prove the truth of what these poor men had said. And John Ketel cried before the doors and said, "Give somewhat for God's Sake to a poor stranger who would fain be in Jerusalem." By this he meant not that Jerusalem on earth which slew Christ and the Prophets, but the Fatherland Above whose inhabitants are the Saints and Angels of God; for that country the poor stranger John did sigh, being for the time far off in the body from the Heavenly Jerusalem, though in his soul he drew nearer to Her every day. Now a certain Clerk who was in his house, hearing this cry, arose quickly to open the door and know who this stranger might be, and running after him he asked, saying, "Who art thou that dost make this petition"? But John held his peace for he would not be known, but afterward yielding to that other's importunity, he said, "It is I," and the Clerk knowing his voice answered "Art thou John Ketel? and now dost thou beg thy bread? what is the cause hereof?" John therefore said to him, "Hold thy peace and question me no further upon the matter for the cause is pious and good." So the Clerk returned to his house and told it to them of his household, saying, "Very marvellous is the sight that I have seen. John Ketel, the cook of Florentius' house, doth beg bread from door to door." And his hearers marvelled, and signed themselves with the sign of the Cross, saying, "What doth that good man mean?" and thus communing with one another, they were greatly edified by the example of John and privately told this which he had done to certain others. But John returned to the house, and most joyfully carried into the kitchen the broken meats which had been given him as alms, and showed to Florentius and the Brothers the blessing he had received, namely, the holy bread which he had begged for God's sake. And Florentius rejoiced over the devotion of his humble cook and said, "Give us a share of thine alms," and John answered: "Gladly will I give you a part hereof to eat; but I would in exchange give some of our own bread to the poor, for they ought not to lose what is their own but rather to receive an increase." Then some of the bread that was begged was put before the Brothers for their meal, and John took some whole loaves from the buttery to give to the poor for God's sake, as was commanded him, and there was great joy in the House over this matter.
(8) One morning he went forth to a place near the Fishgate to draw water from the river, and as he was entering into a boat that belonged to one of the fishers so as to reach the clean water, the owner came up and said, "What doest thou here, get thee gone quickly from my boat." And John bore patiently the words of him that chode him, and gave up his design to draw water lest he might offend the man. But then the fisher saw that John was an holy Brother and was about to depart without a word, so being moved with compassion he said, "Come hither to me and give me thy pitcher." Then he drew water and gave John the pitcher again saying, "Go in peace," and John returned thanks to his benefactor, and carried back the pitcher full of water, praying devoutly upon the way, for this was ever his custom when he went forth upon any business.
(9) Florentius knowing that John was a virtuous man and strong in spirit to bear adversity often chode him for negligence, and blamed him for matters in which he was not really blameworthy. And this Florentius did to prove his patience and to set him up as a pattern for others.
Thus when there were men knocking at the window of the kitchen, and others standing at the door John hastened to answer each one severally according to his proper need: and as he was running hither and thither Florentius knocked upon the table with his hand as if he had need of something; but John being fully occupied delayed a little to answer; so the good Father said with a serious air to prove him, "How long shall I sit here waiting for thee?" to which the good cook replied meekly, "My most beloved Master here am I and will bring thee what thou wilt; I pray thee pardon my tardiness." Sometimes also Florentius said to him, "How is it that this food hath such an ill savour, knowest thou not how to cook better? Mayhap the Brothers will murmur because they must eat thine ill-dressed food." But John listening patiently to the rebuke, and confessing himself negligent replied, "I will gladly amend myself," and Florentius answered, "Thou dost often say so, yet thou dost make too small improvement."
(10) At another time as Florentius was passing through the kitchen John came behind him and kneeling down took hold on the hem of his garment, asking pardon; and Florentius, looking down upon him said: "What is it now?" and John answered, "I have spilled some wine from a cask in the cellar"; then said Florentius yet more sternly, "It is thus that thou dost waste our substance, now breaking something, now spilling something else," and straightway he turned away his face and shut the kitchen door, leaving the cook upon his knees; but John bearing all humbly arose from the ground making no complaint of this treatment as though he had suffered injury, but holding the holy Father who had chidden him for his good in the highest esteem. In these and in many other ways Florentius often proved John, and yet he loved him with an especial love and honoured him with all his heart for his faithfulness and love of poverty, a matter whereon the two did oft hold commune in the kitchen.
Though he had no great knowledge of letters, yet had he a good ability to understand the Scriptures, knowledge to discern prudently between vice and virtue, and to give effectual remedies to the troubled and the tempted.
(11) When he had leisure from his toil he rejoiced to read in some holy book, not so as to become more learned in the knowledge that puffeth up, but so as to return to his work more fervent in charity. He listened with diligence to the reading at table, for he gathered much from few words, and his virtue of obedience and frequent meditations upon the benefits that God had given him supplied that which the deep sayings of a discourse in Latin denied to him: wherefore he studied lovingly the life of our Lord Jesus Christ, drawing therefrom a rule for every part of his own life; and for His love he embraced the lowest calling, coarser food and poorer clothing.
Sometimes he read the book of John Climacus, "On perfect renunciation of the world and mortification of the Will," and expounded therefrom sentiments full of spiritual truth, so that wise men marvelled that he had so good an understanding of the book.
(12) A few days before his death he was asked to say whether he knew of aught in the house that should be amended, because the Brethren would gladly amend themselves, and he made answer as a true lover of poverty, saying, "I would desire that we should amend in three things. First, that we should eat more sparingly and that more should be given to the poor; secondly, that our more precious ornaments should be sold and the price thereof be bestowed in like manner; -thirdly, that since we have many books some of these should be sold, and only those that are necessary retained, and that by this means the poor should be the better relieved."
To these words Florentius, rejoicing over his devotion and his compassionate spirit, replied, "John, that which thou sayest is very good."
While he was sick certain poor clerks came to visit him, and looking upon them with eyes full of pity, he said, "Oh! my beloved poor, henceforward I shall not be able to give you anything, but I commend you to God that He may provide for you in every good thing." Amongst his other exercises in humility he had the following custom: on every Sabbath he would clothe him in a long linen robe or shroud to remind him of death and in this garment he would cook on that day. Moreover, he earnestly entreated that he might be buried therein after his death, and this was done, for Matthias of Mecklin who was his comrade, let wash this robe that John might be buried in it even as he had desired. So when the time drew near that this John, our cook and God's servant, who was filled with many a fruit of virtue, should depart from this life, he fell sick just before the octave of the Feast of Pentecost, being smitten with an imposthume, and began to set himself in order for his approaching departure.
(13) But before his weakness grew upon him, he of his obedience and charity, began once more to take charge of poor clerks and the sick, being desirous to visit them and to provide carefully for their necessities, which thing did yet further increase his desert. But herein he was prevented by his weakness, and he was wondrously consoled by the sweetness of the Presence of Christ Who visited him. For one day Amilius, who faithfully attended him in his sickness and ministered continually to him, came very early in the morning to visit him, asking whether he wished for aught; and then John assenting thereto he went into the church to hear Mass. But when the service was ended he returned to the sick man who asked him, "Wilt thou of thy charity share with me the benefits of the Mass which thou hast heard"; and Amilius answered, "Gladly do I give and assign all to thee in charity, dear Brother," to which John replied, "My Brother, whilst thou wert gone our Lord Jesus Christ hath deigned to visit me," and Amilius hearing this said, "Tell me, I pray, when did He depart?" and John answered, "The moment thou didst open the door He vanished." So Amilius rejoiced and blessed God, giving Him thanks, and afterward he told me fully all that was done.
(14) Satan also strove to deceive and affright the servant of God, saying thus to him, "Take thy purse again, foul merchant! Thinkest thou that thou canst buy the Kingdom of Heaven with thy money? "But the humble John, understanding the malice of the enemy, said secretly in his heart, "I presume not to rely upon mine own merits, but upon the mercy of God and the merits of the saints." And so the enemy was put utterly to confusion and departed from him, and John did commit himself in faith to the Divine mercy; and being a faithful servant of Christ turned himself yet more closely to prayer, and ruminated upon these words amongst other songs of psalmody, "The Lord looseth them that are fettered, the Lord enlighteneth the blind." Amilius, who sat by his pallet, bowed down his ear to hear something more from the lips of one that was in the very agony of death, that he might record the same as a good memorial of him; but he could understand nothing because of the hoarseness of the weak voice.
(15) At length after along death agony wherein he strove laboriously against the might of death, he breathed forth the breath of his life amid the devout prayers of the Brothers who had come together, and so made a blessed end of a life completed in the service of Christ. He died in the year of the Lord 1398, on the fourth Sunday after Pentecost, which day was the Feast of St. Petronilla the Virgin. His poor body was buried in the cemetery pertaining to St. Lebuin's Church, where also divers Brethren who died after him rest in peace, to be raised again through Christ upon the Last Day, together with all the faithful. Praise and glory be to Christ for a man so devout as was this humble cook, who, after a short course of years and but little toil, had allotted to him in heaven, as we piously believe, the greatest of rewards. Concerning him the venerable Father John Huesden, Prior at Windesheim, has borne worthy testimony, saying, "Would that it might be my lot to live with such a man and to die in like state even as he died!"
Here beginneth the Book of the devout exercises of this same Brother John
(16) What can I render to Thee, God Eternal, for all the benefits that thou hast rendered unto me?
O! my beloved John, have pity upon thyself, and with much diligence and all thy strength ponder over thy past life; think what thou wert in thy worldly days, nay, what thou art even yet and what are thy deserts. Think upon the inestimable goodness of our Beloved Lord Jesus Christ which He hath shown in fuller measure to thee than to so many; remember, therefore, that His judgement shall be more heavy upon thee than upon those others, except thou amend thyself. Stand in awe and think that though in His so great kindness He hath spared thee, yet perhaps He may not will to spare thee any longer. Keep in thine heart this thought that to-day--or at furthest to-morrow--thou must die, and then whither shalt thou go?
(17) Woe is me, oh God Eternal! whither shall I flee from the face of Thy wrath, for my sins are more in number than the sands of the sea; yet know I in very truth that nought is so displeasing to Thee as despair, and that Thou desirest not the death of a sinner but his repentance.
For this cause, say unto God with groaning of heart: "Oh! immeasurable goodness of God, look upon me a miserable sinner; oh! mercy all embracing turn Thee unto me that am a man full of iniquity. Behold! I that am desolate, come to the Almighty; wounded I haste to the Physician.
"O Thou Who hast stayed so long the sword of vengeance, continue Thine accustomed goodness, and according to the multitude of Thy mercies blot out the count of mine offences."
There are also many other thoughts upon which thou mayest ponder concerning the mercy of God, as His mercy to David, St. Peter, St. Paul, Mary Magdalene, the Publicans, and many other sinners. For it is clearly manifest throughout the whole life of Christ, how pitiful He was to penitents who came to Him; and in regard to them He weighed not the multitude of their sins but the greatness of their love, (18) Wherefore, if I would reach that love, then it is above all things necessary for me to consider mine own frailty, and truly to feel that I can do no good thing of myself. Likewise I must keep the greatness of God and His faithfulness continually before mine eyes, together with mine own littleness and unfaithfulness towards Him. In this there are many things to be considered, and if I give right heed to them the consideration thereof shall lead me to make myself subject to all men, to despise myself even as also I should desire to be despised. But these exercises must be conducted truly and with careful thought, and one must constantly invoke the help of the Lord from Whom must come the power to perform such exercises.
If therefore I would reach that state of humility and that love, it is needful for me to have a daily exercise and rule to lead me to these things. And so, according as Saints have said, I must look to my past sins, keep them ever before mine eyes and make all endeavour to weigh them. To do this will keep me in subjection and humility, and I shall not think the defects of the Brothers and other men to be heavy, nor shall I judge them lightly, but have compassion upon them, and lead them to better things.
Wherefore it is expedient for me to strive to this end, and to beware of searching curiously into the deeds or words of others; to avoid detraction, and if I hear any such thing to strive to find excuses, putting the matter aside and casting it away.
This also will help me greatly, namely, to consider the virtues of my Brethren, of whom I believe that the greater number have never committed mortal sin, On the other hand, I must think upon the greatness of mine own sins, so shall I find that I am not worthy to live amongst the Brethren nor to serve them, and I must hold them in reverence and hope that through their good works and prayers I may reach Life Eternal.
Likewise it is needful for me to have the Presence of God before mine eyes at all times, and daily to strive inwardly to have good thoughts during my work, and in everything to imitate with a single heart that most worthy Pattern, namely, the Life of our Lord Jesus Christ, His humility, His patience, His contempt of the world and poverty, but, above all, His charity.
Also, I must strive greatly to look upon every man as the image of God and so to deal with all my work as if I were doing it unto Christ; this will greatly lighten my toil and make me benevolent to everyone.
I will strive also to recite my prayers attentively without haste, often in my work and labour to bow my knee, and pray awhile briefly but with attention.
Every morning at the third hour when thou hearest the bell, thou oughtest to rise without delay and straightway begin to meditate upon some holy subject, giving thanks for the mercy of God; remember thine own misery, and that God, the Angels, and the Saints are there with thee.
Be careful what thou readest and with whom thou dost converse.
Kneel down or sit decorously without accidie or leaning to one side or the other, and always bear thyself thus when thou dost pray.
When Mattins or Prime are over, read the Holy Scripture, and if thou art heavy with sleep write down something from the subject of thy study. When the fifth hour doth sound do whatsoever thou hast to do in the kitchen, and if there is nothing there, shut up the kitchen and bind some books, or if anything hath been committed to thee, do it until it is time to go into the kitchen.
When the bell doth ring for Mass, read the first part of Tierce as far as the Psalms while thou art still in the House, and continue to read the remainder on thy way as thou goest to Church. Kneel upright upon thy knees in Church in some corner during the whole of Mass; and after thy usual custom meditate upon the Life and Passion of our Beloved Lord Jesus Christ.
When Mass is done begin whilst thou art still in Church to read Sext as far as the Psalms, and read the rest upon thy homeward way. When thou hast returned to the kitchen from Church pray awhile, determine in thine heart how thou wouldest order thyself during the day, and what are the points in which thou oughtest to amend thyself; then strive steadfastly to this end, keeping before thine eyes (as was said before) that Divine Mirror of the Life and Character of our beloved Lord, and remembering that it is to Him and not to men that thou art ministering.
In the midst of thy work and labour thou oughtest to say often and attentively some brief prayer upon thy bended knees, especially at the ringing of the Bell, and when the signal soundeth in the Church to announce the Elevation of the Holy Body of our Lord Jesus Christ.
Constantly constrain thyself in the midst of thy work to have some good thought, as, for example, the benefits of God, the Kingdom of Heaven, the Judgement, or Death: and when anyone doth knock at the kitchen door look to it that thou give a good answer.
If thou hast time study awhile in the book of extracts which thou hast copied.
Whomsoever of the Brothers thou seest either within or outside the House, look upon him as upon Christ, having special regard for those who have the care of the House, and if they require aught of thee do it quickly and with a cheerful countenance.
Before beginning a meal read the Benedicite, and during thy meal be instant to read or to meditate upon something that is good.
Take heed lest thou eat too hastily, or partake of delicate meats or drinks; be not longer at the table than are the Brethren, and during the meal, if any one of those who serve the table doth knock at the door, arise quickly. After the meal thou must provide for the Reader the hot victual like that which the Brothers have had. Meanwhile, read the Grace and put away the remnants of the food, and the cooking vessels each in his own place, as quickly as thou canst. When thou comest to thy cell after dinner, immediately read Nones and then do thy work and labour with the lay Brothers until the second bell for Vespers, unless thou hast some other duty in the House or abroad. After this read thy Vespers. If thou hast further time to spend meditate upon or study some holy subject until the fourth hour, and then go to the kitchen to prepare supper for the Brothers; after this meal prepare for the following day such food as the sick or the Brethren may require. When thy business in the kitchen is done go to thy cell and read Compline, after which thou mayest study or do any good thing until the eighth hour, at which time thou oughtest to write down thy failures and to meditate piously upon some holy matter, to say some prayer with invocation of the Saints, and having such thoughts in mind to go to bed about the ninth hour endeavouring to fall asleep while yet meditating upon holy things.
When thou dost awake let thy thoughts dwell straightway upon some holy matter, that thou mayst be able to sleep again with such things still in mind.
Before all these things I ought to prefer obedience; and it is my desire, whatsoever the rulers of the House may order (though their decision agree not with mine own ideas) to abandon mine own will without hesitation in these matters, to do at once whatsoever they desire, and not to hold to anything or to any task with inordinate affection; for if I abstain from so doing I shall the more easily abandon mine own will.
Furthermore I ought to strive to hold in reverence and honour those who are the Guardians and Procurators of the House: to take all heed not to harbour harsh thoughts and suspicions of them, to perform dutifully and without reserve all that they desire, not judging or seeking to inquire the reasons for which they order this or that; to keep mine own foolishness clearly before mine eyes, remembering that I am not wise, and to think their wisdom great.
Of a surety also I must keep before mine eyes the fact that I have resigned myself to these Superiors as being in the place of God, and so am not mine own, although I have bound myself to this obedience not by vow but of my own free and untrammelled will and purpose, and this have I done in the hope that it is wholesome for me so to stand rather than to act according to mine own judgement and pleasure; therefore I desire to think upon this purpose of mine, and earnestly to entreat my Superiors to keep me in subjection.
Moreover I must strive in all my works, words, and thoughts to fear God rather than man, that whatsoever I do it may be solely to the honour of God and to please Him only; in like manner whatever trespass I commit I must fear therein the offence I give to God more than that I give to men. In very truth I must keep myself from boasting, from the desire of outward show and from the love of praise from men.
(19) Also I must strive mightily to keep silence, for this shall be a notable aid to many virtues. I will strive when I speak to do so prudently; to say one "Ave Maria" in the interval before I speak, or reply; not to exaggerate: to avoid loose talk and the use of many or high-sounding words, especially in the kitchen; and to be careful to admonish others in this regard.
I must earnestly endeavour to be alone whenever I can, to put on my spiritual armour, never to be idle on any account, and to avoid speaking or listening to defamatory talk. In the office assigned to thee be diligent to preserve the outward appearance of order; be obedient in the performance of thy duties and show thyself to be kindly to every man, especially by providing food for the sick, particularly for our Father Florentius, who is almost always weak and sickly. I resolve to be benevolent to all strangers, receiving them as I would Christ, but not talking much with them; to look well to the care of the poor, and to do all that is entrusted to me so far as in me lies, namely, to hold them in reverence, to show them kindness, and to keep ward faithfully over the goods entrusted to me.
(20) When I go abroad on business I will strive to keep watch over mine eyes, to read some good book or to meditate while in the streets, and to return homeward as quickly as nay be. Also I will endeavour to make known my temptations; and at least once in the week to lament over my sins to some one person, to accept the remedies that he proposeth, rejecting none, and to endeavour always to admit my guilt; and if I break anything, or neglect any duty, I desire to ask pardon therefore freely.
Also I would abstain from too often tasting the food before it is sent up, save in case of need; from drinking (save at meal times) without leave from my Superiors; and from doing anything behind their backs that I would not dare to do before their faces.
I ought to strive earnestly to perform all despised and humble tasks and to relieve our Brothers Matthew and John thereof whenever I can do so, to hold them in reverence, to show myself kindly to them and prompt to aid in every humble task.
(21) I will beware that no complaint be heard from me of my clothing, my food, and the like; but I will strive rather to feel that I am unworthy of those things which I lack; it is my duty also to read diligently such books as may help me to this end, to give my whole attention to the attainment thereof, to strive to order myself modestly, whether I am walking, standing, sitting, or the like.
It is also profitable to me to esteem the spiritual exercises of this House more highly than those of other Houses, to have a great love for my work in the kitchen, a full resolve to die in this condition, and not to depart from it by reason of anything that may come to me save only in virtue of the rule of obedience.
In this I must have all confidence towards our most loving Lord, namely that He is ready to forgive all my sins, and to give me freely mine own proper reward for everything I do, however small it be.
And though there are many other tasks greater and holier, yet I must not leave mine own work, but remain constant thereunto, being assured that for me no task is more wholesome or more profitable than that to which the Lord hath called me.
Besides these things it is my desire to examine myself daily after the eighth hour in all matters of this kind, to ascertain that in which I have trespassed, and (as I hope), to resolve firmly to amend myself surely therein for the time to come. __________________________________________________________________
LIFE OF ARNOLD OF SCHOONHOVEN
Concerning Arnold of "Schoonhoven" (that is, "Bellae Curiae"), a devout Clerk
(1)
IN the days when the Church at Deventer flourished through the presence there of that Reverend Father Florentius, and many scholars came to that city from divers regions desiring to be taught, there came also from the country of Holland a youth whose natural disposition was good, and in whom was no worldly malice. His name was Arnold, and he was the son of one Wyrone, a faithful man and an honourable citizen of Schoonhoven. While Arnold was still in his parent's house, and attended the School with the boys that were his comrades, he followed not the ways of those that sported in the streets, but it was his custom to enter the Church in the morning and there to offer his prayers and vows to God before the several Altars, giving up his heart betimes in the day to the Lord Who made him. The first beginnings of a boyhood so devout contained the promise of that fuller grace which he should earn when he came to man's estate; for God shielded him that he continued untouched by the contagion of the flesh. As I have said, he came to Deventer, where at that time Master John Boheme was in authority, and he presented himself before the face of Florentius, hoping to obtain a lodging in one of the Houses of the Devout Clerks. At that time there was no small number of these Clerks living in the several Houses under the rule and discipline of that most devout Father, and following the holy commandments of their Lord, His counsels and precepts, and also at set times toiling at the work of copying books for the Schools.
(2) So Florentius, perceiving that Arnold was earnestly disposed to the service of God and wholly turned away from the world, gave him leave to abide in his own ancient House wherein dwelt divers Clerks, about twenty in all, living at the common charge, having a common table and expenditure, and serving God with great devotion. Amongst their number were three lay Brothers, of whom one was the Procurator, who bought all things necessary for the Community, the second was over the kitchen, and the third mended the clothes. In after days some of the Brethren from this House passed into the order of Canons Regular; others attained the Priestly rank, and by reason of the good examples which they had seen and learned at Deventer, bore fruit in other places.
(3) At this same time, by the aid and counsel of Florentius, I also took up my abode in this house, and continued in the Community for about a year, having Arnold as my companion, for we were content to share one little cell and bed. Here indeed I learned to write, to read the Holy Scripture and books on moral subjects, and to hear devout discourses; but it was chiefly through the sweet conversation of the Brethren that I was inspired yet more strongly to despise the world; and by the pious admonitions of Arnold I was holpen and instructed every day. All that I was then able to earn by writing I gave for the expenses of the Community, and what I lacked, the generous piety of my beloved Father Florentius defrayed for me, for he succoured me in every way like a father.
(4) Thus I noted in Arnold many signs of devotion, for he was altogether exemplary and devout both in the House and the School, not hurtful or harsh to any, but acceptable and kindly unto all. Every morning at the fourth hour when the Bell gave warning, he awoke instantly and arose with alacrity, and then, before the bed on bended knees, he said a short prayer, fervently pouring forth the first fruits of his mouth to the Lord. After dressing himself quickly, he went in due time to the Oratory to recite the morning Office of the Blessed Virgin Mary and of the Holy Cross, and he did not keep the others waiting but was instant to arrive before them all.
When it was time to go to Mass he hastened to be amongst the first in Church and humbly bowed the knee before the Altars, hearing the Office of the Mass with the reverence of a suppliant, and ceasing not from prayer and holy meditation until the solemn rites were finished in due order. He loved to choose a private place far from the crowd so that he might not be hindered in his prayers, and the more private his place the more fervent were his supplications. He avoided to be seen of men lest in any way he might become conspicuous by his devotion, and likewise he took care that his voice might not be heard abroad, for his desire was to open his heart in private prayer to God only; but yet his burning light could not always be thus hidden nor hindered from shining abroad though he were fain to hide it.
(5) Thus it sometimes happened that though he wist not of it, I stood by and noted secretly what he did, and was set on fire by his fervour in prayer, for I desired that I too might sometimes feel a devotion like to that which he seemed to feel every day. Nor was it wonderful that one who kept careful ward over his heart and lips wherever he went, should be devout in prayer, for the sound of joy was heard from his mouth by reason of the most sweet savour of his devotion, as if he were partaking of delectable food, according to that saying of the Psalmist: "The high praises of God shall be in their lips." As he sat with the boys in School he noted not their childish clamour, but as the Master delivered his lecture he wrote the same on paper and afterward read it over to himself or with a comrade, thereby avoiding vain talk; for he did not betake himself to worldly employments, but when the lectures were done he read awhile in the Holy Page, and often prayed silently or sighed inwardly; for in his studies he sought God above all else. When he found aught that was especially noteworthy, he of his charity showed it to the comrade who was with him or gave him the passage to read, and thus by the Sacred word and by his holy discourse he turned many away from scurrilous talk and laughter. On Feast Days when many persons came to the town, he brought not a few to the House of Florentius to hear his discourse, not regarding their age or condition, but rejoicing over them and hoping for the conversion of some; and through the inspiration of God he was not disappointed of his desire, for he saw the fruit of his labours in the amending of the lives of these worldlings, both young and old. His discourse and exhortation dealt not with lofty matters nor with things foreign to the purpose in hand, but with true conversion to God and the amendment of life in the world; and the holy simplicity of his devout words was more profitable than the subtility of a Latin discourse.
(6) When he seemed to be sufficiently advanced in learning he occupied himself wholly with spiritual studies, deserting those of the Schools; he forgat his parents, his home, and his country for the sake of Life Eternal, and submitted himself most readily to the yoke of obedience and to the discipline of the Clerks, as was the laudable custom first instituted by our Father Florentius in that ancient House. He toiled not greatly to attain much learning, but rather to preserve a good conscience and purity of heart, for he knew that the pure in heart are blessed and most pleasing to God. He began to be instant and earnest in his prayers to be allowed to abide all the days of his life in the House of Florentius, for there was no other state of life in the whole world that he would choose save that in which he could pass his days with the Brothers who were so devout and worthy to be accepted of God, beneath a strict rule and in obedience to the most reverend Father of the House. At this time those disciples and most devout pupils of our beloved Father Florentius, whose lives I have written above, were still in the flesh, namely, Lubert, Henry, Gerard, Amilius, James and John Ketel, and there were with them some others who had been amongst the first members of that Community. These were fervent in the love of Christ, and let their light shine as an ensample to their neighbours, and the beloved Brother Arnold desired to be knit to them in humble fellowship and sincerity of life, for he knew that his should be a happy fortune if he should be thought worthy to spend the whole space of his mortal life with these Florentian Brothers that lived the life of Chastity on earth. But though he was importunate in his prayers Florentius delayed to grant his petition so that he might have a better probation, and he spake to him in this wise: "Learn to write well and then there may be hope for thee."
(7) Hearing this he expended all diligence in learning the art of writing, and often went to some skilful writer, asking to be more fully instructed by him; and he said to me: "Would that I could write well that I might the sooner dwell with our Father Florentius! I believe that through God's grace I should have a good will to overcome my passions if only I knew how to write," When I heard this I marvelled at his righteousness and fervour, in that he endeavoured with all his might to do what Florentius had bidden him, and I transposed his saying and thought in my heart: "I should have a good will to learn writing if only I could amend my life."
But Arnold had a special grace from God which instructed him in every good work so that no matter of obedience seemed hard to him, and this grace he strove to nurture with holy exercises and to preserve with anxious prayer lest it might be imputed to him that he had received God's grace in vain. Therefore, before he read or began to write, he said a short prayer making his work an offering to God, and at the end thereof he did the same, returning thanks to Him. When he went forth from the House or returned to his cell, he bowed the knee before the Image of Christ, and so with prayer and obeisance he went about his business.
(8) Every hour when the Bell rang he said an Ave Maria or some similar invocation, and while he was still attending School, if he saw the door of the Church open before or after school-time, he gladly entered and remained there so long as time allowed, or at least made a reverence toward the Church. The pious customs that were enjoined by his Elders he carefully observed and did not knowingly omit even the least of them. He accepted the admonitions given him with gratitude, be the matter never so slight, and earnestly strove to amend. He received every word spoken by the Superior or his vicar as humbly as if he had heard the same from the mouth of God, or of some Saint, but he ventured not to discriminate or judge by interpreting the order otherwise than as it was given. For these things' sake he had great peace of heart and was dear alike to God and man, being willing and ready to do all that was commanded him as one that rejoiceth ever in the Lord.
(9) Before the Festivals of Christ and the Saints he was instant and zealous to prepare himself for the Holy Communion, and he used to say: "A great Feast is at hand, therefore let us prepare ourselves devoutly to receive the Lord"; or, again: "To-day is the Feast of such a Saint, let us earnestly implore his suffrages."
(10) When a certain youth was speaking with Florentius of the vice of vainglory and asking for a remedy therefor, Arnold, who was passing by, came upon them, and Florentius seeing him said to the youth: "What sayest thou of that Brother yonder? Is he also vainglorious?" To which the youth answered: "I trow not"; and Florentius said: "I wit well that it is as thou sayest."
So when the fulfilment of his desire had been delayed for about a year, and having been proved sufficiently, he had still continued constant, longing with all his heart to be allowed to join the Brotherhood, Florentius yielded to his petition and accepted him, giving him a place amid the Brethren; this was a thing most joyful to him, and he returned hearty thanks to God therefor. Then as though he were converted anew and called to a more perfect state, he strove so zealously after an earnest and humble conversation, as to become to all a pattern of virtue and utter subjection; he let slip no whit of that primitive devotion and those good customs which were handed down to him by the former Brethren of the House; he apprehended the discipline with all his heart, exercising himself in virtue and daily renewing himself therein according to the saying of the Apostle: "Be renewed in the spirit of your mind." He shook off all sluggishness from him, being ever ready to watch and pray, diligent in his writing and in admonishing the negligent piously and with charity, being led thereto by godly zeal.
(11) There seemed to dwell in him no will other than that of his Superior whose deeds and words he magnified, and embraced humbly, as if they proceeded from heaven, and thus he continued like an innocent child in obedience and subjection, not in his youth only but unto his life's end. He shewed his lowliness and modesty in his outward apparel as well as in his speech and conduct, and if he perceived that anyone went beyond the established usage or fell short thereof, he always strove to persuade him to choose the better part.
For himself he chose the lowest place unfeignedly and of set purpose, and just as the bearing of humiliation is a burden to some, so his burden was the finding of humiliations to inflict upon himself.
Amid the Brothers he was cheerful but not frivolous, nor was he given to much talking but put a guard over his mouth and uttered only words tending to edification, for he was more ready to hear than to teach.
In his labour he was faithful and earnest, and was grieved if he could not always rise up in the night and help the Brothers in their brewing. Before the hour for writing he would prepare his pens so that he might be the less hindered from his work and the more promote the common good.
(12) He strove so to order his doings that the Brethren might not be burdened by him, but that he might rather bring in something to their profit; and therefore in his anxiety to avoid so far as possible consuming the fruit of their labours he gladly performed his share of the common labour, and also tasks beyond these. Moreover he rejoiced that if aught was lacking in the gains that he earned by writing this was supplied by his father after the flesh who used to send year by year a certain sum of money to the Brethren. After the death of his parents he would have given gladly all the inheritance which fell to him for the use of the Community, but in this purpose he was hindered by death, which was beforehand with him. For when he was purposed to go to Holland to settle the affairs of his inheritance, he came to Zutphen, to the Brethren who were then sojourning there, and after a few days he fell sick just after the Feast of St. Philip and St. James, wherefore his journey to his native land was deferred lest haply his end might come when he was far from the fellowship of the Brethren.
(13) Though he felt that his weakness was growing more and more upon him yet he lay not long upon his bed, for upon the Day of St. Wyrone the Bishop--which was the last save one of his life--he himself made his own bed, and on the following day, that is on the Feast of St. Gengulphus the Martyr, about the hour of Vespers, having settled his affairs, he received the Communion of the Holy Body of Christ and the Unction. But late in the evening, feeling himself very weak, he desired that the Brethren should come together to him, and to them he devoutly commended himself, begging them to pray faithfully for him and to report his death to a certain devout Virgin at Schiedam, named. Lydewy, who had promised to pray for him, for he had once visited her in Holland, and many wondrous things are told of her by reason of her long suffering patience.
Having made these requests he lay until the tenth hour when the day was closing, continuing sound in mind, and he showed no sadness when he came to the last hour but said he was ready. Then, his Brethren being present and praying round him, he rendered up his soul without much pain, as it would seem. He had lived amongst the Devout Brothers from his youth up, in a good conscience, being a true worshipper of God and a devout lover of Christ, and had persevered for thirty-one years in the Community in the humble condition of a Clerk.
This sweet and amiable brother died in the year of the Lord 1430, on the ninth day of May, in the City of Zutphen in Gelders, and was buried in the Cemetery of the Blessed Virgin Mary toward the South side of the Church.
Novice
(14) Hearing the lives of these men I am constrained to despise mine own, for thereby I see how far I am from the true virtue.
But yet I hope that it is profitable to me to have learned this from thy narration, for I purpose from my heart to amend myself.
The Elder Brother
For this purpose I have told these things to thee, though briefly, that thou mayest make it thy study to give thyself to fervency of spirit, nor ever aspire to any dignity or honourable office, but mayest rather labour to be altogether in subjection and to root out thy vices.
So shalt thou be able the more fully to please God Who doth ever grant a special grace of devotion to the humble, and after the toil of this present life glory for ever and ever to them that have fought a good fight.
AMEN.
CHISWICK PRESS: CHARLES WHITTINGHAM AND CO.
TOOKS COURT, CHANCERY LANE, LONDON.
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Indexes __________________________________________________________________
Index of Latin Words and Phrases
* Gerardus Magnus vixit sicut plus agnus, : [1]1
* Ave Maria: [2]1 [3]2
* Bellae Curiae: [4]1
* Cum tuba salutari intonaret . . . commota sunt corda plurimorum a
facie formidinis Domini, et a ventura ira judicii extremi, et ignis
extremi: [5]1
* EPITAPHIUM VETUS ET INCONDITUM VENERABILIS MAGISTRI GERARDI MAGNI:
[6]1
* Epitaphium vetus et inconditum: [7]1
* Flores colligens: [8]1
* Flores legens: [9]1
* Flores tenens: [10]1
* Frater N pauper peregrinus: [11]1
* Incontinenti expedivit: [12]1
* Laus tibi Christe: [13]1
* Nostrae devotionis fundator: [14]1
* Pax: [15]1 [16]2 [17]3 [18]4 [19]5
* Salve Regina: [20]1
* Salvo Semper judicio Sacrosanctae Romanae ecclesiae cui humillime
undique et ubique me submitto,: [21]1
* Sanctus: [22]1
* Tanto libentius doctrinam audiebant quanto majora pietatis
beneficia in eo: [23]1
* cibus: [24]1
* consilium: [25]1
* editio princeps: [26]1
* ferens patienter verba increpantis: [27]1
* gerens ardorem: [28]1
* gerens ardua: [29]1
* gerens artes: [30]1
* integros panes: [31]1
* legit: [32]1
* mensa: [33]1
* nec ad communionem recipiantur altaris, nec Christianam si in hoc
peccato decesserint, accipiant sepulturam, sed nec oblationem eorum
quisquam accipiat.: [34]1
* quartâ horâ: [35]1
* quid praetendit ille bonus homo: [36]1
* quod cuidam revelatum esset quod adhuc supervicturus esset: [37]1
* vinum: [38]1
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Index of Pages of the Print Edition
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This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.
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