attended school there for a while, but when he was amongst the foremost
of the students he left the school and clave to Florentius, for it was
his desire to serve God. Afterward Florentius procured his promotion to
the priesthood, and before his death placed him over the whole
congregation, likewise he did commit to his charge the governance of the
House as being his beloved disciple. This burden that was laid upon him
Amilius undertook with much sorrow, and though he was not minded to
disobey the command of so great a Father, yet with weeping eyes,
lamentation and sighing, he professed himself unworthy of this
preferment; likewise in his secret prayer he mourned bitterly, for he
desired rather to have the tasks of the kitchen laid upon him than to be
preferred to the honoured post of governing men. For in the kitchen he
ever rejoiced in his servitude, being safer therein, and having a good
conscience; but in the other office a thousand dangers met him, bringing
no small care with them. Yet God did not long delay to answer the
prayers and sighs of his humble servant, for his burden on earth endured
but a short while, and having fulfilled four years and near to three
months in the care of governance, the Lord rewarded his faithful labours
with eternal rest. His body was laid in the burying-ground of St. Lebuin
the Confessor, near that of Lubbert, a Priest of his own House. There
also was John of Viana buried, and there Reyner Haerlem the acolyth and
many other devout Brothers and Clerks of the House of Florentius rest in
peace. After the death of Amilius, John Haerlem succeeded as ruler of
the House, but he was afterwards chosen to govern the sisters at Zwolle,
and Godefred of Wesel filled his place, for the Fathers in their prudence
did so ordain it.
CHAPTER XIV.
_Of the first investiture of the Sisters of our Order in Diepenvene near
Deventer_
In the year 1408, on the Feast of St. Agnes the Virgin, the Sisters of
the Order of Canons Regular in Diepenvene near Deventer were first
invested. This investiture was done by Brother John Huesden, the
venerable Prior of Windesem; and there were present also the Prior of the
House of the Fount of the Blessed Virgin near Arnheim, Brother John of
Kempen, Prior of Mount St. Agnes, and many other devout persons, both men
and women, who came together eagerly to be present on so notable a day.
So then there was great joy for the heavenly marriage of many devout
matrons and virgins; but the sound of much weeping ascended to heaven
also. The number of them who took on them the habit and the order that
followeth the rule of the Blessed Augustine the Bishop was forty-three,
and of these three first made their profession the same day, but the
others remained Novices for a year. Many of these Sisters were gathered
and brought from Deventer from the house of Master Gerard Groote, after
that the numbers there began to be increased, and John Brincerinck
governed and guided them for a great while.
CHAPTER XV.
_How the monastery in Budiken was reformed_.
In the year of the Lord 1409, William van den Berg, Bishop elect of
Paderborn, began to reform the monastery at Budiken, transferring it from
the rule of Canons Secular to that of Canons Regular; and he published on
this occasion the licence for their transference, at the end of which are
the words following: "To the honoured John Wael, Prior of the Monastery
at Zwolle, that is in the diocese of Utrecht, we do by these presents
grant, concede, and allow the privileges hereafter following, namely,
that he may attach to the Church and Monastery at Budiken a suitable
congregation of men devoted to God, when opportunity doth offer, and that
they be under the Order of Canons Regular, conforming to the rule
observed in the Monastery at Zwolle so far as the rule there obtaining
doth permit. We are led to grant this licence for this special reason,
namely, that St. Meynulsus, the founder of this monastery, is believed to
have belonged to the Order aforenamed; let the said John Wael therefore
set over this same congregation a Prior or Superior as may seem expedient
to him."
CHAPTER XVI.
_Of the death of Gerard Kalker, a devout Priest, and Rector of the House
of Clerks_.
In the year of the Lord 1409, on the Vigil of the Nativity of Christ,
Gerard Kalker died at Zwolle. He was a devout Priest and Rector of the
House of Clerks in the said town, and his age was thirty-six years. The
town named Kalker in the district of Kleef was his native place, but when
he was attending the school at Zwolle he joined himself to the devout
Brothers, and himself became one of their congregation. Afterward he was
chosen to dwell in the new House that had been built for a congregation
of Clerks by Meynold of Windesem, a rich citizen of Zwolle, and after a
while was instituted as Rector of the same House, being held worthy of
that office by his Elders. He was one of great stature and innocency of
life. In word kindly, in counsel wise, in bearing composed; to the poor
compassionate, to strangers courteous, and the citizens loved him;
moreover, he burned fervently with divine love to gain the souls of many.
He was a zealous follower of Florentius, whom he esteemed with all his
heart and loved as his dearest Father; likewise he left behind him many
devout Brothers whom he had built up to the highest virtues. He was
buried in our monastery at Windesem, and Theodoric Herxen, his disciple,
succeeded him as Rector.
CHAPTER XVII.
_Of the death of Henry of Gouda, a devout Priest, at Zwolle_.
In the year of the Lord 1410, on the day of St. Gregory the Pope, Henry
of Gouda died at Zwolle. He was a devout Priest and Confessor to the
Sisters in that place, having been of old one of the disciples of
Florentius, and he was born in Holland near Schoonhoven. Being learned
in the Scriptures he was a mighty preacher, and one that did truly
despise the world and its riches; he feared not to reprove the vices of
sinners, and in his frequent preaching he strove for the salvation of his
neighbours; moreover, he kept a strict watch over his own conscience, and
guarded his good reputation and humility of life. On a time, as he was
passing through the street in a city that is far away, some boys whom he
knew not seized him from behind by his cloak, and mocked him with jests
because it was his wont to go clad in very simple attire, and a long sad-
coloured cloak, for he seemed to take no thought of any outward thing,
nor to desire honour. So being thus entreated and disturbed he looked
back and said to himself: "Here ought we to dwell, for at Zwolle they say
unto us, 'Sir, sir,' yet what merit do we gain thereby?"
Likewise he came sometimes to Mount St. Agnes, and sought to speak with
the Brothers in their cells, and as he was holding converse with a
certain one of them, he said, amongst many other good things, "Very good
is the life that ye pass here, and the more safe is the road that ye
traverse in that ye abide in the cloister afar from the multitude of men.
I, who almost every day do traffick with worldlings, what can I learn
thereby save the acts of worldly men? I am a man untaught, neither have
I knowledge of the life of contemplation, nor do I seek to take hold on
lofty matters--but sometimes I can preach in simple words to untaught and
common folk--yet henceforth I purpose to amend myself with more
diligence, and by God's favour to apply myself to things of greater
moment." When he said this, that Brother was greatly edified at the
humble words that proceeded from his mouth. It is said also in his
preaching he uttered this notable saying: "Why should I say more? Words
do beget a multitude of words--and acts beget their kind. The fruit of
the Word is its fulfilment in deed."
He was buried in the church at Windesem, where also certain other devout
Brothers and Priests do sleep, and after him John Haerlem was preferred
to rule over the Sisters in Zwolle, since the well-being of the House so
determined it; he was one that was sufficiently skilled in sacred
learning, and he had lived long and devoutedly in Deventer, and moreover
had ruled the House of Florentius for several years.
CHAPTER XVIII.
_How the Sisters in Bronope were invested_.
In the year of the Lord 1411, on the day of the Conception of the Blessed
Virgin Mary, the Sisters of the Order of Canons Regular in Bronope were
first invested. This House lieth outside the town of Campen, which town
is near the bank of the Yssel where that river runneth down to the sea.
This investiture, with indelible and perpetual vows to live the life of
the cloister, was conferred by the Reverend Fathers and the Priors of our
Order, namely, John Vos of Huesden, Prior of Windesem, and William
Vorniken of Utrecht, Prior of Mount St. Agnes near Zwolle. To these the
care and visitation of the House, and likewise of the house at Diepenvene
that lieth without Deventer, were afterward committed by the General
Chapter. But the number of these Sisters who were first invested in this
place was fourteen, of whom ten became nuns, and four Converts; and of
the ten nuns four did make their profession on the same day; the other
six, and the four Converts remained for a year as Novices.
In the year of the lord 1412, a General Chapter was holden and the houses
of the nuns at Diepenvene and Bronope were incorporated as members of the
said Chapter.
CHAPTER XIX.
_The death of Wermbold the Priest_.
In the year of the Lord 1413, on the Vigil of Pentecost, being the night
of the Festival of Barnabas the Apostle, and at the eleventh hour, died
Wermbold, a devout Priest of laudable life who was Confessor to the
Sisters of the third Order in the House of St. Caecilia. He came from
Holland, from a place near Gouda, and for long had stood as a burning and
shining light in the city of Utrecht, enkindling many by the word of his
preaching and drawing them to the path of right living by his good
example and his wholesome counsel; for he was a zealous lover of the holy
Scriptures, and an eloquent preacher to the people, one well beloved for
his eminent continency of life, and honoured by great folk. He procured
that divers books of sacred theology should be written, and translated
divers sayings of the Saints into the Teutonic tongue so as to profit the
faithful Lay folk who were earnestly desirous to hear the Word of God. At
length, when his pious labours in the service of God had been fulfilled
with many trials, the good Lord of His great kindness favoured Wermbold
with a most sweet consolation in a vision that was revealed to him. His
body was taken for reverent burial to the choir of the Church of St.
Caecilia, and the last words he spake as life departed were: "For Thou
Lord only hast set me in hope."
CHAPTER XX.
_Of the death of John Cele, Rector of the School at Zwolle_.
In the year of the Lord 1417, on the ninth day of May, which in that year
was the fourth Sunday after Easter, the reverend Master John Cele died at
Zwolle in the diocese of Utrecht.
He had ruled the scholars there strictly, being an excellent instructor
of youth, a zealous lover of the divine Name, and one that closely
attended the choral and other offices of the Church and taught others so.
This most faithful man, eminent for his honest life, ruled the school for
many years, and with discernment taught many of his pupils to love holy
religion and the following after God. What Order that is illustrious for
its life or reputation hath not had monks that were his pupils? Although
above others the Canons Regular, the Cruciferi, and the Cistercians have
gained many adherents to the Order from among his students, and of these
some, being endued with the grace of virtue, have become fathers of
monasteries and rectors of churches. For the pupils who were under his
rule learned from their good Master to despise for Christ's sake the
glory of this world that vanisheth away, and that in the whirlpool of
this mortal life nothing is better and holier than to spurn the
enticements of the world and to fight for the Lord of Heaven. In his
days it was a lovely thing to enter the town of Zwolle and to see the
chosen multitude of scholars that did attend the school. Who could tell
in worthy wise with what fatherly care he strove to instruct all in
learning and character, and to the leading of an upright life, and the
holding of a good repute? For this purpose he often set before them and
quoted the authority of the holy Scripture, and strongly encouraged them
to copy sentences from the writings of the Saints. Furthermore, he gave
them regular instruction in singing, taught them to attend the church
assiduously, to honour Priests, to love religion, to hold converse with
devout and learned men, to pray yet more often, and gladly to take their
part in singing the praises of God. He himself was there present with
cheerful countenance, directing the whole choir in their harmonious
melody; and likewise on feast days he often played on the organ,
rejoicing greatly in this task, and being herein a true imitator of
David, that holy king who played upon the harp and danced before the ark
of God, singing His praises. In process of time the fame of John Cele's
goodness went forth to the utmost parts of Germany, and his sayings and
opinions reached to the ends of the earth, borne thither on the lips of
his pupils. The men of Brabant with the Flemings, they of Holland with
the Frisians, they of Westphalia with the Saxons came in crowds to study
under him, and having borne themselves studiously in the school, returned
with their learning to their native places, men of Treves and Cologne,
Liege and Utrecht, Kleef and Geldria were found here; and youths that
were apt for learning gathered together from other villages and castles
and made great progress in knowledge. The richer paid their own expenses
out of their sufficiency, the poor gathered in bands to beg, giving
thanks to the hands that helped them. These did the Master instruct
gladly and without price when besought so to do for God's sake, for he
was a true father of the needy, and he exhorted them to strive to turn
their studies to God's service; but wandering and froward fellows he
would not admit nor endure, but either by correction changed them to a
better mind or drove them forth from his presence, lest the naughtiness
of such presumptuous persons might work ill to them that were well
disposed to obey, and disturb the peace of the studious flock and their
Rector. So he was a rod of fear to the idle, but a staff of protection
and safety to them that were well disposed to learn. Many of his
hearers, when they had laid fitting foundation of knowledge, flew higher
to loftier studies, and those who bore them diligently were promoted to
the degree of Masters in a short while, and certain of these applying
themselves to yet fuller knowledge were found worthy to be counted in the
number of the Doctors.
The great city of Paris doth know, holy Cologne and Erfurt do confess,
and the Curia at Rome is not ignorant of this, namely, the number of
learned men whom the school of Zwolle sent forth while Master John Cele
ruled her with all diligence, which thing he continued for a great while,
even until his hair grew white, for they say that this venerable Master
governed the scholars here for more than forty years.
This is his great glory, that so vast a multitude of his scholars speak
well of him, so many illustrious Clerks praise him, so devout a company
of monks still remember his name.
All things were well at Zwolle beneath his rule; they of the world were
not at enmity with the scholars, the devout might serve God freely where
they would, the Religious were under good supervision, and Priests of
honest life were accepted of the citizens.
They who governed the people feared God and were endowed with wisdom and
riches; moreover, amongst them were many learned magistrates who had been
of old disciples of John, and as was fitting, they ever held him in love
and reverence. He had collected many books for his own use, both of
philosophy and divinity, and he directed that after his death these
should be distributed for pious uses; for some he left as a pious
bequest, and for the good of his own soul, to churches, some to
monasteries, and some to the poor. So this is that revered and justly
praised Master John Cele, a native of the town of Zwolle, a man well
taught, learned, not puffed up by knowledge, sober, chaste, humble, and
devout.
Once he had gone to the country of Brabant with the venerable Master
Gerard Groote to see face to face that man most dear to God, John
Ruesbroeck, one that was illustrious for his life and doctrine, for he
had known him from afar, since his fame was noised abroad, and this
journey he made out of love for his devout and holy life. John
Ruesbroeck received them both in fatherly wise, and after a few days they
returned to their own habitation, greatly refreshed by the words of his
mouth and by his living example. This is more fully set forth in the
book of the life of that memorable Father. From this time forth the
flame of brotherly love burned yet more vehemently in the heart of each,
and, indeed, John Cele did wondrously love Gerard from the very beginning
of his preaching, ever holding him dear, and a man of one heart with him
in Christ, one that did treat well of the Word of God before the people,
showed a pattern of life in his own conduct, and was very fervent in his
zeal for souls. For this reason Master John bore the reproach of men and
much evil speaking from the froward, who never fail so to entreat them
that do well; and this befell him because he encouraged and praised the
acts of the Master and the glorious words of his preaching, yet was he
not overcome by the snarls of envious folk, nor ceased greatly to extol
Gerard, but before the magistrates and the people he spake freely on
behalf of the Religious. To him did Gerard address certain friendly
letters, and John, who loved the Master's words with all his heart, did
collect the whole number of his epistles, because of his delight in
reading them. Likewise he did often mention the venerable Master by name
to his scholars, as one whom he knew well, and in his own pleasant voice
did recount his deeds for an example to them. This is the end of the
life of John, that faithful servant of Christ Jesus, to whom may God
grant to enjoy the glory of heaven with all the saints. His body was
buried at Windesem, in the ancient cloister, near the door of the church.
CHAPTER XXI.
_Concerning John Brinckerinck, a disciple of Master Gerard_.
In the year of the Lord 1419, on the 26th of March, that is to say, on
the day following the Annunciation of the Blessed Virgin Mary, John
Brinckerinck died at Deventer. He was a man beloved of God, a devout
Priest and Rector, and Confessor to the Beguines in the House of Master
Gerard Groote. He was born of good parents in the city of Zutphen, in
Geldria, and in the years of his youth he began the devout life through
the preaching of Master Gerard, for in a short while he became a disciple
of the Master and was adorned with special grace; moreover, he heard many
good things from him, and received from his mouth words of heavenly
wisdom, for he oft held converse with him in the House, and yet more
often without when they journeyed.
After Gerard's happy death, John was ordained to the priesthood, and when
John de Gronde, the first Confessor of the Sisters at Deventer died, he
ruled the said Sisterhood which Gerard had founded, being set up as the
second Rector thereof, in which office he was a zealous minister, and he
governed the Sisters in most excellent wise for many years, for God
helped him. Sometimes he preached the Word of God in church to the
people, and he drew many to the service of God as handmaids of Christ;
and when the congregation of Sisters had begun to grow in merit and to
increase daily in number, he began to build a monastery for the Nuns of
the Order of Regulars outside the city of Deventer towards the north, a
work done with great and daily labour, and he ruled the same most
strictly with all diligence.
Through his example and his counsels, which promoted the salvation of
many, a great number of other Houses for Nuns were begun in divers parts,
of which some were under the discipline of the Canons Regular, while
others professed the rule of the third Order and were incorporated
therein.
His body was taken to his own monastery at Diepenvene, and there buried
in the choir before the High Altar, and after his death John Hoef was
preferred to be Rector of the Sisters in Deventer, but the care of the
Nuns was committed to the Prior of Windesem.
CHAPTER XXII.
_Of the death of Gisbert Dou, Rector of the Sisters at Amsterdam_.
In the year of the Lord 1420, on the day before the Feast of the Nativity
of the glorious Virgin Mary, Gisbert Dou died in Holland. He was a
Priest of reverend life and Rector and Confessor to many Sisters in
Amsterdam, and he did also promote and found two monasteries for the
Canons Regular. This man of God, from the beginning of his conversion,
was very familiar with Gerard Groote, and his close friend, for he knew
his inmost thoughts better than did any other mortal man, both the good
thoughts and the bad alike, and whatever Gerard did in his life, for he
was his Confessor and his most faithful confidant in those things which
pertain to the examination of the conscience. He held with him,
therefore, most devout colloquies, frequently conferring with him as to
the condition of the Brothers or Sisters, and the things needful to
preserve the devotion which had begun in many places. But through the
bounty of God he lived safely for many years to comfort the good, and he
often preached the Word of God publicly in the church to the people. He
was kindly and liberal in hospitality to all who came to him, a faithful
helper of the poor, a sweet comforter to the sad, a staunch friend to the
Religious. The mighty looked favourably upon him, the simple folk and
the community loved him, and learned men and prelates heard him
reverently; and so having fulfilled seventy-five years of life, he died
in a good old age amongst the Fathers of his House, and was buried in the
Convent of the Sisters of our Order.
In the year of the Lord 1450, Peter de Mera, Chamberlain to our Lord
Eugenius IV, obtained a letter granting Indulgence to our House, namely,
to the Prior, the Brothers, the Converts, the Donates, and the Oblates in
the House on Mount St. Agnes; and the purport of his letter was as
followeth:
"Most blessed Father and most holy Lord, This petition is made to further
the salvation of the souls of your devout servants Theodoric the Prior,
the Canons or Brothers, and the other members of the community who dwell
in the Monastery on Mount St. Agnes, near Zwolle, following the rule of
the Order of Canons Regular, which monastery is in the diocese of
Utrecht: likewise on behalf of the servants of this same House, and of
other Priors, Canons, Brothers, members of the community, and servants,
who shall dwell from time to time in the aforesaid monastery; wherefore
that in future they may be ordered in more wholesome wise we beseech your
holiness to deign of your grace to grant them Indulgence to the effect
following, namely, that as long as they continue in the verity of the
faith, the unity of the Holy Roman Church, in obedience and in devotion
to your holiness and your successors, the Chief Pontiffs of the Holy
Roman Church, who shall be canonically elected, so long a suitable
Confessor chosen by them shall have power under the authority of the
Apostolic See to grant to them when in articulo mortis full remission of
all sin which they may have confessed with contrition of heart. Provided
always that they presume not to do any unlawful thing through their
reliance upon this Indulgence, and provided also that so soon as they are
notified of this Indulgence they keep fast on every Friday for one whole
year, or do some other act of piety: but if they have neglected to fast
or been unable to do so, or if it hath been their custom heretofore so to
fast on every Friday, then they shall be bound to perform some other
special act of grace in accordance with the directions of the aforesaid
Confessor.
"The privilege desired in this petition is granted to all professed
Brothers, Converts, and Oblates, under perpetual vows, so long as they
live in the observance of the rule.
"Given in the presence of our Lord the Pope,
"C. ARMINIENSIS.
"It is asked also that the aforesaid licence hold good without letters
Apostolic to confirm the same.
"Granted. C. ARMINIENSIS."
CHAPTER XXIII.
_As to the gaining of Indulgences at the stations in Rome_.
To the venerable and devout Priors at Windesem and Mount St. Agnes near
Zwolle, and to the Priests and Fathers unfeignedly beloved in Christ
Jesus, these, from Brother Everard Swane of the House of the Blessed
Virgin in the Wood near Northorn, your unprofitable servant, good
Fathers. Venerable Fathers, most beloved in Christ Jesus, my love is
ever ready to serve you, and I was desired by divers persons, yea, and
besought, as I understood, by some of your Brothers also, to write to the
Curia to enquire as to the virtue and extent of the Indulgences granted
at certain stations in Rome by our most Holy Father Pope Eugenius IV, the
granting of which Indulgences was promoted by my Lord the Cardinal as ye
do know. I was required to ask the virtue of such, and how they might be
obtained; this thing, therefore, I did long since, and I have received a
reply to this effect, namely: "That no man may know fully the virtue and
extent of these Indulgences, because from the time of St. Peter onward,
Indulgences beyond number have been given and granted by divers
Pontiffs."
I have spoken likewise on this matter with certain persons that are about
the Court, and to put the matter shortly, these also are unable to give
any certain decision in the matter, but, arguing it amongst themselves,
some said that the remission of all sins may be obtained at any station;
others held and said that all Indulgences granted throughout the whole
city may be obtained at any one of the stations. Which is the truer
argument I dare not to say, beloved Fathers, but this I know full well of
mine own knowledge and experience, that Cardinals, Prelates, and others,
both men and women, throughout the whole city, are wont to be zealous in
visiting each several station; neither is it the usage there to make any
reference to the virtue or extent of the Indulgences, even inwardly, but
every man doth commit this matter to God Who alone doth know the tale of
the same, and we too ought to follow this custom. But as concerning the
gaining of the same, of which I have made mention above, the Chamberlain
of my Lord Bologna, who returned to this country a short while ago for
divers purposes, hath told me thereof by word of mouth, and he saith that
he himself was present when the Indulgences were granted. Every man that
hath made his confession and is contrite, and hath fulfilled the
conditions laid down in the letter wherein the Indulgence was
granted--that is, living in common and in the observance of the rule--may
gain the same in the church of his own monastery. And these conditions
are that he enter the church with the same intention that he would have
in Rome were he present there on the proper days for visiting the
stations; that he prostrate himself before the altar which he would have
chosen there, and pour forth his prayers or certain repetitions of the
Pater Noster as devoutly as he may: that he celebrate Mass: or visit the
several altars saying the Pater Noster or other prayers after the same
manner as that which is customary in the aforesaid city. In short, if
any man doth as is aforesaid, there is sure hope that he will gain the
Indulgences just as if he were actually present in Rome, as is set forth
also in the said letter. Therefore, beloved Fathers, ye may, if it
please you, tell these things to the Brothers of your House, or to any
others ye will that desire to be informed as to the matters set forth
above, and in this do as may seem expedient to you. As for our Lord
Eugenius the Pope, aforementioned, who hath granted and given us
Indulgences so freely, and my Lord of Bologna who procured the grant, and
others who have laboured in what manner soever to this same end, ye will
(as they do trust) make mention of them in your prayers, especially on
the days proper for the stations, committing them to God for the sake of
Jesus the humble. And may He see fit to keep you, and all that are
committed to your charge, safe in His holy service.
Written on the day following the Feast of St. Philip and St. James, in
the year of the Lord 1443.
CHAPTER XXIV.
_The letter of the Cardinal of Bologna_.
Antony, by the mercy of God, Bishop of Ostia, Cardinal of the Holy Roman
Church, and commonly known as the Cardinal of Bologna, to all and each of
the Canons Regular, our beloved in Christ, and to all other persons that
are Converts or Lay Brothers in the House of the Blessed Virgin in the
Wood, and in the Houses elsewhere that belong to the said Order of St.
Augustine in whatever diocese they may be, and who live in the observance
of the rule, and to others who shall see these presents, greeting:
It is a just thing, and one consonant with reason, to bear witness to the
truth; wherefore by the tenor of these presents we do notify your whole
society, and bear witness that our most holy Father and Lord Eugenius IV,
by divine providence Pope, by his Apostolic authority hath granted to
each and all of you Indulgence and Concession following at my prayer and
instance, the same being delivered by word of mouth and needing no
further confirmation by letters Apostolic. Ye are not bound in any way
whatever to avoid any man, even though he be for the time being held
under sentence of excommunication, either at the time of the celebration
of the divine Mysteries or at other seasons (unless indeed there be any
in your churches that are publicly denounced as excommunicate), nor shall
such intercourse be held to impute guilt to you or to any one of your
company. Likewise and by similar authority he doth grant to you, that
those among you that for the time being do suffer infirmities in the body
be not bound to say or recite the Canonical Hours during the time of such
infirmity, nor be deemed to be under such compulsion so that they be
excused by the counsel of such suitable Confessors as may be chosen from
your body.
Likewise that each Prelate of your several churches shall have authority
with regard to vows to make pilgrimage across the seas, to the shrine of
the Blessed Peter and Paul, or other places of pilgrimage which ought to
be paid by you, or any one of you, from time to time, to commute the same
to other acts of piety.
Furthermore and by the authority aforesaid he doth grant to the followers
of your devotion this concession:
Whereas Indulgences have been granted by the Apostolic See to faithful
persons all and sundry who from year to year devoutly visit certain
churches in the which "stations" are appointed for certain days--and of
these churches some are within, and some without the city--and whereas
these Indulgences are granted to persons who visit the said churches on
the days for which stations for this purpose are appointed;
Now therefore he doth grant that each and all of you, being truly
penitent and having made confession, may and ought to enjoy the benefits
of such Indulgences just as if ye had actually and in person visited the
churches aforesaid.
And this concession shall avail both for the present and time to come for
ever, so that it hold good for those of you only who shall continue to
live in common, and in your own community (that is under the General
Chapter), and shall persevere in the observance of the said rule.
A LETTER CONCERNING THE FIRST INSTITUTION OF THE MONASTERY AT WINDESEM.
Here beginneth the preface to the work following: with the whole
affection of my heart and mind, and with the service of my voice do I
exalt God, the Invisible, the Almighty, and His only begotten son our
Lord Jesus Christ.
My most beloved Brother of old, when I told the tale of the former state
of this House, of the Fathers and Brothers thereof, and their blessed
deeds, and when I related also the origin of this foundation, thou didst
seem to lend an ear somewhat readily thereto. Furthermore, thou didst
make request that some memorial thereof should be committed to writing
(for so it seemed good to thee), because they who saw and knew the former
members of the House and the fervour of their lives, are now almost all
dead; and I am as it were the dregs of the cup, the very last of all; and
being already worn with age, it is like that I shall not be suffered to
abide long with thee. For this cause thou dost affirm that it should be
profitless and wasteful that by the lapse of time things that might
perchance serve as an example and tend to the edification of some, should
pass over to forgetfulness.
Wherefore I have fulfilled thy petition, though mayhap not thy full
desire, since my manner of writing is coarse and ill-kempt; for which
reason I have made no mention of thy name, nor of my own; and this is of
set purpose lest if this poor letter fall at any time into the hands of
another, he might be offended on the very threshold and so not care to go
forward any further.
II. _The history of the origin of the New Devotion_.
Now in the days of old the land of the English did abound in men great
and holy, by whose saintliness and doctrine (as saith the venerable Bede)
that land was watered like the Paradise of the Lord; and so it was that
certain rivulets of that water, through the mercy of God, flowed down to
this our land to make it fruitful. For this country was up to that time
truly parched and ill-tended, inasmuch as doing service to idols, and
being ensnared in the errors of the heathen, it was held captive of the
devil.
III. _Of them by whom this land was turned to the Faith of Christ_.
As for the first and chief of these spiritual rivulets, namely that great
man and true saint, Willebrord, we know the tale of how he appeared here
by sure testimony. For in the time of Pepin, King of the Franks, and his
son Charles the Great, and when 700 years more or less had elapsed since
the birth of the Lord, Willebrord with eleven others did irrigate the
said land with the waters of their holy preaching. Moreover, with the
help of his companions he did busy himself with breaking up the ground
with the ploughshare of discipline, yet not without much difficulty; and
in a short space the task of spreading the faith did prosper wondrously
beneath their hands; for God worked with them, and did confirm their
words with signs following.
Of a truth how great a fervour of faith and devotion flourished in this
our land under their guidance, and for a long while after their days, is
shown to this day, not only by the testimony of the books which we have
read, but also by those countless churches and monasteries which, as we
see, were builded on every side where the temples of idols had been
overthrown.
IV. _A lamentation over the waning of the aforesaid fervour_.
But, fie upon it, this first fervour and regular observance of discipline
did in process of time grow so lukewarm and feeble, that the outward
framework thereof alone remained, and as for the fruitfulness of the
truly spiritual life, the devil might seem to have said in the words of
Esaias, "and with the sole of my feet have I dried up all the rivers of
defence."
A certain aged man and an honoured priest spake in my hearing of this
drouth and failure of devotion, and referring to the time of which I
tell, he said that in the days of his youth and in these parts of the Low
Countries, all things pertaining to devotion and charity were so brought
to nothingness, that if any were touched inwardly by a desire to amend
his life, he would scarce find one single man from whom to ask counsel;
nor scarce one spot where he could put these fledgling desires into a
place of safety, unless it were among the Carthusians; for amongst them
Religious observance and the vigour of spiritual life did flourish at
that time, but scarce amongst any others.
V. _Of the rise of the New Devotion in our land_.
Since, therefore, there was such drouth throughout the whole land (as
hath been said before) that there seemed to be no trace anywhere of the
ancient devotion, the good Lord looked down from Heaven upon the earth
with the eye of His mercy, and made rise a little fount in these failing
days and in our land that was desert, pathless, and unwatered; which
fount grew by little and little to be a river (as is said in the Book of
Esther), and after a while into much water to irrigate not trees that are
corruptible, but souls, which truly are the plants of that garden which
is of the Spirit and faileth not.
VI. _Of Master Gherard Groet_.
Master Gherard Groet was this memorable fount, and not unworthily is he
thus typified, having been small in his lowly esteem and abnegation of
himself, but as his name doth signify, in the sight of God mighty to
overthrow by the sword of this word of the Lord the foes that rise up
against the salvation of His elect, so that he and his beloved sons might
gain the inheritance of Israel. One may say fitly enough of this man
what St. Augustine saith of Paulinus, who from being very rich became for
God's sake very poor and yet with full store of holiness.
Moreover, like Anah, he found the hot springs in the desert, namely, the
sweetness of divine love beyond common measure, together with abundant
zeal to gain souls, and an hatred of wickedness.
Having these things before his eyes he spared not while he lived either
toil or cost, for he went about preaching everywhere in hunger and
thirst, in cold and nakedness.
VII. _Of his death_.
At length after much strife, and having converted many to Christ, this
most blessed Father passed happily to the Lord in the year of the Lord
1384; and he left the residue of the work, of which he himself had done
enough, to his little ones, those whom he had gathered under his wings
that they might promote the salvation of many and be their pattern, whom
also he had nurtured with the milk of his goodness and his sweet-savoured
doctrine; for it was his intention that through them should be finished
that work which he had ever in mind, and had striven to carry into effect
so far as he could; namely, to snatch souls from the jaws of the devil
and restore them to their Maker. This work his followers in their time
were not backward to do, neither have their successors to the present day
ceased to fulfil the same task.
VIII. _Concerning Florentius and his companions_.
Of these primitive disciples of Master Gherard, the first and chief was
that Florentius, son of Radewin, who was wonderful in all holiness and
honesty of character, and whose name that House, which was the first of
all the congregations of Clerks only, doth still retain. In like manner
one House at Deventer still hath its name from Gherard Groet, because it
was the House wherein he dwelt, and afterward this was the first of all
the congregations of women. This Florentius with his companions that
were men of light, and whose names and deeds are of record, made no small
gain of souls for the Lord, especially amongst the scholars that were
Clerks, and by their labours the monasteries of divers orders were
propped up in no slight degree and reformed also, the Lord working by
their means.
IX. _How like things were done in other cities_.
Florentius seeing that this was good, and that indeed no sacrifice could
be more acceptable to God than zeal for souls, sent devout and learned
men to other cities also to do a like work, especially to places where
there were schools largely attended, such as Zwolle, Doesborch,
Herderwijc and the like; and these men lived a common life like that in
the congregation already founded, and gained their livelihood by writing
books. They studied most of all to draw to Christ such scholars as were
Clerks and when they were so drawn and converted, to send them to the
several monasteries and congregations, there to serve the Lord. Moreover,
the conversion of these and their conversation was a cause and means of
salvation to many, as we found out afterward in the case of divers of
them. So much of their calling Clerks to Christ.
X. _Of the names of the Fathers and Rectors of the first congregation_.
Furthermore, with regard to the Fathers of the former congregations (to
go back a little to my former subject), I, in the hearing of Christ
Jesus, without whom nothing can be begun or founded duly, do say as
followeth:
"Through what act of grace or miracle came it to pass that as Master
Gherard Groet was preaching and sowing the seed everywhere, there were
added to him so suddenly and unexpectedly men of such kind and so great,
for these were of one mind with him, and every one of them in each city
and place burned with the zeal with which he also burned to exhort and
convert a people that was stiff necked. Yet with all diligence they set
them to the task of gathering together virgins as pearls from the shells
and most pure lilies from the thorns. These were in their days true
bridesmen and friends of the bridegroom, who hear and rejoice because of
the bridegroom's voice: who strove with emulation in God's behalf to
present the whole body of plighted virgins whom they had gathered
together as one chaste virgin to one husband, even to Christ.
Thou dost ask, perhaps, "Who are they whom thou dost so commend, and what
are their names?" Hear then:
In Deventer, John Brinckerinc ruled over the virgins that were first
gathered together there, and from these in after days sprang the House at
Dyepenween, which was under the same Rector.
In Zutphen was Henry of Huesden; in Doesborch, Tric Gruter; in Zwolle,
Henry of Gouda; in Kampen, Tric of Gramsberch; in Utrecht, Werembold. In
Amersfoort, William son of Henry; in Leyden, Peter of Poel; in Harlem,
Hugo Goltsmit; in Amsterdam, Ghijsbert of Oude; in Horn, Paul of
Medenblic. Likewise in Enchusen, Paul of that city; in Pormereynde,
Nicolas of that city; in Almelo, Everard of Eza; likewise in Schutdorp,
Henry of that city. These are the holy men whom the Lord chose with love
unfeigned to carry on and complete His work which Master Gherard Groet
had begun in wholesome wise by His inspiration, as hath been set forth
already. Holiness made them priests, learning made them doctors,
diligence made them profitable rectors of many congregations, and zeal
for the gaining of souls made them notable preachers as hath been found
in the case of many of them. O happy day on which that great Gherard was
born amongst us, for he was the fount and source whence flowed the waters
of salvation to our land, so that what before his time had been parched
became a pool, and the thirsty land, springs of water.
XI. _Of the multiplication of the devout, especially of virgins_.
From this time forth the fount that once was small began to grow by means
of the rivulets aforesaid into abundant waters, that is, monasteries
without number and congregations also which fed them, so that it should
seem that the saying in Exodus was fulfilled which saith of the sons of
Israel how that when Joseph died his seed was multiplied exceedingly and
filled the land. Thus it came to pass that the people, both men and
women, loved a life of virginity, and in chastity emulated the dwellers
in Heaven. But above all there was a vast band of women that were
virgins who despised the thought of motherhood, and spurned this flowery
world with contempt, ever showing by their thoughts, their deeds, and
their bearing, that they desired rather to be united to that Spouse Who
is in Heaven. What state is there to-day, what township or city in the
whole province of Cologne but rejoiceth to have known the savour and
scent of these same lilies? Yet was there diversity in their lots, for
as Paul doth testify of himself, so too was it with them; some having a
savour of life unto life, and some a savour of death unto death. But in
this the matter of their election is most clearly shown, and likewise the
fact that they were not of the world, because they ever bare the world's
hatred and persecution, sometimes suffering at the hands of parents and
kindred, sometimes from rulers and the common folk of the cities and
towns, beneath which persecution they bore themselves with all patience
and humility; yet they suffered most greatly from false teachers and
preachers who were zealous to assail with mad words, and to persecute a
manner of life that they knew not, yet did not they not prevail.
XII. _How a certain monk of Cologne was put to confusion_.
For example, one such was preaching in Cologne at the time of the Prague
heresy, and he said among other matter: "Ye do go to Prague to contend
with heretics whom ye might find readily in your midst--even in St.
Gereon's Street"--by which he signified the Sisters of the congregation
who dwelt in the said street. But the great ones of the city took the
word very ill, saying that such a thing was never heard, namely, that
heretics should dwell in the fair city of Cologne. But why should I say
more? At length the matter was referred to the bishops and to the
university, and, save that the monk had somewhat speedily sought refuge
by flight, it would have conduced to his own detriment that he ever
preached that word in Cologne.
XIII. _How the Sisters were examined_.
Forthwith Master Henry de Gorinchem was sent to enquire into the charge
of the false preacher aforesaid (for this Master Henry was held in the
highest esteem among theologians at that time), and he did skilfully
perform the task assigned to him, examining the affairs and condition of
those Sisters with all diligence, and when he understood clearly their
sincerity in the Faith; their obedience in all things to Holy Church; how
that they had given up all personal property both in goods and in their
own will; their chastity and how in all things they did imitate the
Mother of Christ; their patience in watching, fasting, and in seeking to
gain their whole sustenance by the labour of their hands, he was
astonished thereat and returning to those who had sent him he spake
openly, saying, "If this life be not that in which every Christian ought
to follow Christ, then have I never read the Scriptures." And from that
time he bore such goodwill toward them, that very often he would help
them in their suits, and likewise by his will he distributed notable
gifts amongst them.
XIV. _Concerning Master Bernard de Reyda_.
Next in order there was the disciple and successor of this doctor,
namely, Master Bernard de Reyda, who may fittingly be reckoned amongst
the most illustrious, and he ruled over the Sisters aforesaid until the
present day, being also their Confessor and Fellow Commoner. But whither
have we come? Verily it was our purpose, according to thy petition to
say somewhat of the first members of our House at Windesem for thy
delectation: but I do confess I have been led further than I thought by
my desire to bring forth into the light the names of the Fathers
aforementioned who were well known to me, fearing lest in process of time
they should be hidden altogether in the darkness of silence, which thing
God forbid. But in the second place, the savour of these sweet-scented
lilies that were now spread far and wide amid the monasteries and
congregations, did compel me to bear some testimony as to their number
and their most holy conversation, while the breath of life is yet whole
in me. For unworthy though I be, I have conversed with them for these
many years past, visiting and holding colloquies with them, and I have
ever found them firm in the faith, and in deed effectual; wherefore let
any man say what he will of them, but I say with Balaam: "Let me die the
death of the Righteous, and let my last end be like theirs"--but let us
return to the purpose whence we have wandered.
XV. _Of the origin of the House at Windesem_.
So under Florentius and his companions there grew a great company of
devout persons, both Clerks and Laics, who either wished to dwell with
them or at least relied upon their wholesome admonition and counsel.
Amongst these were two men of no mean rank according to worldly dignity,
sagacious in mind and sufficiently learned for their degree, namely Henry
de Wilsen, a citizen of Kampen, and Goswin Tyasen, a citizen of Zwolle.
These two, being prudent men and well skilled in worldly matters, were a
strong stay to Florentius and his companions, and ever present helpers in
all the work that the Lord had ordained should be done through them.
But when they saw how, that after the death of Master Gherard Groet of
holy memory, the heavens continually dropped honey, and how that from the
seed which Gherard had planted and the skies bedewed from above, many
congregations of men and women began to spring up on every side, they
rejoiced with exceeding joy; also they began to hold many colloquies
amongst themselves, as to how this good beginning that had its wholesome
origin from God might continue unshaken for a yet longer space to His
glory, and the salvation of many souls.
They found by God's inspiration that this might be done by the means
following, that is to say, if a monastery of some approved order, but
preferably of the Canons Regular, should be founded, under whose shadow
all the devout turtle-doves might have a secure refuge from the swoop of
the falcon. But where might a place be found, and the other things also
that were needful for the carrying out of such a work? For, as saith the
Apostle of the calling of the primitive Church, so amongst these also
there were not many rich, not many noble--save them that their virtue did
make noble and them that voluntary poverty did make rich before God.
Wherefore these Converts prayed to the Lord with all their hearts, that
He, without whom no good thing is begun, carried forward, or ended, might
deign effectually to show them what might be His good pleasure in this
business; and they remembered likewise that Master Gherard Groet ever
kept the same purpose in mind, although he could not carry his desire
into effect, for death was beforehand with him.
XVI. _Concerning Brother Bertold, and the site of this monastery_.
The Lord therefore, that He might show how He was the cause and the
beginner of all these things, stirred up the spirit of a young Clerk
named Bertold ten Hove, who was the owner of broad meadows, and
particularly of an estate that is called "Hof to Windesem"--where by
God's aid we now do dwell--and he, coming to Florentius and his company,
did of his own act and free will offer to give himself and all his
possessions into their hands for the service of God, and he desired
earnestly that a monastery might be builded in the aforesaid place, if
this might be done.
When they knew this, all betook them to praising God, reaching up their
hands toward Heaven; for they held it as a most sure sign that He had
heard their prayer, and had promised to be, by some means or other, the
promoter of this cause. Straightway so many of them as were owners of
houses or lands sold them and put the price into Florentius' hands, or at
least resigned the same for the use of the monastery that should be
builded.
XVII. _Of the goodwill and consent of Florentius the Lord Bishop_.
Forthwith they began to be instant with the venerable Lord Florentius of
Wevelichoven, who was then Bishop of Utrecht, for his consent to the
founding of a monastery, and for the privileges needful for this
business; and him they found most gracious in all things, for he had a
special love of virtue.
This was done in the year of the Lord 1386, and by the co-operation of
God (good men also reaching forth an hand to help them) the affair so
prospered that in the year following, that is in 1387, on the day
following the Feast of St. Gallus the Confessor, an humble church and
burial-ground and also four altars were consecrated in due order by
Hubert, the venerable Bishop of Yppuse, in honour of the Holy Trinity,
and the Blessed Virgin and others.
XVIII. _Of the first Brothers of this monastery_.
But since it is written, "Not the people for the place's sake, but the
place for the people's sake," we must see who were the first to dwell
here; since indeed these were the founders and the pattern of all who did
afterwards come under the Chapter of Windesem.
In the first place there was Henry of Uxaria, at that time the only
priest amongst them, and he was appointed Rector by the Bishop, by whose
commission the said Henry received the Religious habit from the
suffragan.
Next there was Henry de Wilsen and Goswin Tyasen, who were invested as
Clerks, that did devote themselves, for they would not be promoted to
holy orders by reason of a stain that did unfit them under the rule. Also
there were these following: Brother John of Huesden, Brother Henry Wilde,
Brother Werner Keencamp, Brother Bertold ten Hove, Brother John Kempis,
and Brother Henry Balveren. All these were sons and disciples of
Florentius, from whose breast they sucked in abundance the milk of all
goodness, which same they poured forth without stint for their posterity
in after days.
These men and certain others of the community, whose will was good
thereto, were marked out by Florentius to build the monastery in the
place aforesaid, and to take the habit of Holy Religion therein to the
Glory of Christ; which task they were forward to fulfil with wisdom and
all speed; also to the men above named there were added, a short space
afterward, certain persons of like intention and fervour, namely, John
Otto of Zoes, Henry Loder, Arnold of Kalkar, Gherard of Naeldwijc, John
of Broechusen, and others.
XIX. _The praise of the early Fathers_.
O Windesem, these are they by whom thy first foundations were laid,
through whom was kindled that bright light, namely, the rule of the truly
Regular life; so that thou who wast then as a grain of mustard seed, the
least of all herbs, wast enabled to grow into a great tree, beneath the
shadow of whose branches fowls of heaven, without number, might take
their pleasant rest.
XX. _How the Brothers aforesaid were promoted in other monasteries_.
At last when many houses that sprung from the same stock had been founded
on all sides, both for men and women, there was scarce one of them but
desired that a pastor might be provided from amongst the aforesaid
Brothers of Windesem.
This we did see with our own eyes and hear in after days, how Brother
Henry of Uxaria was appointed by the Bishops to be the first Rector of
this House, which office he held for but a short time; then we did see
Brother John of Huesden, a young man in years but hoary in mind, who
ruled this church of ours for above thirty-three years in wholesome wise,
to the great increase of our goods, both spiritual and temporal, and was
beloved of God and man. When he died Brother Gherard Naeldwijc was
chosen by all the Brothers to take the place of the departed Prior, yet
scarce for half a year could he bear the honour and burden of this care
by reason of his exceeding lowliness, but he renounced the office of
Prior and cast off the burden thereof in presence of all the Brothers,
though this was contrary to the opinion of the whole community, and
likewise to that of the Fathers gathered together in the Chapter.
Likewise we have seen how Henry Wilde was chosen to be Prior at Eemsteyn,
Brother Werner at Horn, Brother John Kempis at Mount St. Agnes, Brother
Arnold Kalkar at the Fount of the Blessed Mary, Brother John Otto at
Amsterdam, Brother Henry Loder at Northorn, Brother John Broechusen at
Leerdorp, and so forth.
XXI. _Of the pattern of virtue left for us by the Fathers_.
And now, in the last place, one must see how virtuous were these men, and
what an example they left for us to imitate. But no one amongst men
knoweth the things of a man, save the spirit of a man which is in him;
yet by considering his outward deeds one may guess what lieth hidden
inwardly in him.
XXII. _Of their simplicity and poverty_.
One may know by the humble plan of the former House which they builded
how greatly these men loved simplicity and holy poverty. For the inner
walls thereof were small, and the House was covered in with reeds or
thatch; so at that time what is now the part behind the church was the
whole church itself; and the chapel that is now was then the refectory;
the brewery was the kitchen, and the old brewery was our mill house and
infirmary. Moreover, the bounds of the monastery were so narrow that the
present inner wall on the north of the barn was then the extreme outer
wall of the House. So the whole was lowly and small, being arranged to
receive but few inmates.
XXIII. _Of their Victual_.
They kept a frugal and poor table, not so much of necessity, or through
lack, as out of love of poverty, and the habit which was implanted in
them, which same they had acquired together with the disciples of
Florentius.
So on a time I heard Brother Gherard Naeldwijc say in pleasantry that in
those times on fast days they would sometimes divide one fig into four or
six portions that so the great quantity of the bread they consumed might
be seasoned by those fragments. On a time also there come to us, I know
not whence, half a jar of salted salmon, and as the Brothers were
doubting what should be done therewith, Brother Henry de Wilsen, being
ever greatly zealous for discipline, persuaded them that by all means it
ought to be sold lest such new and unaccustomed dainties should begin to
be brought in.
At this time they had no flocks of sheep, nor any fishery, nor fishers,
but so piously and soberly did they live that Gherard of Bronchorst, a
Canon of St. Saviour's, who once sojourned for a while with the Brothers
at Windesem, was wont to say in his own pleasant manner, "None fare
sumptuously in Windesem unless it be the swine and the guests." So also
to drink wine and eat roast fowls were held in Windesem to be matters
that should be referred to the Bishop.
XXIV. _Of their Vesture_.
Their vesture and their utensils were notable examples of their true
lowliness and simplicity, so that I remember to have seen those venerable
elders, Brother Henry of Uxaria and Brother Henry de Wilsen, wearing
garments that were altogether worn through by constantly rubbing against
the seats as they leaned back, and these were botched about the elbows
with great patches of rough cloth. But if men of their quality wore such
vesture what wonder if the younger men in those days were not more
freakish than they in the matter of clothing?
Indeed, I lie if I have not seen some of our household that were Laics
wearing sad-coloured garments made of bark fibre, in providing which and
like garments also Brother Henry Balveren, the Vestiarius, showed great
zeal, as did the tailor, Brother Herbert, a Convert who was formerly a
disciple of Gherard Groet.
They had likewise certain hair shirts which were lent from time to time
to divers of the younger Brothers for the taming of their vices and
concupiscence, and one of these was as rough as those hair cloths with
which the brewers' cauldrons are wont to be dried.
XXV. _How they avoided all occasion of scandal_.
One may see how greatly they preferred their own good report and the
edification of all men before all worldly good, by this tale; namely,
that on a time two young men of Deventer came to Windesem, of whom one
was called Goswin Comhaer (a man who was afterward a great example), but
the other was Conrad Mom. These earnestly sought to be received here,
but the members of the House made answer saying that in this region there
would be too much talk if this were done, and if they remained in this
place, for their parents dwelt hard by: let them rather go to Eemsteyn.
And receiving this reply the men took it ill enough, so that I heard one
of them exclaim in a sad voice: "May God pity us in that we cannot obtain
or know any place of rest for this cause, namely, that we are rich." And
they went obediently to Eemsteyn.
XXVI. _Of their Charity_.
These men also were wondrous charitably disposed toward all that did
lack, especially toward new Houses of our own order that were begun in
poverty. These they desired to help to an extent even beyond their
power, by transferring to them both goods and men, as is manifest not
only in the matter of the two youths aforementioned, but also in the case
of divers others that were rich and desired to dwell with them. These
they did often direct to other monasteries to relieve their needs, for
they sought not what might be profitable to themselves, but rather what
should be so to others. Thus they sent Arnold Droem to Mount St. Agnes,
Stephen Wael to the Valley of Peace, and Brother Nicholas Bochorst to
Nazareth, and so forth.
In like manner it was agreed by the community with regard to Brother John
ten Water that he should be sent to the Fount of the Blessed Mary where
there seemed to be notable scarcity; yet by his lowliness and his great
importunity that he should by no means be parted from the Brothers, he
did overcome this resolution.
But the well spring of their goodness ceased not with these, rather it
did flow forth and reach all men, especially poor Clerks and members of
the Houses of the New Devotion. What man did ever return from them empty-
handed? for if the petitioner were rich, he brought back counsel, if he
were poor he received help.
XXVII. _Concerning Gherard of Renen_.
There was in those days, that is, amongst the first Fathers, a man of
great age, who was by no means the least of his own folk, and his name
was Gherard of Renen. He would sojourn for long spaces of time with the
Brothers at Windesem, for he was bound to them by an exceeding love: and
being on a time in the House at Utrecht wherein I dwelt, and in the
presence of a certain honourable matron who was his kinswoman, he began
to speak of the aforesaid Brothers, their manner of life and their
virtues, and I myself was there present also. So then this woman was
suddenly kindled to so great fervour by the things that she had heard
that she suddenly burst forth with these words: "Ah, if I were a man, and
mine own master, no one should hinder me from going to such a community."
And I verily believe that until this man told his tale I myself had never
heard mention of Windesem.
XXVIII. _Of the privileges obtained for the binding together of the
Chapters_.
After a short while it came to pass that three daughters were born to the
House at Windesem, namely Eemsteyn, the House of the Blessed Virgin, and
the House of the New Light near Horn. And when in this manner the number
of the monasteries had grown to four, by the advice of Florentius and the
other Fathers aforenamed, they sent to the Curia at Rome in the time of
Boniface the Pope, who granted them leave to gather together a General
Chapter together with authority and fitting privileges and so forth; for
up to this time they had agreed to remain directly under the rule of the
Bishop. Gherard of Bronchorst, who hath been named above, did take upon
him this mission with all devotion, but Reyner Minnenbode, the founder of
the monastery at Eemsteyn paid, as it is said, all the expenses thereof
in most liberal wise.
XXIX. _Of their manner of holding the Chapter_.
But when the Fathers and Brothers of these four Houses held a Chapter in
their humble fashion, the Fathers of the congregations whose names are
given above would come together, or at least some of them, and sit them
down to deal with matters concerning not the acquiring of worldly wealth,
but the conversion of souls and the maintenance of the common good. And
at that time all were as it were one fold and one flock, and in very deed
one body in Christ.
XXX. _The Conclusion_.
What sayest thou to these things now, Brother most beloved, remembering
that thou wast a wild olive, and meet for eternal fire, and seeing that
thou art now grafted, in despite of nature, on this fair and fruitful
olive tree, and art become a partaker in its fatness? Canst thou do
aught save proclaim with the whole inward love of thine heart, "Great is
thy mercy to me, O Lord, and Thou hast snatched my soul from the
nethermost Hell"? For it is written of Catho that he would praise his
gods mightily--he being but an heathen--and extol his own good fortune,
in that it had been permitted to him to be born in that land, and at that
time when he could see Rome and her Empire flourishing in the height of
their prosperity; and if this is true, Brother most beloved, what return
wilt thou make to the Lord thy God for that it was given thee to be born
and to live in this time of His Most abundant Goodness, and in a land
which He, the Lord, hath blessed? Hadst thou lived in the days of thy
fathers, before our land was illumined by the light of Grace of which so
much hath been said already, what else could have befallen but that thou
shouldest have done even as they did? From which it doth follow that
thou also wouldest have gone even whither they went, there to abide for
ever.
O happy days in which were born the leaders and chiefs of this new army
of ours, I mean Gherard Groet and Florentius, and their son's sons also,
and they that are born from them continually! and so it shall continue to
the end of time. Amen. May the Mother of Grace grant thee to follow
their footsteps and to hold fast their doctrine.
* * * * *
Here endeth the letter concerning the first institutors of the monastery
at Windesem, which letter was written by the venerable Father William
Voern.