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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 Béguines 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.
