Founders of the New
Devotion
The Founders of the New
Devotion.
BEING THE LIVES OF GERARD GROOTE,
FLORENTIUS RADEWIN AND
THEIR FOLLOWERS
BY
THOMAS À KEMPIS
TRANSLATED INTO ENGLISH BY J. P. ARTHUR
LONDON
KEGAN PAUL, TRENCH, TRÜBNER & CO., LTD.
DRYDEN HOUSE, GERRARD STREET, W.
1905
CHISWICK PRESS: CHARLES WH1TTINGHAM AND CO.
TOOKS COURT, CHANCERY LANE, LONDON.
The appearance of à Kempis’s “Lives of Gerard Groote and his Followers,” in an English garb, should be hailed by Catholics with satisfaction. The translation has been very carefully revised by the Prior of Downside, Fr. Leo Almond, O.S.B., and naught will be found in it but what is edifying. I trust that the book will have a wide circulation, presenting, as it does, one of the brightest pages in the history of an age in which there is much that is sombre.
† GEORGE AMBROSE BURTON,
Bishop of Clifton.
November 7th, 1904.
TO
E. H. P.
Ὧδε ὑπομονὴ τῶν ἁγίων ἐστιν·
ὧδε οἱ τηροῦντες τὰς ἐντολὰς τοῦ Θεοῦ
καὶ τὴν πίυτιν Ἰησοῦ
PREFACE
CONSIDERING the wide fame of Thomas à Kempis as the reputed author of “The Imitation of Christ” it is surprising that no English translation of the “Lives of Gerard Groote and his followers” has been published hitherto. (The Brotherhood of the Common Life to which à Kempis belonged owed its foundation to Groote and his pupil Florentius, and since that Brotherhood is referred to by the author himself as “The New Devotion,” and Groote is called “Nostrae devotionis fundator,” I have thought myself justified in giving to this translation the title which it bears, although the editio princeps gives no general title to the Lives.
The version here presented does not claim to be
savagely literal, but I hope that I have not misrepresented the author in any material point, and
that the translation faithfully renders the meaning of the original Latin. In any case I have
An introductory chapter has been added, giving a brief and imperfect résumé of the conditions under which Groote and his followers lived, together with certain notes dealing with matters to which the text refers.
My cordial thanks are due to several friends who have assisted me, especially to the Rev. S. H. Gem, for many valuable suggestions and references, and to M. P. S. Allen for similar help. I am happy in having this opportunity of expressing my gratitude to the Very Reverend Leo Almond, Prior of Downside Abbey, who has been good enough to read my manuscript and to give me much information on technical points.
CONTENTS
| PAGE | ||
| PREFACE | ix | |
| INTRODUCTION | xv | |
THE LIFE OF THE REVEREND MASTER GERARD THE GREAT COMMONLY CALLED GROOTE |
||
| CHAP. | PAGE | |
Preface: The Preface to the life of the venerable Master Gerard the Great, commonly called “Groote” |
3 | |
| I. | Of the origin and interpretation of Gerard’s name |
5 |
| II. | Of his rapid progress at the University of Paris |
7 |
| III. | How his conversion was revealed to a hermit in Cologne |
8 |
| IV. | How he was drawn to God by the Carthusian |
9 |
| V. | Of his change of garb and character |
11 |
| VI. | How he separated himself from fellowship with worldlings |
13 |
| VII. | Of his abstinence, and the shirt of hair which he wore |
15 |
| VIII. | How, by the advice of the Monks, he began to preach the word of God |
17 |
| IX. | Of his labours, and his patience toward his enemies |
20 |
| X. | Of his journey to the parts about Brabant |
23 |
| XI. | Of his austerity in food and clothing |
25 |
| XII. | Of his devoutness in prayer and in hearing Holy things |
30 |
Of his great love of reading the Holy Scriptures |
34 | |
| XIV. | Of the abundant fruit which he bore in the conversion of men |
39 |
| XV. | Of the devout communities and monasteries which arose through him |
43 |
| XVI. | Of his happy death and burial |
46 |
| XVII. | Of the noble eulogy passed upon Gerard by a Cantor at Paris |
51 |
| XVIII. | Of his public profession of faith, and of his delivering the true Gospel in his preaching |
52 |
Appendix to the Life of Gerard Groote |
74 | |
THE LIFE OF THE REVERED FLORENTIUS, A DEVOUT PRIEST, AND VICAR OF THE CHURCH OF DEVENTER |
||
| Preface | 81 | |
| I. | Of the humility of Christ which Florentius studied to imitate |
85 |
| II. | Of the interpretation of the name Florentius and its three glorious meanings |
86 |
| III. | Of the interpretation of his father’s name Radewin |
88 |
| IV. | Of his native land, and how he went to study at Prague |
90 |
| V. | Of his honourable character in the world |
92 |
| VI. | Of his conversion through the preaching of Master Gerard |
93 |
| VII. | How he despised the life of the world and joined himself to Master Gerard |
95 |
| VIII. | How Florentius himself, now fully converted, did convert many others |
96 |
| IX. | Of the burdens that he bore, and the wrongs that he suffered |
98 |
| X. | Of his promotion to the priesthood and the abasement of his humility |
100 |
| XI. | How seldom he went out, and of his instructive demeanour as he stood in the Choir |
102 |
| XII. | Of the simplicity of his garb |
105 |
| XIII. | Of his humble service among the Brothers |
107 |
How he laboured with his hands for the common good |
110 | |
| XV. | Of his compassion toward the poor, the sick, and the friendless |
112 |
| XVI. | Of his feeding the poor, and washing beggars |
115 |
| XVII. | Of his abstinence and the infirmities which came upon him by reason of his austerity |
118 |
| XVIII. | How he often recovered by the aid of the prayers of the devout |
12O |
| XIX. | How upon an Easter Even he was healed by a Vision of Angels |
122 |
| XX. | Of one who fell into a well and was drawn out unhurt |
124 |
| XXI. | Of the vision of the Rood which appeared over his house |
125 |
| XXII. | Of his patience, gentleness, and love toward all men |
128 |
| XXIII. | Of his devout exhortation to spiritual prayer |
130 |
| XXIV. | Of his effectual preaching and his knowledge of the Scriptures |
133 |
| XXV. | How he set a guard upon his tongue and avoided oaths |
136 |
| XXVI. | Of three temptations that are full of peril to the devout |
138 |
| XXVII. | Of his sending forth the Brothers to gather fruit in divers places |
141 |
| XXVIII. | Of his happy passing from this world and his burial in the Church |
144 |
| XXIX. | Of a vision which was seen after his death, and of the great glory which he attained |
147 |
A Letter and certain Notable Sayings of Florentius |
150 | |
LIVES OF THE FOLLOWERS OF FATHER FLORENTIUS |
||
| Preface | 165 | |
| LIFE OF JOHN GRONDE. | ||
| I. | Of the first Congregation of Clerks in Deventer |
169 |
| II. | Concerning John Gronde |
172 |
| 176 | ||
| LIFE OF LUBERT BERNER | 181 | |
| LIFE OF HENRY BRUNE | 213 | |
| THE LIFE OF GERARD OF ZUTPHEN | 220 | |
| LIFE OF AMILIUS OF BUREN | 226 | |
| LIFE OF JAMES OF VIANA | 232 | |
| LIFE OF JOHN CACABUS | 235 | |
| LIFE OF ARNOLD OF SCHOONHOVEN | 256 | |
INTRODUCTION
THE period covered by the Lives of Gerard Groote and his followers is the hundred years which elapsed between 1340, the date of Groote’s birth, and 1439, the year in which Henry Brune died. In order to understand the significance of the movement to which à Kempis has given the name of “The New Devotion,” it is necessary briefly to consider the conditions which prevailed at the time when that movement was initiated and the difficulties with which its adherents had to contend.
At the time of Groote’s birth the Low Countries
were divided into a number of small principalities,
each of which was governed by its own Sovereign:
of these the most powerful were the Counts of
Holland and the Prince Bishops of Utrecht, who
as Motley says, “divided between them the Sovereignty of what afterwards became the United
States of the Netherlands.” By the death of
The Bishops of Utrecht, in addition to their spiritual authority, enjoyed a large amount of temporal power, and were for many centuries the most formidable of the opponents to the Counts of Holland. The Bishopric was founded by Charles Martell in the eighth century, that prince having rewarded the Anglo-Saxon monk, Willibrord, with large possessions in the neighbourhood of the town from which the See is named, in recognition of his labours on behalf of the Faith. Winfred or Bonifacius who succeeded, received further accessions of territory, and by his efforts and his martyr’s death at Dokkum, Christianity was established yet more firmly in the Netherlands, The power of his successors, the later Bishops, gradually but continually increased, and since in earlier years the authority of these prelates was frequently exercised in the defence of the people against oppression, it rested upon a foundation surer than any which could be laid by Royal Grant or Charter.
The district of Overyssel with which we are
more immediately concerned, though it formed a
portion of the dominions of the prince Bishops,
enjoyed at this time a certain measure of independence, being administered by a council composed
The election of Urban took place in 1378, and
in the same year certain of the Cardinals, claiming that the menaces of the Roman populace had
hindered their freedom of choice, elected Robert
of Geneva, who took the title of Clement VII.
Urban refused to recognize his deposition and took
up his residence at Rome, while Clement went to
Avignon. Thus there were two claimants to the
Papacy, a condition of things which not only
weakened the Church by dividing Catholic Christendom into two parties, but also embittered the
already existing civil and political strife. On the
death of Urban VI the Italian party elected
Boniface IX as his successor, and five years later
Benedict XIII was chosen to succeed Clement at
Avignon. Boniface was followed by Innocent VII,
who, however, survived his election by two years
only, and on his death the Italian Cardinals chose
Angelo Corrario, who is known to History as
Gregory XII. This pontiff and Benedict undertook
to resign their claims if such resignation should
seem likely to promote the peace of the church,
In view of the complexity of these proceedings it may be convenient to append a table of the Popes who reigned during the period under discussion, the names of Anti-Popes being in italics:
| Benedict XII | Innocent VIII | } | |
| Clement VI | Benedict XIII | ||
Innocent VI Urban V Gregory XI |
Gregory XII Benedict XIII |
} | |
Urban VI Clement VII |
} | Alexander V Gregpru XII Benedict XIII |
} |
Boniface IX Clement VII Benedict XIII |
} | John XXIII Gregory XII Benedict XIII |
} |
| Martin V | |||
Besides the Schism other causes tended to
weaken the Papal authority in the country with
which we have to deal. The Bishops of Utrecht
were dependent rather upon the favour of the
Emperor than upon that of the Pope, and even
during the years which marked the increase of
the Papal authority throughout Europe, there are
many instances of strong resistance being offered
to it both in the Low Countries and elsewhere in
Northern Europe. Heresy, as Motley has pointed
out, was a plant of early growth in the Netherlands, and “from the earliest times neither Prince,
It is necessary, however, to go back to an earlier period than this in order to trace the development of the feeling of which such acts were the outcome, and it is impossible to deny that ecclesiastical dignitaries and the subordinate clergy gave many provocations to the civil power and to the people at large in the years which preceded the time of which we speak.
As early as the beginning of the twelfth century
the notorious Tanchelyn, an illiterate impostor,
caused great commotion in Brabant by his denunciations of the clergy, and although his utterances were blasphemous and his conduct was
grotesquely indecent, he gained for a time a considerable following, a result which could hardly
have occurred had there been no substratum of
truth in the protest which he made against clerical
domination. During the progress of the same
century other teachers arose to cause divisions
and strife in the Church to which they professed
allegiance, and, naturally enough, persecution
followed, to be attended as usual by a yet more
Amongst other religious bodies which flourished
during this period are the Lollards and Béguines,
of whom it is necessary to make special mention,
as they are referred to in the Lives. The former
name is constantly used by English writers as if
it were descriptive of the followers of Wyclif only,
whereas the term is applied by other authors to the
Franciscan Tertiaries, the Cellites, the Brothers
of the Common Life, and many others. The term
Lollard with its variants, Lollhard, Lullhard, Lollert and Lullert means primarily
“a singer,” and
denotes one who is constantly singing hymns to
God. Thus it is applied to various bodies, without
reference to the orthodoxy of their opinions.
This explains the use of the word in the text
where it is used in its literal signification, although
The name “Béguine” is also of somewhat uncertain signification, being applied both to that
body which owed its origin to an austere branch
of the Franciscan order, and also to certain German and Belgic societies which flourished during
the thirteenth and following centuries. It is with
the latter only that we have to do, and it is sufficient for our purpose to say that though it has
been shown that certain societies called by this
name were established in Holland and Flanders
as early as the eleventh century, it was not until
the thirteenth that they gained any great celebrity.
It appears that a number of pious women associated themselves together and lived under the
rule of a superior of their own sex, dividing their
time between devotional exercises and honest
labour. They did not, however, bind themselves
by vows, but were at liberty to quit the society or
to marry if so disposed. The name Béguine means—like Beghard—“one who is assiduous in prayer,”
and having been used at first of pious persons
generally, became afterwards applied to the societies
Although the explosion caused by the condemnation of Huss took place in another land, its
echoes were heard and some of its effects felt in
Holland and the surrounding districts. Huss was
condemned and suffered in 1415? and his friend
Jerome of Prague in the following year; but the
religious dissensions and the barbarous war which
they caused continued to disturb further an already
distracted world, until Æneas Sylvius, the emissary
It was not by actual heretics only that the peace of the Church was disturbed; various abuses had slowly developed, and were tolerated by many persons whose orthodoxy was never questioned. We need, however, deal only with those to which reference is made in the text.
It will be observed that Groote lays great stress
upon the evils of pluralism, and indeed the disastrous consequences of the non-enforcement of
the Canons against this abuse must have been
evident to all. According to Hallam (“Mid. Ages,”
c. 7, p. 2) there were cases of fifty, or even sixty
benefices being held by a single incumbent, and in
our own country it was found that in 1367 some
clerks enjoyed more than twenty benefices. An
abuse of a like nature was the holding by persons
other than priests of ecclesiastical preferments.
Thus Petrarch was enabled to enjoy the revenues
of two benefices although he never took full orders.
Closely connected with these abuses we find the
crime of Simony, a term that, in the wider sense
A modern reader might perhaps feel some surprise at the severity with which Groote speaks of
usurers, but it is well known that from very early
times the practice of usury was regarded as
criminal. In the year 1179 Alexander III decreed
that usurers “nec ad communionem recipiantur
It is unnecessary to comment upon the protest made by Groote against the grosser sins of his contemporaries, but no one who takes the trouble to examine the evidence can doubt that his protests were fully justified.
Since many references are made in the Lives
to Schools and Universities, it may be well to review briefly the state of learning during this period.
The interest in classical studies, which had declined during the latter half of the thirteenth
century, was revived to a great extent in the
fourteenth, and during the lifetime of Groote and
his followers many schools and universities were
founded and became flourishing institutions, as, for
example, at Cologne, Florence, Pisa, and Prague.
The study of Greek, which had been neglected, was
revived, owing to the influence of such scholars as
Boccaccio, Petrarch, and Manuel Chrysolaras, and
although the enthusiasm for classical learning was
Somewhat earlier than the period with which
we deal, Clement V had given encouragement to
the study of Hebrew and other Oriental languages,
which he directed “should be taught in public
schools that the Church might never lack a sufficient number of missionaries properly qualified
to dispute with Jews and Mohammedans, and to
diffuse the light of the gospel throughout the
East.” Mathematical study, which was regarded
with some suspicion, owing to its supposed connection with astrology and magic, had been pursued with success by Thomas Bradwardine, Archbishop of Canterbury (d. 1349), although the
history of such enquirers as Cecco d’Ascoli hardly
encouraged others to pursue that branch of knowledge. The University of Paris at which Groote
studied was specially famous for Scholastic Theology, and it is interesting to note that Groote is
said to have acquired great learning in Civil as
well as Common law, although the study of the
former was prohibited in that university: we know,
however, from other sources that the prohibition
was disregarded. The University of Prague, of
which Florentius was a member, was not founded
until 1350, but its repute grew rapidly and attracted many students, until, as Radius says
(“Vita Thomae à Kempis,” viii, § 7), “it became
infected by heresy,” when it fell into disrepute with
Another great centre of learning was the school of Cologne, which is called by Angelius “the child of the University of Paris and the mother of that at Louvain.” This institution was founded by Urban VI in 1388, while the academy at Louvain was raised to the dignity of an university by John IV of Brabant in 1423.
Though we have some considerable knowledge
as to the subjects taught and the methods pursued
in the Universities during this period, very few
records remain of school life. A Kempis himself,
as he tells us in “The Life of Florentius,” was a
pupil in the school of Deventer, of which institution John Boheme was master; a notice of this
school may be found in “De Laet. Belg. Descript,” ed. 1630, p. 239, where we learn that
the subjects taught were Philosophy, Theology,
Hebrew, and Civil law. As to the methods adopted
we may gather some information from the chronicles of Windesheim by Buschius, a contemporary
of à Kempis. In this work there is an account of
John Cele, who is mentioned in the life of Groote,
The principle of Association which led to the
formation of Trade Guilds in this part of the world
was extended so as to include other interests, and
to this principle was due the formation of the
Guilds of Rhetoric which flourished in most of the
principal towns. The importance for our purpose
of such association is the influence they exercised
over the people, for it is a remarkable fact that
the cultivation of the arts and the pursuit of knowledge were during the fourteenth century by no
means confined to the upper classes. During the
time of which we speak the influence of these
Guilds in the Low Countries was not so great as
it afterwards became, but in France and Germany
such associations had already considerable importance. Amongst other things the guilds encouraged
theatrical performances, some of which were conducted in the churches, as, for instance,
“King
Some reference must be made to the social condition of the people in the days of Groote and his
followers. In spite of the disturbances which perpetually recurred, this was a period during which
wealth accumulated with astonishing rapidity.
The flourishing condition of the wool trade in
Flanders, Brabant and Hainault was the chief
cause of this prosperity, but the fisheries of Zeland
and Holland also contributed to it. Cologne had
long been a great trading centre, and as early as
122O the merchants of that city set up a factory
in London. The opening of trade in the Baltic
through the enterprise of the Hanseatic confederacy and the development of commercial intercourse with southern Europe during the fourteenth century also
contributed to make this accumulation of wealth possible, and there can be
no doubt that the Trade Guilds, to which reference
has been made, assisted the merchants to resist
the arbitrary measures of their nominal rulers and
to amass riches which rivalled or surpassed those
of the ancient nobility. Agriculture, too, had
made considerable progress, largely owing to the
efforts of the Religious Houses to which grants of
The continuance of this prosperity appears the more remarkable when we consider the fact that throughout this period the countries of which we speak were devastated from time to time by visitations of the Plague and the Black Death; no less than six of the Brothers whose lives are here written died of these diseases, and à Kempis notes that many others of the community met with a like fate. The horrible pestilence called the Plague seems to have reached Europe from the Levant in 1346. A year or two later it ravaged France and England, and in 1350 appeared in an aggravated form in Germany and the Low Countries. Other severe visitations occurred in 1361, 1366, 1398, 1404 and 1439, and although we must receive with reserve the statements of contemporary chronicles as to the mortality caused by these pestilences, there can be no doubt that a considerable proportion of the population was swept off by them. According to Sismondi between four and five millions died in France alone during the first plague, and although some of the later epidemics appear to have been less deadly, the devastation caused by them cannot but have affected detrimentally the material progress of the country, and great misery must have resulted, especially amongst the poor, to whose service the Brothers of the Common Life specially devoted themselves.
Another disease which scourged the country was leprosy, and this complaint is mentioned several times in the text. According to the greatest living authority leprosy is caused by a diet of more or less putrid fish. If this theory is correct, a country like that of which we speak would be likely to suffer, since in it fish formed the staple diet of many of the people, and in the inland parts especially salted fish was largely eaten, even on occasions when abstinence from flesh was not ordained.
The existence in France of two thousand leper
houses, and in Europe as a whole of nineteen
thousand such establishments, shows how severe
a scourge this complaint must have been (Sprengel, “Hist. de la Médicine,” ii. 374, quoted by
Buckle). The treatment to which the unfortunate
victims of the disease were subjected added to the
horror of their lot, and the action of the Brothers
in ministering to them is the more laudable inasmuch as by so doing they ran counter to the prevailing prejudices and superstitions; for at this
time—and indeed long afterwards—diseases in
general and leprosy in particular were looked upon
as indications of Divine wrath rather than as being
due to natural causes. It appears that some of the
Brothers had a knowledge of medicine, and though
Groote deprecates the practice of this art it is
probable that he was not altogether unacquainted
with it; in any case he must have had the famous
saying of Hippocrates in his mind when he laid
It seems that the first suggestion for the formation of a Brotherhood came from Florentius (see
Buschius Chr. of Windesheim), who with the assent of Groote gathered together a number of
young clerks and copyists who were willing to live
a Common Life. These persons took no formal
vows, but undertook to obey such rules as might
be drawn up from time to time for the government of the Community, and from this small beginning grew the Brotherhood of the Common.
Life. Although the credit for this suggestion is
due in part to Florentius, yet Groote himself had
formerly desired to found a religious community.
Lack of means, however, and the opposition of
the existing Orders, which he foresaw, had hindered the execution of this design: the former
difficulty was overcome by the generosity of one
Lambert Stuerman, who by his will left a large
sum of money at Groote’s disposal; but Groote
himself did not live long enough to carry out his
desires. On his death-bed, however, he gave instructions to his followers to build and establish a
House, and transfer to it such members of the
original society as might desire to join. He particularly directed that this House should adopt
the Rule of the Canons Regular of St. Augustine,
assigning the following reasons for his decision.
He did not desire, he said, that the members of
Obedient to the directions given by their leader, Florentius, whom Groote had named as his successor, proceeded at once to build the House at Windesheim, a desolate place between Zwolle and Deventer. Afterwards, as the movement gained fresh adherents other houses were built, such as that near Arnheim, called “The Fount of the Blessed Mary,” that near Hoern, named “The House of the New Light,” and a third, called “The House of Mount St. Agnes,” at Nemel.
The Rule which was thus adopted had been summarized by Kettle well (p. 173), and contains the following headings:
I. To observe the fundamental law of Love, and to imitate the example of the Mother Church of Jerusalem in union of heart and in having all things in common.
II. To learn the lesson of Humility, according to the pattern of the Life of Christ and that of His nearest and most faithful followers.
III. To observe the Canonical Hours and times of prayer.
IV. To take charge of the sick and infirm wherever they be found, and to minister to their bodily and spiritual needs.
V. To avoid all affectation and singularity in dress.
VI. To give and receive fraternal correction and admonition from one another, to confess our faults and to submit ourselves wholly to our Superior.
VII. To promote in all things the interest of the Community; to be diligent in all duties and never to be idle.
VIII. To observe outward cleanliness and decency, and to take proper care of the body for the sake of the soul, both in health and sickness.
In connection with this last provision it is interesting to find that in consequence of the austerities practised by certain of the Brothers in the earlier days of the Community at Deventer their health failed, and therefore the custom was established at Windesheim of exacting from every member a promise “to endeavour to eat well, and sleep well.”
The habit adopted by the Brothers was of dark grey cloth, and when they became Canons Regular they wore a white rochet with a black hood.
It will be noticed that the only title given to the
head of the community in the following lives is
The members of the Brotherhood were divided into two classes, the Clerks and the Unlettered Brethren; and of these the former devoted themselves to the cause of education, and to copying books in addition to the duties above indicated, while the latter occupied themselves in manual labour.
It is beside our purpose to trace in detail the growth and decline of this society, but it may not be out of place to indicate some of the causes of that decline.
Some writers of repute have referred to à Kempis, Gerard Groote and others who belonged to
this society as forerunners of the Reformation, and
it is true enough to say that their teaching and
that of certain leaders of the Protestant movement had points of contact. To say this, however,
is to say very little, for the same statement might
be made equally truly of the teaching of Luther
and that of Bellarmine, whilst a very moderate
degree of ingenuity would suffice to show that on
many points Calvin was at one with St. Francis
Xavier. Groote indeed protests against various
abuses, but so also does Urban VI; and if Gerard
of Zutphen advocates the dissemination of portions of the Scripture in the vulgar tongue, it was
It is perhaps more true to say that the movement called the New Devotion is one manifestation
of a tendency which, according to the direction
given to it, may become either a source of additional power, or a cause of disruption. This is not
in any sense a controversial work, for which, indeed, the writer has no qualifications, and these
lives, with the other writings of à Kempis, may be
left to tell their own story; but since a late writer
seems to represent the Reformation as the “fruit” of the labour of the Brothers of the Common Life
(Kettlewell, p. 379), it is necessary to remark that
the Founder of the Brotherhood uses the words, “Salvo Semper judicio Sacrosanctae Romanae
ecclesiae cui humillime undique et ubique me
submitto,” and his followers never departed from
the principle here laid down. Had that principle
been adopted universally, the Reformation could
never have taken the course it did take. There is
a wide difference between protests that are directed
The text which had been adopted for this
translation is that of Somalius, which was published in 1600. The Editor tells us in his preface
that he collated all the known manuscripts, and
paid special attention to those which he found
written in à Kempis’s own hand, in the monastery
of St. Martin at Louvain; he, however, omits, as
he says, certain lives, because the manuscripts
were in so bad a condition that he could make
nothing of them. It appears uncertain whether
these omitted lives were really by Thomas à Kempis. The earliest printed edition is that published at Nuremberg in 1492-1494, of which copies
are to be found in the Bodleian Library at Oxford
and in the British Museum, and this edition contains no lives other-than those given by Somalius.
The book begins with the “Imitation,” which occupies twenty-six leaves, and goes
on with “Tractatus de meditatione Cordis Johannis Gerson,” the inclusion of which work in a volume
devoted to Thomas à Kempis, is remarkable in view
of the controversy which has arisen with regard
to the authorship of the “Imitation,” It is beside
our purpose to discuss this vexed question, as
Besides the Nuremberg Folio there are other printed editions earlier than that of Somalius, which the latter seems to have consulted, namely, the works of à Kempis published in Paris by Jodocus Radius Ascensius in 1500, and re-issued in 1549. For purposes of correction this edition is of little value, since the same blunders and misprints occur frequently both in this and in Somalius’ edition; but it is interesting as containing a Life of à Kempis in twelve chapters written by the Editor, of which the eighth gives some further particulars as to Gerard Groote, while the eleventh contains a long exhortation addressed to à Kempis by Florentius Radewin.
“The Lives” are written in the form of a dialogue between an elder Brother of the house and
a Novice, and were no doubt intended for the instruction of those who should join the Brotherhood. In the Nuremberg Folio the whole of
Book II (the Life of Florentius) is entitled “de humilitate Christi,” a title which is confined in
Somalius’s edition to the first chapter of this
biography; this heading gives the key-note to the
whole composition, for throughout the Lives the
(2) With regard to the last chapter of Groote’s Life, it is obvious from a perusal of the original that the whole is taken from notes made by Gerard himself, which notes were left in a fragmentary condition, and were not thrown into regular literary form, probably because they were intended for the writer’s own guidance and not for publication. Thus we find constant changes from the first to the second person, and it is often doubtful where the consideration of one subject ends and that of another begins; this is particularly noticeable in 16.
(3) Hirsche has remarked that “the details
given in these eleven biographies are either derived from the personal experiences of
à Kempis
himself or are drawn from the testimony of reliable witnesses,” and the manner in which some
(4) Appended to these biographies is a life of the Virgin Lydewig, to whom reference is made in the notice of Arnold of Schoonhoven. This life is not included in the present translation, which is devoted to the Lives of Groote and his followers only. There is little doubt, however, that it is an authentic work of à Kempis, as a copy of it exists in his own handwriting, though the original MSS., containing the Lives of the eleven Brethren and the chronicles of Mount St. Agnes have disappeared. On the other hand, the life is prefaced by a dedication ascribing it to “Frater N pauper peregrinus,” but this may easily refer to Thomas himself.
I have already disclaimed any intention of entering into the controversy regarding the authorship of the “Imitatio,” but as several passages in the latter work are closely parallel to sentences in the Lives it seems advisable to call attention to the fact. The reader will find particulars in “Hirsche,” v. 2. p. 523.
(6) The date of the composition of these lives
Hitherto no complete translation of the Lives
into English has been published, although several
writers have made extracts from them. The Rev.
S. Kettlewell in his “Thomas à Kempis and the
Brothers of the Common Life” has given us versions of selected passages, and as the present
translation differs widely in many places from the
versions given in the work named it may be desirable in the interests of accuracy to refer to some
of the more prominent of those differences. In
Groote, chap. viii, § 2, we have a passage which
runs thus: “Cum tuba salutari intonaret . . . commota sunt corda plurimorum a facie formidinis
Domini, et a ventura ira judicii extremi, et ignis
extremi”: according to Kettlewell this means that
Groote “entirely abandoned the vulgar arguments
drawn from the fears of Hell,” an interpretation
which is both impossible in view of the original
Such slips as “a quarter of an hour” for “quartâ horâ,” “liquor” for “cibus,” “soul” for
“mensa,”
and the like, are of small moment, but they show
at least that to differ from a translator who committed such blunders does not argue a great
amount of audacity. More serious, however, are
such mistakes as that made in the “Life of John Ketel,” when Kettlewell makes à
Kempis say that
John was “so lately well known to me” instead
of “in old days well known,” etc. In regard to
this it is only necessary to observe that Ketel had
been dead for more than forty years when à Kempis wrote these words, and to use the phrase
“so
lately” is to confuse dates. It is not necessary to
Kettlewell’s work, however, is not without its value, as apart from his extracts from the Lives, it contains much information that is of interest to students of à Kempis, and the present writer would not have singled out the above passages for adverse comment but for his desire to justify himself in differing from one who is regarded as a leading authority.
THE LIFE OF THE REVEREND MASTER
GERARD THE GREAT COMMONLY
CALLED GROOTE
THE LIFE OF GERARD THE GREAT
PREFACE
The Preface to the life of the venerable Master Gerard the Great, commonly called “Groote"
(1)
WITH the help of God, and daring much for the sake of Charity, I will try, my most beloved brother, to set forth the acts of the Fathers, though I recount but few out of many: and this I do by reason of thy frequent importunities, and for the common good.
Now since many Fathers and devout brethren, who were of old well known to me, are fallen asleep, I fear not to speak of their virtues, that by so doing I may leave a good memorial of them to those that come after, when I speak of the excellent example which they set, to enhance yet more the honour of the name of God. I will begin therefore from that notable and devout preacher the venerable Master Gerard who is surnamed “Groote.”
(2) After this, if the Lord will, I will add further certain examples of holy conversation, drawn from the lives of those devout brethren who were his disciples, hoping thereby to stir up thy devotion, and that of other single-minded brethren.
Though I did not see Gerard in the flesh, yet have I known in the body divers men who owned discipleship to him, and from these I have often heard of his good deeds; so that thou must not think that I have devised these things of mine own imagination, but rather that I have received a faithful relation thereof from trusty persons, both men and women.
CHAPTER I
Of the origin and interpretation of Gerard’s name
(1)
THE venerable Master Gerard, called the “Great,” was a citizen of the city of Deventer, born of honourable parents of that same place, and tenderly nurtured by the loving care of his family; the name which he inherited from his earthly parents was apt enough, but by Divine providence it was afterwards changed for a better; for he who had exchanged his former manner of life for a new mode of living, justly deserved that his name too should have a godly signification by reason of his signal virtues, as the following narrative will show.
(2) His name Gerard may be interpreted as
meaning one “gerens artes,” that is, “cultivating
the arts,” because being given up to literary studies he was deeply learned in
the liberal arts and in many sciences: or again the interpretation may be “gerens ardorem”—one who cultivates a burning zeal—because, being mercifully prevented by
the grace of God, his inner man was inflamed by
(3) This man therefore shall be held in perpetual memory, a man who in our own day was a teacher, following the regulations of the orthodox faith; and one who by his pious example restored the position of our Holy Religion. Although for a long time he mixed carelessly and thoughtlessly in the concerns of this world, yet, after his conversion, his life was truly exemplary, being spent in the deepest humility and devotion, in holy poverty and frequent fasting, a life too which he ended well and with a happy issue of his strife.
CHAPTER II
Of his rapid progress at the University of Paris
(1)
WHEN he was growing toward manhood, Gerard was sent by his parents to the University of Paris, and being furnished with abundant means, beyond those of many of his companions, he busied himself with those pursuits for the sake of which he had come. At that time he was not seeking the glory of Christ as the end of his studies, but pursuing the shadow of a great reputation he was chiefly anxious for the praise of men.
(2) In a short time, however, having passed through the usual course for students, he eagerly sought for higher place; and in virtue of his good understanding, a Master of Arts degree was conferred upon him in the eighteenth year of his age. Having gained this degree, and being fired by a natural genius and puffed up with worldly knowledge, he was rewarded with preferment in the Church, and received amongst other benefices a Canonry in the Church of Aix. But hitherto he walked in the broad ways of the world, not being yet inspired, until by the mercy of God he was changed into another man.
CHAPTER III
How his conversion was revealed to a hermit in Cologne
(1)
BUT inasmuch as the Almighty and merciful God, who alone worketh great marvels, had decreed to loose this learned and most famous Master from the bonds of this present world, He brought the process of that conversion to full effect; and this conversion, unexpected and unknown to the generality of men, was beforehand revealed and foretold to a certain hermit in Cologne.
(2) For when on a time Gerard was in that city and wandering idly was watching some worldly games, the aforesaid hermit, expressly mentioning the name and describing the dress of Gerard, foretold that his conversion should shortly be brought to pass, and should be of profit to many.
Wherefore a certain man, who knew of this prophecy, came to Gerard where he was standing, and said, ‘Why standest thou thus intent upon empty things? Thou oughtest to become another man.”
This saying about himself Gerard thought but childishness, nor did he at the time dwell much upon it; but God who hath foreknowledge of the future and doth not deceive, after a short time brought the word to pass as He had fore-ordained, and re-called to Himself Gerard whom He loved, from the paths of iniquity to the state of godly living, working by means of a Religious of the Carthusian order.
CHAPTER IV
How be was drawn to God by the Carthusian
(1)
THERE was in the district of Gelders, near the city of Arnheim, a certain Religious that was Prior of the Carthusian Monastery in Monichuysen, a man of learning and piety who had formerly, when in the world, been intimate with Gerard. This man being full of compassion and drawn towards his neighbour by his zeal for souls, began to consider in what way he could have speech with Gerard and treat in private with him for his salvation, so that a man so great, and a master so learned might not perish in the world, but might be snatched from out the snares of the Devil by the aid of God and be joined to the number of the elect.
Now at that time particularly the disposition of the world seemed to be on all sides turned to evil, so that there were few who preached the Word of Life both by example and precept, and fewer still who followed the rule of continency; and this was above all things lamentable, that those who professed the name of Holy Religion and the state of the Devout Life through lack of inspiration followed but lamely in the footprints of the Fathers who had gone before. Amongst the Carthusians indeed the light of the Heavenly Life remained, though hidden; to carnal men their rule seemed to be austere enough, but yet it was most acceptable to God, and to men of fervent spirit a thing pleasant and worthy to be chosen.
(2) Meantime it happened that for some reason which arose, the aforesaid Prior went to Utrecht, and when he knew that his beloved Gerard was there he hastened lovingly to hold converse with him; and soon, on a good opportunity, let down the net of holy exhortation to draw this great fish from the waves of worldliness.
He approached Gerard as his familiar friend, greeted him as his old comrade and exhorted him with words of wisdom as his kindly host: he spoke to him as to a man of learning of “The Sovereign Good”; he laid before him the rewards of Eternity and the terrors of the judgement to come, with mingled kindliness and severity: he praised the Religious Life, and denounced the ways of the world, showing that everything beneath the sun shall perish. “Death,” he said, “doth hang over every man, but the day and hour of death are unknown. But oh! how great are the gifts promised to those that follow Christ." The grace of God was present with them during this holy converse, which was oftentimes repeated; the heart of the hearer was softened, and the reverend Master believed the words spoken to him; he assented to the Prior’s words as true, and was led by his reasoning; he was attracted by the promises, and confirmed by the examples of the Saints. At length he resolved to change his mode of life for a better, and by the favour of God to renounce the pomps of the world.
(3) The Prior, perceiving this, was greatly delighted in that the seed from God had fallen upon
good ground: and he rejoiced with exceeding joy
over this great fish which was caught by the hook
of Christ to be drawn thereby the sooner from the
whirlpools of the Sea. He returned joyfully to his
CHAPTER V
Of his change of garb and character
(1)
NOT long afterwards, Gerard began to
carry into effect that upon which of his
own good will he had determined. So
his mind being made sure, and confirmed in Christ, he resigned all his preferments,
A rumour went abroad amongst the people; and many wondering at the strangeness of the matter, spoke to one another saying “What can his reason be, and what change hath befallen him; hath much learning made him mad? Lo! he who formerly went in fair clothing, now is clad in rough and sad coloured wool. He who delighted in feasting and in varied meats, doth now reject pleasant food, and seeketh poor fare; he doth flee from high place, and loveth poverty.” But yet the hand of God was with him, and he began to labour faithfully in the name of the Lord.
(2) Holding the common talk and vain chatter of men in small esteem, Gerard turned himself to God with the strength of his whole heart, for he said, “I have chosen to be an abject in the house of my God rather than to dwell in the tabernacles of sinners”; and so, God working with him, he exchanged riches for poverty, pride for humility, luxury for self-denial, unstableness for a stedfast mind, worldliness for a spiritual life, subtlety for devotion and singlemindedness. While the people were talking and wondering at the sudden change in so great a man, one of his fellow citizens who was of high position came to him secretly, wishing to know more fully the purpose of the reverend master in fleeing from the joyous companionship of the world.
(3) And when he had inquired anxiously of
him about many things, and had heard fully the
explanation of the mystery of Gerard’s renunciation, he was so instructed in the matters of which
he had doubted, that he went away greatly edified
CHAPTER VI
How he separated himself from fellowship with worldlings
(1)
LEST the holy seed planted in Gerard’s heart by God should be trodden under
foot of them that passed by, or lying uncovered should be devoured by the fowls of the air; lest the light that was kindled in
him should be extinguished by an empty wind, in
place of being kept beneath a bushel and nourished by the oil of inward devotion; and lest the
tender and fragile reed, being blown about by the
breeze of vanity, should be soon bent earthward
and not strengthened with power from on High,
the humble Gerard resolved to go apart for a time,
to separate himself carefully from worldly sights
and converse, to release his mind from all the
cares of the world, and to be at leisure for the
things of God only, and for his own soul. By this
means he would first learn in his own person that
of which he must afterward become a teacher,
(2) He departed therefore from his city, and from his father’s house, and came to the country of Gelders to the Carthusian Brothers in Monichuysen whom he loved in the love of Christ. By these he was received with reverence and was given a cell as being a guest worthy to be loved: and entering into it joyfully and eagerly he said in the exultation of his soul with Blessed Peter, “Lord, it is good for us to be here,”
There he called back his heart from its former wanderings, there he wiped away the mildew. of his old life and restored the image of his inner man to purity—there he broke the rising storms of passion by watching and by fast, and overcame the various assaults of Devils by prayer and tears, saying with Holy David, “Lo I have gone far off flying away; and I abode in the wilderness. I waited for him that hath saved me from pusillanimity of spirit and a storm.” I too have seen the place of his habitation, in which this light of God, this friend of the Almighty, was hidden for a season, until he should be placed upon a candlestick, that he might show an example of light to all.
CHAPTER VII
Of his abstinence, and the shirt of hair which be wore
(1)
THIS new soldier of Christ therefore, fearlessly took his post in the Carthusian Camp: and within he was not overcome by the weariness of his cell, nor abroad was he broken down by the burden of his toil, but as a true son of the Cloister he kept watch over both heart and lips. Moreover he carefully tilled the field of his own heart, making a daily and rigorous inspection of the same, rooting out the thorns of vice and sowing the seeds of virtue.
So Gerard waging spiritual warfare against flesh and blood, was by his retreat strongly armed against himself that he might the more quickly overthrow the Devil, the Ruler of this world and the Prince of Darkness.
He did not pamper himself, as loving, luxury,
nor spare himself as being weak, nor make excuses for himself as being innocent, nor put off
the time of repentance like a careless and lukewarm servant; but mindful of his former evil
living, he took unto him the spirit of contrition,
and for the name of Jesus, crucified his own flesh
with its affections and lusts, desiring to win favour
in the sight of Christ. Though his body was frail,
he laid upon it frequent fasts; he abstained from
flesh (as is the custom of the Carthusian order),
and also from many foods which that Custom
allows; he prolonged the watches of the night,
(2) He girt his loins with a cloth of hair which was very rough and full of knots that the wantonness of the flesh might not allure him: and he faithfully mortified the body for the soul’s sake, constraining his reins with the firm strength of purity. Thus he truly, and to the very letter fulfilled the words of the prophet in the Psalm, and could justly say, “But as for me, when they were troublesome to me I was clothed with hair-cloth.”
“O good Master who were they that were thine enemies in the Cloister?”
“Verily the desires of the flesh, the allurements of the world, and the temptations of the Devil.”
“Wondrous is it that in this retreat where thou dwellest far from worldly things thou shouldest have temptations!”
“I am not safe, neither I nor any man who is born in sinful flesh; but that I may not be overcome of depraved affections or moved by evil example I have sought a place of solitude in the greater hope of divine protection. Even Christ Himself was never so openly tempted as when He entered into the desert and fasted from food, and yet He was not disturbed by any human passion. I, therefore, who am a sinner, that I may give the more satisfaction to my God, have withdrawn myself from men and humbled my soul with fasting that my prayer might be turned into mine own bosom.”
A certain devout sister, whom Gerard had converted, told me certain things: how that after his
death she saw his hair shirt, and touched it with
CHAPTER VIII
How, by the advice of the Monks, he began to preach the word of God
(1)
BUT as the devout and learned Master continued in the increase of virtue, and in proportion as Christ grew more sweet to him so much the more did the world become of no account in his sight: and when by the ordinance of God the time of his fruit-bearing was at hand, it was determined by these wise and religious brethren that this burning and shining light should be placed upon a candlestick to give light to them that are of the household of God, in order that by the voice of his preaching, and by the example of his holy conversation he might kindle the hearts of sinners.
It would have been good that a man of such
mighty power should be continually at leisure for
the things of God and his own soul in the solitude
of the Cloister, but they hoped to gain yet greater
good and higher glory for God by sending him
forth; because a learned man like Gerard who
was apt for preaching but less apt for bearing the
burden of a Religious order—one moreover who
had learned to tread the path of humility by despising all earthly things—would be of profit to
more souls by openly preaching the Word of life.
By so doing he would bring the greatest gain to
(2) For three years he devoted himself to study and prayer before he began to preach; thus this faithful herald was furnished with spiritual armour, and with the writings of the Scriptures, that he might announce the good tidings of the Word of God in the cities and villages; he had many hearers both clerks and lay folk as well as the Religious Orders: men and women; small and great; learned and unlearned; men of high degree and councillors; rulers, slaves and free; rich and poor; men of the land and strangers. When he sounded upon the trumpet of salvation withholding from the ears of his hearers no note that was necessary thereunto, but openly proclaiming the full purpose of God for all men according to their state, condition, sex and age, the hearts of many were moved to flee from before the face of the anger of God, the coming wrath of the last judgement and the final fires of Hell. He “placed the axe to the root of the tree,” according to the saying of the blessed John the Baptist—“Let all men therefore” (said he) “fear the strict judge, abandon sin, and bring forth fruits meet for repentance—let them be forward to do the will of their Holy Creator and appease Him, by being instant in prayer, almsgiving, and fasts.”
Many who heard his discourse were pricked to
the heart, and coming to him yielded themselves
to his direction, putting away all the vanity of the
world. Some also in their zeal for chastity remained virgin, and some who had taken the vow
(3) But since the righteousness of the good suffereth the envy of evil men, some persons of corrupt mind, lovers of the world and followers of luxurious living, often spoke against Gerard, for they hated the way of truth, and were enemies of every good thing.
These persons secretly defamed the man of God, and sometimes by open railing strove to stir up a tumult against him, and that because he argued with severity against their own vices and crimes: but a yet more wicked thing was done, in that certain priests and prelates and wandering friars thought it unworthy to bear with the teaching of so great a man and with his eagerness for justice to be done upon those that deserted the holy law. They strove therefore to blacken his fame, and to fight down his constancy of purpose, of whom he himself writes in one of his letters. “Many snarling folk are come about me, who rage even as the fire among the thorns, but they do not appear openly.” Wherefore this lover of Christ, this zealot for souls, was neither shaken by the threats of his enemies, nor vexed by the dispraise of them that upbraided him; for he was founded upon a strong rock because he sought not the glory of the world, nor feared to suffer shame for Christ. He was ready indeed for the truth’s sake, and for the Gospel of God, to yield up both body and soul so as to promote, and wheresoever it might be, to extend His glory. And so blessed be God who raised up for us such a preacher and sent him forth to preach; for it was through him that there shone upon us who are in this lower, world, the Light of the Heavenly Life.
CHAPTER IX
Of his labours, and his patience toward his enemies
(1)
IT were a long task to tell of the labours which he underwent in preaching, the conflicts of disputation which he maintained against subverters of the faith, and the exhortations which he delivered to strengthen in their holy purposes the brethren and sisters who had given themselves to the devout life. These things are most clearly shown in the letters which he wrote to divers persons for their consolation. Thus he says in one letter written to the priests in Amsterdam, who were very well known to him. “Be not afraid, my most beloved, if ye have heard my evil report from the men of Kempen. All things are turning out as I hope in accordance with the will of God. Let Charity burn within us with no sluggish flame but fiercely. Let us despise these filthy communications and be ensamples of the Most High, to the Glory of our Creator.”
When he perceived that many prelates of the
Church were opposed to him, and that his preaching was being hindered by the envy of his enemies,
and that he was forbidden to preach by an edict
craftily obtained, he yielded in a spirit of humility
to this rage and envy, being unwilling to stir up a
tumult amongst the people against the clergy.
Moreover, he said to the^common folk who took
ill this inhibition as having been obtained by falsehood:
(2) He also caused several books of sacred
theology to be written out by the pupils whom he
attracted to him by his excellent discourses: he
paid them wages, inviting them to come to his own
house and hear the Word of God more often, that
so he might dispose them to chastity, and to the
amending of their lives, by which means they
might become partakers of everlasting blessedness, being fashioned to a new and holy life, if they
should renounce worldly courses. Meanwhile with
Godly prudence he did not pay all their wages at
one time, but divided the money into several portions, in order that they might often come, and
with such opportunities for intercourse with him
might find grace; and these men came the more
gladly as they saw beneficent acts of holiness
abounding in him—for Gerard earnestly strove to
win some of these writers to Christ, a purpose
which by the favour of God was shortly brought
to pass. He loved to speak with such simpleminded and less learned men rather than with the
wise of the world, because the innocent and the
(3) A certain man of the order of mendicants, a Religious in garb, but a worker of mischief in speech, began to speak against the venerable Master in many things, and when he could not overcome him, he hastened to the Curia at Rome to bring a suit against this man of God, or by some other crafty device to impose silence upon him: which thing he would have feared to do if he had been moved by the Spirit of God: but the Just Judge, the Lover of peace, ordered things otherwise than as this turbulent person had expected, for being suddenly smitten by sickness while upon his journey, he died; and his whole device fell to the ground and came to naught.
There was another man of the order of preachers
who was eloquent in discourse and had the fame
and dignity of one in great esteem. This man
having heard of the bright reputation of the venerable Master, rejoiced with exceeding charity
thereupon, and congratulated Gerard with sincerity of mind. He sent him a friendly letter composed in elegant language, speaking highly of the
good work which Gerard had begun, and urging
him not to be broken down by the assaults of froward men, but to trust in God and stand firm, and
to refresh Christian people with yet more copious
draughts of the water that floweth from Heaven.
Having heard this and having read the letter, the
Master, who was tried in many things, embraced
the writer, his fellow-worker in holy exhortation,
CHAPTER X
Of his journey to the parts about Brabant
(1)
THE pious and humble Master Gerard, hearing of the great and widespread fame of John Ruysbroek, a monk and Prior of the Monastery of Grünthal, near Brussels, went to the parts about Brabant, although the journey was long, in order to see in bodily presence this holy and most devout father; for he longed to see face to face, and with his own eyes, one whom he had known hitherto only by common report and by his books; and to hear with his own ears that voice utter its words from a living human mouth—a voice as gracious as if it were the very mouthpiece of the Holy Ghost, He took with him therefore that revered man Master John Cele, the director of the School of Zwolle, a devout and faithful lover of Jesus Christ; for their mind and heart were at one in the Lord, and the fellowship of each was pleasant to the other, and this resolve was kindled within them that their journey, which was undertaken for the sake of spiritual edification, should redound in the case of each to the Glory of God.
(2) There went also with them a faithful and devout layman, named Gerard the shoemaker, as their guide upon the narrow way, and their inseparable companion in this happy undertaking.
When they came to the place called Grünthal,
(3) Gerard abode there for a few days conferring with this man of God about the Holy Scriptures; and from him he heard many heavenly secrets which, as he confessed, were past his understanding, so that in amazement he said, with the Queen of Sheba, “O excellent father, thy wisdom and thy knowledge exceedeth the fame which I heard in mine own land; for by thy virtues thou hast surpassed thy fame.” After this he returned with his companions to his own city greatly edified; and being as it were a purified creature, he pondered over what he had heard in his mind, and often dwelt thereon in his heart: also he committed some of Ruysbroek’s sayings to writing, that they might not be forgotten.
God also revealed to Gerard the death of this
Gerard himself did not long survive, for when the third year after these things was almost past, there came the time appointed for him to die, and at the call of God he paid the debt of the flesh.
This sojourn on his visit to the Prior was not a time of idleness, nor was the discourse of so holy a father barren; but the instruction of his living voice gave nurture to a fuller love, and an increase of fresh zeal, as he testifies in a letter which he sent to these same brethren in the Grünthal, saying “I earnestly desire to be commended to your director and Prior, the footstool of whose feet I would fain be both in this life, and in the life to come; for my heart is welded to him beyond all other men by love and reverence. I do still burn and sigh for your presence, to be renewed and inspired by your spirit and to be a partaker thereof.”
CHAPTER XI
Of his austerity in food and clothing
(1)
I WILL describe in a few words the manner of his private life, for he laid down for himself a rule, and has described in his writings many exercises of devotion.
He was very temperate in the matter of food,
Nevertheless he invited to his frugal table certain poor servants of God, and sometimes one or two of the honourable burghers, so as to instruct them in a better life: and these he regaled rather with the sweets of heavenly discourse than with carefully prepared courses of meats, for such he by no means provided. But whether he were alone, or were entertaining a guest, the reading of some holy book preceded the meal, and edifying discourse flowed from his honeyed tongue; but on other matters he strictly held his peace.
(2) Laughter and jesting were far removed
from his mouth, and still farther the blemishes of
slanderous talk and worldly gossip which pertained
not to the matter in hand. His conversation was
seasoned with salt, and thoughts of devotion to
God, and the health of the soul gave to his food a
savour beyond that of any pleasant meat. He ever
remembered as he sat at meat the heavenly table
in the kingdom of God, and the sweet fellowship
of the Saints which should follow our long exile
in this present world. Thus he sent away his
guests joyful in the Lord, and having their hearts
(3) He used to prepare his food with his own hands, though he had no skill in cookery, and he refused to accept the services of the sisters who dwelt apart in a neighbouring building: if anything needed to be bought in the market, these looked to it for him; but he allowed no one of them to enter into his dwelling, but was content with the ministration of a single clerk. Both within his house and abroad he arranged everything with a view to honesty and good report, and lest aught that might cause suspicion should be observed, he would not speak to any one of the nuns, save behind a closed and curtained window. Things that were given him, or brought for his use, were pushed in by means of a wheeled vehicle—wherefore one of his pupils, seeing him so closely guarded, inquired privately of him concerning the matter, and said:
“Why, good master, dost thou so carefully veil
thy window?” and Gerard answered, “If I could,
I would protect mine ears also that I might not
hear the voices of women, for indeed excess of
caution can do us no hurt; every cause of stumbling and danger to the weak cometh by lack of
(4) He observed with the greatest strictness the fasts of Holy Church. On Fridays he abstained altogether from foods made with milk, and often on that day used salt as a condiment instead of oil. He seldom washed his plate, but wiped it with bread, or left it for a dog or for mice to lick, and he did not despise mouldy bread. On the fifth day of the week by reason of the coming Friday he washed all his vessels in water, to remove from them every trace of fat by way of penance. Therefore he was pleasing in the sight of God, by being content with the simple and bare necessaries of life, by cutting off what is superfluous and not requiring luxuries. Towards himself he was austere and churlish, towards others kindly and pitiful.
(5) His garb was gray in colour and made in
humble fashion, being neither soft nor gay, nor
arranged in elaborate folds, and he seldom had
new garments, for when his clothes were worn
by age he had them patched and mended, nor was
he ashamed, although a man of good birth, to be
seen amongst his friends and fellow- citizens in vile
raiment. He wore a tattered cloak mended with
many patches, like to those worn by the poor and
by beggars: a garment like to be despised by the
rich, but a pattern to the devout, and worthy to
be held in pious memory by them that come
after. None of his raiment indeed was of great
price, yet his merit in wearing the same was by
(6) He was asked once by a familiar friend why he wore so old and patched a garment, which any labouring man might blush to wear, and he replied in his own gracious and pleasant manner: “In this I look to mine own convenience; the patches are there to prevent me from suffering cold, and that the wind may not blow through the rents, as it would if they were not closed up.” The brother hearing this was greatly edified, perceiving that Gerard sought not to please the world, but rather God only. He was also asked about his cloak and doublet, how old they were, to which he replied: “This thicker garment which I wear outside, is more than nine years old, but this thinner one, which I wear beneath it, I have had for two years only.” “And how long,” said his questioner, “hast thou worn thy doublet?” To which Gerard replied, “One of them is twelve years old, the other only three.” Thus he could say with holy David in his faithful prayers to God, “See my abjection and my labour, and forgive me all my sins.”
(7) The humble Master following after poverty,
remembered what manner of man he had been while
in the world when he had loved luxury; wherefore
it behoved him in justice to make amends for his
former courses by the opposite manner of living;
of old he used to go forth clad in fair attire and
CHAPTER XII
Of his devoutness in prayer and in hearing Holy things
(1)
WHO can tell how devout and fervent
he showed himself in prayer? Often
while reciting the “Hours” he
broke forth with the voice of joy
through the superabundance of grace which was
shed upon him, and in sweet sounding hymns
(3) Once when the people of Deventer were going out armed against their enemies, this man of God prayed earnestly for the safety of his fellow citizens, and it happened by a dispensation of God that as the foe drew near, a thick cloud rose between the armies by which the opposing host was terrified and took to flight, but the men of Deventer returned to their city with speed and in safety—for the effectual fervent prayer of a righteous man availeth much.
Every morning before he began to be about his worldly business, or to reply to those who questioned him, he would rekindle his mind by reading the Scriptures, for he ever studied to preface all that he should do with devout meditations and prayers according to that saying of the Psalmist: “My eyes to Thee have prevented the morning that I might meditate on thy words.”
(4) It was his rule to hear Mass daily with deep
reverence and due devotion, seeking first the Kingdom of God and His righteousness, and afterward
devoting himself to the service of his neighbour,
thus in this twofold duty he held to the right path,
as it is said in the book of Canticles: “He set in
order charity in me.” When he entered a Church
he did not stand up to gaze upon the painted
windows in the walls overhead, but bent the knee
with humility before God, and prostrated himself
in prayer; and he would hold no converse there,
but delighted only to hear the praises of God, or
to read the “Hours,” for he avoided every idle
word in the Temple of the Almighty. Lest his
devotion might be disturbed by the concourse of
(5) He was so eminent for devotion and meditation as to earn the comfort of a revelation from
God, and the instruction of a spirit of prophecy
as to future events. Thus he consoled one of his
pupils, who was sad by reason of the long continued absence of a brother, with the tidings that
he should soon come to him, “for thy brother is
well,” said Gerard, “and will come shortly”; and
so it came to pass. He also foretold of certain
brothers who clung to him, that some of them
should be promoted to the priesthood and some
should take upon them the profession of the Religious Life. Once, being inflamed by a mighty longing for Eternal Life, he said to one of his pupils:
“What further can I do here? would that I were
with my Lord in Heaven”; and the brother answered him, saying: “Beloved Master, we cannot
yet do without thy presence; who would instruct
us as thou dost, and strive so earnestly on our
behalf? We are few and feeble, and these worldlings perchance might soon put us to rout”; but
CHAPTER XIII
Of his great love of reading the Holy Scriptures
(1)
THIS reverend doctor was possessed by
a great love of reading the Holy Scriptures, and by an untiring zeal in collecting the books of learned men rather
than treasures of money, whereof he bears witness
in a letter, saying: “I am ever covetous, yea, more
than covetous, of books, and if I lack them I am
useless”; for although he was more learned than
many doctors, he did not desire honour on that
account, but he was the comforter of them that
sorrowed, and ever the faithful helper of all who
wished to serve God. He was instant in searching again and again the passages that he had
read, and to dark sayings he gave yet more careful study so as to become continually better and
more apt to take hold upon holy things. He was
not ashamed to learn from younger men, nor to
ask them questions, for he knew that which is
written: “The declaration of Thy words giveth
light, and giveth understanding to little ones”;
wherefore he showed himself right easy of access
(2) He was therefore earnest in reading the
Scriptures, but was not careful to possess books
beautifully adorned; the Breviary from which he
read his “Hours” was of no great value since he
avoided using anything that was outwardly splendid or that savoured not of simplicity: so when
he saw one who had a book sumptuously ornamented, and noted how carefully the owner looked
to it and turned the leaves, he said to him: “I had rather that a book were my
servant, than be servant to a book; books should serve the interests of their
reader’s mind, not the nice taste of him who doth look at them”; for this reason the
devout master gave more attention to the matter
of a book than to the outward beauty of an embellished copy; so, too, the
Blessed Jerome preferred to have a well corrected text, though the
form of the book might be of small value, rather
than a beautifully ornamented but incorrect copy.
Yet it is a decent custom and to be commended
as tending to the honour of God, and to the adornment of His Church which flourisheth over all the
world, that the books of Holy Scripture, and those
that are used in Divine Service should be somewhat sumptuously written, and be preserved from
all taint of dust and defilement. So may they
minister to many that are faithful in the peace of
the Catholic Faith both of this and coming generations; and may stir the dull of heart to read
(3) He was not only assiduous in reading the
sacred books, but also wrote carefully, and published at the earnest desire of others, certain short
works based upon the genuine sayings of the
Saints for the use of them who sought his guidance, that he might teach those whom he could
not reach in person and instruct by word of mouth.
Amongst other works he wrote several notable
letters, a collection of which is preserved and read
for a worthy memorial of him. He had knowledge
of all the liberal arts conjoined to a close acquaintance with Holy Scripture; a natural genius which
was very keen and adorned by the light of the
grace of God: a skilful tongue, fluent eloquence
in exhortation, and a tenacious memory; so that
there was scarcely known his equal in so many
branches of knowledge or one so earnest and devout in holy conversation. Yet illustrious as he
was for his special knowledge in matters of learning both human and divine, he was none the less
humble and submissive in rendering honour to
his superiors and to rulers of the Church. He
was well disposed to study the simple and devout
words of others: in speech he was circumspect;
in writing, ready; in self-examination, scrupulous;
in business committed to him, prompt and faithful.
Lest he should forget what he ought to do or say
when occasion came, he used to write at once
upon the blank leaves or margins of his books
and pamphlets clear notes upon the business in
hand. Thus he kept carefully in readiness full
records of all that he said for the overthrowing
(4) A certain prelate of the Church, an enemy to Gerard, disputed with him, and argued against some of his writings as if the master were less wise than he: for he himself did not perceive by what a plague of jealousy he was troubled. Then the man of God, knowing his own innocence, brought forward a great number of his letters, asserting that those things which were objected against him were not written by him, nor did they agree with what he had written. “Consider, Sirs,” said he, “what sort of letters ye have received or sent: lo! here is the full number and collection of letters which I have written with mine own hand—as these speak, so speak I—these I maintain and for these I answer”; and by the ready production of these letters the mouth of him that spoke evil of Gerard was stopped; and the famous master by his assertion of the Truth, was promoted to even greater honour in the minds of many who stood by. For the truth shall always prevail, though it is often spoken against by the ignorant.
(5) It is said that Gerard had been skilled in
astrology and necromancy, and before his conversion had been in the habit of displaying some
few of the tricks of the art of magic: but I have
learned from two of his pupils that more than
these cannot be charged to him, for when one of
these pupils asked him the truth of the matter,
he said: “I did indeed learn the theory of that
art, and I read and possessed books upon it, but
I had no dealings with the follies of magical practice.”
(6) Let us recognize in all these things the immeasureable depth of the Fatherly love of God;
and see how the Almighty doth suffer some men
to be ensnared by the more grievous sins and by
wrongful habits, but at length of His secret purposes, making manifest a yet greater compassion
for them, doth restore to life those that were lost,
and raiseth the fallen to repentance. He doth grant
them not only pardon for past sins, but also a store
of higher grace when they are wholly turned to
Him, and are striving to be profitable servants.
He knoweth how to convert the provocations devised by the Devil for the confusion and ruin of
man, into means of earning a crown of greater
CHAPTER XIV
Of the abundant fruit which he bore in the conversion of men
(1)
INASMUCH as every tree is known by his fruit, as Christ Himself beareth
witness, I must now declare how rich and how abundant were the fruits of godliness which this tree bore during the short
season of his preaching. I think that venerable
and learned Master is worthy to be compared to
three trees above all others; to the fertile olive, to
the lofty cedar, and to the flourishing palm. For
he, being planted like a fruitful tree by the water
side, brought forth in his season most excellent
increase to God. Moreover, as a stream running
over with the waters of the Scriptures, he irrigated
the vineyard of the Lord God of Sabaoth abundantly, whence the clusters of devout life, and the
green leaves of good works were increased to the
Glory of God our Saviour. This man of God was
no barren stock, nor a forest tree whose leaf falleth, like the oak; but in very truth he flourished
abundantly, like some fair olive in the field, as a
noble cedar aloft in Libanus, and as a goodly palm
(2) Because he had obtained great mercy from
the Lord, and with true charity was eager to share
the same liberally, and whensoever he could, with
his neighbour, he might justly say with the holy
poet David: “But I have borne fruit like an olive
tree in the house of the Lord: I have hoped in the
Mercy of God for ever.” He was not hard of heart
and pitiless like that wicked servant who, though
all his own debt was forgiven him, had not compassion upon his fellow servant: but from the beginning of his conversion, he forgave every debt
of those that trespassed against him; prayed
earnestly for those that slandered him; was ready
to be beforehand in giving satisfaction if he had
offended any, and to live peaceably with all so
that the defence of the Truth were not endangered.
(3) With reason, too, is he compared to a lofty cedar that groweth upward, because by his contempt of all earthly things and his contemplation of the Eternal, he grew toward Heaven: and knowing his own frailty, he rooted his heart in the depths of humility, and in proportion as his roots became finer and more deeply planted, so did he spread the more widely above. Although he was endowed with so much knowledge, and was in so great reputation with the famous doctors of his time, he nevertheless despised every pinnacle of worldly honour, and kept himself simple in bearing, so that anyone who did not know him would scarcely have given heed to, or saluted him.
Well, too, is the Master likened to a flourishing
palm tree, for with the leaves of this were victors
and fighters of old wont to be crowned; and, like
them, Gerard strove against and overcame his
enemies, that is, men guilty of heresies, simony,
usury, self-seeking, lust, and the other various
monsters of wickedness, enduring many labours
(4) He was of a cheerful countenance, and in speech kindly; calm in mind and humble in clothing; in food abstinent, in counsel wise, in judgement discreet. Towards evil he was stern, toward virtue zealous. Fleeing from idleness he ever exercised himself with something profitable to edification: he loved simplicity and followed lowliness, thinking upon heavenly things. He was apt to understand hidden matters, and was never too much occupied for reading and prayer. Having God ever before his eyes he jealously guarded the rights of the Church. He set a good example to men of the world, seeking no temporal advantage from his preaching, thinking only of the profit of souls, and preaching the Gospel without price and without money from the Church. Thus though his life was not long, nor crowned with age, yet in his short season he brought forth abundant fruit by his preaching, and left behind him in divers places most devout disciples and brothers whom he had first faithfully built up and set on fire by the grace of that new light wherewith he himself was filled.
CHAPTER XV
Of the devout communities and monasteries which arose through him
(1)
THE everlasting wisdom of the Father, and His mercy from on High provided that there should be sent so great and good a man as Gerard as an ambassador from Heaven to a world which was now growing old and ever turning to yet more evil courses: one who had put on the breastplate of faith and was sustained by righteousness of life, so that, through him, Holy Religion might be made to flourish again, and the devotion of Christian people, being oft instructed by his discourses, might again grow warm, continue in the worship of God and the observance of His commandments, and show works of mercy toward the poor. To resist the malice of so many enemies, and to call souls that were perishing out of the deep darkness of sin into the light of Truth should seem to be a work for no unskilled man; but Gerard was deeply learned, one, moreover, who had made trial of many things, and to him the Grace of God gave the power of the word: for he was most fully instructed in heavenly doctrine and excelled other men in the virtue of his life: thus he was able to persuade his hearers to despise the world not only by words of human wisdom but even more by the example of his godly conversation.
Such was the inclination amongst the people to
hear the Word of God, that the Church could
scarcely contain the crowd that came together.
(2) It is the great glory of Master Gerard that by his preaching so great a tree was planted and watered, a tree which after his death, though but newly set in the ground, ceased not to flourish in the field of the Lord. Although this religious order and these communities of devout per sons were first planted in the nearer parts of Holland, Gelders and Brabant, they afterwards spread rapidly to the more remote regions of Flanders, Frisia, Westphalia and Saxony, for God prospered them, and the sweet savour of their good reputation reached even to the Apostolic See.
Now the venerable Master Gerard, being filled
with the Holy Ghost, and perceiving that by little
(3) He had it in mind to build a Monastery for Clerks of the order of Regular Canons, for he wished to move some of those Clerks who followed him and were fitted for such a life, to take the Religious habit in order that they might serve as an example to other devout persons, and show the way of holiness to any clerks or lay folk that came from elsewhere.
He was moved to institute this religious order
chiefly by the especial love and reverence he had
for that venerable John Ruysbroek, the first prior
of Grünthal, and for the other brethren in the
same place, who lived the Religious life and were
without reproach. These were they whom he had
But although he busied himself with all diligence to find a place and a monastery fitted for the Religious Life, he could not accomplish the end which he desired, for death was beforehand with him; yet in the sight of God the King immortal, invisible, the Founder of all things, the intention was counted as if it were the fulfilment of his design, and he bequeathed his desire to build a religious house to those most beloved disciples whom he had converted, exhorting them not to let so great a purpose fall into forgetfulness when he was dead, but to unite in lending their aid and counsel in carrying it out so as to further the Glory of God. Some of these disciples were they who dwelt in the Monastery of Windesheim, and also they who with the help of God first founded the house of Agnietenburg near Zwolle.
CHAPTER XVI
Of his happy death and burial
(1)
THIS faithful and prudent servant of the
Lord perceiving that the end of his
days was at hand—for he was smitten
by the bolt that must fall upon all men—asked for and received the Viaticum of Salvation. He bore with patience the stroke from the
Hand of the Lord, and like the elect, strove not
to avoid His scourge, knowing that the more
“Lo! I am called of the Lord, and the time of my dissolution is at hand. Augustine and Bernard are knocking at the door; and I may not go beyond the bounds which God hath set to my life. I must pay the debt of the flesh like other mortals; may God protect my going forth, and may my spirit return to Him Who gave it; let the earth cover this poor body which was taken from it, but might not long abide thereon; and may He for Whose love I have laboured, written, and preached, grant that I find peace after death.”
(2) But his disciples were grieved to the heart, and said to him with bitter sighing: “What shall we do from henceforth, and who shall teach us in time to come? Thou hast been our father and our defender, and hast drawn us to God. Now shall our adversaries rejoice, and they of the world shall laugh us to scorn, saying: “These have no leader nor chief, therefore shall they soon be brought to naught.” If when thou wert here they dared to mock us and speak evil of us, what shall they do when thou art gone? Let prayers for us fall from thy lips, and bring aid speedily to the sons whom thou dost leave behind. Through thy counsel have we begun to amend; help us that we may persevere.”
The good and pitiful Master, seeing that the
hearts of his sons were in heavy sorrow for his
(3) “Behold Florentius, my beloved disciple, in whom the Holy Spirit hath found a resting place, shall be to you a father and ruler. Take him in my stead, hear him, and obey his counsel. I know none like him, none whom I esteem so highly, or in whom I have such confidence. Him must ye love and reverence as a father.”
Thus with kindly words did he comfort his disciples in their bitter grief, promising that the help of God should be most surely with them. As a bequest he left them neither gold nor silver nor rich estates, but only his holy books, his few poor garments, and some worthless and ancient vessels in token of his contempt of the world, and to help them the more easily to strive after the Kingdom of God.
At this time there came also to him certain
devout scholars who had been smitten with the
sickness of the Plague, desiring to hear from him
some wholesome word as a medicine for their
souls. To these he spoke with clemency, saying: “By continuing ever in the Service of God, if ye
are well disposed thereunto, ye can meet death
with confidence; all those lectures which ye have
heard shall be counted to you as prayers to God,
Hearing this the young men were comforted, and returning to their own hospice, departed this life having made a good confession, commending their souls, which were redeemed by the Blood of Christ, to God and to the Holy Angels.
(4) After the Festival of the Assumption of the Blessed Mary, ever Virgin, when the Feastday of St. Bernard (to whom Gerard was especially devoted) had dawned, this reverend father, then in the forty-fourth year of his age, delivered up to God his soul fortified by the Sacraments of the Church, made precious by faith, and ennobled by many virtues. He died as the sun was sinking, between the fifth and sixth hours in the thirteen hundred and eighty-fourth year after our Lord’s Incarnation, during the reign of Pope Urban the Sixth, and while that most revered lord Florentius de Wevelichoven was Bishop of Utrecht, a notable man and adorned by many excellent deeds.
(5) When the sad report of his death went
forth to the people, many faithful persons came
together to attend the burying of a man so worthy
of love, and so devoted to God: and the monks
and nuns shed pious tears performing the due
rites for the departed, with prayer and the celebration of Masses according to custom. Every
rite of the Church being duly performed, his
body was carried to the Church of the Blessed
Mary, and was reverently buried therein, where,
as all men know, his living voice had often
preached the Word of God. There he rests in
peace, not far from the Sanctuary, to rise with
the rest of the faithful on the last day, through
the merits of Jesus Christ our Lord who shall
These words concerning a few out of the many glorious acts of the reverend Master Gerard have been written for the edification of the brethren who now are, or in time to come shall be, of our community: may they tend to the Glory of our Lord Jesus Christ.
I ask pardon for any error or defect in my discourse, for I know mine own unskilfulness and submit myself humbly to the correction of the brethren, attributing to the Grace of God any good thing that may be found herein written.
(6) (A novice speaks)
“Most gladly do I hear these things, and feel that as it were a new spirit of devotion is born in me thereby. Oh! that many Masters like to him could now be found, who should be constrained to inform the Church of God by their excellent example and doctrine. Therefore I shall hold in greater reverence and love this noble man who hath been until now unknown to me: and wheresoever I shall find treatises written by him or concerning his deeds, I shall take heed to read the same carefully and diligently to search them out. But I pray if thou dost know any other memorable things concerning him, that thou wilt impart them to me before thou dost go forward to further matters.”
(7) (The elder Brother answers him.)
“Although I am hastening to write of other things, yet that I may satisfy thy longing by a few words, hear now what a doctor of Theology, a Cantor at Paris, who formerly knew Gerard well, writes about him, and with how great praise he lauds him now that he is dead.”
CHAPTER XVII
Of the noble eulogy passed upon Gerard by a Cantor at Paris
(1)
MASTER GERARD of holy memory, he who was called “The Great,” has passed happily to the Lord. Truly he was “The Great,” for in his knowledge of all the liberal sciences, both natural and moral, of civil law, canon law and of theology, he was second to no one in the world, and all these branches of learning were united in him.
He was a man of such saintliness and gave so good an example in his mortification of the flesh; his refusal of temporal advantages; his contempt for the world; his brotherly love for all; his zeal for the salvation of souls; his effectual preaching; his reprobation and hatred of wickedness; his withstanding of heretics; his enforcement of the canon law against those that broke the vow of chastity; his conversion to the spiritual life of divers men and women who had formerly lived according to the world; and his loyalty to our lord Urban the Sixth—in all those things I say he gave so good an example, that many thousands of men testify to the belief that is in them that he was not less great in these virtues than he was in the aforesaid sciences. Master William de Salvarvilla, Cantor at Paris, Archdeacon of Brabant in the Church of Liege, an eminent doctor in Theology, compiled the above eulogy from that which he heard from the lips of men worthy of credit, and from his own knowledge of Master Gerard, and he believes beyond all doubt that it is true.
(2) (The novice.)
“The words of this doctor as to the praise justly due to Master Gerard, the first founder of our Brotherhood, agree with what thou hast written. For that which the doctor hath written as a brief summary, thou hast told at greater length—wherefore the more testimonies I hear of that revered man, the more do I rejoice, and give the greater credence to his sayings.”
(2) (The elder Brother.)
“That thou mayest be fashioned to a knowledge of the faithful Master not by the testimony of others only, I will set forth certain of the very words of his mouth. So shalt thou know clearly what he taught and openly declared during his lifetime, when thou dost read his public profession of faith.”
CHAPTER XVIII
Of his public profession of faith, and of his delivering the true Gospel in his preaching
(1)
I
GERARD, who am called in the vulgar
tongue “Groote,” do declare in the
presence of God Almighty and all the Saints, and before you and all men, that in regard to those things that are of faith, I have
steadfastly preached and defended that faith which
is certain, pure, and Catholic, resting upon Jesus
Christ Himself Who is the chief corner Stone.
Likewise that I have taught and spread abroad
like seed, those doctrines and methods that are
wholesome for morals, sure, undoubted, evangelical and apostolic, following the Divinely inspired
Likewise as to those things which I have written and preached concerning Institutes made by men, the matter of the Decrees and Decretals, and above all concerning wicked and notorious wantons, I do hope that all men who have any intimate knowledge of the law may find that those things which I have laid down are either proved certainly and beyond doubt, or that (applying the same limits and qualifications which are given in my writings and discourses) such men may approve thereof as being somewhat safe, or probable, or likely to be true, subject always to the judgement of the Holy Roman Church, to whom with all humility I everywhere and always submit myself. And if any man—which God forbid—should say or feign that I have spoken aught against that Faith and sound doctrine which I everywhere defend, and should either expressly mention me by name as so doing, or (if he dare not so much) should speak more vaguely to that effect, and indirectly harass me by making use of the prejudices of Clerks or lay folk;—if anyone, I say, shall thus allude to, or openly defame me, his testimony shall be found to be lying and deceitful.
I do receive the doctrine of submission to the
Bishop, to whom I pay deference in this respect,
but if—which God forbid—any such accusation
against me be found in the writings of our lord the
Prince-bishop, I do make that answer which the
(2) Resolutions and Intentions set forth by Master Gerard in the name of the Lord, but not confirmed by vows.
I purpose to order my life for the glory, honour, and service of God and the salvation of my soul; to prefer no temporal good either of the body, or of honour, or of fortune, or of knowledge, to my soul’s salvation. To strive to excel in every godly endeavour of which I may be assured that I have any knowledge or discernment, having regard to my bodily powers and my state of life; of which endeavours I have mentioned some hereafter.
(3) My first resolution is to desire no further preferment, and in the future not to set my hope upon, nor to long for any temporal gain; for the more I shall have, the more covetous shall I certainly become; and in the second place according to the rule of the Primitive Church, thou canst not hold several benefices. Likewise if thou doest so, it shall repent thee in the hour of thy death; for it is commonly reported that never hath any pluralist died without knowing such remorse. The more benefices and goods I hold, the more masters have I, and the more burdens must I bear; and this is contrary to that freedom of soul which is the greatest good in the Spiritual Life. By the holding of great possessions the affections are bound, and being bound are held thereby; and the desire of such things doth infect the soul, and is repugnant to peace of heart and quietness of mind; moreover the cares which are connected therewith do often defile and perturb the mind.
Likewise as the appetite for more possessions must be cut off, so my present possessions must be reduced by little and little to a smaller compass, for if I can give alms of those things which I have, why should I strive after more? If having little I give but little to God, it is as if having much I also gave much, for God weigheth not the amount of the gift, but rather the heart of the giver; wherefore the widow who put in two mites was preferred by Him before the rich. Also I see that the things which I now have do exceedingly bind me, and if those which I should acquire were added thereto, how much more should I be bound? Moreover my present possessions are enough, having regard to our Common Life and my position.
(4) Having achieved this purpose, I resolve that I will not pay court to any Cardinal or Ecclesiastic so as to gain benefices or temporal goods, because such subservience doth lead to many falls and relapses into sin. Thou art weak, and if thou art subservient—except it be to God—thou shalt expose thyself to many dangers. Thou art near enough to death as it is, and thou art not so strong as to bear any revellings.
In like manner thou shalt not serve any temporal
master for the sake of gain; nor shalt thou be willing to practice astrology at the bidding of any;
nor oughtest thou to let any man in the world persuade thee to have dealings with any forbidden
science since these are in themselves evil in many
ways, they cause distrust and suspicion, and they
are forbidden. Also it is thy duty, so far as it is
possible, to drive away these superstitions and all
other curious arts from the minds of men, preserving a quiet mind, purity, and liberty of will.
So doing I shall please God, by following His good
Likewise whatever I shall begin, I will begin it in the name of the Lord, and in the matter I will put my hope in the Lord that He will direct me therein to the way of my salvation; put not any trust in the divining of fate, or in reading the stars, but hope only in God, and in prayer; in good angels and their protection. How do I know whether in my journey, or mine undertaking success shall be profitable to me? Truly such success is very often unprofitable, and difficulties and tribulation are ofttimes most profitable; therefore I will submit me to the ordinance of God. “Blessed is the man whose hope is in God”; “Cast therefore all thy care upon Him, for He careth for thee!” How great is the mercy which hath recalled me (as I hope) to Him, by means of chastisements which I bore unwillingly! Since we should not be anxious as to what we shall eat, how much less should we be so about the forecasts of the stars and other superstitions? It is needful for every Christian to abandon himself in purity of heart and to commit himself to God.
(5) Also I will never try to anticipate the future,
and for the most part will think but little upon it, for
I will devote to God both myself and everything
that doth concern me. Man is defiled by honours,
by favours, and by greed,. after which all men do
seek; and by such knowledge, whose object is
gain, his mind is darkened, his passions are
Do not spend thy time in the study of geometry, arithmetic, rhetoric, dialectic, grammar, songs, poetry, legal matters or astrology; for all these things are reproved by Seneca, and a good man should withdraw his mind’s eye therefrom and despise them: How much more, therefore, should they be eschewed by a spiritually-minded man and a Christian? Moreover such studies are an unprofitable expense of time, and are of no help for good living.
Of all the sciences of the heathen, their Moral Philosophy is least to be avoided—for this is often of great use and profit both for one’s own study and for teaching others. Wherefore the wiser amongst them, such as Socrates and Plato, turned all Philosophy into the consideration of moral questions, and if they spoke of deep matters they dealt therewith as in a figure and lightly, dwelling upon their moral aspect (as thou knowest from the blessed Augustine and thine own study) so that some rule for conduct might always be found side by side with knowledge.
Seneca, too, following this principle, as often mingles moral dissertations with his discussion of natural philosophy; for whatsoever doth not make us better, or induce us to avoid evil, is harmful.
The secrets of nature should not be sought out in the writings of the heathen, or in the books of our Law, the Old and New Testaments, but when they meet us therein God is to be praised and glorified for them and in them; so that the knowledge of natural laws may be of profit and be offered as a sacrifice to God Most High by giving thank-offerings to Him like righteous Abel, and that like him we may draw holy thoughts therefrom to the honour of God. But in everything remember that all these things defile the mind and do not satisfy it; and through the grace of the Most High, thou shalt find, as I hope, that thou canst not stomach them.
(6) I resolve never to take a degree in medicine,
because I do not purpose to get any gain or preferment by such a degree; and the same resolve
doth hold for Civil and canon law; for the purpose
of a degree is either gain or preferment, or vain
glorification and worldly honour, which latter
things if they lead not to the former, are simply
useless, empty, and most foolish, being contrary
to godliness and all freedom and purity. When a
man doth crave for them he falleth into many evils,
and they are worse than the motives of gain and
preferment. I resolve not to study any art, nor to
write any book, nor to undertake any journey nor
any labour, nor to pursue any science, with the
purpose of extending mine own fame and repute
for knowledge, or of gaining honour, or the gratitude of any man or for the sake of leaving a
memorial of myself behind me. For if I should do
these things, or any act whatsoever with such
motives and take my reward therein, I should not
be rewarded of my Father Which is in Heaven.
If I shall do any of these I will do it always for
(7) Likewise after the example of Bernard, utter no word by the which thou mayest seem to be very religious, or endowed with knowledge. Resolve to avoid and abhor all public disputations which are but wranglings for success in argument, or the appearance thereof (such as the disputations of graduates in Theology and Arts at Paris), and take no part therein. These are unprofitable, always concerned with mere subtleties, and for the most part superstitious, sensual, devilish or earthly, so that the teaching thereof is often hurtful, ever unprofitable, and a useless waste of time;—meanwhile thou canst gain spiritual profit by prayer, or meditation, or the study of some holy book.
So also I will never argue with anyone in private
unless it is certain and evident that some good end
shall follow, or unless my fellow disputant doth
desire to hear me, or is one with whom I can
confer without wrangling, and temperately which
conditions are to be observed except when malice
doth demand severity for some eventual good: but
even so I will never act without due deliberation.
It is evident that to attain a good end, everything
must ever be ordered for the Glory of God; that
(8) Thou shalt never study to take a degree in Theology, nor strive therefor, because: (l.) I care not to follow after gain or preferment or reputation, and knowledge I may have equally well without a degree. (2.) The common life of an university is carnal and is for them that savour carnal things. (3) In many respects thou mayest be hindered from promoting the spiritual health of thy neighbour, from prayer, from purity of mind and from contemplation. (4) One must be present at many vain lectures and be in the company of a multitude of men, by which things a man is defiled and turned from his path.
Thou shalt never busy thyself with law or medicine save when occasion ariseth and when thou canst do some good thereby, for: (l) These studies have no nourishment in them, but do turn aside the mind; yet for the sake of peacemaking, or in case of necessity, or when some urgent cause ariseth one may meddle with law; and with medicine also for the sake of one’s own bodily health or that of a fellow man. (2) These be worldly matters in which it is convenient rather to take the counsel of others, than to give advice. (3) The study of medicine is forbidden to Divines, Monks, and them that do long after the Law of God.
Thou shalt not give medicine of doubtful virtue, nor prescribe any medicine whatever for a disease the nature whereof is uncertain, nor give a potion to any sick man save under most urgent necessity when no other adviser may be had; otherwise thou shalt never intrude thyself: thou seest how greatly good men do rejoice in being freed from practising this art.
Thou shalt not advise upon, nor busy thyself with causes concerning matters of opinion or controversy unless: (1) It be clearly apparent to thee that otherwise some falsehood might be propagated; or (2) for Charity’s sake; or (3) the whole cause be that of righteousness; or (4) it be most certainly for the curbing of evil manners; or (5) to prevent the oppression of the poor; or (6) unless thou canst intervene and yet preserve an equal mind. After such interference withdraw thyself so that there remain to thee no care for the residue of the matter. Likewise take good heed that thou be careful not to be moved by friendship, or kinship, or hatred, and if thy friend or kinsman, or one that was aforetime thine enemy be concerned, search thy heart to know if thou wouldest act in the same manner if he were a stranger or not thine enemy. It is evident, as Virgil saith, that the happiness of the dweller in the country is that “he hath not looked upon the iron rigour of the law and the mad turmoil of the Forum.”
Thou shalt not appear before a spiritual officer or judge, as a favour to any friend or kinsman or other man, nor at all unless the most urgent call of duty require it. If such case of necessity urge thee, thou oughtest to send a deputy, and not to go thyself, because by this is quietness of mind disturbed if thou dost intrude thyself into the affairs, the tumult and tempest of the world. In all other conditions let the dead bury their dead. Thou shalt not appear before the civil magistrates or the secular judge in Deventer save in the case of similar necessity, for thy friends deal well enough with all such matters before magistrates.
Never busy thyself with any controversies of
(10) Whensoever any kinsman of thine is beaten, or slain, or evilly entreated, thou shalt never evilly entreat him that did the injury; nor ever give counsel against him to his hurt; nor ever close thy mouth against him, nor avoid him. Rather admonish him with words of comfort, or lead him back to peace. Also if his friends would take vengeance thou shalt dissuade them therefrom with words of peace, and from injury that they do it not.
Do thou forgive all men, and be an ensample in so doing, and so much the more as thou dost admonish others. I will never have part in the doings of my friends or kinsmen or betters, save only such as are acts of piety, tending to mercy and duty and justice, and also such as may not be done so well through another man. Yet would it be evil to turn aside, for the sake of preserving mine own quietness, from works of piety and justice which could not be done through another, and from my duty in serving my neighbour.
Of the study of Holy Books
(11) I now return to consider the pursuit of
knowledge. Let the root of thy study and the
mirror of thy life be these: First, the Gospel of
Christ, for therein is the Life of Christ. (2) The
lives and discourses of the Fathers. (3) The
(12) As to the manner of perusing the Decrees, so as to know what was determined of our forefathers and of the Church: one must not strive to master them, but only peruse them; (l) lest through ignorance of the law thou pervert piety into disobedience. (2) That thou mayest see the material fruit of the Primitive Church. (3) That thou mayest know from what thou thyself shouldest refrain, and from what thou shouldest admonish others to refrain.
(13) Thou oughtest to hear Mass to the end, every day that thou canst, for thus it is ordained even for lay folk on Sundays in the directions for the Mass (de consec, I. C.) and for Clerks that they hear It daily, as is said in the note in the same place. Also remain in the Church on feast days until the solemnization of the Mass is completed. Singing 1 is a help to devotion for the natural body as thou knowest by experience. One should always rise for the reading of the Gospel, and stand up, wherefore it is said in the directions (de consec. I. C.): “By our Apostolic authority we command that men sit not, but stand, reverently bending at the reading of the Gospel.” In the word reverently is implied the honour due to the Gospel, as also in the place wherein it is said: “Let them hear the words thereof with attention and adore with faith,” that is, “Let them show reverence by the posture of the body”; this doth consist—first in the bending, secondly in the lowering of the hood as is customary, thirdly in bowing at the Names of Jesus and Mary; for those devoted to God have this custom.
Likewise, when the Gospel is read, the mind should not occupy itself with any other devotion, or reading which doth demand attention; for the senses, when occupied upon several matters, are less intent upon any single one. The words of the Gospel and of the Apostolic writings are ordained to be heard at the Celebrations, as is said in the directions (de consec. I. D.): “It is vain to hear if we attend not.”
Moreover, one should read nothing nor meditate
upon aught else, for the duty of the moment is to
attend duly to the Gospel, and we do take away
therefrom any attention which we may expend
(14) Furthermore, to be reverent with the lips and the understanding also is a greater thing than to show reverence with the lips only, or by the lowering of the hood; wherefore I will lower my hood to hear, I will hear with the ear, and I will hear with the understanding also. Otherwise the words are as a tinkling cymbal or as sounding brass. No words or sayings are mine own if the meaning thereof doth not reach my mind—also thou shalt stand with bended knee, with head uncovered and with bowed back after the Consecration of the Sacred Host, if thou art able to see It, or the Chalice. This humble adoration and abasement of body is seemly before God, and doth in every way betoken an attitude of mind which is fitting as a help to devotion; yea, and most fitting is the bending of the head over the arm as thou dost know: for the servant is by all means bound to show reverence in the presence of his Lord. A bended posture doth admirably befit devotion of mind, for the motions of the spirit do bear relation to the posture of the body. When thou art afar off or canst not see, prostrate thyself and bow thine head and pray to thy God in secret from the Sanctus to the Pax, and afterward, whether thou dost partake or not, until the Gospel of St. John.
(15) Receive the Pax with reverence and devotion, for it is a contact with the Body of the Lord
When the Pax doth come be thou prepared as if thou didst verily receive the Body of Christ, and at that time lift up the love of thine heart and prepare thyself so that though thou are not able carnally to receive the Elements of the Holy Sacrament, thou mayest at least do so in the Spirit. After receiving such communion through the Pax, the love of thine heart must abide and endure inwardly; but if thou dost begin to wander in mind, as doth often happen to thee when thou dost meditate without ordering thy thoughts beforehand, turn thy mind to Christ’s Passion.
(16) Likewise from the Sanctus onward prepare to look upon the Host—are not all men wont to make preparation before looking upon their King, by whom also they must be seen? After this make thyself ready for the Reception and do nought besides, for at that time the Presence of Christ doth work upon thee and doth help thy weakness; thus shalt thou be moved to love the Sacrament. This is evident from the words wherein it is said, “Lift up your hearts” and “We have lifted them up to the Lord.”
Also always draw so near the Priest as thy condition doth permit, to hear the Mass and to look upon the Host, and stand in the Presence Thereof. Be not willing to consult for any man that he may be ordained, nor to speak for him, nor assist him to this end unless he be most devout. The first of these resolutions is on account of the responses pertaining to the office which ought to be made, and are not made, as is shown in the fourth of the Sentences and in the Decrees; the second is, on account of the risk of Simony which doth often occur; and also, by reason of the unprofitable state of the Church.
With regard to abstinence these things seem good, but are not the subject of promise. First to keep the fasts that are ordained; secondly, never to eat flesh meats. The reasons hereof are to be found in the Chapter of the Decrees which is called Margarita (de consec., § v). Thirdly, save for just cause, not to omit to fast during Advent and Septuagesima. Fourthly, let there be a daily fast which doth consist in not wholly satisfying the appetite unless cold weather doth hinder this resolve. All philosophers do advise this, specially Seneca and Aristotle. Withhold thy hand while appetite doth yet remain: the moment of its satisfaction is hard to know, yet do thou thus reflect upon it by considering how much thou wouldst wish to eat if it were right for thee to consult thy desire, and while this doth still endure, deny some part thereof as shall seem reasonable to thee.
Fifthly, toward the close of a meal, or before
partaking of the last dish, consider how much thou
hast consumed, and how much more thou wouldest
eat if thou didst continue, and in future omit somewhat of the earlier or latter part of the meal.
(17) In seasons of great cold it is lawful to take more food, but yet not exceeding one meal daily;—such is the teaching of Hippocrates; this doth help thee to resist the cold, which thou couldst scarce do otherwise; for the same reason thou mayest sleep longer by one hour or an hour and a half. When it is needful to eat twice in the day take a small amount, and food of light quality, such as one egg and no more, or rather some drying food as bread and wine, or vegetables, with a little bread, but if thou take wine let it be for thy stomach’s sake. The reasons of this are as above, where I have argued of the need to eat at night.
I would wish to be able never to drink wine
unnecessarily so long as I am in good health, lest
I violate the precepts of Paul; for to do so is
luxury and is over costly. One should never drink
immediately before or after a meal, nor during
the course thereof unless infirmity or some most
urgent cause compel. During and after manual
work one should by no means drink anything
unless the body is cool: this is healthy for body
and soul. Let nothing lead thee to drink between
times, or so as to break a fast: it is good to bind
thy feet in the fetters of wisdom. Set a time
wherein to read what thou dost write in this book
for it doth order thy life. It doth seem to me that
the fathers in the desert offered short and frequent
prayers, so that the heart might be raised continually to the Lord, and might not be set on
(18) I do purpose in the Name of the Lord always to fast upon the fourth day of the week unless infirmity, or reasonable cause hinder me. Yet this I ordain not as an unalterable rule, but as somewhat whereat to strive; and so also on the Sabbath, and on the sixth day—for upon the fourth Judas betrayed the Lord, and on the sixth was He crucified. He who fasteth not on these days doth needlessly betray Him and taketh part with His murderers. I am the more bound to observe these days in that by the apportionment of God it is my lot to be a Clerk, moreover by such fast my health is preserved and I do feel that thereby my soul is better with her God. But even if such abstinence should seem to hurt the body in some small measure, think not of that, for thou hast always been in better health when thou didst fast. Ever pay some tribute to thy God, and thou wilt ever remember Him the better.
(19) Avoid haste, eagerness, and gluttony in eating, for such greed proceedeth from inordinate love of its object. A greedy mouth and lust for meat have an intermixture of sin. Gregory in his Exposition of Job saith: “This doth stir up loquacity, leadeth to excess, doth heat the mind and turn it from the path just as drunkenness or too much talk do kindle it and lead it into snares.”
This doth also cut off and shut out all thought of God.
It is better to do one action well with great deliberation, than through lack thereof to be thrown
out of one’s course. Also, as concerneth bodily
health, in proportion as food is taken well and with
deliberation, so much the more readily and wholesomely
Do not do any good thing in such a way as to run into disobedience. In matters of temporal wealth, repayments, and expenditure upon books, regard thyself as a steward, and look to it that thou be found faithful. Therefore be frugal in supplying to thyself food and raiment, that thou mayest the better supply the needy, and worthier men than thou, and mayest promote the salvation of souls. Never give aught that is of any worth to one that is not needy, for thou wilt find very many that are in want, and if thou dost give to them that have abundance, thou art not a faithful steward, nor prudent to thine own salvation. In thy giving take no thought of carnal things. I will not receive temporal gifts from any man so long as needier persons than I may be found, for what I would not do myself, that will I not ask of another.
(20) Likewise, Gerard said, a man ought not to be disturbed about any affair of this world. He who doeth that which he knoweth, doth deserve to know much. He who doeth not that which he knoweth doth deserve to be in darkness.
It is a great matter to obey in those things which are contrary to our natural man, and are burdensome—this is true obedience.
Before all things and in all things study specially to be humble inwardly, and also outwardly before the brethren.
The knowledge of all knowledge is for a man to know that he knoweth nothing.
The more a man is assured that he is far from perfection, the nearer is he thereto.
The beginning of vainglory is to be pleasing to oneself.
By this is a man known better than by aught else, that he is praised.
Thou oughtest always to strive to note some good in another, and to think thereof.
Inordinate desire for anything not pertaining to God is as the sin of fornication: therefore the prophet saith: “It is good for me to cleave to God.”
We ought to be strenuous in prayer, and not lightly to desist from it nor think that God is unwilling to hear us.—Though oftentimes repelled, we should not despair.
He who is faint-hearted should pray as a son to a good father, as is said in the Gospel: “Which of you if he ask his father bread, will he give him a stone,” and so forth.
In everything in the whole world there is temptation, though a man perceive it not.
(21) The greatest of temptations is not to feel temptation; so long as a man knoweth that there is somewhat in him to be pruned away, so long doth he stand well.
When any evil is suggested to thee, think what thou wouldest ask thy fellows to do in like case, then doth the Devil stand confused.
Always dwell more upon the hope of Eternal Glory than upon fear of Hell.
Let every man beware of causing scandal to others by his conduct; let him study to amend the same, and everywhere to behave himself honestly, that others may be the more edified.
With whatsoever thoughts a man doth fall asleep, with such doth he awaken; at these times it is well to pray or to read some psalms.
Slight shame borne here doth do away unending shame before God and all the Saints.
Study only to please Him Who doth know thee and all that pertaineth to thee: suppose that thou dost please all men but dost displease God; what should it profit thee? therefore turn away thy heart from the creature, yea, even with great violence.
Think how thou mayest be altogether conqueror of thyself and lift up thy heart ever to God, as saith the prophet: “Mine eyes are ever toward the Lord.”
Thanks be to God.
APPENDIX TO THE LIFE OF GERARD GROOTE
A Letter to the Bishop of Utrecht on behalf of Master Gerard Groote when he was forbidden to preach publickly.
Most Potent Father, and Prince of the people of Utrecht,
IT hath happened lately that Gerard Groote, a deacon of your Diocese, inspired by the Lord, and kindled with zeal to preach the Word even in these latter days, hath denounced before clerks and lay-folk their wickedness, and maintained wholesome, true, Evangelical and Apostolic doctrine as against heretics, usurers, and clerks that live in concubinage. Acting with your license and that of the Parochial Clergy he hath preached also against various crimes and corruptions of divers men in your diocese, not without some fruit, and hath sown the seed not without increase (as he doth hope). For by his preaching the hearts of many have been turned to the Lord, leaving their former perverse and evil courses.
Through his labours there are many virgins
set as flowers in the field of the Lord; lives of
chaste widowhood and voluntary poverty, as an
harvest therein; renunciations of the world, acts
of restitution and many other fruits sprung from
the seed of Ecclesiastical and Catholic doctrine;
By his means also the boldness of certain heretics who creep in secret places on the earth hath been kept down, and the wickedness of usury and disordered lust have ceased from the land of Zeeland. But yet these clerks and priests that live in concubinage have procured (as we suppose) by means of a letter obtained from you that this Gerard should be restrained indirectly from exercising the office of a preacher, and this either without cause, or without any that he knoweth.
For although your letter did apply to all priests,
yet almost all save Gerard have been restored to
their offices; and this, as he thinks, doth arise
not from the deliberate intention of the bishop,
but through the suggestions of malicious men
causing no small loss and detriment to the cause
of Holy edification. At this do heretics rejoice
and creep about more boldly; for this cause are
those enemies of the Church glad, namely the
Clerks who live in concubinage, continuing to live
most uncleanly in the lusts of the flesh: usurers
are well pleased, and scandals are increased, yea,
even more perchance than carnal and worldly
minds can comprehend. Although this Gerard
calleth God to witness that so far as he himself
is concerned he would wish to be at leisure to
explore the truth, and to be quiet, yet he perceives
that the enemy of mankind is everywhere striving
against men and is driving them over the precipices and into the abyss of sin; and he hath hope
that some of these may by his preaching be delivered from the snare of the hunter and from the
noisome pestilence, which hope the effects of his
former preaching do justify; therefore he is stirred
A Letter of Master William de Salvarvilla, a Cantor at Paris, to Pope Urban VI, asking that a license to preach be granted to Master Gerard.
To our most Holy Father in Christ, our Lord
Urban VI., by Divine Providence Pope, Supreme
MOST HOLY FATHER,
In all subjection and most humbly and devoutly kissing the feet of your Holiness, I do write that which followeth in singleness of heart, being zealous (as I believe) for the service of God.
There is a certain reverend man Gerard Groote,
a Deacon of the diocese of Utrecht, learned in the
sciences both liberal, natural and moral, and also
in Theology and Canon Law. He hath long ago
given over all his benefices for God’s sake, namely
prebends at Utrecht and Aix, and also his patrimony, which was no small one, having retained
but a small part of the same to provide him a
slender sustenance. To him is the world crucified,
and he to the world; he hath become a mighty
adversary to heretics, a zealous upholder of the
unity of the Church, and a fervent preacher in
the said diocese as against the sins of lay folk and
clerks; yet he hath not received or asked for any
recompense for his preaching, nor doth he seek
any temporal or Ecclesiastical Benefice, but he
doth desire to have a further Commission under
the authority of the Apostolic See to the end that
he may be able to preach more freely and without
hindrance. Wherefore it would seem expedient,
as I judge, that your Holiness should give him
authority to preach and to make inquisition against
heretics; and likewise to publish the Canonical
decree of your Holiness granting such authority
May the Most High see fit to preserve your Holiness in prosperity, to be the ruler of His Church.
Given at Leyden on the 21st day of October.
The following epitaph on Gerard is appended to A Kempis’ Life of the Master as edited by Somalius. It is uncertain whether A Kempis was the author of the lines, but from the title “Epitaphium vetus et inconditum” it would seem probable that they are by a different hand. As it is impossible to reproduce the rhyme and metre of the original in a translation, the Latin text of the Epitaph is here given:
EPITAPHIUM VETUS ET INCONDITUM VENERABILIS MAGISTRI GERARDI MAGNI
THE LIFE OF THE REVERED FLORENTIUS,
A DEVOUT PRIEST, AND VICAR
OF THE CHURCH OF
DEVENTER
THE LIFE OF FLORENTIUS
PREFACE
(1)
FOLLOWING the order laid down, I do now think good to write certain things concerning the life and character of Florentius, that Reverend Father of pious memory, Priest of the Church of Deventer, and once a disciple of that Master Gerard of whom I have told above. This order in my history is fitting, that having first shown the fertility of the good tree in Gerard, the founder of our Devotion, I should next exhibit the sweetness of the fair flower thereof in the godly Florentius, his disciple, for he was eminent as a follower of the same Devotion and a most fervent promoter of it.
His humble and obedient character was indeed an herb of healing for the drooping soul, and his saintly virtues are an instruction to young and old alike.
(2) I beseech thee, good brother, that thou
interpret not the artlessness of my words to the
injury of this illustrious priest, for he was himself
a lover of humility and artlessness; but do thou
Novice
(3) I pray thee complete to the honour of God that work which thou didst undertake at my desire and that of others; for it will be a joy to them that come after to hear how bright were the stars which did shine forth in our land. And thou, too, mayest be a partaker in their merits, if in brotherly love thou art willing to impart to others that knowledge which thou hast freely received.
The Elder Brother.
(4) The task which I approach is toilsome and
one that is too heavy for my knowledge and my
feeble powers. I would choose rather to be silent
and read the words of others, than to cast a shadow
upon the bright fame of that illustrious man by
telling thereof in my homely and barbarous speech.
I confess that I am not so skilful as to be able to set forth the life of so great a father; yet I do offer in the temple of God goat skins to cover the roof of the tabernacle, for I have no precious stones wherewith to adorn the vestment of the priest. Also it would seem to me a hard-hearted and ungrateful thing if I should keep silence as to the virtues of a father so beloved though I am unworthy to tell of them, for in his life he was a benefactor to me and to many others: he first launched me for the service of God, and in the fulness of time steered me to the haven of the monastery. Wherefore in gratitude and for a sweet remembrance of him I in turn do gladly repay his bounty, now he is gone, by the finishing of this poor work. Let it be as some excuse for the task that I have taken on me, that I deeply love this reverend Father, and hope that his memory may always and everywhere flourish among devout men: And may the Lord Jesus who despised not the poor widow’s two mites, reward me, his poor servant, in the time to come, for that with a good intention I do put this labour of my hands into His treasury, leaving higher themes to men more learned. Knowing mine own littleness I submit to the correction of my betters, and I ask that every devout mind may help me with prayer, and that if any shall draw any edification from reading these writings, he may praise God for all His gifts and be grateful even for the least.
CHAPTER I
Of the humility of Christ which Florentius studied to imitate
(1)
OUR Lord and Master Jesus Christ, the Flower of all virtue and of all knowledge, began in humility and meekness that rule of life which He handed down to His disciples to be observed as their law and pattern, saying: “Learn of Me, for I am meek and lowly in heart and ye shall find rest for your souls.”
(2) That devout and humble priest of Christ,
Master Florentius, the son of Radewin, followed
after this virtue of true humility, which is the
straightest path to the attainment of the Kingdom
of Heaven. This path he kept to the very end of
his life through many a spiritual contest, living
most strictly in the continual mortification of the
flesh, until he entered into the rest of everlasting
bliss, to be rewarded by God for his dutiful and
pious labours. But how he reached this path of
humility I will tell, God helping me, in the following stages of my story. The Almighty and Merciful God, Who from all eternity had chosen him to
CHAPTER II
Of the interpretation of the name Florentius and its three glorious meanings
(1)
VERILY the name “Florentius, son of Radewin,” was a prophecy of his future righteousness, which should declare the glory of our Father in Heaven and make yet more bright the fame of his own kin. For herein is a laudable thing, if the life of a man be in accord with his name, and if his repute be consonant with his virtues: which thing is approved in every way by his upright deeds,
Florentius is a name sweet for the righteous to utter and recall, for in his life he showed himself such that he was held in the greatest love and reverence by all men, both the Religious and those of the world.
(2) Well is he named Florentius, as one that
gathereth flowers (Flores legens) by reason of the
liberal arts which once he learned and in which
he was so skilled and proficient that he had the
title of a Master thereof, as indeed he was—or
again by reason of his knowledge of the divine
law, and the books of sacred Theology, which he
But a far more lovely meaning is “One that holdeth flowers” (Flores tenens) because he followed Christ the Flower of all virtues and the Lover of Chastity, for Whose love Florentius despised the flowers of the world and held most firmly the integrity of the faith and the one law of Catholic peace, saying with the Bride in the Song of Songs, “My Beloved to me and I to him, who feedeth among the lilies. I held him and I will not let him go.”
(3) Moreover by a more sanctified interpretation and one more fruitful, he is called Florentius
as one that gathereth flowers together (Flores colligens) because he gathered together with him
in his house many clerks and brethren who were
in the flower of their age; and these, despising
the vanity of the world, served the Most High
God with humility and devotion, in chastity of life
and brotherly love, as the Holy David singeth with
joyful voice: “Behold! how good and how pleasant
it is for brethren to dwell together in unity.”
These brethren Florentius ruled with such a discipline and taught with such fervency of spirit
that his house was a school of heavenly training,
having therein a mirror of holiness, a garniture
of moral virtues, a pattern of goodness, a door to
admit the poor, a place of meeting for clerks, of
instruction for lay folk, of refuge for the devout,
and for the beginning and carrying forward of
every good thing. In this house many honourable
and learned men first conceived the spirit of devotion,
CHAPTER III
Of the interpretation of his father’s name Radewin
(1)
LET it not seem foolishness if the signification of his father’s name be mystically interpreted, for this is thought to tend in no small degree to the honour of so great a man.
Fitting enough, then, is the name of Radewin as meaning “The Divine Radiance,” and by this name Christ is rightly signified, for He is the Brightness of the Father Who doth illumine the world with the light of His wisdom, with His spotless life, His true doctrine, His holy miracles, and His abundant revelation. He sent forth also His apostles like beams of the true Sun to preach His word in all the world and give a good example to all the faithful, saying to them: “So let your light shine before men that they may see your good works and glorify your Father Who is in Heaven.”
(2) Therefore is Florentius well named the son
of Radewin, for through Christ was he born again
to a lively hope, by Him was he worthy to be
irradiated and set on fire that he might despise
earthly things and fervently love the things of
In place of those vain and carnal delights which the world doth afford to them who love it, Christ gave to Florentius a taste of that inner sweetness which the world is not worthy to receive, and filled his heart and soul with the Wine of spiritual joy in the celebration of the Divine Mysteries, so that he glowed inwardly with the flame of the love of God and rejoiced with the voice of exultation saying with that most devout prophet: “My heart and my flesh have rejoiced in the living God.” Then, too, concentrating all the powers within him, and being caught up in the Spirit above the body, he offered himself as a lively sacrifice, and one well pleasing unto God, and prayed faithfully with supplication for Holy Church and all Christian people.
In this Sacred Feast he partook of that sweet draught which is poured forth from God Himself, and his soul being melted with love at the thought of God’s infinite Bounty, with great giving of thanks he pondered upon these mystical words: “How great is the multitude of Thy sweetness, Lord, which Thou hast hidden for them that fear Thee!"
Having told these things by way of preface, my pen turneth to his deeds.
CHAPTER IV
Of his native land, and bow be went to study at Prague
(1)
THIS revered father and devout priest of Christ, Master Florentius, was Vicar of Deventer, having been converted by the preaching of the venerable Gerard Groote, the grace of God working therewith. Having been his humble hearer, Florentius studied to imitate Gerard in all things, and receiving his wholesome counsels with gratitude, loved him as his dearest father, the begetter of his salvation, always and everywhere paying him the greatest reverence as was fitting. Therefore he deserved to be loved in turn by Gerard even more than were the other disciples, and to be commended above the rest for the special beauty and modesty of his character, for with these qualities he was eminently endowed and shone therewith in the Religious life.
(2) He was born in the city of Leerdam, in the
territory of the noble Count de Erkell; this city
is situated near the boundary of Holland and about
three miles from Utrecht. His father, Radewin, was
well known by repute amongst those of his time;
and being sufficiently endowed with goods and
substance, considering the needs of his condition
in life, he gave his fatherly consent and assistance
to his son Florentius when the latter was setting
forth to study at Prague. At this time the privileged University of Prague in Bohemia was in a
most flourishing state, and many men went more
(3) All his friends and neighbours rejoiced together exceedingly; for the pleasure of his presence, his health, and prosperity was rightfully a
joy and consolation to them after his absence in
lands so distant, and the perils through which
God had suffered him to pass. But if his return
in due time from the University of Prague, and
his studies, gave great delight to his friends, yet
since God ordained that something even better
should follow, this return was the happy preparation for his eternal well-being, for after the lapse
of no great while he became a true disciple of
Christ instead of a Master of Arts. During his
homeward journey from Prague our good Lord
showed him a marvellous thing and one wherein
His Mercy was clearly manifest; for when he had
reached a deep valley a chariot followed behind
him dashing down from the mountain with great
speed; and as he could not turn aside from it,
and was in fear of bodily peril, he threw himself
upon the help of God, for there was no help from
man. When he had called upon the Almighty,
the immeasurable tenderness of our Saviour was
present with him; for wonderful to relate, as soon
as he had called upon the Lord, he saw that
chariot in front of him upon the road on which
he was travelling, and all danger was at an end.
CHAPTER V
Of his honourable character in the world
(1)
HE was eminent for his honourable character, his cheerfulness amongst his comrades, his kindliness in word and generosity in spending. He was comely to look upon, of graceful figure and of moderate height. For a certain time God allowed him to mingle in the world, and learn by experience the deceitful madness thereof, but not to abide the hazard all the days of his life; so that no one whose desire was to be converted might despair of pardon, seeing that a change to better things had been wrought in this Florentius in so short a time.
(2) It happened upon a time that he was invited with many others to a marriage, and when
they were upon the way together, being most
eager to pleasure his friends and to make merry
with them, he did as follows for their gratification: cutting down green branches from the trees
he took them and embowered those who sat in
the carriage in suchwise as greatly to win their
favour. For he knew not yet what the Lord should
do concerning him, nor thought with what care
he, in company with the devout Virgins, must inwardly adorn his conscience so as to be worthy
(3) But this worldly act of his did foreshadow that good thing which should come to him, namely, that when by the grace of God he was converted into a spiritually minded man he should call many of his fellow guests to that marriage Feast among the citizens of Heaven, which the Immortal Bridegroom Jesus Christ doth celebrate with all the Saints for ever and ever. In after days this was most clearly made manifest by the many brethren whom he turned to the devout life, as I have seen evidently with mine own eyes, and as all Deventer doth know.
CHAPTER VI
Of his conversion through the preaching of Master Gerard
(1)
THE tender care of our Saviour was not lacking to succour this wandering lamb who was straying in great peril amid the mists of worldly fame. Therefore when the time for showing mercy to him was come, the Good Shepherd of Souls carefully withdrew the Sheep which He had dearly bought at the price of His own Blood from the snares that encompassed him, and pitifully led him into the Fold of that Holy Flock over which he should rule.
When the venerable Master Gerard Groote was preaching the Gospel of Christ throughout the Diocese of Utrecht, many Clerks and lay folk, having heard the Word of God, deserted the vanities of the world, being anxious to avoid the punishment of Eternal fire, and by penitence and sorrow to gain the Kingdom of Heaven; for the voice of the Master as he preached was a living power which did so much the more prevail over the hearts of his hearers in that he himself was before all other men upon the path of virtue. So that his holy life showing itself in deeds gave confirmation to his words.
(2) At that time, therefore, when Gerard was preaching to large congregations in the Church of S. Mary at Deventer, Master Florentius came also, eagerly listening for what he should say; and being outwardly instructed in wisdom through the light of this heavenly discourse, he was pricked to the heart, and soon became enlightened inwardly. For the great preacher was wont to turn his eyes from time to time upon those that stood by, and to frame his discourse with regard to the depth and extent thereof to suit the quality and need of his hearers, gauging these by the zeal which they displayed; just so do eager fishers spread their net most widely where they deem that most fishes have congregated.
So it happened by the inspiration of God that
Master Florentius, who was then endowed with
all the grace of youth and sufficiently provided
with all things necessary, gladly heard the Word
of the Lord. He stopped not his ears nor turned
aside from the music of that Heavenly Flute, but
to his own profit he took to himself those words
which proceeded forth from the mouth of the
CHAPTER VII
How he despised the life of the world and joined himself to Master Gerard
(1)
MASTER FLORENTIUS, therefore, being breathed upon by the Spirit of God and inwardly besprinkled with heavenly dew, suddenly withdrew his idle feet which he had at first planted upon the way of this present world.
He prudently considered that to the short-lived gratification of the flesh there should surely succeed death the ruthless, and grief eternal. He resolved, therefore, to despise the deceitful honours of the world, and to his own exceeding gain thought good to follow the lowly life of Christ, that he might not lose his part in that home-land of the angels which is fair with flowers. Wishing then to converse more intimately with Master Gerard, whom he saw to be zealous toward all men for their soul’s health, he delayed not to approach confidently his reverend presence, and to set in order before him his inmost thoughts; for he looked upon Gerard as the friend and steward of God.
(2) When he came Gerard received him gladly,
and opening a loving heart to Florentius held
converse with him as he desired, being ready to
Coming together they held sweet converse upon the things that pertain to salvation; the heart of each burned with an heavenly flame; the things of earth were of none account, but their good purpose to hold to the service of God was confirmed. For setting an holy life before them, and being zealous to keep citizenship in the country of the Lord, they were made thenceforward of one mind in the love of the Brotherhood. And the manifold grace of Christ was present with them so that they were profitable to salvation not only for themselves but also for their neighbours: for certain learned men and eloquent preachers were added to them, for their comfort and fuller joy and for the adornment of the House of our God. These burning fiercely with that flame which is the gift of the Holy Spirit, chose to walk closely in she footprints of Christ: to despise the world, to wage bold warfare against sin, and so to pass to eternal good.
CHAPTER VIII
How Florentius himself, now fully converted, did convert many others
(1)
AND as that most soft South wind of the
Love Divine breathed yet more constantly upon the garden of his heart,
and watered it with tears, he began to
be very fruitful in devotion, and to be moved with
pious zeal to draw others from the defilements of
sin. He therefore made it his care that in place
(2) Nor was that labour profitless which he expended to gain souls, but an abundant increase grew therefrom, for many young men and maidens, relying on his wholesome counsels, leaving parents and friends, began to walk in the paths of humility and devotion, and hating the life of the world to associate themselves together in Christ after the Apostolic manner; and they rejoiced with eager hearts to keep a Common table, and to have meagre sustenance. Lastly he exhorted them severally to go forward in the steps of virtue, to pray more often; to labour with their hands in due season; to be instant in reading holy books, and in earnest meditation; for by these one shall gain increase of fervour in devotion, and shall have that ever-present dread of the occasions of sin that doth guard a man, that he be not seduced of the devil through the idleness of his heart.
CHAPTER IX
Of the burdens that he bore, and the wrongs that he suffered
(1)
THAT old enemy of mankind, the Devil, perceiving these exercises in the spiritual warfare, was sorely hurt, and omitted not to persecute the devout Master, being jealous of this good beginning and of his pious deeds—for Satan feared that through the example and industrious preaching of Florentius the spoils of many souls would be taken from him; therefore he stirred up certain adversaries to impugn the simple life of this just man with harsh words and derision, as is the wont of such men to use, hoping to withdraw him from the good course which he had begun. But Florentius, being a man of gentle mind and well disposed to bear reproach for Christ’s sake, was moved neither by evil report nor by the lies of them that would belittle him, for these things weighed lightly upon him as spider’s webs, so that he continued constant in his good undertaking. He walked meekly among the perverse, and patiently amid slanderers, returning to no man evil for evil, but with a quiet heart he said his prayers, and either held his peace, or bridled the mouth of foolish men with some reasonable word. Fools railed against that which they did not comprehend, and one who walked humbly and avoided every vanity seemed to their froward understanding to be distraught.
(2) But with modest aspect, like some flower
By these holy words he was mightily comforted,
and cared not for the mockings of men, nor turned
aside from the true path of humility which the
truth doth teach, but through his contempt of the
world and self-denial he strove to climb to the very
heights of virtue. He chose rather to be called
an outcast Lollard with his Brothers, or to be
CHAPTER X
Of his promotion to the priesthood and the abasement of his humility
(1)
BUT since the humble do deservedly gain repute, and just praise is befitting to the meek, they who formerly were used to oppose the man of God did withhold their tongues from their unjust enmity, for they saw the constancy of his mind, and that his resolve in the Lord was firm.
Wherefore being converted to a dutiful regard for Florentius they began to commend the holiness of his life and to reverence him for the modesty of his garb and discipline, and also to love the devout zeal of his Brothers, which was founded upon the lowliness of Christ. And this indeed justly, for it was meet and right that one upon whom the Grace of God was poured out, making him blossom with many virtues, should be loved and extolled by all men. As the fame of his goodness increased, many clerks and lay folk came together in crowds to his house to hear the Word of God, and some of the Councillors and leaders of the State came to him for counsel, inasmuch as there was found in him the Wisdom of God, and in proportion to the greater virtue of his mind, a faith also greater than their own. Wherefore they heard him gladly and committed their consciences to him the more confidently in difficult and dark matters; and having listened to his words they did many good deeds that were pleasing to God.
(2) So the humble Master, filled with Charity,
rejoiced over this harvest of souls and the spiritual
progress of his Brethren, and was very careful for
the needs of poor clerks, paying reverence to
Christ the Lord in them. But the venerable
Master Gerard, seeing that his beloved disciple
Florentius was adorned with special gifts of devotion, determined that he should be promoted to
the Priesthood, being moved thereunto by the inspiration of the Holy Spirit and urged by the
prayers of many Brethren. But Florentius, protesting that he was unworthy of so great an
honour, humbly sought to be relieved of this burden; yet he was overborne by the insistence of
Yet Florentius, as one that in his own eyes was truly small and of no worth, had no high thoughts of himself for his Ordination as a Priest; but in his heart he preferred the lower Brethren before himself, and spoke thus of a certain simple Clerk who was not yet admitted to the holy office: “Would that I could offer before the Judgement Seat of God the pen of that Clerk rather than the Chalice of my Priesthood.”
CHAPTER XI
How seldom be went out, and of his instructive demeanour as he stood in the Choir
(1)
BY his good and honourable character
Florentius, the Lord’s man, might easily
be recognized by ignorant men and
worldlings as one that was devout and the friend of God, and worthy to be the Vicar of
Jesus Christ. At first therefore he was made
(2) But owing to his great bodily weakness and
the oft infirmities which fell upon him by reason of his excessive abstinence in the first fervour of
his devotion, he could not go daily into the Choir;
yet on all great festivals, and on the anniversaries
of Saints he rejoiced to attend Vespers so often as
his health allowed, and to be present at High
Mass. And though he was the senior Vicar in
Deventer he always took his place on the left side
of the Choir in the lower stall, although he was
entitled to the highest seat next to the Canons.
(3) Once on a time it happened when I was standing near him in the Choir that he turned to share our book for the chanting, and he, standing behind me, put his hands upon my shoulder—but I stood still, hardly daring to move, bewildered with gratification at so great an honour. There were then in the Chapter of Deventer divers Canons and Vicars who were learned and men of approved life, strict and eager to perform the Divine Offices with all due honour; these held Master Florentius, that man of God, in reverence and deserved esteem, and when he was present, the more anxiously restrained all extravagance and levity; and the whole Choir was enlightened by the instructive demeanour of this great priest.
CHAPTER XII
Of the simplicity of his garb
(1)
THE good Florentius, being a lover of simplicity and lowliness, knew that an ornate attire doth not make the Priest, but rather lowliness of heart and righteousness of character, and therefore put away from him all adornment in attire and everything that pertained to the pomps of the world and ostentation before men, so as to preserve the better his purity of conscience. So after that he was made a priest he sought not softer clothing as being more appropriate to himself than to others, but was contented with the Common and simple garb like the rest of the Brothers, and this he did that the outer garb might answer to the inner man. For having God ever before his eyes, he did not love that adornment and care for the body which passeth away, but kept his eye open to see the virtues of the soul.
(2) Yet he was careful not to give the least occasion of offence to the weak, either by his garb, or by anything that is a necessity of nature, choosing according to Christ’s example that which is more proper to lowliness and in less esteem amongst men. Therefore he did not wear one garment on festivals and another on ordinary days, but only a more highly ornamented vestment at the Celebration of Mass on Feast Days for his reverence to the Sacrament, and in this he kept within the bounds of due decency.
The almuce that he wore was somewhat old and
(3) On one occasion, when a Secular Priest
was present, Florentius was discoursing devoutly
of God, and his hearer standing near him was
busied with the beautiful and curiously embroidered sleeves which he wore, turning his
hands now in this direction now in that and
Florentius looking kindly at him said: “My
brother, see what sort of sleeves I wear, they do
not occupy my mind nor disquiet me. To wear
such long ones as thou dost would be a weariness
and a burden to me.” Hearing this, and blushing
somewhat, the other stood more quietly and taking
(4) At another time he called to him the tailor who was to make him a new cloak, and said: “Sir, do you know how to make a mean garment?” and he answered: “I know not that I can do so, but tell me, Sir, what sort of garment thou dost desire?” Then said the humble Master Florentius to the tailor: “Make of that cloth four parts, and sew them together without folds that I may put on or take off the garment easily; so made it will be good enough for me.” To this the tailor wondering much replied: “O my beloved Master, how can this be? How can I wilfully destroy a good piece of cloth? I will make it well as is more suitable.” Then said the meek and lowly priest: “Why should one take care for the adorning of the outward man? For the love of God make it in the simplest way thou canst; for so is it more pleasing to me; since it is fitting that I should have simple garments for the edification of others.”
O noble Priest of Christ! who wert ever inclined to lowliness, who the better to please God didst put away all delicate living from thee!
CHAPTER XIII
Of his humble service among the Brothers
(1)
CHRIST, the Light of the World, came
into the world to enlighten the minds
of the faithful by preaching the Word
of Heavenly Life, and it was chiefly by
the example of His humility that He did kindle
(2) So there grew up amongst them this holy
custom, and approved virtue, that every one of
the Brothers should do service for a week in the
kitchen, and should there cook with all humility,
or promptly and cheerfully fulfill the injunctions
of the cook. For at that time all were ardent to
perform the less honourable tasks, inasmuch as
to labour with their hands for the Kingdom of God
was thought to be a pleasant recreation. So Florentius, the good Father and kindly Master, wishing to set a good example before those whom he
ruled, himself took his turn in the kitchen as far
as he could, and when a neighbour, moved by
compassion, said to him: “Why, good Sir, dost
Thus he edified them all both by example and precept, seeking not what was pleasant to himself, but what was useful to others and a good example. Whenever he took his meals with the Brothers he placed the first dish upon the table with his own hands; and he grieved much because through the hindrance of his infirmity he was not able to take his place every day at the Common table of the Brotherhood. For this cause he used to eat in the kitchen alone with the cook, having a small table meanly served, because the weakness of his stomach suffered him not to take solid food. I myself, unworthy as I am, often made ready his table at his request, and brought from the buttery that modest draught which he desired, and I gladly served him with much cheerfulness of spirit.
CHAPTER XIV
How he laboured with his hands for the common good
(1)
FLORENTIUS, who excelled all others
in his character, and is worthy to be
remembered as being- among these devout men the most devout of all, never
wished to be found in idleness, but strove to expend his precious time in some fruitful work,
being careful above all things—although he was
the holder of a benefice—not to eat his bread for
naught and without working therefor. And what
he learned and received from Master Gerard, this
he carefully observed; for it was the Master’s opinion that none should be admitted to the Community save he who was willing—according to
the saying of St. Paul—to labour with his hands.
For this is an holy occupation and one most
profitable to all spiritual progress; hereby are the
lusts of the flesh tamed, and the mind is the more
readily bridled, being distracted from idle wanderings. By such work is hurtful indolence taken
away, and thus we more easily avoid those foolish
babblings which through such indolence do arise.
And when the opportunity for chattering is taken
from us, the work doth go forward under our
hand, and he will ever be more fruitful in good
who shall have been a faithful labourer. By this
also is a wise provision made for the necessities
of the Brothers, and the miseries of the poor are
more freely relieved, for Almsgiving from those
gains that are won in the sweat of the face are
(2) Occasionally, as opportunity arose and time
.permitted, he with a chosen companion would
read and correct the books already written, or
compile Sacred extracts from Holy Scripture for
the consolation of the Brothers, or as exercises
for others of the household; for he delighted and
greatly rejoiced when he could spend his day in
doing some good for the Community, knowing
that this would be most pleasing to God. But
owing to the multitude of clerks who came together to him when the fame of his goodness was
noised further abroad his help was demanded by
many persons outside the Brotherhood, both religious and learned men. Wherefore in the interest
of the salvation of souls, it was fitting for him to
engage himself upon higher matters, and often to
abstain from his own personal affairs or from
(3) Sometimes so many stood before his cell desiring to speak with and consult him, or to confess their secrets to a man so holy, that there was scarcely room for him to come forth, and he had barely time to spare for reciting the Hours and attending duly to the needs of the body; yet he left none uncomforted, but either settled the matter out of hand, or, if his petitioner desired it left him free to return to him on a future occasion. It happened sometimes that he began to recite the Hours, but could not finish the Psalm which he had begun because so many came to him one after the other; and that he might not yield to weariness and refuse to open the door to him that knocked, he said to himself, “Once more for the sake of God,” and this “once more” he did often repeat till “once” became “often,” for in his brotherly love he did patiently overcome the hardships and unrestfulness of these interruptions.
CHAPTER XV
Of his compassion toward the poor, the sick, and the friendless
(1)
AMONGST other works of piety the
virtue of compassion did especially
grow and flourish in the heart of the
good Father, a virtue which he showed
and exercised by the frequent distribution of alms
to the poor and to strangers; wherefore in justice
one ought to say of him as is said of the righteous
(2) He often sent meats that were for his own table to the sick and needy, and the herbs which were sent to him in charity, he with a charity still greater would share with others that did lack. He kept the names of the poor written down, and committed the care of them to one or two of the Brothers, bidding them provide for their honourable entertainment and the expenses of their maintenance. There were at that time certain honourable persons in the town of Deventer who feared God, men of good conversation who followed the counsels of Florentius, and certain Matrons wealthy and devout who were given up to charitable deeds, attending the Church of God regularly and honouring His priests. These ministered to God’s poor clerks with much kindness, and at the request and instance of Florentius did most willingly serve them. So good and beloved was the humble vicar of Christ in the eyes of all that if he made a petition on behalf of any poor man, he soon obtained his request. He showed himself affable to the friendless and to strangers as if they were his friends and kinsmen, asking whence they came, and how they were called, begging them to come sometimes to visit him.
(3) This notable lover of Chastity hid not the light of his benevolence from the little ones, and the young who were striving after innocence of life and purity, but with pious words taught them to love Jesus and Mary, exhorting them to preserve their innocence, that being made like to the angels of God they might sing the Song of the Virgins in Heaven. To the sad and tempted he was cheerful and comfortable, so that if any were troubled or offended, the sight of Florentius, and a few words from him, would give such an one peace and consolation and he would return joyfully to his own business. This I have often tried in mine own person, as have my comrades in devotion, for we were instructed by his counsel and taught in the School of Christ by his excellent discourses. He did not shrink from lepers or others who were marred by any bodily deformity, but rather took care to show himself more kindly than usual to such outcasts, knowing that this was more pleasing to the Creator, and would gain greater glory for himself, because he thought upon the bond of Nature, and the image of God in man rather than the vileness of the person.
(4) I have seen one blind of an eye, and another lame of one foot, who were converted by him, and afterward became men of approved life. I knew also a leper who abode outside the city walls who in the grace of devotion came near to God’s priest, and spoke with him as a friend; and many saw this and wondered at the humility of the Master in sitting by a leper. He also commanded that a draught of wine and a special dole should be given to the man, and after speaking many words of holy comfort to him he let him go away to his own abode with his companion.
CHAPTER XVI
Of his feeding the poor, and washing beggars
(1)
BUT because as Holy Scripture teacheth, God loveth a cheerful giver, it is pleasant to tell further of the great compassion shown by this most charitable father—Florentius—toward the poor and those that were full of sores, the maimed, and such as had no friends to comfort them. Besides the alms that were applied daily to pious purposes in relieving mendicants, Florentius, this most pitiful father of the indigent, used to invite to his table twelve poor scholars every year, on the Feast of S. Gregory the Pope, in honour of that Saint, because he had read how Gregory himself used to entertain twelve poor men every day. I myself also by his direction brought to his house at dinner time certain poor persons whom he named to me, and these being refreshed with food and drink returned with joyful hearts to their Schools and rendered thanks to God for the benefits they had received, and expressed deep thankfulness to Florentius and his Brotherhood for their abundant hospitality. Then was most clearly fulfilled that saying of the Psalmist, which is changed as a Grace before meat by many Religious orders: “The poor shall eat and be filled, they shall praise the Lord that seek Him, their hearts shall live for ever and ever.”
(2) So too, in the month of May, the Season
when the wild herbs that are used as medicaments
have their highest virtue, the good Father did not
(3) Once about the Season of Lent, at a time
of scarcity, when poor mendicants were borne
down by want, many fled for refuge to the tenderhearted Father imploring comfort from him,
hoping to find some relief, for no one ever came
away from him empty or uncomforted. In this
distressful time Florentius, the Father of pity, was
filled with sympathy for the pain of those that
suffered hunger, and for the devout poor, taking
counsel with the Brothers as to the best way of
succouring the needy who were in such straits that
they had neither money in their purse, nor bread
in their scrip. Then were the Brothers one and
all fired with, desire to help these multitudes of
poor, especially at this Holy Season of Lent, which
is observed as a time of Penance at which one
ought to expend larger sums in Charity upon the
needy who with many prayers ask for bread in the
Name of God—as saith the Prophet Esias: “Deal
thy bread to the hungry and bring the needy and
the harbourless into thy house; when thou shalt
(4) Who can worthily unfold all the pitiful acts
of this most blessed Father toward the poor and
strangers, but particularly toward the simple and
them that are of the devout Household of Christ?
But though all should be silent yet will I not hold
my peace, but will continually sing of the compassions of Florentius, for by mine own experience
did I prove the multitude of his mercies surely
and without doubt during seven years of his life.
Like the blessed Job indeed “He was feet to the
lame, and eyes was he to the blind, an hand to the
needy, a staff to the feeble, a comfort to the fallen,
a cloak to him that was scantily clad.” One did
rejoice for the alms that were given him, another
for the coat that was made for him, one would take
away a cloak, another a hat, another shoes, another boots j another would receive a girdle and
hosen, another books; another would rejoice that
he had asked and received pens, ink, and paper.
Thus each one rejoicing in his own gift would
confess that from this honourable Lord Florentius,
CHAPTER XVII
Of his abstinence and the infirmities which came upon him by reason of his austerity
(1)
THIS fervent and devout servant of God did chastise his body too rigorously
with fast and watching when first he
was converted; in the endeavour to
restrain the concupiscence of the flesh, he did not
consider with due care the weakness of his nature,
but in the fervour of his spirit did so persecute the
enemy within him, that by the weight of his austerity he did also overthrow one that had heretofore dwelt within him in friendship and loyalty. For
he not only abstained from what was unlawful and
superfluous, but also denied himself things necessary, so that he lost all appetite for food, and had
no taste for the discerning of meats. Wherefore
it once happened that in the absence of the cook
he went into the buttery and drank oil out of a
(2) Sometimes I went to visit him in his cell, where he sat upon his couch in bodily weakness, and I spoke to him with sympathy, being much grieved for his sickness. And once Brother James of Viana, who at that time ministered to him, brought him a strengthening decoction of herbs, saying, “These are good herbs; I pray thee take thereof, are they not pleasant to the taste?” Then I heard Florentius answer, “A crust of bread would be more savoury to you than this is to me.” But although he was very weak and was compassed about by many infirmities of the body, yet did he not cease from the work of God and from gathering an holy harvest of souls. When he was strong enough to admit them to come to him he gave to those that sought him the counsels of salvation with renewed fervour. And these became the sweeter to his hearers as they were more and more assured that Florentius was beloved of God and was being tried by various bodily infirmities, as the precious gold is tried in the fire.
CHAPTER XVIII
How he often recovered by the aid of the prayers of the devout
WH1LE he suffered continually in the flesh yet was he instant in rendering thanks to God with all diligence, because the sufferings of this present time are not worthy to be compared with the gaining of the glory of God to come. And he bore with patience the rod of the Lord “that was uplifted against him, as an wholesome discipline for his soul,” bethinking him that this was a sign of love, as the Apostle saith, “Whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth.” Our good Lord, desiring to show how greatly the tried virtue of His sons doth please Him, and how the prayers of the righteous do avail much, showed mercy toward His beloved priest, who was often brought to the very extremity of weakness, though the physicians thought that there was no hope of saving his life by any human means. Florentius himself put all his hope in the Lord, Who with His saving grace doth raise up the deserving. So often therefore as perilous sickness did assail him he was commended to the fervent daily prayers of the neighbouring Religious Communities of Brothers, Clerks, and Nuns, that they might implore God to spare him yet a little, and save his life for the weal of many; and that the devout might not suffer sorrow upon sorrow as they must if they were bereft of a Father so beloved and a director so necessary to them.
(2) I myself sometimes was the messenger on such an occasion, and said to the Nuns, “Pray for our lord Florentius, for his sickness is heavy upon him.” And behold, the merciful God, who despiseth not the prayer of the poor, but doth readily hear the vows of the humble, restored his beloved and faithful servant to health, “to make known His power to the sons of men.”
(3) In those days there was one renowned for his knowledge of medicine, named Everard Eza, Curate of Almelo, a man of much skill and repute amongst the doctors of medicine; this man, being inspired by the grace of the Religious Life, became the familiar friend of Florentius and his Brothers, and others who were vowed to Christ; he was wont to come often to Florentius, and to give him freely the relief that his art afforded; and the Brothers loved him much and received him with reverence. He showed great diligence to heal his beloved friend, and was often very helpful to him; also he relieved the sadness of the Brothers, and consoled them by his confidence that there was hope that the life of Florentius would be saved, saying to them, “I do put my faith in God rather than in the art of medicine, considering this namely, that it doth surpass human strength for one to have lived so long with such a weakly body, and unless the special grace of God were preserving him, and the prayers of many were being offered for him, he would immediately die, or rather he would have been dead long since. It is good, therefore, to pray faithfully for him, for the saving of his life doth depend particularly upon the Grace of God.”
CHAPTER XIX
How upon an Easter Even he was healed by a Vision of Angels
(1)
HIS sickness came upon him more grievously and oftener during the season of Lent than at other times in the year because the Lenten fare was somewhat trying and ill to digest; but though at this season his bodily weakness was greater yet he offered himself to keep the fast with a mind even more cheerful than usual; once his strength so drooped owing to his abstaining almost entirely from food—and the consequent weakness of his stomach—that there was scarcely a hope that he could live till Easter. But the devout prayers of the Brothers cried without ceasing to God for him, and they implored that answering Grace Which they had often known before. At that time all human aid was failing and they had recourse to the power of God, that mightiest source of comfort.
(2) So when the fast was over and the glorious
Festival of the Lord’s Resurrection was at hand,
this chosen man of God was resting on his bed
steeped in a sweet sleep; and behold! on this
most holy Paschal night he was thought worthy
to receive the comfort and consolation of an Angelic
vision. He saw two angels appear before him,
one standing upon the right side of his bed and
the other upon the left; one lifted up his hand
and brandished a sword over the head of the
sleeper, as if in act to strike, but the other stayed
the blow, and forbade him, saying, “Smite him
(3) This vision he afterward told to his uncle, the Canon of St. Mary’s Church in Utrecht, who loved him with all his heart. He did not name himself, but told how it was revealed to a certain man that he should live awhile longer. Upon this his uncle did congratulate him greatly, and blessed God who had sent His Angel and saved Florentius from the destruction of death.
The illustrious Florentius lived for several years after this, to the comfort of all devout persons, both clerks and lay folk, who came to him from divers parts and countries for the healing of their souls: for this man of God and the Community of Brothers, who were gathered together in his house, became by their precept and example leaders in holy conversation to such devout persons, to the Glory of God Almighty.
CHAPTER XX
Of one who fell into a well and was drawn out unhurt
IT happened upon a time that many came together to the ancient house of the beloved Father Florentius to hear the Word of God, and while he was discoursing to them with holy exhortation, a certain man who was sitting with others on the edge of a well was overcome with sleep and fell back headlong into the water. All who were present were terrified by his fall and looked down into the well lamenting the mischance—and behold! by the protection of God the man stood safe and unhurt upon his feet in the water of the well, to the wonder of all. And hastily seizing a pole which hung above they let it down through the well’s mouth and drew forth alive the man who, as they had thought, was almost drowned and dead. Seeing him freed from so great danger they rendered thanks to God Almighty, and were not a little comforted in that He had not allowed one to suffer sudden death in that house.
(2) This was told me by a citizen of Kempen who was present at the time and as a youth had been often in Deventer; he also told me many good things of this man of God and his Brotherhood. I have often drawn water for use in the kitchen out of this same well, which is somewhat narrow, and therefore the thing that was done doth tend yet more strongly to the Glory of God, who is present to save lives from danger, beyond all that we ask of Him.
CHAPTER XXI
Of the vision of the Rood which appeared over his house
THIS Community of Brothers dwelling in the house of Florentius was wholly pleasing to God and beloved of Him, and being gathered together to His praise was refulgent with virtue and adorned with lofty and meritorious deeds. Lowliness, which therein was the chief of all virtues, was sought after by all from the lowest to the highest; and did make a Paradise of this earthly house, transforming mortal men into heavenly pearls to be as living stones meet for glory in the temple of God.
(2) Here under the strict discipline of the Rule, obedience, the mother of virtue, and the lamp of discernment, so flourished, that to obey without hesitation became the highest wisdom, and for one to neglect the counsel or lightest word of his Superior would have been a deed of horror and disgrace.
Here the inward manifestations of love, that is
for God, and its outward manifestation, that is
charity to one’s neighbour, burned with so hot a
flame that the hard hearts of sinners who heard
the holy discourses of the Brothers were melted
to tears, and they that had come thither cold at
heart, being there kindled by the fire of the Word,
went away rejoicing, heedful to sin no more.
Here the armour of spiritual warfare was kept
bright for use against the several sins of man,
and old and young alike did learn to fight bravely
Here were heard devout exhortations to the spiritual warfare. Here amid their daily meditations the Brothers did full often dwell upon that most holy and sorrowful Passion of our Saviour Jesus Christ in loving recollection, and ruminate thereupon; because to recall that Passion and to dwell upon It doth surely conduce to the soul’s health, doth avail to cure the deadly bite of the serpent, to calm the tempests of passion in the heart, and to uplift the dullard mind from things of earth to things of Heaven through the imitation of the Crucified Lord.
(3) And because the ardour of their devout thanksgiving, and their remembrance of the benefits that God had bestowed upon them leaped up as a flame in the hearts of many; and because this holy Community was ever making progress to still better things, being instructed by the example of the revered father Florentius utterly to despise the world; therefore the good God Who giveth His blessing and grace to the humble, failed not to cherish His faithful servants by giving to them holy comfort and inward joy. Bringing forward one instance out of many I will add here in a few words the story of a marvellous sight, which God Who knoweth all hidden things thought good to show above that house which He had consecrated with unction from on high.
(4) There was a devout disciple of Florentius,
a young branch of his planting, who was startled
by a strange vision in the night, and at first was
altogether afraid, but afterward was made joyful
by the wondrous and divine power of God. For
as he lay upon his pallet, a mighty wind arose
from the north, and there came a fierce tempest
shaking all the earth as if the day of the Last
Judgement were at hand, that day which all flesh
must fear. Terror-stricken at this dreadful tempest
the young man began to think how he should flee,
and whither turn aside from the face of the wrath
of God; but being caught in a strait place he
looked upward to Heaven, and lo! there was seen
clearly in the sky the sign of the Cross bearing
the Figure of Christ, the Author of our Salvation.
And as he gazed upon this holy Figure of the
Crucified, pendent in the air with hands outstretched and pierced with the nails, the glory of
Whose Presence doth lighten all the world, the
tempest ceased. And the Rood moved onward
until It stood over the house of Florentius where
dwelt those that truly despised the world, the
servants of the Holy Cross, at Whose coming and
before Whose Presence the whole house was lifted
from its foundations as if to meet the Saviour, and
nowhere touched the ground; and after bending
reverently towards the Cross it returned again to
its former stable position; but the Image of the
Cross went onward and stood above the wall over
against the door of the house through which the
Brothers went forth day by day. Seeing these
things the young man spread forth his hands
toward the Cross and began to pray and implore
to be protected from the fear of the dread Judgement, and straightway he was caught up from
CHAPTER XXII
Of his patience, gentleness, and love toward all men
(1)
A CERTAIN Senator, who relied upon his own worldly cunning, was not afraid to trouble Master Florentius, this man of God, but shamelessly strove to deprive him of his benefice, thinking perchance that no one would oppose him, or answer on behalf of Christ’s vicar, who seemed to be devout and meek towards them that did him hurt. But when the cause came on and Florentius should have answered his adversary as to the plaint against him, the Master made use of no wordy argument or eloquent pleading, but replied shortly and humbly after this manner: “If ye have a better right than I, in the Name of God maintain it.” And they that stood by wondered, and were edified at his words.
(2) But one of the canons, a man zealous for
God, who would not suffer the just and innocent
(3) But he thought it his greatest gain and
chiefest joy to have shown to any the way of
eternal salvation, and to have recalled them from
sinfulness to continence; for these things he was
reverenced by men of the world, honoured by the
great, and most tenderly loved by the good and
the devout; his earnest life, his love of God, made
perfect; his dutifulness to his neighbour, his
bounty toward the poor, his honesty to his fellows,
his kindliness to the afflicted made him to be so
beloved of all. Wherefore one said of him: “There
is no Monk whom I love and respect so much as
Florentius; I look upon him as upon an Angel of
God.” He, however, took no pleasure in his own
reputation, but rather in the conversion of men
and the progress of the Brotherhood, whose numbers were increased daily, for in his time the Lord
bestowed His Grace without stint upon them. For
this cause his name, which was in great esteem,
CHAPTER XXIII
Of his devout exhortation to spiritual prayer
(1)
MASTER FLORENTIUS, that notable fair flower of the priesthood, that fervid zealot for souls, not only took thought for the Brothers of his house, but was also instant in planting the seeds of the Word of Salvation amongst other neighbouring Communities of Clerks and from time to time communed with them and piously exhorted them to have peace and charity towards one another, either preaching himself or sending some suitable Brother of his house. When he visited them all the inmates rejoiced, desiring to hear the Holy Word from the mouth of God’s Priest, for the Holy Ghost spoke through his mouth to comfort that little Flock which was eagerly and devoutly willing to obey.
(2) In one of his discourses he spake this word
of advice. “Every man should set before him
daily these resolutions, namely, to earnestly strive
to amend his life: to struggle anew against his
Therefore a man who doth so resolve to serve God continually, diligently to amend his life and to keep himself carefully from all sin, doth thereby become more worthy and more acceptable than if he fed an hundred poor persons without making such a resolution to govern himself; because the greatest gift that man can offer to God is a good and perfect will to serve Him all the days of one’s life. So long as a man doth abide by his holy purpose his death cannot be ill, for though he die, I do trust that he will be in a state of Salvation, and shall find mercy, because his intent was good, and a good will shall be counted to him for righteousness as if he had carried out his purpose: as holy David doth confess, saying, “O Lord, thou hast crowned us with a shield of thy good-will.”
Many other words of comfort spake he to strengthen the devout young men who were gathered together in his house from divers parts to employ their time in spiritual study, not in the School of learning only, but also in the School of Christ.
(3) Some of these would note his words in a book, and eagerly show them to such as had been absent, quoting these words of Divine eloquence amongst themselves with a far keener zest than worldlings show in repeating witty sayings. He abstained altogether from dealing with deep questions, subtle arguments and difficult matters, knowing that such things yield but little edification to devout minds, but rather are often an hindrance to heartfelt repentance, and overturn the faith of the innocent. And thus it hath been found with many men, that those who looking closely into curious matters leave the plain and lowly way of Christ, do thereby sow into themselves the seeds of many falls and errors.
(4) A certain learned monk was once arguing with a Carthusian, on the ground that his order being devoted to that solitude and peace which give a man leisure for the things of his own soul, it would seem to produce scarcely any fruit in the Church of God; but the good monk made this wise and apt reply: “We would gladly do those things which ye preach and teach, but we believe that contempt of the world is better taught by acts of penitence than by beautiful sermons and many wanderings.”
A certain Jew who had been converted to the
Christian faith hearing the report of the holy life
of Master Florentius, desired to confer with him
about the Patriarchs and Prophets of old, because
he was thought to be learned in the old law and
in Hebrew, and was by many called “Rabbi,”
after the manner of the Jewish sect; and when he
came into the presence of Florentius that Man of
God received him kindly and heard him patiently,
conferring with him in all gentleness and charity,
CHAPTER XXIV
Of his effectual preaching and his knowledge of the Scriptures
(1)
THIS revered Priest preached not smooth flatteries, but testified clearly of the Truth; his aim was not worldly eloquence but simple instruction in conduct and to lead his hearers by reasoning to reject the world after the example of the Saints, He sought not money from the rich, nor honour among the great, but discoursed more freely with simple folk, on whose behalf he was instant with those in high places that they should be mindful of the poor, and “by means of the mammon of unrighteousness make to themselves friends in the habitations of the Kingdom of Heaven.” Could any lightly refuse to hear his intercession? Verily he dared not do so lest an offended God should refuse to hear his own petitions.
(2) Once a priest who had charge of the Church
of Deventer, and was a good friend to Florentius,
came to him offering him service in sincere goodwill and said, “My beloved Master, if I can do
anything to please thee, spare me not”; and that
good father answered, “For the present time there
Master John Boheme also, who was Rector of the Scholars, and Vicar of the Great Church, under whose direction I long attended the school, was a friend to Florentius, and heard him gladly, doing what he knew would be pleasing to God. And when the time to pay the fees was come, each scholar brought what was justly due, and I also put my fee into his hand and asked for a book which I had deposited as a pledge for payment. And he having some knowledge of me, and aware that I was under the care of Florentius, said, “Who gave thee this money?” and I answered, “My lord Florentius.” “Then go,” said he, “take back his money, since for love of him I will take nothing from thee.” So I took back the money again to my lord, Florentius, and said, “The Master hath given back my fee for love of thee”; and Florentius said, “I thank him and will repay him, after another fashion with gifts more excellent than money.” He knew by his discerning spirit what answer to make to everyone, and by his gift of counsel could supply an wholesome medicine both to the learned and unlearned, and all who sought aid for their divers needs, but he required no earthly reward for such service.
(3) Wherefore one who had committed himself
to his direction said, “As often as I have followed
the counsels of Florentius, it hath been well with
me; but whensoever I have striven in the light of
(4) Therefore he taught that all such must first learn to humble themselves, to know well their own weakness, to submit themselves utterly to their Superiors, to prefer themselves before no man, to keep peace and amity with all, to have the fear of God ever in their heart, and having made their foundation sure in lowliness, at length by the indwelling grace of the Holy Ghost to climb to the height of clear knowledge and the light of that full vision of God which is promised to the pure in heart by that saying of the Lord, “Blessed are the pure in heart for they shall see God.”
(5) They that seek to be thought subtle rather
CHAPTER XXV
How he set a guard upon his tongue and avoided oaths
(1)
ONCE when he was residing at Amersfoort he was received with all veneration by the inhabitants of that city and by the great men of the district, who visited him from time to time in pious devotion. Then also certain honourable men came to dine with him and the Brothers, in order to hear his discourse, desiring to enjoy familiar intercourse with him, and to be instructed by his good example and doctrine. These he treated kindly, exhorting them with wholesome counsel according to their station, and when they had heard the Word of God they returned severally to their own homes with thanksgiving.
(2) And when they had departed he briefly admonished the Brothers, saying,
“It is a dangerous thing to speak and to associate with the Great
(3) And thus Florentius was guarded and
thoughtful in all his speech, especially before them
of the world and persons whom he knew not.
Likewise he was strict in avoiding that most evil
custom of swearing, which is common among
men of the world; and he forbade any of his Community in their daily talk to use such phrases as
“Verily I do swear,” or “Of a surety I swear”;
lest by such heedless swearing they should pile
up sin on sin. Wherefore whenever he wished to
lay stress upon any notable or important matter,
or when he must bear testimony to anything, he
CHAPTER XXVI
Of three temptations that are full of peril to the devout
(1)
MASTER FLORENTIUS being a most skilful and mighty champion in the Spiritual contest used to say that there were three temptations, perilous above all others, which hidden beneath the cloak of good motives do deceive many; and unless a man resist these in due time, that is at the very outset, they lead little by little to a final overthrow, or make the indolent wretchedly lukewarm. But this doth make the matter worse, that through the subtility of the devil’s wiles many are too heedless of such temptations, and scarce seek to be informed by men of prudence and knowledge as to the greatness of the perils into which they may fall.
(2) The first temptation is when one, newly converted, doth desire to return to his own country and to visit parents and friends; for such an one a return to the world, on the pretext of doing good and in the hope of converting worldlings, is often the occasion of his neglecting his own soul, although he may think to gather truit in his own country. And while he dallieth there amid vain and inconstant persons, he doth expose himself to the winds and waves of temptation. Experience hath often shown how one that is lightminded, and not yet firmly founded in virtue, when he doth join himself to them of the world without restraint, is either entangled by their sins, or, under stress of temptation, doth grow cold toward the good courses he had begun. Therefore is it good for a man continually to flee from everything that is hurtful to the soul, and not to return to his country or his friends unless some notable cause compel him. Let him never be presumptuous about himself, but be suspicious of this present world that is everywhere filled with poisoned snares; let him follow the counsel and sayings of his Superior, for this in every case is the safer and surer way. Of ten men who associate for long with their kindred or friends, scarce one or two return unhurt, and it doth often happen that they who remain in the world, having withdrawn from their good resolutions become even worse and more worthless than other men: and rejecting the Grace of God blush not to resume those evil courses which they did once despise.
(3) The second temptation is when one that is
a layman, wishing to be a Clerk, doth through
this desire leave his lowly station, and retire from
Wretched man! he knoweth not how evilly he is deceived when leaving his lowly station and obedience he seeketh higher place. Such an one is soon puffed up by a little knowledge and is slow to become a good Clerk. God grant that he become not altogether a worldling; that of his own motion and for the sake of worthless learning doth risk the loss of virtue and blacken the repute of a good name.
(4) The third temptation is when one that is already a Clerk and learned doth aspire to the Priesthood, to high preferment or to any other dignity, on the plea of some holy motive such as u that of being the more able to be of profit to others, or of teaching better or of preaching more frequently. Although such an one may seem to have a good motive, yet inwardly he is weighed down by grievous pride in that he is in haste to go up higher so as to appear greater than his fellows. In that he loveth not lowly subjection and is unwilling to despise himself, he doth diligently beseech his friends that they recommend him for promotion, but heedeth not the danger of his own soul.
Alas! when he hath attained that little short-lived shadow of glory, gotten with a great effort, an effort indeed far greater than that which would suffice to deprive him of every honour, in how evil a case will he find his conscience.
(5) Let him who would be delivered from these
three temptations pray God every day to save him
from pride and vain conceit, and keep him in lowly
subjection and perfect obedience; for pride doth
make a man to be inwardly blind and without savour,
CHAPTER XXVII
Of his sending forth the Brothers to gather fruit in divers places
(1)
FLORENTIUS, being most fervent in the love of Christ and one to whom to live was Christ and to die was gain, desired to bear fruit in his season; therefore he took care to be of profit to many, that they might attain the Kingdom of everlasting salvation, persuading them to despise this miserable world that passeth away. To this end he sent many persons to found several monasteries and new houses for the conversion of others. Some of these Brothers went to Windesheim, some to Mount St. Agnes, some to Northern, some to Gelders, some to Holland; some became Priors of Monasteries, other Superiors of Communities, and Confessors to the Monks: and of these there are certain still alive who knew this most devout Master Florentius, the beloved of God, while he was yet living in the flesh, and can bear sure testimony as to his saintly life.
(2) Likewise the Holy Orders of Carthusians. Cistercians, and Benedictines contain men not unknown to me who were worthy to see and hear both Florentius himself and his Brothers when they tarried in Deventer; these will bear witness that I speak the truth.
Also at the time when this notable priest of God shone as a light and flourished in Deventer, there were many other devout priests in the Diocese of Utrecht who instructed the faithful with holy discourse and knew how to bear strict rule over Communities whether of Brothers or of Nuns. All these submitted themselves humbly to Florentius with all due reverence, and gladly consulted that angelic man in difficult cases, preferring to trust his prudence and discernment rather than their own judgement. For they saw that in him above all other men the grace of Divine wisdom flourished pre-eminently, and though he lived in the midst of crowds yet, like a lily of the valley, bedewed with the water of wisdom, he kept the whiteness of his purity, and far and wide diffused the odour of his good reputation.
(3) At this time also there lived in the Diocese of Utrecht one Master Wermbold, a famous preacher and Confessor to the Nuns of St. Cecilia. He was an ardent lover of Holy Scripture and a great friend to the reverend Father Florentius; and the common people loved to hear and see him.
At Amersfoort there was Master William Henry,
the Founder of that Community of Clerks who
afterward became Canons Regular. In Zwolle there
was Master Henry Goude, a notable preacher, a
despiser of Mammon, and a humble Confessor to
the Beguines; likewise Master Gerard Kalkar,
In Holland there flourished certain famous priests, learned in the Law of the Lord, and notable for their words and deeds, some of whom were fellow soldiers with Master Gerard Groote, and very dear to Florentius, and these gathered no small harvest for the Lord by converting men and edifying Communities of the Devout. In Haarlem there was Master Hugo, called the Goldsmith, and his priests; in Amsterdam Gisebert Dow, the founder of the two monasteries, and the renowned Director of many Nuns. In Medenblic Master Paul, who was altogether devoted to God and a man of probity. Master Gerard has made mention of these in his letters, and it was through them that the Devout Life first began and made progress in Holland.
(4) Moreover at Doesbruch in Gelders there was Master Derick Gruter, a laudable man and a Father to many Nuns; he was aforetime a disciple of Gerard, and told me many good things of him. It were a lengthy task to mention byname each one of those devout Fathers who began to flourish in the time of Gerard and were contemporaries with Florentius; men who taught us to despise the vanities of the world, and to live humbly and continently, and left to them that followed after a bright example of holy conversation by their patience and obedience.
CHAPTER XXVIII
Of his happy passing from this world and his burial in the Church
(1)
IESUS, out ot his abundant kindness, doth stablish and redeem the faithful, and hath most surely promised them Eternal life and a full recompense, saying: “Everyone that hath forsaken father or mother or other earthly ties for my Name’s Sake shall receive an hundredfold and shall possess life everlasting.” He therefore saw fit as a reward to the holy Florentius His faithful servant—who was adorned with many virtues and had been proved by divers burdens and infirmities—to deliver him out of the prison house of this flesh, and to remove him to His own Kingdom in Heaven, whereat the Angels did rejoice.
(2) So when Florentius by his counsel and aid had founded as many devout Communities and Monasteries as he could and had instructed the lowly flock of his own house in the ordinances of peace and brotherly love according to Christ’s good pleasure, and had carefully guarded them therein, he began inwardly to sigh and ardently to long to see the citizens of the heavenly country and the glory of Christ, toward Whom he had confidence in all things, and Whom he loved above all else.
Wherefore with true devotion he asked that the
Body of the Lord should be administered to him,
and gazing thereupon with faith unwavering, and
adoring the same with the reverence that is due,
But Florentius, having received the Very Body of God, and being fortified with the grace of Christ, gave himself up wholly to the good pleasure of God, and so long as he could speak he poured forth words of most wholesome comfort to his beloved Sons and Brothers.
(3) Amongst other things worthy to be remembered, he commended the unity of Brotherly Love, saying: “All who dwell in one house should be one in thought, should hold one purpose in the Lord, and should ever aim at conforming to one standard, without varying, in simple obedience to their superior. Wheresoever the Brothers do strive in fervency of spirit to be of one mind and to conform themselves in all things by the pattern of Christ’s humility, there is peace, there is spiritual progress, there is a house well ordered. Abide in your lowly simplicity and Christ shall abide with you.”
After this holy exhortation he set one of his
priests over the whole Community, lest they, the
Lord’s flock, should remain without a director, and
being set amid the waves of the world, should be
as a ship that hath not a proper helm; therefore
he set over them Amilius, a devout man, wise and
learned, and one that was not backward in zeal for
God and for the salvation of souls, bidding that
each one of them should have recourse to him,
(4) Now the most sacred Festival of the Annunciation was at hand, for this was the Vigil of that Feast, in honour of the glorious Mother of God, most Blessed Mary, ever Virgin! Most Holy Mother of Jesus Christ, whom Florentius the devout Vicar of her Son had ever loved with deep devotion. So, after the hour of Compline, when the customary Antiphon had been chanted in honour of Our Lady, and the Angelus had rung at the close of day he made an end of his life on earth while the Brothers round him prayed with sighs and tears. It was no marvel that they did so, for the might of their deep love constrained them to weep when their most beloved Father, the light and mirror of all the devout, the comforter of all that were troubled, was taken away from the light of temporal day, yet when they that loved him thought upon the sober and modest life of this most excellent priest, their pious faith did comfort them with the hope that glory in heaven should not be denied him, through Jesus Christ, Whom he had loved with all his heart, to Whom he had clung continually till the very instant of death, and served with the full devotion of faith.
(5) So Master Florentius, this Priest beloved of
God and man, passed from this world in the fourteen hundredth year after the Incarnation of the
Lord, during the reign of Pope Boniface IX, being
forty-nine years old as I reckon, or but little more.
He lived in good and holy conversation for nearly
sixteen years after the death of the venerable
Master Gerard, and during this time he gathered
On the day following the Canons and Clerks assembled, and the poor body, worn by long-continued chastisement, was carried by the Canons and Priests in procession to the Church of St. Lebuin and there interred with the rites proper to burial and all reverence, before that Altar in the Church which is dedicated in honour of St. Paul. The chosen Priest of God, as became a humble servant of Christ, had himself desired to be buried in the Cemetery with the Brothers who had died before him, and that no further honour should be paid him; but that Reverend Master Rambert, the Dean of Deventer, would by no means allow this, but determined rather, and that most rightly, that he should be buried with honour in a prominent place within that Church of which he had been a priest notable for virtue and adorned with learning.
CHAPTER XXIX
Of a vision which was seen after his death, and of the great glory which he attained.
(1)
THERE was, in the city of Gorichem, a
certain man named John Hermann,
whose life was good and his reputation honourable, and his wife was called
Jutta. These two did alike live after the commandments of God, and drew many others to
Now shortly after the death of Florentius, the aforesaid John did also depart from this world, and on a certain day, Jutta, who was most devout toward God, was occupied with prayer in her chamber. And having finished her devotion she arose to go forth from her chamber, and as she was opening the door she suddenly heard the window of the room open behind her.
(2) Looking back therefore she saw some one
enter by the window who was clad round with a
glory of light and most lovely to look upon, being
in face like her husband, and she said, “Art
thou there, John, my beloved husband?” and that
other replied, “It is I, but call me no more thy
husband”; and Jutta asked, “How is it with
thee?” and he answered, “I am saved, and I enjoy
the happiness of Heaven and the Presence of
God.” Then Jutta asked, “And how is it with
our father, Lord Florentius?” and he answered, “Florentius hath a glory that is truly great; and
all his works were found to be upright and good,”
and he added, “Remain thou in this house and
change not thine abode, for thou shalt die ere
long; and tell this to Adelaide the daughter of
Thomas, the Superior of the Sisterhood,” and then
the Vision departed. After these things Jutta spent
the rest of her days, though they were but few,
with a heart so fervent toward God that all worldly
things seemed to her but as worthless dung; and
(3) When one asked concerning the great glory of Florentius, it was answered to him, “It was chiefly because of three virtues. First, that great love which he had toward God, referring to Him as the Final cause of all the good things which he had, and in all things seeking His Honour and good pleasure. Secondly, that zeal for souls which he had toward his neighbours, in that he sought the salvation of all, and eagerly led them to God’s service. Thirdly, because of his deep humility and contempt of himself, in that he always thought little and slightingly of himself.” These three things appear clearly and distinctly enough in his life, which is here written, and there are many of the faithful who are not ignorant thereof.
A LETTER AND
CERTAIN NOTABLE SAYINGS OF
FLORENTIUS
A Letter from Florentius to one of the Canons regular at Windesbeim
(1)
MY MOST BELOVED,
WHY dost thou trouble me thus? Are not mine own miseries enough for me? Yet overcome by weariness and yielding to thine importunity I am constrained to write to thee of matters that concern me not. Firstly, for all these necessities of thine I bid thee be thus importunate before God, in knocking continually at His door, and He shall straightway open to thee and give thee light far clearer than any man could give, although thou didst persist without ceasing in asking him questions, knocking at his door and making supplication to him, and he spent a whole lifetime in writing to thee.
Secondly, I urge thee above all things to submit thyself humbly to all men. It is expedient for thee to do this in thought, word and deed.
Continually remember, as the Blessed Bernard
said to the Brothers on the Mount of God, that
there is sunshine everywhere save in thy conscience,
This humility doth come by constant use and by considering thine own worthlessness in both body and soul, not by dwelling upon the faults of other men or making excuses for thyself. Above all things be careful when thou dost reprove another, not to exalt thyself. The Blessed Jerome commenting upon St. Mark, saith, “The blind man who was restored to light by the Lord saw men as trees walking.” In like manner (saith he) a sinner should think that all men are higher than himself. So do thou look upon all the Brothers as being trees for loftiness compared with thyself. In thy work take upon thee the baser and menial tasks, and from time to time think upon thine own vileness, or else meditate of death, punishment, judgement, or any other thing that may abase thee or kindle thy love for God and thy neighbour. For the object of such meditation should be either to acquire this love, or to root out thy vices, or to attain virtue.
(2) Thirdly, as St. Bernard saith to the Brothers on the Mount of God, once daily compare to-day with yesterday, that thou mayest judge thy progress in virtue, or thy backsliding.
Learn to sit in judgement upon thyself once or
twice every day, to set thy life in order, to regulate thy conduct, to accuse, condemn, or exact
punishment from thyself. I counsel thee to keep
to hand “The Mirror for Monks” or “The Mirror
of Saint Bernard,” that thou mayest order thy
doings thereby. The contents of this book thou
shouldest repeat because in whatsoever thou art
engaged these will readily suggest how thou
shouldest behave thyself, and that wherein thy
(3) Fourthly, early in the day and after the morning meal put before thine eyes thy evil habits, and the chiefest of thy vices, and also the virtues after which thou wouldest strive, and thus ever renew in thy heart the struggle with thy foes—the world, the flesh, and the devil; do this nothing doubting, for they that are with us are more than they that are against us. So wilt thou fulfil the precept of St. Bernard: “In the morning reckon with thyself for the night that is past, and take heed to thyself for the coming day how thou wouldest order thy conduct throughout its course.” The same also saith: “For every hour write down the exercises thou shouldest perform therein. Spiritual exercises for the hours of prayer, bodily exercises for the hours of labour, so that at Vespers when thou dost reckon up thy several deeds if thou dost find any duty ill done, as to the manner, or the place, or time in which it was done, it may not go unpunished or unpaid.”
Seek the common good and keep thy heart ever lifted up.
Pray for me, my Brother, for I have always been negligent in this, and fare thee well.
Before the morning meal meditate upon our Lord’s Passion: afterward of death, judgement, and the pains of Hell: after supper think on thy vices and thy sins.
Certain notable Sayings of Master Florentius the Priest
(1)
BEFORE all things know thy vices and thy passions.
Be watchful against temptation and the promptings of the passions. If thou dost feel these and instantly reject them they do not harm thee. If thou dost dally therewith it is evil; if in addition to such dalliance thou dost think with pleasure thereupon it is worse.
Reply humbly to them that ask of thee.
Avoid women, and beware of looking upon them. It is an ill example to the world to keep no guard over the eyes.
Tell thy sins with shame and sorrow, and a full intention to put them from thee, in the presence of God and thy confessor.
Tell thy faults one by one saying: “This have I done.” Mark well in what thy fault doth lie, and tell this in simple words.
Thou oughtest not to speak evil of any, unless it can profit thee or him.
When thou dost accuse another be pitiful as to a weak Brother.
When thou doest nothing save that which accordeth with Holy Scripture, and understandest the same according to the interpretation of the Saints—not relying upon thine own interpretation—then is thy conscience good, and thy reason right.
It were good for a spiritually minded man to
deal with his temporal concerns at an appointed
(2) I think that the thoughts and promptings which come into our hearts are not under our own control,—but it is in our power to plant good in the heart by reading, prayer, and meditation until these promptings to what is unlawful are overcome and yield, and by the grace of God do cease.
The pride of some is such that they must always rule over others, or else altogether fall away and return to the world—for they know not how to put themselves on an equality with others, nor how to submit.
Oftentime the whole body is affected by the passions which do rule a man, though he know not the cause of his emotion. There was one that in the summer could not sleep, nor eat well, and at first he could not discover the cause thereof, but he afterward found that it was through melancholy. Thus do our passions conceal themselves within us.
The weak should not judge the acts of their Superiors; for such judgements are often wrong.
Keep nothing secret, whether it be a material thing or a thought, but reveal all.
Speak seldom with a man of the world, but when thou dost, direct him to that which is good, according to his condition.
(3) Avoid worldlings, great folks and revellers. If thou art about any lowly or menial work before other men, revile it not; to do so showeth pride, as if such work were not meet for thee.
Learn to understand thy prayers, and thus wandering thoughts shall be driven away.
Loud singing doth disturb the brain and the senses, and doth put out devotion.
In praying thou oughtest to desire the grace and mercy of God rather than any great outward gifts—Mary thought herself unworthy of the salutation of the Angel, and being filled with the Holy Ghost went up into the hill country and ministered to Elizabeth. Any one that hath aught to say to a great king, would make to himself friends of them that are near to the king. So should one do in regard to Mary, who is in a special degree very near to God.
All things would become pleasant to one who should exercise himself well by meditating upon our Lord’s Passion.
We ought to raise our heart to heaven without ceasing, and to return again and again to Holy Scripture, and to sigh that we are so carnal and sluggish in seeking the good that is eternal. By too great haste is devotion lost. Therefore avoid mere repetitions, and do all things with attention and thought, not from habit only.
(4) When thou art bidden to do something that is hurtful to the body remember that thy body is not thine own, but His to Whose obedience thou hast surrendered thyself.
In whatsoever degree a man hath given his goods, whether of the body or of the soul to the Community, in that same degree hath he part in the goods of the others.
Love equally in the Lord all who are converted; the absent alike with those that are present with thee. Avoid doing aught to which honour is attached, and aught of which thou mayest vainly boast, if it may be done equally well by another; and if anything may be so done by another or in some other place, love to have it so, and praise it more than if it were done by thee.
Be not envious that another is holier than thou, or hath higher fame, but love the gifts of God in him and they shall be thine own.
Nothing doth quench the sins of the flesh so well as earnest study; get the habit of remaining in thy cell and reading thy book; compel thyself to do so until it doth become pleasant to thee, and to go out seemeth a hardship, to come in a delight. Flee to thy cell as to a friend, for thou art safe therein.
Whensoever a man talketh with his fellows, he ought to strive to impress lowliness upon them.
Worldly knowledge is very alluring; therefore let a man beware that he be not too much attracted thereto; let him earnestly desire to pass over to God by means of such knowledge, and not be satisfied therewith as an end in itself.
(5) The devout and venerable Father often said to his friends and Brothers: “How good it is for you, and how stably do ye stand in that ye are able to live under obedience!” If he had known this before, he would not, he said, for anything in the world have begun by ruling over others unless he had himself first lived under obedience—and unless it were that bodily weakness hindered him he would wish still to be under some strict Master who would altogether break down his will.
Also if he were under obedience he would never be perplexed, for every man ought to put the burden of his doubt upon the back of another: he ought to humble himself beneath all who are converted, even beneath the young, for he knoweth not how much grace God may have given to them.
No one can ever attain true humility unless he is despised by others and is not regarded in anything. It were better to be trodden under foot than to consent to the praise of others.
When any of the Brothers doth ask counsel of thee, thou oughtest humbly to tell him the precepts thou hast read, for it is better always to follow the direction of others than thine own, unless thou seest that some better course is revealed to thee by the humility of thy questioner; but in such case never ascribe the revelation to thine own merits. If a man hath phantasies, then ought he to lift his voice in prayer.
(6) A man ought to direct all his exercises and studies to the conquest of his passions and weaknesses, for otherwise he doth profit little thereby.
In the hours of common labour stand ever on thy guard, and be careful of much speaking; think of that which thou hast read in thine hours of study.
There is no spiritual disease so great that it may not be cured by true obedience if a man hath wholly resigned himself he ought not to be more self-reliant, nor more despondent, than his Superior tells him to be. A man ought often, and day by day, to resign himself to God and his Superior; to bow the knees of his heart for pardon and to obey with his understanding. I am amazed that one who is under obedience can feel doubts in place of being content. When thou doest any good act be careful that thou do it wholly for God’s sake, and that thou desire no other thing save His Honour and the edification of thy neighbour.
When thou art among the Brothers thou shouldest think: “Oh! that I might so behave that none should be offended through me!”
Thou shouldest seek the common good, for if thou dost begin by seeking thine own good in that which is least, thou wilt soon proceed to do so in greater things.
(7) Whatever is for the common good, this ought we to strive to guard with care, as for instance, the Holy Vessels of the Altar. The books of Holy Scripture should be guarded as the truest treasures of the Church. In writing we ought not to seek to show our own skill only, as for instance by writing a good hand, but also the good of all—e.g., that the books may be correct, well punctuated and clear, for one cannot study to advantage in bad or unfaithful copies.
Woe to him who living in a Community doth seek his own, or say that anything is his.
Woe to him who so living doth murmur about aught, or cause dissension in the Community: or trouble it in any manner.
(8) If we are one in will, in savour, and in custom in the Lord, then do we truly dwell together in unity.
Let every man study to conform himself to the Community in all his work and conduct; whether it be in reading, chanting, eating or fasting, let him not be singular. Nothing doth make a man so peaceful as the rule of never presuming to do anything of himself, but rather submitting altogether to the counsel of good men; and let a man always believe that it is more wholesome that such should consult for him.
Be earnest humbly to fulfil what is commanded thee, for if thou dost desire to question a command thou shalt hardly be truly obedient.
Seek devotion with all thy heart by diligent prayer. Wandering thoughts quench devotion as water quencheth fire.
Though thou art poor in virtue, and weak, thou
oughtest not to be cast down thereby, but rather
to humble thyself and think: “Since I have no
Thou oughtest always to strive to occupy thyself with some good thing, and to pay no heed at all to phantasies.
(9) It is very dangerous to converse often or associate with men of the world who have authority and dignity, as Councillors, Priests, Canons, and other wealthy men. The reason is that since one is naturally in awe of them he doth often applaud them, and give assent to their words.
Beware of much speaking, specially before worldlings, for a man seldom speaketh much without afterward repenting of some rash word.
Likewise abstain from jesting and loud laughter, for whatsoever men see thee to be outwardly, such do they judge thee to be inwardly, though thou art not really so.
Much study is of little profit unless it be directed to the amending of one’s life and to ordering oneself diligently in right conduct, for the Devil knoweth many things about the Scripture and yet is his knowledge of no profit to Him.
If one is slow and sluggish in spirit in the morning, yet should he not be despondent, for God is able to give him the grace of devotion at whatever time it may please him.
Preface thy labour with some short prayer.
(10) The servant of Christ ought to speak briefly and in a low tone, and to be careful not to speak when ‘tis riot needful. If necessity compel, let him go apart to some private place that is open to him, and consider whether it is expedient to speak.
Thou oughtest always to strive to edify thy hearers by thy words, and to draw them nearer to the service of Christ: since nothing is more pleasing to God than labour for the conversion of souls.
Likewise we can do nothing more hurtful to Him than by making another to offend by our bad example, or loosing him from His service, for this is worse than to have crucified Christ in the flesh as did the Jews.
Before thou doest anything thou oughtest to strive for purity of heart, and to apply thyself to pious meditation, because from this doth spring Charity, prayer and devotion; and all the other virtues are strengthened thereby.
Never be idle, but be busied with some occupation, especially some holy one, directing all thy motives and thy work to the service of God.
(11) A portion of the Spirit is better than much knowledge without devotion: for to acquire the trick of beautiful language is easy, but to find the way to good works is hard.
Whatever a man may have done, let him know that he hath gained nothing if he doth not feel himself to be made thereby the humbler; when thou doest aught that is good, do it in simplicity and purity of mind to the honour of God, and seek not to advantage thyself in any way.
From heedlessness in word come troubles, offences, and slanders. Look therefore to what thou doest, why thou doest it, and in what manner.
That by which God is angered and thy neighbour offended is no slight matter.
Before thou dost begin any work, set before thee how thou wouldest behave thyself therein, and do not lightly break this rule.
Hasten to thy cell and thou shalt recover the devotion thou hast lost.
(12) When two or three converse together let each one see to it that their talking go not forward to what is profitless, but if this should happen thou oughtest to say charitably and humbly, but without shamefacedness, “Brother, it is not expedient for us to talk any more; let us go to our cell and do something better.” The servant should strive, so far as in him lies, to turn his heart away from the creature and from all earthly longings; the more one doth progress in this, the more doth the desire for the love of God increase.
(13) If any would make good progress, let him study to do violence to himself, that is, let him strive to overcome his vices; for example, if he formerly desired lofty things he should now seek lowliness; and so forth in the case of other vices.
One that is truly obedient ought never to think slightingly of a command, even though it may seem a small matter. When the Devil seeth us lowly and one in heart, then verily doth he flee from us, because he is the father of pride, and of discord.
We ought not to pay heed to our neighbour for his beauty or his wealth, but for that he is redeemed by the Blood of Christ.
The servant of God should strive to keep peace and concord with the Brothers; for this do the angels love more than aught else and this do they more gladly see in us, namely, that we are each and all peacemakers and one in heart.
(14) The servant of Christ should never feel safe, whatever good he may do, but be ever fearful about himself, lest perchance he may be found a reprobate before our Lord Jesus.
Before all things he should strive to think all other men holier and better than himself.
Devotion is nothing else than the desire of the soul toward God.
If a man earnestly endeavour to act humbly, however little he may follow our custom, yet shall it be counted to him for obedience. But if he neglect this and care not for it I fear that he shall be punished severely.
(15) One that doth desire to make progress in humility must often set before him hard and menial tasks, chide himself, judge and condemn, and in his secret thoughts ponder over his own worthlessness so as to be able patiently to bear contempt when humiliations come upon him.
When thou dost feel envy, or suspicion, or vainglory arising in thy heart, reply inwardly thereto and say: “Fie upon thee that thou art still so wretched and weak and that thou dost go forward less than other men, and dost become continually worse.”
Thus humble and confound thyself inwardly and the temptations of the Devil shall flee from thee, for it is he that doth inspire these evil passions. We ought to expend great labour in striving against carnal things if we wish to conquer them.
We seldom or never eat but the Devil lieth in wait for us.
Wherefore let us ever watch and pray, because the Adversary never sleepeth, but doth assault us on every side.
LIVES OF THE FOLLOWERS OF FATHER FLORENTIUS
LIVES OF THE FOLLOWERS OF FATHER FLORENTIUS
PREFACE
The Elder Brother
ENABLED by the gift of God I have now in my account of these venerable fathers and illustrious men Master Gerard and Father Florentius described certain of their vertuous deeds, using that unpolished style to which the poverty of my genius doth compel me. It remaineth in the next place to set down as they come into my mind such memorials of their followers as may avail to instruct in humility the lives and characters of simple brethren.
These men followed Christ by the narrow way
that leadeth unto life, manfully treading under
foot the pomp of the world, and the softness of
the flesh, so that they are not unworthy to be
compared to the luminaries of heaven, for by their
virtues they enlightened a vast multitude of faithful people whom they unceasingly exhorted to
Novice
I earnestly entreat thee that in speaking of men so notable thou show me at least some few sparks of their devotion that I may be enkindled thereby to the love of virtue, seeing that I may set before me a new standard of life when I hear of the conduct of men of our own time. For many poets have written of the deeds of the heathen so as to profit their readers in this manner, and how much more oughtest thou for the consolation of the devout to set forth the example of these servants of God who have triumphed over the world, so that the good may go forward continually to better things, and the sluggish be roused the more quickly from the slothfulness of the body.
The Elder Brother
If thou deignest to hear me I will tell thee
somewhat that shall edify thee not a little at this
present time. I will set before thee the lives of
men who had not only the reputation of virtue
but in addition to that reputation led lives illustrious by virtuous deeds. Yet now (fie upon it)
there are some who having deserted their first
enthusiasm, love to wander abroad, delight in vain
talking, prefer their own wisdom to the primitive
institutions of our Fathers, and to justify the
satisfaction of their own desires, employ cunning arguments in place of obeying the Holy Law. Do
thou above all things avoid this foolish presumption
May grace be given me to set forth those things which tend to edification, that this present discourse may so instruct simple and humble brethren that all those who desire to follow Christ in the Devout Life may entirely lay aside care for this world, and study in the fervour of their devotion and their obedience to the law of holy simplicity to exhibit that same zeal which these devout and virtuous men exhibited in their earnest preaching.
LIFE OF JOHN GRONDE
CHAPTER I
Of the first Congregation of Clerks in Deventer
(1)
THE righteousness of good men, as
reason doth dictate, everywhere
deserveth due praise. For those
who lived lives worthy of praise
ought not after their death to be
given over to forgetfulness. The
deeds of such should be held in remembrance if
only for the consolation of them that survive; and
should be set up as a pattern to other faithful
people. Wherefore it behoves us above all to commend those who studied to serve God in humility
and devotion in the House of our reverend Father
Florentius from the time of the foundation of that
House, and remained with all constancy under
the rule of holy obedience with great fervency of
Spirit unto their lives’ end. Yet I do not purpose
to write of the virtues of all of them, a thing which
is by no means possible, but as concerning several
(2) When I had come to study in Deventer, in the days of my youth, I sought the way to the Regulars at Windesheim, and having found there the Canons Regular, amongst whom was my brother, I was led by his advice to approach that most reverend man Master Florentius, who was Vicar of the Church of Deventer, a devout priest, whose most excellent fame had already reached the Upper Provinces, and had drawn my mind to love him: for a great multitude of scholars used to praise him for his conduct of holy things. Both his appearance and his words confirmed his righteous reputation, and he was in favour in the sight of all men, for indeed he was a true worshipper of God and most devoted in his reverence for our Holy Mother the Church.
When I came into the presence of the reverend
Father he kept me for a while with him in his
house, being moved thereto by fatherly affection;
and he placed me in the School, and besides this
gave me the books which he thought I needed.
Afterwards he obtained for me a lodging, at no cost
to myself, with a certain honourable and devout
matron, who often showed kindness to me and
many other Clerks. So being associated with this
man who was so holy, and with the Brothers of
his Order, I had their devout lives daily in my
mind and before my eyes, and I took pleasure and
delight in the contemplation of their godly conduct,
and in the gracious words which proceeded from
the mouths of these humble men. Never before
could I recollect to have seen such men, so devout
and fervent were they in the love of God and of
their neighbour. Living in the world they had no
(3) The first founder and the Spiritual ruler of
this notable Community was Master Florentius,
who was adorned with virtue and filled with Divine
wisdom and understanding in his knowledge of
Christ, because he, with his priests and clerks,
humbly imitated the manner of the Apostolic life.
These men, therefore, having one heart and mind
in God brought every man what was his own into
the common stock, and receiving simple food and
clothing avoided taking thought for the morrow.
Of their own will they devoted themselves to God
and all busied themselves in obeying their Rector or
his Vicar, and holding holy obedience as the highest rule, strove with all their strength to conquer
self, to resist the passions, and to break down
their own will, and besides this they sought
earnestly to be gravely admonished for any acts
of omission and neglect. For this reason there
was in them much grace and and true devotion:
and they edified many by their words and example; likewise, by patiently abiding the mockery
of the world, they led many to despise the same,
(4) Many persons therefore, both men and women, despising worldly felicity, were converted to the Lord, and were instant to keep His commandments and to practise acts of mercy to the poor with Christian devotion, relying upon the counsels of the beloved Father Florentius. All the Brothers of his Order helped him, holding fast to the Word of Life, for they, like the luminaries of Heaven, gave light to a world growing old, dwelling in the midst of the turmoil thereof. Some who were priests and were learned in their knowledge of the Divine Law, preached earnestly in the Church, and by their preaching faithful people were wholesomely instructed to the practice of pious deeds and the hearing of holy discourses.
CHAPTER II
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
(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
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
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,
(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
(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
(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
(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
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
(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
(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
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
(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
(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
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
(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,
(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
(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,
(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,”
(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
(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
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
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
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
(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
(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
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
(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;
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
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
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
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
(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;
(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
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
(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,
(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
(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
(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
(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
(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
(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
(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
(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
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,
(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
(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,
(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
(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
(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
(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,
(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
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
(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
(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,
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
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
(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
(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
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
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
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
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
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.
(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
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
(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
(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.
(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
(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
(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
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
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
(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
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.
Indexes
Index of Latin Words and Phrases
- Gerardus Magnus vixit sicut plus agnus, : 1
- Ave Maria: 1 2
- Bellae Curiae: 1
- Cum tuba salutari intonaret . . . commota sunt corda plurimorum a facie formidinis Domini, et a ventura ira judicii extremi, et ignis extremi: 1
- EPITAPHIUM VETUS ET INCONDITUM VENERABILIS MAGISTRI GERARDI MAGNI: 1
- Epitaphium vetus et inconditum: 1
- Flores colligens: 1
- Flores legens: 1
- Flores tenens: 1
- Frater N pauper peregrinus: 1
- Incontinenti expedivit: 1
- Laus tibi Christe: 1
- Nostrae devotionis fundator: 1
- Pax: 1 2 3 4 5
- Salve Regina: 1
- Salvo Semper judicio Sacrosanctae Romanae ecclesiae cui humillime undique et ubique me submitto,: 1
- Sanctus: 1
- Tanto libentius doctrinam audiebant quanto majora pietatis beneficia in eo: 1
- cibus: 1
- consilium: 1
- editio princeps: 1
- ferens patienter verba increpantis: 1
- gerens ardorem: 1
- gerens ardua: 1
- gerens artes: 1
- integros panes: 1
- legit: 1
- mensa: 1
- nec ad communionem recipiantur altaris, nec Christianam si in hoc peccato decesserint, accipiant sepulturam, sed nec oblationem eorum quisquam accipiat.: 1
- quartâ horâ: 1
- quid praetendit ille bonus homo: 1
- quod cuidam revelatum esset quod adhuc supervicturus esset: 1
- vinum: 1
Index of Pages of the Print Edition
i ii iii iv v vi vii viii ix x xi xii xiii xiv xv xvi xvii xviii xix xx xxi xxii xxiii xxiv xxv xxvi xxvii xxviii xxix xxx xxxi xxxii xxxiii xxxiv xxxv xxxvi xxxvii xxxviii xxxix xl xli xlii xliii xliv xlv xlvi xlvii xlviii 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 50 52 53 54 55 56 56 58 59 60 61 61 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 86 87 88 89 90 91 93 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 141 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267